Family Issues, - The Ideal Muslim Woman and Her Parents

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She treats them with kindness and respect (birr)
One of the main distinguishing characteristics of the true Muslim woman is her respectful and kind treatment of her parents. Islam encourages respect towards and kind treatment of parents in many definitive texts of the Qur’an and Sunnah; any Muslim woman who reads these texts has no choice but to adhere to their teachings and treat her parents with kindness and respect, no matter what the circumstances or the state of the relationship between daughter and parents.
She recognizes their status and knows her duties towards them
From her reading of the Qur’an, the Muslim woman understands the high status to which Allah (Subhanahu wa ta’ala) has raised parents, and that it is a status which mankind has never known except in Islam, which has placed respect for parents just one step below belief in Allah (Subhanahu wa ta’ala) and true worship of Him. Manyayatof the Qur’an describe pleasing one’s parents as coming second only to pleasing Allah (subhanahu wa ta’ala) and confirm that treating parents well is the best of good deeds after having faith in Allah (subhanahu wa ta’ala).
( Serve Allah, and join not any partners with Him; and do good, to parents . . .) (Qur’an 4:36)
So the Muslim woman who truly understands the teachings of her religion is kinder and more respectful towards her parents than any other woman in the world; this does not stop when she leaves the home to marry and start her own family, and has her own, independent, busy life. Her respect and kindness towards her parents are ongoing and will remain an important part of her behavior until the end of her life, in accordance with the Qur’anic teaching which has enjoined kind treatment of parents for life, especially when they reach old age and become incapacitated and are most in need of kind words and good care:
( Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one of both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say, ‘My Rabb (Cherisher and Sustainer) ! Bestow on them Your Mercy even as they cherished me in childhood.’) (Qur’an 17:23-24)
The Muslim woman whose heart has been illuminated with the light of Qur’anic guidance is always receptive and responsive to this divine instruction, which she reads in theayatthat enjoin good treatment of parents. So her kindness and respect towards them will increase, and she will be even more devoted to serving them. She will do her utmost to please them, even if she has a husband, house, children and other responsibilities of her own:
( Serve Allah, and join not any partners with Him; and do good - to parents . . .) (Qur’an 4:36)
( We have enjoined on man kindness to parents . . .) (Qur’an 29:8)
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him . . .) (Qur’an 31:14)
Anyone who looks into the Islamic sources regarding the kind treatment of parents will also find plenty of Hadith that reinforce the message of theayatquoted above and reiterate the virtue of kindness and respect towards one’s parents, as well as warning against disobedience or mistreatment of them for any reason whatsoever. ‘Abdullah ibn Mas’ud said:
“I asked the Prophet (sallallahu ‘alayhi wa sallam), ‘Which deed is most liked by Allah (subhanahu wa ta’ala) ‘ He said, ‘Prayer offered on time.’ I asked him, ‘Then what?’ He said, ‘Kindness and respect towards parents.’ I asked him, ‘Then what?’ He said, ‘Jihadfor the sake of Allah (subhanahu wa ta’ala).’”1
The Prophet (sallallahu ‘alayhi wa sallam), this great educator, placed kindness and respect towards parents between two of the greatest deeds in Islam: prayer offered on time andjihadfor the sake of Allah (subhanahu wa ta’ala). Prayer is the pillar or foundation of the faith, andjihadis the pinnacle of Islam. What a high status the Prophet (sallallahu ‘alayhi wa sallam) has given to parents!
A man came to the Prophet (sallallahu ‘alayhi wa sallam) to “makebay’ah” and to pledge to undertakehijrahandjihadin the hope of receiving reward from Allah (subhanahu wa ta’ala). The Prophet (sallallahu ‘alayhi wa sallam) did not rush to accept hisbay’ah, but asked him, “Are either of your parents alive?” The man said, “Yes, both of them.” The Prophet (sallallahu ‘alayhi wa sallam) asked, “And do you wish to receive reward from Allah (subhanahu wa ta’ala) “ The man replied, “Yes.” So the kind-hearted and compassionate Prophet (sallallahu ‘alayhi wa sallam) told him, “Go back to your parents and keep them company in the best possible way.”2
According to a report narrated by Bukhari and Muslim, a man came and asked the Prophet (sallallahu ‘alayhi wa sallam) for permission to participate injihad. He asked him, “Are your parents alive?” The man said, “Yes,” so the Prophet (sallallahu ‘alayhi wa sallam) told him, “So performjihadby taking care of them.”3
In the midst of preparing his army forjihad, the Prophet (sallallahu ‘alayhi wa sallam) did not forget the weakness of parents and their claims on their children, so he gently discouraged this volunteer and reminded him to take care of his parents, despite the fact that he needed all the manpower he could get for the forthcomingjihad. This is because he understood the importance of respect and kind treatment of parents, and knew its position in the overall Islamic framework that Allah (Subhanahu wa ta’ala) has designed for the well being and happiness of mankind.
When the mother of Sa’d ibn Abi Waqqas objected to her son’s embracing Islam, she told him: “Give up Islam, or I will go on hunger strike until I die. Then you will feel shame before the Arabs, as they will say that he killed his mother.” Sa’d told her, “You should know that, by Allah (subhanahu wa ta’ala) even if you had a hundred souls, and they left your body one by one, I would never give up Islam.” Then Allah (Subhanahu wa ta’ala) revealed anayahwhich the Prophet (sallallahu ‘alayhi wa sallam) recited to the Muslims, in which Sa’d was rebuked for the harshness of his reply to his mother:
( But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice [and consideration] . . .) (Qur’an 31:15)
The story of the devoted worshipper Jurayj, which was told by the Prophet (sallallahu ‘alayhi wa sallam), is a vivid illustration of the importance of respecting one’s parents and being quick to obey them. One day his mother called him whilst he was praying, and he wondered, “My Rabb (Cherisher and Sustainer) , my mother or my prayer?” He chose to continue his prayer (rather than answering his mother). She called him a second time, but he continued praying and did not answer her. Then she called him a third time, and when he did not respond she prayed to Allah (subhanahu wa ta’ala) not to let him die until he had seen the face of a prostitute. There was a prostitute in that locality who had committed adultery with a shepherd and become pregnant. When she realised that she was with child, the shepherd told her: “If you are asked about the father of the baby, say it is Jurayj, the devoted worshipper.” This is what she said, so the people went and destroyed the place where he used to pray. The ruler brought him to the public square, and on the way Jurayj remembered his mother’s prayer and smiled. When he was brought forth to be punished, he asked for permission to pray tworak’ahs, then he asked for the infant to be brought forth and whispered in his ear, “Who is your father?” The infant said, “My father is so-and-so, the shepherd.”4The people exclaimed “La ilaha illa-Allah” and “Allahu akbar!” They told Jurayj, “We will rebuild your prayer-place with silver and gold!” He said, “No, just rebuild it as it was, with bricks and mortar.” Concerning this story, which is reported by al Bukhari, the Prophet (sallallahu ‘alayhi wa sallam) said: “If Jurayj had sound knowledge, he would have known that answering his mother was more important than continuing his prayer.”5Hence thefuqaha’suggested that if one is praying anafilprayer and one of one’s parents calls one, one is obliged to stop one’s prayer and answer them.
The duty to treat one’s parents with kindness and respect sunk into the consciousness of the Muslims, so they hastened to treat their parents well both during their lives and after their deaths. There are many reports and Hadith that indicate this, for example the report thatdescribes how a woman of Juhaynah came to the Prophet (sallallahu ‘alayhi wa sallam) and said: “My mother made a vow (nadhr) to perform Hajj but she did not perform Hajj before she died. May I perform Hajj on her behalf?” He said, “Yes, go and perform Hajj on her behalf. If you knew that your mother had a debt, would you not pay it off for her? Pay off what is due to Allah (subhanahu wa ta’ala), for Allah (subhanahu wa ta’ala) has more right to be paid off.”6
According to a report given by Muslim, she asked, “She owed a month’s fasting, so may I fast on her behalf?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Fast on her behalf.” She said, “She never performed Hajj, so may I perform Hajj on her behalf?” He said, “Perform Hajj on her behalf.”7
She is kind and respectful towards her parents even if they are not Muslim
The Prophet (sallallahu ‘alayhi wa sallam) raised his teachings to a new peak when he enjoined his followers to treat their parents with kindness and respect even if they were adherents of a religion other than Islam. This is clear from the Hadith of Asma’ bint Abi Bakr al-Siddiq, who said: “My mother came to me, and she was amushrikat the time of the Prophet (sallallahu ‘alayhi wa sallam). I asked the Prophet (sallallahu ‘alayhi wa sallam), ‘My mother has come to me and needs my help, so should I help her?’ He said, ‘yes, keep in touch with your mother and help her.’”8
The true Muslim who understands the meaning of this Qur’anic guidance and the teachings of the Prophet (sallallahu ‘alayhi wa sallam) cannot but be the best and kindest of all people towards his parents, at all times. This is the practice of theSahabahand those who followed them sincerely. A man asked Sa’id ibn Musayyab (RAA): “I understood all of theayahabout kindness and respect towards parents, apart from the phrase ‘but address them in terms of honour.’ How can I address them in terms of honour?” Sa’id replied: “It means that you should address them as a servant addresses his master.” Ibn Sirin (radhiallahu anhu) used to speak to his mother in a soft voice, like that of a sick person, out of respect for her.
She is extremely reluctant to disobey them
Just as the Muslim woman hastens to treat her parents with kindness and respect, she is also afraid to commit the sin of disobeying them, because she realises the enormity of this sin which is counted as one of the major sins (al-kaba’ir). She is aware of the frightening picture which Islam paints of the one who disobeys her parents, and this stirs her conscience and softens any hardness of heart or harsh feelings that she might be harboring.
Islam draws a comparison between disobedience towards one’s parents and the crime of associating partners with Allah (subhanahu wa ta’ala), just as it establishes a link between true faith in Allah (subhanahu wa ta’ala) and respectful treatment of parents. Disobedience to one’s parents is a heinous crime, which the true Muslim woman is loath to commit, for it is the greatest of major sins and the worst of errors. Abu Bakrah Nufay’ ibn al-Harith said:
“Allah’s Messenger (sallallahu ‘alayhi wa sallam) asked us three times, ‘Shall I tell you the greatest sins?’ We said, ‘Yes, O Messenger of Allah.’ He said, ‘Associating partners with Allah (subhanahu wa ta’ala) and disobeying one’s parents.’”9
Her mother comes first, then her father
Islam has encouraged respect and kindness towards parents. Some texts deal with the mother and father separately, but taken all together, the texts enjoin a healthy balance in children’s attention to their parents, so that respect to one parent will not be at the expense of the other. Some texts further confirm that the mother should be given precedence over the father.
So, as we have seen, when a man came to givebay’ahand pledge to take part injihad, the Prophet (sallallahu ‘alayhi wa sallam) asked him, “Are either of your parents alive?” This indicates that the Muslim is obliged to treat both parents equally well. Similarly, Asma’ was ordered to keep in contact with hermushrikmother.
A man came to the Prophet (sallallahu ‘alayhi wa sallam) and asked him, “O Messenger of Allah (subhanahu wa ta’ala), who among people is most deserving of my good company?” He said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Your mother.” The man asked, “Then who?” The Prophet (sallallahu ‘alayhi wa sallam) said, “Then your father.”10
This Hadith confirms that the Prophet (sallallahu ‘alayhi wa sallam) gave precedence to kind treatment of one’s mother over kind treatment of one’s father, and the Sahabah used to remind the Muslims of this after the death of the Prophet (sallallahu ‘alayhi wa sallam). Ibn ‘Abbas, a great scholar andfaqihof thisummah, considered kind treatment of one’s mother to be the best deed to bring one closer to Allah (subhanahu wa ta’ala). A man came to him and said, “I asked for a woman’s hand in marriage, and she refuse me. Someone else asked for her hand and she accepted and married him. I felt jealous, so I killed her. Will my repentance be accepted?” Ibn ‘Abbas asked, “Is your mother still alive?” He said, “No.” So he told him, “Repent to Allah (subhanahu wa ta’ala) and do your best to draw close to Him.”
‘Ata’ ibn Yassar, who narrated this report from Ibn ‘Abbas, said: “I went and asked Ibn Abbas, ‘Why did you ask him if his mother was still alive?’ He said, ‘Because I know of no other deed that brings people closer to Allah (subhanahu wa ta’ala) than kind treatment and respect towards one’s mother.’”11
Imam Bukhari opens his bookal-Adab al-Mufradwith a chapter on respect and kindness towards parents (birr al-walidayn), in which he places the section on good treatment of the mother before that on good treatment of the father, consistent with the teachings of the Prophet (sallallahu ‘alayhi wa sallam).
The Qur’an evokes feelings of love and respect in the heart of the child, and encourages him or her to treat parents well. It refers to the mother being given precedence because of pregnancy and breast-feeding, and the pains and trials that she suffers during these two stages, in a most gentle and compassionate way. It recognizes her noble sacrifice and great tenderness and care:
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: [hear the command]: ‘Show gratitude to Me and to your parents: to Me is [your final] Goal.’) (Qur’an 31:14)
What supreme teaching! What humane, compassionate direction: “Show gratitude to Me and to your parents.” Showing gratitude to parents for what they have done for their child comes second only to showing gratitude to Allah (subhanahu wa ta’ala), and is one of the best righteous deeds. What a high status this religion gives to parents:
Ibn ‘Umar saw a Yemeni man circumambulating the Ka’bah, carrying his mother. The man said to him, “I am like a tame camel for her: I have carried her more than she carried me. Do you think I have paid her back, O Ibn ‘Umar?” He replied, “No, not even one contraction!”12
Every time ‘Umar ibn al-Khattab (radhiallahu anhu) saw the reinforcements from Yemen, he asked them, “Is Uways ibn ‘Amir among you?” - until he found Uways. He asked him, “Are you Uways ibn ‘Amir?” Uways said, “Yes.” ‘Umar asked, “Are you from the clan of Murad in the tribe of Qaran?” Uways said, “Yes.” ‘Umar asked, “Did you have leprosy, then you were cured of it except for an area the size of adirham? Uways said, “Yes.” ‘Umar asked, “Do you have a mother?” Uways said, “Yes.” ‘Umar said: “I heard Allah’s Messenger(sallallahu ‘alayhi wa sallam) say: ‘There will come to you with the reinforcements from Yemen a man called Uways ibn ‘Amir of the clan of Murad from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of adirham. He has a mother, and he has always treated her with kindness and respect. If he prays to Allah (subhanahu wa ta’ala), Allah (subhanahu wa ta’ala) will fulfil his wish. If you can ask him to pray for forgiveness for you, then do so.’ So ask Allah (subhanahu wa ta’ala) to forgive me.” Uways asked Allah (subhanahu wa ta’ala) to forgive him, then ‘Umar asked him, “Where are you going?” Uways said, “To Kufah.” ‘Umar said, “Shall I write a letter of recommendation for you to the governor there?” Uways said, “I prefer to be anonymous among the people.”13
What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet (sallallahu ‘alayhi wa sallam) recommended hisSahabahto seek him out and ask him to prafor them!
All of this indicates the high status to which Islam has raised the position of motherhood, and given the mother precedence over the father. At the same time, Islam has given importance to both parents, and has enjoined kindness and respect to both.
A woman may enjoy a life of ease and luxury in her husband’s home, and may be kept so busy with her husband and growing children that she has little time to spare for her parents, and neglects to check on them and treat them well.
But the true Muslim woman is safe from such errors, as she reads the recommendations of the Qur’an and Sunnah concerning parents. So she pays attention to them, constantly checking on them and hastening to treat them well, as much as her energy, time and circumstances permit, and as much as she can.
She treats them kindly
The Muslim woman who has embraced the values of Islam is kind and respectful towards her parents, treating them well and choosing the best ways to speak to them and deal with them. She speaks to them with all politeness and respect, and surrounds them with all honour and care, lowering to them the wing of humility, as commanded by Allah (subhanahu wa ta’ala) in the Qur’an. She never utters a word of contempt or complaint to them, no matter what the circumstances, always heeding the words of Allah (subhanahu wa ta’ala) :
( Your Rabb (Cherisher and Sustainer) has decreed that you worship none but Him, and that you be kind to parents. Whether one of both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: ‘My Rabb (Cherisher and Sustainer) ! Bestow on them Your mercy even as they cherished me in childhood.’) (Qur’an 17:23-24)
If one or both parents are deviating from true Islam in some way, the dutiful Muslim daughter should, in this case, approach them in a gentle and sensitive manner, so as to dissuade them from their error. She should not condemn them harshly, but should try to convince them with solid proof, sound logic, wise words and patience, until they turn to the truth in which she believes.
The Muslim woman is required to treat her parents well, even if they aremushrikin. She does not forget that she is obliged to treat them well in spite of theirshirk. Although she knows thatshirkis the worst of major sins, this does not prevent her from treating her parents well according to the uniquely tolerantshari’ahof Islam:
( And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: [hear the command], ‘Show gratitude to Me and to your parents: to Me is [your final] Goal.’ But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not; yet bear them company in this life with justice [and consideration], and follow the way of those who turn to Me [in love]: in the End the return of you all is to Me, and I will tell you the truth [and meaning] of all that you did.)(Qur’an 31:14-15)
Kindness and respect towards parents is an important matter in Islam, because it springs from the strongest of human ties, the bond of a child to his or her mother and father. But this bond, great as it is, must come second to the bonds of faith. If the parents aremushrikin, and order their son or daughter to join them in theirshirk, then the child must not obey them. There is no obedience to a created being in disobeying the Creator; no other bond may supersede that of faith and belief in Allah (subhanahu wa ta’ala). However, children are still obliged to honor and take care of their parents.
The Muslim woman is kind and respectful towards her parents in all circumstances, and she spares no effort to make them happy, as much as she can and within the limits of Islam. So she checks on them from time to time, offers her services, visits them often and greets them with a cheerful smile, a loving heart, delightful gifts and words of kindness.
This is how she cares for them during their lives. After their death, she shows her love and respect by praying for them, giving charity on their behalf, and paying off whatever debts they may owe to Allah (subhanahu wa ta’ala) or to other people.
Treating parents with kindness and respect is one of the essential attitudes of Muslim men and women. This noble attitude should be ongoing and should continue, no matter how complicated life becomes, no matter how high the cost of living rises, and no matter how many burdens or responsibilities a person has.
This attitude is an indication of the rich emotions that still exist in Muslim lands,al-hamdu-lillah, and it is proof of the gratitude which Muslim men and women feel towards the older generation which has made so many sacrifices for them when they themselves were most in need of kind words, consolation and a helping hand.
This attitude will protect a person, man or woman, from hard-heartedness and ingratitude. What is more, it will open to them the gates of Paradise.
Footnotes:
1.(Bukhari and Muslim), See Sharh al-Sunnah, 2/176, Kitab al-salat, bab fadl al-salawat al-khams.
2.(Bukhari and Muslim), See Riyad al-Salihin, 191, bab birr al-walidayn.
3.See Riyad al-salihin, 191, bab birr al-walidayn
4.This child is one of the three who spoke in the cradle. The other two are ‘Isa ibn Maryam (Jesus the son of Mary) and the child who was with his mother among the people of al-Ukhdud (the ditch). [Author]
5.See Fath al-Bari, 3/78, Kitab al-’aml fi’l-salah, bab idha da’at al-umm waladaha fi’l-salat, and 5/136, Kitab al-mazalim, bab idha hadama ha’itan falyabni ghayrahu.
6.See Fath al-Bari, 4/64, Kitab juz’ al-sayd, bab al-hajj wa’l-nudhur.
7.Sahih Muslim, 8/25, Kitab al-siyam, bab qada’ al-sawm ‘an al-mayit.
8.(Bukhari and Muslim), See Sharh al-Sunnah, 13/13, Kitab al-birr wa’l-silah, bab silat al-walid al-mushrik.
9.(Bukhari and Muslim), See Sharh al-Sunnah, 13/15, Kitab al-birr wa’l-silah, bab tahrim al-’uquq.
10.(Bukhari and Muslim), See Sharh al-Sunnah, 13/4, Kitab al-birr wa’l-silah, bab birr al-walidayn.
11.Reported by Bukhari in al-Adab al-Mufrad, 1/45, bab birr al-umm.
12.Reported by Bukhari in al-Adab al-Mufrad, 1/62, bab jaza’ al-walidayn. See Sahih Muslim, 16/95, Kitab fada’il al-sahabah, bab min fada’l Uways al-Qarani.

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There is nothing wrongwith offering du‘aa’ together after a lectureDought & clear, -

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Is it permissible to offer du‘aa’ together, such as if the imam offers du‘aa’ after giving a lecture, for example?
Praise be to Allah.
|Du‘aa’ is one of the best acts of worship by means of which the Muslim may worship his Lord. Allah, may He be exalted, says (interpretation of the meaning):
“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship (i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)) they will surely enter Hell in humiliation!’”
[Ghaafir 40:60].
It was narrated from an-Nu‘maan ibn Basheer, that the Prophet (blessings and peace of Allah be upon him) said: “Du‘aa’ is worship. Your Lord said:‘Invoke Me, I will respond to your (invocation).’” Narrated and classed as saheeh by at-Tirmidhi, 2969; also narrated by Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
Here we should point out an important matter about which many people are confused, namely the difference between “making dhikr together” and “offering du‘aa’ together”. The former has no basis in Islam; there is no proof that the Prophet (blessings and peace of Allah be upon him) remembered his Lord (i.e., dhikr) with his Companions in unison, or that he would remember his Lord (recite dhikr) and his Companions (may Allah be pleased with them) would repeat after him.
But with regard to offering du‘aa’ together, there is a basis for doing so in Islam, and it may take many forms. In Qunoot an-nawaazil (du‘aa’ of qunoot at times of calamity) and qunoot in Witr prayer, the Prophet (blessings and peace of Allah be upon him) would offer du‘aa’ and his Companions would say Ameen behind him. The majority of scholars are of the view that the worshippers should say Ameen to the du‘aa’ of the khateeb on Friday, and when praying for rain (istisqa’), and there are many other various ways of offering du‘aa’ together.
With regard to innovated (bid‘ah) ways of offering du‘aa’ together, there are several forms:
1. When a Muslim calls together a group of people solely for the purpose of offering du‘aa’
It was narrated that Abu ‘Uthmaan said: A governor wrote to ‘Umar ibn al-Khattaab, saying: Here there are some people who gather together and offer du‘aa’ for the Muslims and the governor. ‘Umar wrote back to him saying: Come (to me) and bring them with you. So he came, and ‘Umar said to the doorkeeper, Bring me a whip. When they entered upon ‘Umar, he began to strike their governor with the whip.
Narrated by Ibn Abi Shaybah in hisMusannaf, 13/360. Its isnaad is hasan.
2. People gathering to offer du‘aa’ in unison
Shaykh Bakr Abu Zayd (may Allah have mercy on him) said:
Dhikr recited together in unison, in secret or openly, where a specific du‘aa’, narrated in texts or otherwise, is repeated, whether that is done by everyone or one of them prompts the others, with or without raising the hands – all of these are actions that require a shar‘i basis from the Qur’an or Sunnah, because that comes under the heading of worship, and acts of worship are based on tawqeef (i.e., they should be limited only to that which is mentioned in the Qur’an and saheeh Sunnah) and on following (the Qur’an and saheeh Sunnah), not on innovations and inventions. Hence we looked in the texts of the Qur’an and Sunnah, and we did not find any evidence to support this form of dhikr. Hence we can be sure that there is no basis for it in sharee‘ah. Anything for which there is no basis in sharee‘ah is an innovation (bid‘ah). Therefore dhikr and du‘aa’ that are done in communal form are innovations and every Muslim who follows the example of the Messenger of Allah (blessings and peace of Allah be upon him) must refrain from and avoid them, and adhere to what is prescribed.
Based on that, offering du‘aa’ together in unison, whether it is du‘aa’ at any time or following a certain activity, such as after reading Qur’an or after an exhortation or lesson – all of that is innovated.
Tasheeh ad-Du‘aa’, p. 134, 135
With regard to the du‘aa’ of a lecturer or teacher at the end of his lesson, and the audience saying Ameen to his du‘aa’, it seems to us from the Sunnah of the Prophet (blessings and peace of Allah be upon him) that this is permissible, and indeed mustahabb (encouraged).
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) rarely left a gathering without offering these supplications for his companions: “O Allah, give us a share of fear of You that will prevent us from disobeying You, (a share) of obedience to You that will help us to reach Paradise, and (a share) of certainty that will enable us to withstand the calamities of this world; cause us to enjoy our hearing, sight and strength so long as we are alive, until we die; avenge us against those who wrong us; support us against those who wrong us; do not make our calamity in our religious commitment; do not make this world our main concern and all that we know about; do not send against us those who will show no mercy to us.”
Narrated by at-Tirmidhi, 3502; classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
An-Nawawi included it in his bookal-Adhkaar, in a chapter entitled “Du‘aa’ of a person in a gathering for himself and those who are with him.”
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
Sometimes, after giving a lecture or a lesson, the lecturer offers du‘aa’ and raises his hands; should we sit with him during the communal du‘aa’ or should we leave after the lecture, before the du‘aa’?
He replied:
There is nothing wrong with offering du‘aa’ after a lecture, exhortation or reminder; there is nothing wrong with offering du‘aa’, calling upon Allah to help and guide those present, and to grant them good intentions and good deeds. But I do not know of any evidence for raising their hands in such cases, and I do not know of any report to that effect from the Prophet (blessings and peace of Allah be upon him) except some texts that speak in general terms of raising the hands when offering du‘aa’, and say that it is one of the means of having the supplication answered. But I do not remember any report from the Prophet (blessings and peace of Allah be upon him) to suggest that after he had exhorted or reminded the people, he would raise his hands and offer du‘aa’. If he used to do that, the Sahaabah (may Allah be pleased with them) would have reported it, because they did not omit anything but they reported it (may Allah be pleased with them). So it is preferable and more on the safe side not to raise the hands in such cases, unless there is evidence to that effect. With regard to the speaker offering du‘aa’ for them after he has finished speaking, and saying. “May Allah forgive us and you” or “May Allah guide us and you,” or “May Allah cause us and you to benefit from what we have heard,” and so on, there is nothing wrong with that, and if they say Ameen, there is nothing wrong with that either. End quote.
Fataawa Noor ‘ala ad-Darb, tape no. 610.

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Dought & clear, - Eating food that is made for ‘Ashoora’

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Is it permissible to eat the foods cooked by Shiites in Aashooraa? They say that these foods are made for Allah’s sake but its reward is for Al-Hussein, may Allah be pleased with him!
It will be embarrassing if I do not accept this food. It may even expose me to danger, as I am in Iraq, and you know how Sunnis here are treated.
Praise be to Allah
What the Shi’ah do on ‘Ashoora’ of slapping their cheeks, striking and cutting their heads, shedding their blood and making special foods, is all bid’ah and reprehensible innovation, as has been explained in the answer to question no. 4033and 9438. It is not permissible to take part in that, or to help those who do it, because that is cooperating in sin and transgression.
And it is not permissible to eat this food that they have prepared for their innovation and misguidance.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: This is an abhorrent evil and reprehensible innovation which must be abandoned; it is not permissible to take part in it and it is not permissible to eat the food that is offered.
And he said: It is not permissible take part in it or to eat of these meats or drink these drinks [prepared for this occasion]. If the meat has been slaughtered for anyone other than Allaah, among Ahl al-Bayt [the Prophet’s family] or anyone else, then it is major shirk, because Allaah, may He be glorified and exalted, says (interpretation of the meaning):
“. Say (O Muhammad صلى الله عليه وسلم): ‘Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).
163. ‘He has no partner. And of this I have been commanded, and I am the first of the Muslims’”
[al-An’aam 6:162-163]
“Verily, We have granted you (O Muhammad صلى الله عليه وسلم) Al‑Kawthar (a river in Paradise).
2. Therefore turn in prayer to your Lord and sacrifice (to Him only)”
[al-Kawthar 1-2]
End quote fromFataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz(8/320).
But if your refusing to accept their food will pose a danger to you, then there is nothing wrong with accepting it so as to ward off harm.
And Allaah knows best.

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Dought & clear, - Ruling on celebrating ‘Aashooraa’ or taking it as a day of mourning

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What is the ruling on what people do on the day of ‘Aashooraa’, such as wearing kohl, taking a bath (ghusl), using henna, shaking hands with one another, cooking grains (huboob), showing their happiness and so on…? Has any saheeh hadeeth to that effect been narrated from the Prophet peace and blessings of Allaah be upon him) or not? If there is no saheeh hadeeth to that effect, does doing these things constitute bid’ah, or not? What about the things that the other people do, such as mourning, grieving, going without anything to drink, eulogizing, wailing, rending their garments, etc.? Is there any basis for that or not?
Praise be to Allah
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked this question and he replied as follows:
‘Praise be to Allaah, the Lord of the Worlds. Nothing to that effect has been reported in any saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) or from his Companions. None of the imaams of the Muslims encouraged or recommended such things, neither the four imaams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet (peace and blessings of Allaah be upon him), nor from the Sahaabah, nor from the Taabi’een; neither in any saheeh report or in a da’eef (weak) report; neither in the books ofSaheeh, nor inal-Sunan, nor in theMusnads. No hadeeth of this nature was known during the best centuries, but some of the later narrators reported ahaadeeth like the one which says “Whoever puts kohl in his eyes on the day of ‘Aashooraa’ will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of ‘Aashooraa’ will not get sick in that year, etc.” They also narrated reports concerning the supposed virtues of praying on the day of ‘Aashooraa’, and other reports saying that on the day of ‘Aashooraa’ Adam repented, the Ark settled on Mount Joodi, Yoosuf returned to Ya’qoob, Ibraaheem was saved from the fire, the ram was provided for sacrifice instead of Ismaa’eel, and so on. They also reported a fabricated hadeeth that is falsely attributed to the Prophet (peace and blessings of Allaah be upon him), which says, “Whoever is generous to his family on the day of ‘Aashooraa’, Allaah will be generous to him for the rest of the year.”
(Then Ibn Taymiyah discussed the two misguided groups who were in Koofah, Iraq, both of whom took ‘Aashooraa’ as a festival because of their bid’ah). The Raafidi group made an outward show of allegiance to the Ahl al-Bayt although inwardly they were either heretics and disbelievers or ignorant and bound by whims and desires. The Naasibi group hated ‘Ali and his companions, because of the troubles and killings that had occurred. It is reported inSaheeh Muslimthat the Prophet (peace and blessings of Allaah be upon him) said: “In (the tribe of) Thaqeef there will be a liar and an oppressor [???].” The liar was al-Mukhtaar ibn Abi ‘Ubayd al-Thaqafi, who made an outward show of allegiance to and support of the Ahl al-Bayt, and killed ‘Ubayd-Allaah ibn Ziyaad, the governor of Iraq, who had equipped the party that killed al-Husayn ibn ‘Ali (may Allaah be pleased with them both); then he (al-Mukhtaar) made it clear that he was a liar, by claiming to be a prophet and that Jibreel (peace be upon him) brought revelation to him. People told Ibn ‘Umar and Ibn ‘Abbaas about this, and said to one of them, “al-Mukhtaar ibn Abi ‘Ubayd is claiming to receive revelation [annahu yanzilu ‘alayhi].” He said, “He is telling the truth, for Allaah says (interpretation of the meaning):‘Shall I inform you (O people) upon whom the shayaateen (devils) descend [tanazzalu]? They descend upon every lying, sinful person.’ [al-Shu’ara’ 26:221].” [Translator’s note: the words translated as “receive revelation” and “descend” both come from the same root in Arabic]. They said to the other: “Al-Mukhtaar is claiming that he receives inspiration.” He said, “he is telling the truth.‘… And certainly, the Shayaateen (devils) do inspire their friends (from mankind) to dispute with you…’ [al-An’aam 6:121 – interpretation of the meaning].” As for the oppressor , this was al-Hajjaaj ibn Yoosuf al-Thaqafi, who was opposed to ‘Ali and his companions. Al-Hajjaaj was a Naasibi and al-Mukhtaar was a Raafidi, and this Raafidi was a greater liar and more guilty of fabrication and heresy, because he claimed to be a prophet…
There was much trouble and fighting between these two groups in Kufa. When al-Husayn ibn ‘Ali (may Allaah be pleased with them both) was killed on the day of ‘Aashooraa’, he was killed by the sinful, wrongdoing group. Allaah honoured al-Husayn with martyrdom, as He honoured other members of his family, and raised his status, as He honoured Hamzah, Ja’far, his father ‘Ali and others. Al-Husayn and his brother al-Hasan are the leaders of the youth of Paradise. High status can only be attained through suffering, as the Prophet (peace and blessings of Allaah be upon him said, when he was asked which people suffer the most. He said, “The Prophets, then righteous people, then the next best and the next best. A man will suffer according to his level of faith. If his faith is solid, he will suffer more, but if his faith is shaky, he will suffer less. The believer will keep on suffering until he walks on the earth with no sin.” (reported by al-Tirmidhi and others). Al-Hasan and al-Husayn achieved what they achieved and reached the high status they reached by the help and decree of Allaah. They did not suffer as much as their forefathers had, for they were born and raised during the glory days of Islam, and the Muslims respected and honoured them. The Prophet (peace and blessings of Allaah be upon him) died when they were still young, and Allaah blessed them by testing them in such a manner that they would be able to catch up with the rest of their family members, as those who were of a higher status than them were also tested. ‘Ali ibn Abi Taalib was better than them, and he was killed as a shaheed (martyr). The killing of al-Husayn was one of the things that caused fitnah (tribulation) among the people, as was the killing of ‘Uthmaan, which was one of the greatest causes of fitnah, because of which the ummah is still split today. Thus the Prophet (peace and blessings of Allaah be upon him) said: “There are three things, whoever is saved from them is truly saved: my death, the killing of a patient khaleefah, and the Dajjaal (‘antichrist’).”
Then Shaykh al-Islam (may Allaah have mercy on him) mentioned a little about the biography of al-Hasan and his just character, then he said:
“Then he died, and Allaah was pleased with him and honoured him. Some groups wrote to al-Husayn and promised to support and help him if he went ahead and declared himself khaleefah, but they were not sincere. When al-Husayn sent his cousin [son of his paternal uncle] to them, they broke their word and gave help to the one they had promised to defend him against, and fought with him against [al-Husayn’s cousin]. Those who were wise and who loved al-Husayn, such as Ibn ‘Abbaas and Ibn ‘Umar and others, advised him not to go to them, and not to accept any promises from them. They thought that his going to them served no useful interest and that the consequences would not be good. Things turned out just as they said, and this is how Allaah decreed it would happen. When al-Husayn (may Allaah be pleased with him) went out and saw that things were not as he had expected, he asked them to let him go back, or to let him join the army that was defending the borders of Islam, or join his cousin Yazeed, but they would not let him do any of these things unless he gave himself up to them as a prisoner. So he fought with them, and they killed him and some of those who were with him, and he was wrongfully slain so he died as a shaheed whose martyrdom brought him honour from Allaah, and so he was reunited with the good and pure members of his family. His murder brought shame on those who had wrongfully killed him, and caused much mischief among the people. An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of ‘Aashooraa’ as a day of mourning and wailing, in which they openly displayed the rituals of jaahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the jaahiliyyah. But what Allaah has commanded us to do when disaster strikes – when the disaster is fresh – is to bear it with patience and fortitude, and to seek reward, and to remember that all things come from Allaah and we must return to Him, as He says (interpretation of the meaning):“… but give glad tidings to al-saabiroon (the patient ones), who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and turly, to Him we shall return.’ They are those on whom are al-salawaat (the blessings) (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones.” [al-Baqarah 2:155-157].
It is reported inal-Saheehthat the Prophet (peace and blessings of Allaah be upon him) said: “he is not one of us who strikes his cheeks, rends his garments and prays with the prayer of Jaahiliyyah.” And he said: “I have nothing to do with those who strike [their cheeks], shave [their heads] and rend [their garments].” And he said: “If the woman who wails does not repent before she dies, she will be raised up on the Day of Resurrection wearing trousers made of tar and a shirt of scabs.” Inal-Musnad, it is reported from Faatimah bint al-Husayn, from her father al-Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “There is no man who suffers a calamity, and when he remembers it, even if it is old, he says ‘Innaa Lillaahi wa innaa ilayhi raaji’oon(Truly, to Allaah we belong and truly, to Him we shall return),’ but Allaah will give a reward equal to the reward He gave him on the day he suffered the calamity.” This is how Allaah honours the Believers. If the disaster suffered by al-Husayn, and other disasters, are mentioned after all this time, we should say “Innaa Lillaahi wa innaa ilayhi raaji’oon(Truly, to Allaah we belong and truly, to Him we shall return),” as Allaah and His Messenger commanded, so as to be given the reward like that earned on the day of the disaster itself. If Allaah commanded us to be patient and steadfast and to seek reward at the time of the disaster, then how about after the passing of time? The Shaytaan made this attractive to those who are misled, so they took the day of ‘Aashooraa’ as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them, and telling many lies, and causing much trouble in the world. The various sects of Islam have never known any group tell more lies or cause more trouble or help the kuffaar against the Muslims more than this misguided and evil group. They are even worse than the Khawaarij who went beyond the pale of Islam. They are the ones of whom the Prophet (peace and blessings of Allaah be upon him) said: “They will kill the people of Islam and will leave alone the people who worship idols.” This group cooperated with the Jews, Christians and mushrikeen against the members of the Prophet’s household and his believing ummah, and also helped the mushrik Turks and Tatars to do what they did in Baghdaad and elsewhere to the descendents of the Prophet (peace and blessings of Allaah be upon him), i.e., the ‘Abbaasid rulers and others, and the believers; the Turks and Tatars killed them, enslaved their women and destroyed their homes. The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid’ah with bid’ah – opposed them by fabricating reports in favour of making the day of ‘Aashooraa’ a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on Eids and special occasions. These people took the day of ‘Aashooraa’ as a festival like Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (the Rafidis) are worse in intention and more ignorant and more plainly wrong… But Allaah commands us to be just and to treat others well. The Prophet (peace and blessings of Allaah be upon him) said: “Those of you who live after my death will see many disputes. I urge you to adhere to my Sunnah and the sunnah of my rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold onto it as if biting it with your eyeteeth. Beware of newly-innovated matters, for every innovation is a going astray.” Neither the Prophet (peace and blessings of Allaah be upon him) nor his rightly-guided successors (the khulafa’ al-raashidoon) did any of these things on the day of ‘Aashooraa’, they neither made it a day of mourning nor a day of celebration.
But “when the Prophet (peace and blessings of Allaah be upon him) came to Madeenah, he saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is the day when Allaah saved Moosa from drowning, so we fast on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.”
Quraysh also used to venerate this day during the Jaahiliyyah. The day on which people were ordered to fast was just one day. When the Prophet (peace and blessings of Allaah be upon him) came to Madeenah it was Rabee’ al-Awwal, and the following year he fasted ‘Aashooraa’ and commanded the people to fast. Then in that year fasting in Ramadaan was made obligatory and fasting on ‘Aashooraa’ was abrogated. The scholars disputed as to whether fasting on that day (‘Aashooraa’) was waajib (obligatory) or mustahabb (encouraged). Of the two best known opinions, the more correct view is that it was waajib, then after that whoever fasted it did it because it was mustahabb. The Prophet (peace and blessings of Allaah be upon him) did not tell ordinary Muslims to fast on ‘Aashooraa’, but he used to say, “This is the day of ‘Aashooraa’; I am fasting on this day and whoever wishes to fast on this day may fast.” And he said: “Fasting on ‘Aashooraa’ expiates for the sins of one year and fasting on the day of ‘Arafaah expiates for the sins of two years.” When, towards the end of his life, the Prophet (peace and blessings of Allaah be upon him) heard that the Jews took the day of ‘Aashooraa’ as a festival, he said, “If I live until next year, I will certainly fast on the ninth” – to be different from the Jews, and not to resemble them in taking the day as a festival.
There were some of the Sahaabah and scholars who did not fast on this day and did not regard it as mustahabb, but thought it makrooh to single out this day for fasting. This was reported from a group of the Koofiyeen (scholars of Kufa). Some other scholars said that it was mustahabb to fast on this day. The correct view is that it is mustahabb for the one who fasts on ‘Aashooraa’ to fast on the ninth day [of Muharram] too, because this was the ultimate command of the Prophet (peace and blessings of Allaah be upon him), as he said: “If I live until next year, I will certainly fast on the ninth as well as the tenth.” This was reported with a variety of isnaads. This is what is prescribed in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).
As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one’s family, or buying the year’s supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and mashhads (shrines) and so on… all of this is reprehensible bid’ah and is wrong. None of it has anything to do with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the way of the Khulafa’ al-Raashidoon. It was not approved of by any of the imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa’d, not Abu Haneefah, not al-Oozaa’i, not al-Shaafa'i, not Ahmad ibn Hanbal, not Ishaaq ibn Raahwayh, not any of the imaams and scholars of the Muslims.
The religion of Islam is based on two principles: that we should worship nothing besides Allaah Alone, and that we should worship Him in the manner that He has prescribed, not by means of bid’ah or reprehensible innovations. Allaah says (interpretation of the meaning):“… So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [al-Kahf 18:110].
Righteous deeds are those which are loved by Allaah and His Messenger, those which are prescribed in Islam and in the Sunnah. Thus ‘Umar ibn al-Khattaab (may Allaah be pleased with him) used to say in his du’aa’: “O Allaah, make all of my deeds righteous and make them purely for Your sake, and do not let there be any share for anyone or anything else in them.”
(The above is summarized from the words of Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him.Al-Fataawa al-Kubra, part 5). And Allaah is the Guide to the Straight Path.

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For children, - Ultimate Reality of Material World - Old Sock Story

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A wise and saintly rich man, sensing his approaching death, called his son to his side and gave him these instructions:
'My son, I shall be leaving you very shortly. On the day when I die and they have washed my body and come to wrap it in the shroud, I want you to put one of my socks on my foot. This is my final request of you.'
Soon after this, the old man did indeed die, leaving behind his goods and property, his children and his dependents. Family, friends, acquaintances and neighbours attended his funeral. The body had been washed and was almost completely wrapped in the shroud, when the son remembered his father's wish. Finding one of his old socks, he handed it to the washer of the dead, saying, 'In accordance with my father's last request, please put this sock on his foot.'
'That is quite impossible:' Said the washer of the dead. 'Such a thing is utterly impermissible in Hindu religion. I cannot act against the Sacred Law.'
Despite this valid objection, the son insisted, 'That was my father's final request; it must certainly be carried out.'
The washer of the dead was unmoved. 'If you won't take my word for it,' he said, 'go and ask the elder men. They will confirm what I tell you, that it is not permissible.'
Holding up the funeral, they consulted the elder men, religious head and scholars, all of whom declared that this was not permissible in Hindu religion.
Just then, an aged friend of the deceased interrupted the debate with these words to the son: 'My boy, your late father entrusted me with a letter which I was to hand over to you after his departure. Here, this letter belongs to you.' So saying, he gave him an envelope.
Taken by surprise, the boy opened the envelope and read out the contents of his father's letter. 'My son, all this wealth and property I have left to you. Now you see: at the last moment, they won't even let you give me an old sock to wear. When you yourself come one day to be in my condition they will also refuse to let you keep anything. Naked body that, all you will be able to carry over from this fleeting world into the Hereafter. So pull yourself together and be prepared. Spend the fortune I have left you, not for the satisfaction of vain desires, but in ways pleasing to Almighty, that you may achieve honor in both worlds.'
Qullu Nafsin Za Iqatul Maut! Everything that lives shall taste Death! Noble Qur'an, Surah Al-Imran, Verse 185
Imam Ali (as)said: "Every creature who walks on the earth has to go inside one day."
Imam Muhammad al-Baqir (as)said: "Death is like sleep; the only difference is that while sleep is of a short duration, death continues till the Day of Resurrection."
Imam Muhammad at-Taqi (as)said: "Some of the faithful dislike the pangs of death, because they are not fully aware of the comfort after death. Just as children and the insane dislike to take bitter medicine and make a wry face, though the bitterness of the medicine is a forerunner of benefit (to health)."
What a beautiful advice and guidance for those who can understand! May the mercy of Almighty be upon us all.

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Ahle sunnathwal Jamath, - Wahabi & Salafi

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Muhammad bin ‘Abdal Wahab and the “Wahabis.”
The reason why this Sect are often called Wahabis boils down to the name of one of their main leaders; Muhammad Bin Abdul Wahab. It is often believed, that Abdul Wahab started the “crusade” against the Sunni Muslims, but In reality, he did not start this, it was started in the time of Ali RadiAllao-unho. Throughout history there have been different names for this Sect, but in the eighth century, one of their leaders use to call himself Salafi. Even today, this Sect has four names SALAFI, WAHABI, NAJDI and AHL-HADITH - although today they prefer to call themselves Salafi.
This Sect would not have been as famous as it is but at the time of Muhammad Bin Abdul Wahab. Even today, if a person or a number of people were to petition the country of Saudia Arabia, they would receive funds or grants if they promise that a Masjid or Madrassah would be built - to teach the Wahabi cirriculum. Or if a magazine would begin to circulate then, it too would receive funds to propogate the Wahabi beleifs. It is in this way, and by currently owning large, well equipt publishing houses, that the Wahabis have been able to mass distribute and mass circulate misinformation about the Ahle As Sunnah Wal Jammat and propogate their own beliefs passing them under the guise of “Salafi” Islam. Many, if not all, of their publications are beautifully designed but, this cannot hide the fact that they are continually trying to break Sunni Muslims from a scholarship this has flourished for over 1400 years. The head office of this “organisation” is in the Najd region, that was where Muhammad bin Abdul Wahab was born.
He was born at the beginning of the 12th century (Hijri) In Jazeera tul Arab, the name given by the Prophet (May Allah bless him and grant him peace) to which has been changed by the Saudi Royal family to that of their grandFathers to Saudi Arabia. He was born in Najd so that is why often he was referred to as Muhammad Bin Abdul Wahab Najdi in his time.
Shaytan came in the form of the Najdi Shaykh
Hafidhh Ibn Kathir writes: when the Kuffar of Makkah had a meeting concerning the Prophet Sallal laho alihi wasalam, an old man came claiming
“I am a Najdi, what ever you want to know, I will be helpful”. This Najdi Shaykh then gave his view against the Prophet (Sallallahu’ aliahi wa sallam), through out the meeting.
[Tareekh Ibn Kathir. Volume 4]
The Prophet [May Allah bless Him and grant Him peace] stated: I fear from the Najdi’s.
[Bukhari Chapter on Jihad]
The Prophet [May Allah bless Him and grant Him peace] stated: That the Fitnah will emerge from the east. [Bukhari, Kitab-ul-Fitnah]
Abdullah Ibn Umar narrates:
The Prophet [May Allah bless Him and grant Him peace] made Du’a for Syria and Yemen, some people asked him: “Ya Rasoolallah (Sallallahu’ aliahi wa sallam) pray for Najd.” The Prophet [May Allah bless Him and grant Him peace] again repeated Dua for Syria and Yemen. They again requested for Najd. Upon the third time the Prophet [May Allah bless Him and grant Him peace] said: “There will be earthquakes there, tribulations will emerge there and a horn of Shaytan will emerge from there”. [Bukhari, Kitabul Fitan]
The brother of Muhammad bin Abdul Wahab al Najdi, Shaykh Sulaiman bin Abdul Wahab, said about his brother, “The horn of Shaytan which the Prophet (Sallallahu’ aliahi wa sallam) referred to is you.”
[Sawaa’iqul Ilahiya]
The false Prophet, Musailima Kadhab was also born in Najd. After reading the history of Najd, you will see that this is a place of Sh’yateen. Secondly the Prophet [May Allah bless Him and grant Him peace] predicted earthquakes and tribulations for this place indeed there occurred such an earthquake that we can still hear its bang over 2 centuries later.
Many people say that Najd is high land and that the Dua was not made regarding the high land. However in this Hadith the Prophet [May Allah bless Him and grant Him peace] mentioned the places Syria, Yemen and not the type of land, therefore the word Najd in this Hadith refers to the place Najd itself which is in Saudi Arabia not in Iraq.
Muhammad bin Abdul Wahab’s Education
He was educated in the Najd, Basra and Damascus, his brothers and parents were of the Aqeedah of Ahl-e-sunnah but, through reading Ibn Taymiyyah’s books, he chose to differ in belief with the rest of his family, who were not pleased with him. His brother Muhammad Bin Abdul Wahab Sulaiman wrote a book against him called ‘Suwaa’iq-ul-Ilahia’, in which he gives the answers to all Muhammad Ibn Abdul Wahab’s objections.
Shaykh Uthman Bin Basheer & Shaykh Juhri takes all the information we will provide here from Tareekh-e-Najd, in the book called Muhammad bin Abdul Wahab. Some Najdi says that Muhammad Bin Abdul Wahab Sulaiman, during his lifetime, converted to Wahabism, however there is no evidence to prove this.
Shaykh Najdi started a conspiracy against Ahl-as-Sunnah. This movement is called Al-Wahhabiyyah. (“Shaykh Juri in Muhammad bin Abdul Wahab. Page 13”)
There are four names by which Wahabis are famous, Wahabis, Najdi, Salafi, & Ahl-e-Hadith. Ah-l-Hadith was at the time when the British were ruling in India, and the followers of Muhammad Bin Abdul Wahab Najdi were called Wahabis but Maulana Muhammad Hussain Batalvi made an application to the viceroy of India that they be called Ahl-e-Hadith rather than Wahabi, this application was granted. That is the reason why Maulana Muhammad Hussain wrote: It is Haram to do Jihad (War) against the British. [“Iqtisaad-fi-Massaiil-Jihad”]
Mirza Hairat from Delhi in his book Hayyat-e-Tayybiyah writes that Moulana Ismail from Delhi a founder of Wahabi in India, said in his speech in Calcutta “ It is Harram to do Jihad against the British.” These people are so loyal to the British so how could the British not accept their application.
Muhammad Bin Abdul Wahab Najdi influenced the spouse of the Amier of Dur’iyaa, Muhammad bin Sa’ud, to his movement and later the Amir also followed. Muhammad Bin Abdul Wahab Najdi asked him to aid his movement with his power. Muhammad bin Sa’ud assisted with spreading their reign over boundaries beyond Duri’yaa. Lawrence of Arabia was a spy for the British in Arabia and pretended to be a Muslim. He promoted Arab Nationalism and always said to the people, ‘O Arabs, Islam started in Arabia, so to rule is your right, why do you live under the Uthmanni Khilaffat? This brainwashing worked well and helped in destroying the Uthmaani Khilaffat. Muhammad Bin Abdul Wahab Najdi and Muhammad bin Saood were attracted to this nationalistic movement. Muhammad Bin Abdul Wahab Najdi labelled this to be Jihad and said: “In Hijaz, the people are worshipping other than Allah”.
“Tareek Najd-Uthman bin Bashir”
Muhammad Hasni wrote that Muhammad Bin Abdul Wahab Najdi said: “When I went to study in Basra, mushriks would ask me questions and I would leave them very surprised with my answers”. “Tareek Aal-e-Saood”
Shaykh Juri states: “Muhammad bin Abdul Wahab Najdi called The Ahl-e-sunnah Muslims Kafirs & Mushriks apart from himself and his (blind) followers”. The proof for this is that Muhammad Bin Abdul Wahab himself said that in Basra, Mushriks would come and ask me questions, these people were Muslims and thus Muhammad Bin Abdul Wahab only considers himself and his followers to be Muslims.
[“Muhammad Bin Abdul Wahab”]
Muhammad Bin Abdul Wahab wrote. Those people who ask for intercession from Prophets and Angels and make Du’a through their Waseela, to become closer to Allah, are commiting sins. Due to this crime it is permitted to kill them and to take their possessions.
[“Kashf-u-Shubhaat”]
Shaykh Attar wrote that Shaykh Najdi said: “I declare war on these people as the Prophet [May Allah bless Him and grant Him peace] declared war on the Kuffar of Makkah, against those people with corrupt beliefs”. Corrupt beliefs refers to those people who seek intercession from Anbiyah, Awliyah, and they make their Dua through them (Waseela) and those people who travelled to the Prophet [May Allah bless Him and grant Him peace]’s grave with the intention to seek help other than Allah’s.
[“Muhammad Bin Abdul Wahab’ page.55”]
The people who leave their corrupt beliefs and join us then, their blood will be saved, and those people who do not do ‘Tasuba’ (Repent) or pay jiz’eiya get ready to do battle. Then Muhammad Bin Abdul Wahab Attar says: “To spread the good, It is in Islam as to do Jihad, who can refuse this.”
[“Shaykh Ahmed Attar”]
Mas’ood Aalam Nadwi wrote that Muhammad bin Abdul Wahab Najdi has called only those Muslims kafir who make Du’a with the Waseela of Prophets and Awliya, and he made jihad against them. [“Mas’ood Aalam Nadwi”]
All these statements prove that Muhammad bin Abdul Wahab Najdi’s Jihad was not against kafirs but against those Muslims who held the Aq’aid of Ahl-e-Sunnah, like the Khawarij, he considered all other Muslims to be kafirs.
Khawarji’s are those people who consider all other Muslims to be non-believers apart from themselves. They are supposed to kill people who have trust in pious people, as they did with Khabab for saying that he loved Ali radi-allah-ho-unho. Also they would call any person who has committed a major sin a non-believer. Even for anything small they would call the Sahabas non-believer’s as they did with Uthman, Talha, and Zubair Radi allahu taala unhu ajmaeen.
The Khawrij’s would only take the literal meaning of the Holy Qur’an and that would be it they would take it no further. They would call the Sahee (true) Hadith fabricated, such as Hadith-e-Rajm, (stoning the Adulator to death), they would label their opponents non-believers and consider it right to take their belongings and their wives as slave girls. When the Khawarij spoke they would try to refer to the Qur’an or the Hadith as much as possible.
It has been said by Abdullah bin Umar radi-allah-hounho that Khawarij’s are so mischievous that they fit those Qur’anic verses that were revealed about the non-believers.
“Bukhari chap, Al-murtadeen”
For further details please consult books by Ibn Hazam Sharastani, Abu-Mansoor Ma’tirdi, Abu-Zahra Misrei and Mazhabe Islamiyah This was a strange thing as even Abdul Wahab’s blind followers could not digest it. Shaykh Juhri wrote: ‘I think that Muhammad Bin Abdul Wahab Najdi apart from himself and his followers has labelled all other Muslims as kafir; while not all Muslims have worshipped graves and especially the Ulama. At the time no Muslim’s worshiped grave’s but that was an excuse by Muhammad Bin Abdul Wahab Najdi so that he could kill the Muslims.
[“Muhammad Ibn Abdul Wahab page 36”]
Shaykh Juhri says: “I cannot find any reason why they should all have been labelled Kafirs”. Juhri was a strong follower of Muhammad Bin Abdul Wahab but even he was surprised at this action by [Muhammad Bin Abdal Wahab ]
Now returning to the movement of Muhammad bin Abdul Wahab Najdi, with the help of Amir-e-Duriya He destroyed the shrines. (Graves of Companions) Companions who were in the Najd.
He killed those people who were leaders of the Ahl-e-Sunnah and took their properties and possessions. With the support of those Arabs that were nationalist. They continued increasing their reign, coming out of Najd until Hijaz was taken by them and they managed to win control over the whole of Jazeerat-ul-Arab.
During this time the Ottoman Khilafah was busy engaged in international battles and was therefore unable to respond in a swift manner. In 22 June 1792, Muhammad bin Abdul Wahab Najdi died upon which Qadhi Shawkaani wrote a poem with regard to this incident; one sentence was: “Muhammad bin Abdul Wahab was that son, with whose Noor the Hijaz and its surrounding places became enlightened”. See how the person who sought help from the Kafirs is being praised!!!
For some time after, the rule was in the hands of Ahle-Saud. It was during this time, during the reign of the son of Muhammad ibn Saud, that the Ottomans sent Muhammad Ali Pasha against him, who defeated him, finished their influence in the reign. Again’ Jazeeratul Arab became part of the Islamic Caliphate, the royal family fled to Kuwait. Some time later, the Ahl-e-Saood managed to re-gain control over Jazeeratul Arab and changed its name to Saudi Arabia. Grants were given from abroad to spread Wahabi’ism. Initially it was spread by the sword but now it is through money. The Saudis came to Europe and spent the wealth from the Bait-ul-Maal as though it were their Father’s wealth. In front of the guilty Saudi Ulamas all this Haram and Bid’ah goes on but they say nothing, but will still give Fatwa’s against Milad-un-Nabi.
An interesting story: When Shaykh Faisal was deputy prime minister of Saudi Arabia, he toured India, and put flowers upon Mahatma Ghandi’s grave:
[“News, 11th May 1955”]
In 1957 Shah Sa’ud went on a tour to America, with him was the defence minister Fahad bin Sa’ud, who put flowers on the grave of George Washington. [“Kohstaan 2nd February 1957”]
When Saudi Shaykhs go to Muslim countries they do not place flowers on any of the graves of the Awliya because it may dent their Aqeedah, but by placing flowers upon the graves of Mahatma Ghandi & George Washington maybe this strengthens their Aqeedah.
Shah Sa’ud whilst on tour in India said, “I am satisfied with Indian government that they are treating the Muslims with justice”. This was at the time when Muslims were being sacrificed in Kashmir.
Shah Sa’ood invited the Indian Prime Minister, Pandat Jawahar Nehru to tour Saudi Arabia, When he arrived, the newspaper ‘Al-Balad Sa’oodia Makkah’ reported thus:
“When Nehru arrived in Riyadh, the Indian national anthem was played, the women of the royal family left their homes in the cars to welcome him.” Every thing we have written about Nehru is taken from Tareek Najd-wa-Hijaz by Allma Ghulam Rasood Sa’idi and Safar Nama by Muhammad Asim Najdi who was with Maudoodi when he toured in 1960.
Al-Balad Sa’oodia then wrote an article: We welcome Nehru as he is a peaceful and sensible person, and it is our prayer that he lives thousands of years. Shah Sa’ood secretary colonel Sadat said: ‘Mr Nehru soft voice has more effect than the bang of guns’ and called him the angel of Asia and also called him a Rasool’ our assumption is that he did not mean Prophet but messenger just as many Muslims use the name Abdul Mustafa, meaning not a worshipper but a follower.
When they received Nehru, they called him Aman-ur-Rasool. He toured a school where the rulers studied, where the Geeta was sung. We have a right to ask: “why do not the Saudi Ulama say that these things are Haram, to sing Geeta, for Muslim women to come out of their homes to welcome Kafir rulers, to put flowers on the graves of kaafirs, to call the person who slaughtered uncountable Muslims in India a messenger of peace (Amman)? Oh those who ask for authentic proof for Milad-un Nabi, by Allah show us even a da’eef (weak) hadith to justify these actions”.
When they welcomed Nehru in such a way, back. In India and Pakistan marches and rallies were organised in protest. The King was sent a telegram in 1960 by Saiyed Maududi, who came from Hajj to Saudi, he was invited on Royal order to Riyadh. Delivering his speech he said: “If we were to invite the Prime Minister of Israel to Pakistan and welcome him like you welcomed Nehru, how would you feel? You called the enemy of Muslims the messenger of peace”. The whole world criticised them for this, but no Saudi Ulama made any objections.
In the west people do Dhikr in Masjids, and do Na’at Khanni, once a month they read the Qur’an and convey the reward to Muslims who have parted from this world, especially Shaykh Abdul Qadir Jilanis. The Najdi students who come to the west Write piles of books against this and ask for authentic proofs but the people and leaders of their own countries they were to put flowers on the graves of kaffirs they would quietly digest it .

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Ahle sunnathwal Jamath, - Taweez

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The defenition of a Ta’weez is simply ‘a written Du'a,’ which is from the Qur’an or Ahadith, and is for the one who cannot read or has not memorized that particular Du'a. It is written on a piece of paper and is worn around the neck.
We, the Ahle Sunnah believe, to wear a Taweez around the neck is permissible if the du’a contained in it is written from the Qur’an or Ahadith. Prophet Muhammad [May Allah bless him and grant him peace] used to recite du’a and then blew onto the sick person. The companions of the Prophet [May Allah bless him and grant Him peace] also did this and the companions wrote the du’a on a piece of paper and placed it around the neck of that person if they could not read it. Of course, the du’as from the Qur’an and Ahadith have the power to heal the sick. Some people say, if you wear the Taweez you are commiting shirk, but we will prove, with the help of Allah Almighty, that it is permissible to wear a Taweez.
The Qur’an has the power of healing
Allah Almighty says in the Qur’an,
“…We send down in Qur’an that which is a healing and a mercy to the believers…”
(Surah Bani Israeel Verse 82).
Qadi Shawkani writes, if the Qur’an’s du’as are recited and blown on the sick, they will be cured. When the non-believers recite the Qur’an, their blasphemic disease will be cured. (Tafsir Fathul Qadir under Verse 82 Surah Bani Israeel).
Proof of wearing the Taweez
Hafidhh ibn Kathir and Qadi Shawkani write:
Amr Ibn Shu’aib RadhiAllahu ‘anhu says, that ‘RasoolAllah (Sallallahu’ alaihi wa sallam) taught my Father and grandFather a Du'a which we would read before going to sleep, to protect us from fear and anguish. We told our elder children to recite this Du'a before going to sleep as well. But for those children who were not yet literate, we would write it and then put it around their necks.
[Musnad Ahmad Ibn Hanbal vol.2, Abu Dawud in Chapter of Medicine, Tafsir by Hafidhh Ibn Kathir of verse 97 of Surah Al-Mu’minoon and Qadi Shawkaani in Fath-ul-Qadeer under the same verse]
It is permissible to read du’a and blow upon the sick
Imam Bukhari and Imam Muslim write:
When a person who was sick or in some distress they would go to the Prophet [May Allah bless him and grant Him peace] who would then place his hand on the area of the pain and recite a du’a and then blow onto him.
(Bukhari, Muslim chap on Tibb).
Imam Muslim writes:
When the Prophet [May Allah bless him and grant Him peace] was ill for the last time, angel Jibreel [May Allah bless him and grant Him peace] came and recited du’a and blew on to the Prophet [May Allah bless him and grant Him peace]. (Muslim chapter on Tibb)
Imam Muslim writes:
Aisha (Radiall hu anhua) said when the Prophet [May Allah bless him and grant Him peace] was ill the last time, she recited Surah Al-Falaq and Surah Al-Naas and then blew on to the Prophet [May Allah bless him and grant Him peace]’s hands. The Prophet then blew this onto his own face and body because his hands had more blessing then Aisha’s (Radiall hu anha).
(Muslim chap on Tibb)
From the above narrations, it proves that to blow after reciting du’as onto the sick is Sunnah and the more pious the person is, the more healing power he has because he is blessed more than the less pious.
Hafidhh ibn Taymiyyah writes:
It is permissible to [to recite du’as, and then] blow upon the sick in Islam, but the words must be from the Qur’an or Ahadith. If the words are not then it is not permissible.
[Al-Tawasul chapter on Blowing onto the Sick by Hafidh ibn Taymiyyah]
Q) Some people say, “How is it allowed to blow dua’s onto the sick, when some Hadith say this is forbidden?”
Allama Sa’idi has written the answer to this question in great detail he’s also put the opinion of all the other great scholars, and we will present this here.
Allama Gulam Rasool Sa’idi writes:
Imam Nawawi Rahmatullah in Sharh Muslim states: ‘there are two types of Ahadith concerning blowing. (Reciting a Du'a and then blowing onto a person.) One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon’. Imam Muslim Rahmatullah has also written a hadith in support of those who do not ask to be blown upon. Imam Bukhari Rahmatullah in the chapter on Tibb (Medicine) has written Du'as, which our Prophet [May Allah bless Him and grant Him peace] recited when doing ‘Damm’ (Reciting a Du'a and then blowing onto a person). Imam Muslim Rahmatullah states in the Chapter on Virtues of the Prophet [May Allah bless Him and grant Him peace] that: when our Prophet [May Allah bless Him and grant Him peace] was ill, the Angel Jibreel came to him and performed the blowing. The above types of Ahadith apparently seem to contradict each other but in reality there is no contradiction.
The former type of Hadith refers to the prohobition of having read something that is not from the Qur’an and Sunnah [ie, something that has pictures, diagrams and words not from the Qur’an] and then blow upon someone. The latter types of Ahadith which permit Damm refer to those Kalimaat (words or verses) which have been taught by the Prophet [May Allah bless Him and grant Him peace]. In the same way as above there are two types of Ahadith concerning Ta’weez. There are many narrations that forbid the use of Ta’weez and also many permitting their use. Imam Qurtubi Rahmatullah wrote in detail about both types of Ahadith concerning Ta'weez: ‘The Ta’weez that are forbidden are those Ta’weez from the time of ignorance, those which are Satanic and contain an element of Shirk'. (Mantar, Voodoo and Magic etc.) The Ta’weez, which are permitted are those written with Du'as, which are evident from Qur’an and Ahadith only. Here are the narrations, which show that it is permitted for a person to put a Ta’weez around his/her neck.
Allama Alusi Hanafi in his Tafsir of the Qur’an writes: According to Imam Malik Rahmatullah ‘It is permitted to put around the neck the Ta’weez written with the name of Allah? Imam Baqir also stated that it is permitted to put such a Ta’weez around the neck of a child. [Rooh-ul-Ma’ani, chapter 15" under verse 97 of Surah Mu'minoon]
Allama Shami Hanafi Rahmatullah writes:
It is permitted to write a Ta’weez and put it around the neck. He further adds that it would be better if a person recites the Du'as taught by the Prophet (Sallallahu’ alaihi wa sallam.) But if a person cannot read or is too young to recite then it is permitted for that person to put it around the neck
[Rud-ul-Mukhtar chapter Qirat, Sharah Sahih Muslim chapter on Tib by Allama Sa’idi].
To conclude it can be said that those verses that oppose the Qur’an, Shari’ah, or the Sunnah are forbidden to read and also forbidden to put around the neck. But as for the Du'as and verses from the Qur’an and Sunnah it is permitted to be written and put around the neck of a small child or an illiterate or a sick person.

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Welcome to Islam, - Misrepresenting Islam

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One of the problems raised by missionaries and orientalists is the imposition of the Jizyah on all non-Muslims. This institution has been so misinterpreted and misexplained that even the non-Muslims feel that it is some kind of religion-based discrimination against them. This is not the case. All the Jizyah amounts are to be a financial obligation placed upon those who do not have to pay the Zakaat. As the ratio of these two taxes is the same, it is obvious that the Jizyah is simply a technique used by Islamic governments to make sure that everyone pays his fair share. If the term 'Jizyah' is too offensive to non-Muslims, it can always be changed: ‘Umar bin Al-Khattaab, may Allaah be pleased with him, levied the Jizyah upon the Christians of the Bani Taghlib and called it Sadaqah )alms( out of consideration for their feelings.
The noted historian Sir Thomas W. Arnold in his Call to Islam, states:
"This tax was not imposed on the Christians, as some would have us think, as a penalty for their refusal to accept the Muslim faith, but was paid by them in common with the other Thimmies or non-Muslim subjects of the state whose religion precluded them from serving in the army, in return for the protection secured for them by the arms of theMussalmans, )i.e. the Muslims(. When the people ofHirahcontributed the sum agreed upon, they expressly mentioned that they paid this Jizyah on condition that: 'The Muslims and their leader protect us from those who would oppress us, whether they be Muslims or others.’"
In his covenant with the people of certain cities near Al-Hayrah, Khaalid bin Al-Waleed, may Allaah be pleased with him, recorded: “If we are able to protect you, we deserve the collection of Jizyah; otherwise, we shall not offer you protection."
The seriousness with which the Muslims took their covenants with the non-Muslims is well illustrated by the following incident. During the reign of the second caliph, ‘Umar bin al-Khattaab, may Allaah be pleased with him, the Roman emperor, Heraclius, raised a huge army to repel the Muslim forces. It was, thus, incumbent upon the Muslims to concentrate their efforts on the battle. When the commander of the Muslims, Abu ‘Ubaydah, may Allaah be pleased with him, heard this news, he wrote to his officials in all conquered cities inSyriaand ordered them to return the Jizyah which had been levied in those cities. He also addressed the public saying; “We are returning your money because we know that the enemy has gathered troops. By the terms stipulated in the covenant, you have obliged us to protect you. However, since we are now unable to fulfil these conditions, we have returned to you what you paid to us. We shall abide by the terms agreed upon in the covenant, if Allaah helps us to rout the enemy”. Thus, a huge amount was taken from the state treasury and returned to the Christians, making them very happy. They prayed for and blessed the Muslim commanders. They exclaimed: “May Allaah help you to overcome your enemies and return you to us safely. If the enemy were in your place, they would never have returned anything to us, rather they would have taken all our remaining property!"
The Jizyah was also imposed on Muslim men who could afford to buy their way out of military service. If a Christian group elected to serve in the state’s military forces, it was exempted from the Jizyah. Historical examples of this abound: the Jarajima, a Christian tribe living nearAntioch)now inTurkey(, by undertaking to support the Muslims and to fight on the battle front, did not have to pay the Jizyah and were entitled to a share of the captured booty. When the Islamic conquests reached northernPersiain 22 A.H., a similar covenant was established with a tribe living on the boundaries of those territories. They were consequently exempted from Jizyah in view of their military services.
Other examples are to be found during the history of the Ottoman Empire: the Migaris, a group of Albanian Christians, were exempted from the Jizyah for undertaking to watch and guard the mountain ranges of Cithaeron and Geraned )which stretch to theGulf of Corinth(. Christians, who served as the vanguard of the Turkish army for road repairs, bridge construction and so on were also exempted. As a reward, they were also provided with some lands, free of all taxes. The Christians of Hydra were exempted when they agreed to supply a group of 250 strong men for the )Muslim( naval fleet. The Armatolis, Christians from southernRomania, were also exempted from the tax, for they constituted a vital element in the Turkish armed forces during the sixteenth and seventeenth centuries. The Mirdites, an Albanian Catholic clan who lived in the mountains of northern Scutari, were exempted on the condition that they would offer an armoured battalion in wartime. The Jizyah was also not imposed on the Greek Christians who had supervised the building of viaducts, which carried water to Constantinople, nor on those who guarded the ammunition in that city, as just compensation for their services to the state. However, Egyptian Muslim peasants exempted from military service were still required to pay the

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Welcome to Islam, - How was Islam spread? - II

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individuals
Besides many other reasons which are responsible for the spread of Islam, it is the exemplary life-style and unceasing efforts of individual Muslims to transmit the message of Islam throughout the world which lie at the root of the conquest of the hearts by Islam. Islamic universalism is closely associated with the principle of Amr Bil-Ma'roof )enjoining the good( for Islam is to be spread by Muslims by means of Amr Bil-Ma'roof. This principle seeks to convey the message of Islam to all human beings in the world and to establish a model Islamic community on a world-wide basis. The Islamic community is introduced by the Quran as a model community:"Thus, We have made of you a nation justly balanced, that you might be witnesses )models( for the peoples, and the Messenger has been a witness for you."]Quran, 2:143[
A Muslim or the Muslim community as a whole thus has a goal to achieve: This is the spread of Islam, conveying the truth to the remotest corners of the world, the eradication of oppression and tyranny and the establishment of justice all over the world. This requires the Muslim to lead an exemplary life, and thus the moral and ethical values of Islam have usually played an important part in the spread of Islam. Here follow the impressions of the influence of Islamic ethics on black Africans had by a Western writer of the nineteenth century:
How does Islam change the nations that have accepted it?
As to the effects of Islam when first embraced by a Negro tribe, can there, when viewed as a whole, be any reasonable doubt? Polytheism disappears almost instantaneously; sorcery, with its attendant evils, gradually dies away; human sacrifice becomes a thing of the past. The general moral elevation is most marked; the natives begin for the first time in their history to dress, and that neatly. Squalid filth is replaced by some approach to personal cleanliness; hospitality becomes a religious duty; drunkenness, instead of the rule, becomes a comparatively rare exception...chastity is looked upon as one of the highest, and becomes, in fact, one of the commoner virtues. It is idleness that henceforward degrades, and industry that elevates, instead of the reverse. Offences are henceforward measured by a written code instead of the arbitrary caprice of a chieftain - a step, as everyone will admit, of vast importance in the progress of a tribe. The Mosque gives an idea of architecture at all events higher than any the Negro has yet had. A thirst for literature is created and that for works of science and philosophy as well as for commentaries on the Quran. )Quoted from Waitz by B. Smith, Muhammad and Muhammadanism, pp.42-43(
The tolerance of Islam
The tolerance of Islam is another factor in the spread of Islam. The British historian Toynbee praises this tolerance towards the People of the Book after comparing it with the attitude of the Christians towards Muslims and Jews in their lands. )A Historian's Approach to Religion, p.246( T. Link attributes the spread of Islam to the credibility of its principles together with its tolerance, persuasion and other kinds of attractions. )A History of Religion( Makarios, Orthodox Patriorch of Antioch in the seventeenth century, compared the harsh treatment received by the Russians of the Orthodox Church at the hands of the Roman Catholic Poles with the tolerant attitude towards Orthodox Christians shown by the Ottoman Government and prayed for the Sultans. )T. Link, A History of Religion(
This is not the only example of preference by the followers of the religions for Muslim rule over that of their own co-religionists. The Orthodox Christians of Byzantium openly expressed their preference for the Ottoman turban inIstanbulto the hats of the Catholic cardinals. Elisee Reclus, the French traveler of the nineteenth century, wrote that the Muslim Turks allowed all the followers of different religions to perform their religious duties and rituals, and that the Christian subjects of the Ottoman Sultan were more free to live their own lives than the Christians who lived in the lands under the rule of any rival Christian sect. )Nouvelle Geographie Universelle, Vol. IX( Popescu Ciocanel pays tribute to the Muslim Turks by stating that it was luck for the Romanian people that they lived under the government of the Turks rather than the domination of the Russians and Austrians. Otherwise, he points out, "no trace of the Romanian nation would have remained." )La Crise de L'Orient(
How did Muslims behave towards the people of the conquered lands?
The Muslim's attitude towards the people of the conquered lands is quite clear in the instructions given by the rightly-guided Caliphs, may Allaah be pleased with them:
Always keep fear of God in your mind; remember that you cannot afford to do anything without His grace. Do not forget that Islam is a mission of peace and love. Keep the Noble Prophet, sallallahu alayhi wa sallam, before you as a model of bravery and piety. Do not destroy fruit-trees nor fertile fields in your paths. Be just, and spare the feelings of the vanquished. Respect all religious persons who live in hermitages or convents and spare their edifices. Do not kill civilians. Do not outrage the chastity of women and the honor of the conquered. Do not harm old people and children. Do not accept any gifts from the civil population of any place. Do not billet your soldiers or officers in the houses of civilians. Do not forget to perform your daily prayers. Fear God. Remember that death will inevitably come to everyone of you some time or other, even if you are thousands of miles away from a battle field; therefore be always ready to face death. )Andrew Miller, Church History(
A historical episode which Balazuri, a famous Muslim historian, tells about how pleased the native people were with their Muslim conquerors is of great significance:
When Heraclius massed his troops against the Muslims, and the Muslims heard that they were coming to meet them, they refunded the inhabitants of Hims the tribute they had taken from them, saying: "We are too busy to support and protect you. Take care of yourselves." But the people of Hims replied: "We like your rule and justice far better than the state of oppression and tyranny in which we were. The army of Heraclius we shall indeed, with your help, repulse from the city." The Jews rose and said: "We swear by the Torah, no governor of Heraclius shall enter the city ofHimsunless we are first vanquished and exhausted." Saying this, they closed the gates of the city and guarded them. The inhabitants of other cities - Christians and Jews- that had been capitulated did the same. When, by God's help, the unbelievers were defeated and Muslims won, they opened the gates of their cities, went out with the singers and players of music, and paid the tribute.

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Welcome to Islam, - How was Islam spread? - I

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century, was the main religion, or at least, the religion of the majority of nations in an area covering more than half of the civilized world stretching over three continents from the Pyrenees and Siberia in West and North Europe to the farthest end of Asia, up to China and New Guinea in the East; from Morocco in North Africa to the southern tip ofAfrica, covering two-thirds of the African continent. It is one of the most striking facts of human history that the spread of Islam over such a vast area took place within three centuries. Most striking of all, within half a century after the Hijrah )Prophet Muhammad's Migration from Makkah to Al-Madeenah(, Islam had already conquered the whole of North Africa from Egypt to Morocco, all the Middle Eastern lands from Yemen to Caucasia and from Egypt to the lands beyond Transoxiana )portion of Central Asia corresponding approximately with modern-day Uzbekistan and southwest Kazakhstan(. It was during the reign of the third Caliph 'Uthmaan, may Allaah be pleased with him, that the Muslim envoys reached the Chinese Palace, where they were welcomed enthusiastically, an important event marking, according to the historians, the beginning of Islam's entry into this country. There are many reasons why nations have been, from past to the present, so ready to embrace Islam, what is pointed out by Muhammad Asad, a Jewish convert to Islam, probably being the foremost:
Islam appears like a perfect work of architecture
Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other, nothing lacking, with the result of an absolute balance and solid composure. Everything in the teaching and postulate of Islam is in its proper place. )Islam at the Crossroads, p.5(
Islam was spread by force of the sword
Most of Western writers, especially under the influence of the Church, have never failed to accuse Islam of spreading by force of the sword. The causes of this prejudice lie mainly in the fact that the spread of Islam has often occurred at the expense of Christianity. While Islam has, for centuries, obtained numerous conversions from Christianity without much effort or organized missionary activities, Christianity has almost never been able to achieve conversions from Islam in spite of sophisticated means and well-organized missionary activities, and it has always been at a disadvantage in its competition with Islam for fourteen centuries. This has caused its missionaries and most of the orientalists to develop a complex within themselves by depicting Islam and introducing it as a regressive, vulgar religion of savage people. The same attitude has unfortunately maintained toward the Holy Prophet of Islam. This is clear in the confessions of some unbiased writers of the West: According to P. Bayle,
Muslims, according to the principles of their faith, are under an obligation to use force for the purpose of bringing other religions to ruin )probably he means Jihaad which is not for the purpose he suggests(; yet, in spite of that, they have been tolerating other religions for some centuries past. The Christians have not been given orders to do anything but preach and instruct, yet, despite this, from time immemorial they have been exterminating by fire and sword all those who are not of their religion ]…[ We may feel certain that if Western Christians, instead of the Saracens and the Turks, had won the dominion over Asia, there would be today not a trace left of the Greek Church, and that they would never have tolerated Muhammadanism as the 'infidels' have tolerated Christianity there. We )Christians( enjoy the fine advantage of being far better versed than others in the art of killing, bombarding and exterminating the Human Race." )Bayle P., Dictionary, 'the article Mahomed', 1850(
To what is Islam indebted its unequaled spread?
Islam is indebted its unequaled spread to its religious content and values, which is confessed by all objective Western intellectuals:
Many have sought to answer the questions of why the triumph of Islam was so speedy and complete? Why have so many millions embraced the religion of Islam and scarcely a hundred ever recanted? Some have attempted to explain the first overwhelming success of Islam by the argument of the Sword. They forget Carlyle's laconic reply. First get your sword. You must win men's hearts before you can induce them to imperil their lives for you; and the first conquerors of Islam must have been made Muslims before they were made fighters on the Path of God. Others allege the low morality of the religion and the sensual paradise it promises as a sufficient cause for the zeal of its followers: but even were these admitted to the full, no religion has ever gained a lasting hold upon the souls of men by the force of its sensual permissions and fleshy promises...
In all these explanations the religion itself is left out of the question. Decidedly, Islam itself was the main cause for its triumph. Islam not only was at once accepted )by many peoples and races( by Arabia, Syria, Persia, Egypt, Northern Africa and Spain, at its first outburst; but, with the exception of Spain, it has never lost its vantage ground; it has been spreading ever since it came into being. Admitting the mixed causes that contributed to the rapidity of the first swift spread of Islam, they do not account for the duration of Islam. There must be something in the religion itself to explain its persistence and spread, and to account for its present hold over so large of a proportion of the dwellers on the earth... Islam has stirred an enthusiasm that has never been surpassed. Islam has had its martyrs, its self-tormentors, its recluses, who have renounced all that life offered and have accepted death with a smile for the sake of the faith that was in them. )Stanley Lane-Poole, Study in a Mosque, pp.86-89(
A. J. Arberry has also pointed out that the reason for the spread of Islam is Islam itself and its religious values. )Aspects of Islamic Civilization, p.12( He states:
The rapidity of the spread of Islam, noticeably through extensive provinces which had been long Christian, is a crucial fact of history ]…[ The sublime rhetoric of the Quran, that inimitable symphony, the very sounds of which move men to tears and ecstasy". )M. Pickhtal, The Meaning of the Glorious Quran, p.vii(
Arberry continues:
This, and the urgency of the simple message carried, holds the key to the mystery of one of the greatest cataclysms in the history of religion. When all military, political and economic factors have been exhausted, the religious impulse must still be recognized as the most vital and enduring.
Brockelman, who is usually very unsympathetic and partial, also recognizes the religious values of Islam as the main factor for the spread of Islam. )History of the Islamic Peoples, p.37( Rosenthal makes his point as follows:
The more important factor for the spread of Islam is religious law of Islam )Sharee'ah which is an inclusive, all-embracing, all-comprehensive way of thinking and living( which was designed to cover all manifestations of life. )Political Thought

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Dought & clear, - Wearing silver rings inthe month of Rajab

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In our family we give each brother and sister silver rings, and each ring has some Arabic numbers engraved on the inside, and they are made specifically in the month of Rajab only. I would like to know whether wearing such rings is part of Islam or not?
Praise be to Allah.
It is permissible for a man to wear a silver ring, as it is also permissible for a woman to do so.
Al-Bukhaari (65) and Muslim (2092) narrated that Anas ibn Maalik (may Allah be pleased with him) said: When the Prophet (blessings and peace of Allah be upon him) sent a letter or wanted to send a letter (to the non-Arab rulers), it was said to him: They will not read any letter unless it has a seal on it. So he had a ring of silver made, and engraved on it Muhammad Rasool Allah (Muhammad the Messenger of Allah). It is as if I can see its brightness on his hand.
An-Nawawi (may Allah have mercy on him) aid in al-Majmoo ‘ (4/340):
it is permissible for a woman, married or otherwise, to wear a ring of silver as it is permissible for her to wear a ring of gold. There is consensus on this point. There is nothing makrooh about that, and there is no difference of scholarly opinion concerning this matter. Al-Khattaabi said: It is makrooh for her to wear a ring of silver, because that is one of the symbols [?] of men. So if she cannot find a friend of gold, let her colour it yellow with saffron and shabaha [?]. But what he said is wrong and there is no basis for it; the correct view is that it is not makrooh.
Then he said: It is permissible for a man to wear a ring of silver, whether he holds a position of authority or otherwise. There is scholarly consensus on this point. With regard to what has been narrated from some of the earlier scholars of ash-Shaam, that it is makrooh for anyone other than a ruler to wear it, this is an odd view and is to be rejected on the basis of the texts and the consensus of the earlier generations. Al-Anbari and others narrated that there was scholarly consensus on this matter. End quote.
It is also permissible to engrave or write things on a ring, but there is no basis for doing that specifically in the month of Rajab, or for wearing the ring in the months of Rajab in the belief that it will bring one close to Allah, or that there is a particular virtue in wearing it during this month. This is an innovation and is wrong.
You should be aware of writing anything on the ring that it is claimed will bring good luck or ward off the evil eye, envy and the jinn, and so on.
To sum up:
in principle there is nothing wrong with wearing rings and engraving things of them. What is for beginners is seeking to draw closer to Allah by doing that, or singling out a specific time for wearing it, or seeking barakah (blessing) from the ring, or using it as an amulet.
And Allah knows best.

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