A Christian is asking about the reason for the prohibition on pork Why does Islam forbid pork, when the pig is one of the creations of God?. Praise be to Allaah. Firstly: Our Lord has forbidden eating pork in definitive terms. Allaah says (interpreta

A Christian is asking about the reason for the prohibition on pork Why
does Islam forbid pork, when the pig is one of the creations of God?.

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Will a woman be rewarded for her work in the home even if she does not intend to seek reward?

If a woman works in her house without intendingto seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab
al-Eemaan (the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning): "Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet (peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon
him) said: "If a Muslim spends on his family, seeking reward for that
with Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet (peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

She stipulated that in order to marry her he has to memorize Soorat al-Baqarah or Aal ‘Imraan or take her for Hajj

I want to know can memorization of Holy Quran or part of it be made
into a condition for marriage as one sister(she is a Hafiz) has put
this condition out to me to either memorize Surah al-Baqarah or Surah
ale-Imraan and her third option was Hajjafter nikah. I can pick either
of the three. If I pick one of the first two what bothers me then is I
wouldn't be doing it for Allah swt it would be exclusively to gain her
hand. Please explain if this is allowed or not.
Praise be to Allaah.
If you want to marry her because she is religiously committed and you
agree to the condition, seeking thereby the pleasure of Allah and to
achieve this aim, and to marry someone who will help you to obey Allah
and you can help her, then there is nothing wrong with that and this
is partof striving for the Hereafter. Allah says (interpretation of
the meaning):
"And whoever desires the Hereafter and strivesfor it, with the
necessaryeffort due for it (i.e. does righteous deeds of Allaah's
obedience) while he is a believer (in the Oneness of Allaah Islâmic
Monotheism) — then such are the ones whose striving shall be
appreciated, (thanked and rewarded by Allaah)"
[al-Isra' 17:19].
Al-Nasaa'i (3340) narrated that Anas (may Allah be pleased with him)
said: Abu Talhah married Umm Sulaym and the dowry between them was
Islam; Umm Sulaym became Muslim before Abu Talhah. He proposed to her
and she said: I have become Muslim; if you become Muslim I will marry
you. So he became Muslim, and that was the dowry between them. Classed
as saheeh by al-Albaani in Saheeh al-Nasaa'i.
So strive to memorise the Holy Qur'aan as an act of worship and
obedience towards Allah, and seeking His reward and His pleasure.There
is no reason not tolet the request of this sister be what motivates
you to do this act of worship, because it is not contrary to
sincerity.This is like those who enter some religious competitions and
let that a motive to memorise the Holy Qur'aan. So there is nothing
wrong with thatand it is not contrary to sincerity.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Taking part in religious competitions that offer cash prizes: are
these prizes halaal orharaam?
They replied: There is nothing wrong with accepting the prizes thatare
donated by people in authority or other doers of good, because that is
encouragement to acquire knowledge and memorise the Book of Allah, may
He be glorified and exalted. In these and similar matters, the
believer should be sincere towards Allah and be happy to have
something that helps him in that, and his motivation should not be
only to get the money. End quote.
Fataawa al-Lajnah al-Daa'imah, 15/188
And Allah knows best.

Is exaggerating in beautifying the voice when leading people in prayer regarded as showing off?

Sometimes when i lead the prayer and i try to make my voice good while
reciting quran . and after the prayer i feel that i did exagrate are
sho offed. but i say to my self that this is prophet Muuhammed9sallahu
alaihai wasallam) hadiththat to make voice good.and i dont knwo what
should i do .
Praise be to Allaah.
Firstly:
Beautifying the voice when reciting Qur'aan is something mustahabb
that is encouraged in many texts, such as the words of the Prophet
(blessings and peace of Allah be upon him): "Adorn the Qur'aan with
your voices." Narrated by al-Nasaa'i, 1015; Abu Dawood, 1468; classed
assaheeh by al-Albaani.
Al-Sindi said:
i.e., make your voices beautiful when reciting, because beautiful
wordsbecome even more beautiful when recited in a beautiful voice, and
this is something well known.
End quote from Haashiyat Sunan al-Nasaa'i, 2/179
Al-Munaawi said:
By doing it in a beautifulvoice and doing it well, this encourages
people to listen to it and ponderit.
End quote from Fayd al-Qadeer, 4/90.
Being keen to beautify one's voice when reciting Qur'aan is something
that is prescribed in Islam, and it is not regarded as blameworthy
effort or showing off.
This is indicated by the report narrated from Abu Moosa al-Ash'ari
(may Allah be pleased with him) who said: The Messenger of Allah
(blessings and peace of Allah be upon him) listened to my recitation
at night. The next morning he said: O Abu Moosa, I listened to your
recitation last night; you have been given a beautiful voice like the
beautiful voice of Dawood." I said: O Messenger of Allah, if I had
known you were there, I would have made it more beautiful?
Narrated by al-Nasaa'i inal-Sunan al-Kubra, 7/273; Ibn Hibbaan in
hisSaheeh, 16/169; al-Bayhaqi in his Sunan, 3/12; classed as saheeh by
al-Albaani (3532).
Al-Haafiz Ibn Katheer said: This indicates that it is permissible to
put extra effort into beautifying one's voice. Abu Moosa had been
given a beautiful voice along with perfect focus,and the gentleness of
the people of Yemen. This indicates that this is something that is
acceptable in sharee'ah.
End quote from Tafseer Ibn Katheer, 1/63.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
This indicates that if a person makes his voice beautiful when
reciting Qur'aan so that the listener may enjoy it andfeel happy when
hearing it, there is nothing wrong with thatand it is not regarded as
showing off. Rather this encourages people to listen to the word of
Allah, may He be glorified and exalted, so that the people will feel
happy to hear it.
End quote from Sharh Riyadh al-Saaliheen, 4/662
Al-Haafiz said in al-Fath (9/63):
There is no doubt that people are more inclined to listen to
recitation if it is done in a melodious voice than to listen to one
who does not have a melodious voice, because the melodious voice is
more effective insoftening the heart and bringing tears.
What may be understood from the evidence is that beautifying the voice
when reciting Qur'aan is something desirable; if aperson's voice is
not beautiful than he shouldbeautify it as much as hecan, as Ibn Abi
Mulaykah said. End quote.
And he said: Ibn Abi Dawood narrated via IbnAbi Musji'ah who said:
'Umar used to give precedence to a young man with a beautiful voice
because of his beautiful voice (to lead people in prayer).
End quote from Fath al-Baari, 9/80
Secondly:
If your intention by beautifying the voice is to achieve the
hoped-foraims of sharee'ah, such as obtaining proper focus and
humility in theheart and making the eye weep, or to move the people
when listening to the Qur'aan, this is something that is prescribed in
Islam and is encouraged, and it cannot be regarded as showing off at
all.
But if your aim in doing that is to show how beautiful your voice is
and how good your recitation is so that people will praise you for it,
then this is a kind of showing off and you have to strive against
these thoughts so that your action will be sincerely for the sake of
Allah alone.

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Imaamat and Khilafat

Imaamat and Khilafat
1. There are two types of Imaamats: Imaamat Sugra and Imaamat Kubra.
2. Imaamat Sugra is the Imaamat that is performed in Salaah.
3. Imaamat Kubra is in relation to representing the Messenger of Allah
(sallal laahu alaihi wasallam).
4. To qualify in this category of Imaamat it is necessary that one has
the following criteria: He is a Muslim, is free (i.e. not a
slave),male, sane, adult, belonging to the tribe of Quraish and one
who has power.
5. It is not necessary for one to be from the family of the Holy
Prophet (sallal laahu alaihi wasallam), i.e. Hashmi, or from the
family of Hazrat Ali (radi Allahu anhu) i.e. Alawi, or to be Ma'soom
(immune from sin). It is also not necessary that one has to be the
most virtuousfrom their nation.
6. It is obligatory on all Muslims to obey the Imaam when his orders
are not against the Shari'ah (Islamic Law) because one cannot follow
anybody's orders if they are against the Shari'ah.
7. An Imaam should be made only if he is courageous, a politician and
an Islamic scholar (Aalim) or works with the helpof Ulema.
8. A female or child's Imaamat is not allowed.

WHO ARE THE AHLE SUNNAT WAL JAMAAT?

WHO ARE THE AHLE SUNNAT WAL JAMAAT?
1. The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the
only group whose beliefs and teachings are truly in accordancewith the
Holy Quran and Sunnah of the HolyProphet (sallal laahu alaihi
wasallam).
2. The beliefs of this group are the same as the beliefs of the Sahaba
or noble companions of the Holy Prophet (sallal laahu alaihi wasallam)
and the Salf-e-Saliheen(our great pious predecessors).
3. In many Ahadith, the Holy Prophet (sallal laahu alaihi wasallam)
strongly advised the Muslims to follow his Sunnah and to remain
steadfast upon the path of his Sahaba, theSalf-e-Saliheen and
themajority of Muslims to remain steadfast upon the way of the Ahle
Sunnah.
4. The Holy Prophet (sallallaahu alaihi wasallam) said: "I have left
two things behind me for you (the Ummah). You will never go astray as
long as you follow these two things. One of these two things is
Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his
Holy Prophet (sallal laahu alaihi wasallam)." (Muwatta Imam Malik)
5. The Holy Prophet (sallallaahu alaihi wasallam) said that after he
passes away his Ummah should remain firmly steadfast upon his Sunnah
and upon the way of his four Muslim Caliphs. He advised us to follow
this path alone and to be beware of innovations, which contradict the
Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)
6. The Holy Prophet (sallallaahu alaihi wasallam) said: "Follow the
way of the largest group of Muslims! For, he who deviates from this
group will be thrown into Hell!" (Ibn Majah)
REMAINING WITH THE AHLE SUNNAT WAL JAMAAT
1. The Holy Prophet (sallallaahu alaihi wasallam) advised us to remain
firm with the largest group of Muslims and remain steadfast upon their
way in beliefs and in actions.
2. The Holy Prophet (sallallaahu alaihi wasallam) said: "Allah will
never allow my Ummah to unite upon misguidance and incorrect beliefs.
Allah's mercy, blessingsand protection are with the largest group of
Muslims. And he who deviates from thislargest group of Muslims will be
throwninto Hell." (Tirmizi)
3. The Holy Prophet (sallallaahu alaihi wasallam) said: "He who
deviates from the largest group of Muslims, even as much as a hand
span, has himself cut off his connection with Islam". (Abu Dawud)
ABSTAINING FROM MISGUIDED GROUPS
1. The Holy Prophet (sallallaahu alaihi wasallam) clearly warned his
Ummah to completely abstain from joining inthe gatherings of or
listening to the words of any of the other misguided groups that will
appear amongst the Muslims, whose beliefs will contradict the beliefs
of the largest group of Muslims.
2. The beliefs of the largest group of Muslims will be in accordance
with the Sunnah of the Holy Prophet (sallal laahu alaihi wasallam),
the beliefs of the Sahaba and the Salf-e-Saliheen.
3. The Holy Prophet (sallallaahu alaihi wasallam) said: "In the period
prior to the Day of Judgement, false and deceitful groups will emerge.
They will say things to you, which neither you nor your forefathers
will have ever heard before. Stay away from these deceitful people and
do not let them come near you! Do not be misguided by them and do not
let them cause strife amongst you!" (Sahih Muslim)
DIVISIONS IN THE UMMAH
1. The concept of the Muslim nation separating into 73 sects, is taken
from authentic Ahadith suchas the following related by Hazrat Abu
Hurairah (radi Allahu anhu) : "The Messengerof Allah (sallal laahu
alaihi wasallam) said: 'The Jews separated into 71 sects, and the
Christians into 72, and my nation will divide into 73 sects.'" (Abu
Dawud, Tirmidhi, Ibn Majah)
2. The Holy Prophet (sallallaahu alaihi wasallam) said : "Seventy-two
(of the 73 sects of the Muslim nation) will be in the fire, and only
one will be in Paradise;it is the Jama'ah (i.e. Ahle Sunnah Wa
Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)
3. There is another narration which states : "The Companions asked:
'Which sect will triumph (i.e. achieve salvation)?' The Prophet
(sallal laahu alaihi wasallam) replied: 'The sect which adheres to
that (set of beliefs and practices) which I and my Companions adhere
to.'"
4. It should be clear from these Ahadith that the one sect, out of the
73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only
segment of the Muslim community which adheres to that which the Holy
Prophet (sallal laahu alaihi wasallam) and his Companions (radi Allahu
anhum) adheredto.
OPINION OF GREAT SCHOLARS AND SAINTS
1. Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (radi allahu anhu)
states: "There are 73 groups as foretold by Sayyiduna Rasoolallah
(sallal laahu alaihi wasallam) and (bear in mind that), the Ahle
Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen)
2. Imam Ghazzali (radi Allahu anhu) writes: "The Ahle Sunnat Wal
Jammat is the successful Firqah (group) and it is this Firqa which
weighs or determines its thoughts and its according to the scales of
the Holy Quran". (Mujarribaate Imam Ghazal)
3. Hazrat Sha Wali'ullah Muhaddith Dehlawi (radi Allahu anhu) states:
"As Rasoolallah (sallal laahu alaihi wasallam) has stated, follow this
'Sawad-e-Azam', and when thefour Madhabs are within the Sawad-e-Azam
then the following of any one of them, is followance of the
Sawad-e-Azam. Therefore, refuting any one of them is refuting the
Sawad-e-Azam". (Aqdul Jayyad)
4. Imam Sufyan Souri (radi Allahu anhu) states: "By Sawad-e-Azam is
meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul
Qubra)
5. Shah Abdul Aziz Muhaddith Dehlawi (radi Allahu anhu) states in his
book"Fatawa Azeezi" (Vol. 2,pg. 4) that: "The various parts of the
Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the
Maaturadi, in Fiqh suchas the Hanifa, the Shafi'i, the Hambali, in
Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the
Suhurwardi, this servant considers all ofthem to be the truth".
6. Imam Rabbani, Mujaddid Alif Thaani (radi allahu anhu) states in the
second chapter, page 67 of his "Maktubaat Shareef" that: "The way of
salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty
Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in
their speech, in their actions, laws, for this isthe successful group.
Besides this, all other groups have become victims of deception.
Today, nobody realiseshow much these misled groups will be punished,
however, onthe Day of Qiyamah this secret will become apparent. Even
thoughat that time this knowledge will be of no benefit to the
misled."

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The Jinnaat

The Jinnaat
1. The plural of Jinn is Jinnaat. Jinnaat are thecreation of Allah
Ta'ala made from fire.
2. They are given the power to take whatever shape or form they wish.
3. The mischievous and evil one's are called "Shaitaan".
4. They are like human beings having wisdom and understanding.
5. They have a soul and a bodily form.
6. There are male and female Jinnaat.
7. Jinnaat eat, drink and sleep.
8. They also have children.
9. Jinnaat are invisible creation of Allah Ta'ala.
10. Among the Jinnaat there are Muslims, Mu'min (Believers) and
Kaafirs (Disbelievers).
11. Jinn and human werecreated for the worship of Allah Ta'ala. Allah
Ta'ala says in the Holy Quran : "And I have created the Jinn and the
men only for this that they may worship Me". (Surah Zariyat: 56)
12. The Jinnat do not live forever. They eventually die.
13. The Jinnaat used to work at the commandof Hazrat Sulaiman (alaihis
salaam). The Masjid-ul-Aqsa, Baitul Muqaddas, was built by the
Jinnaats under the command of Hazrat Sulaiman (alaihis salaam).
14. The good deeds performed by Jinnaat will earn them Sawaab (reward).
15. The disbelievers among them will go to Hell and the Believers
among them will live nearby Jannat. The Jinnaat will not live in
Jannat,because Jannat is the estate of Hazrat Adam (alaihis salaam)
and itwill be distributed to his children (human). The Jinnaat will
enter Jannat for Sair (sight-seeing).
16. He who disbelieves inthe existence of Jinnaat becomes a Kaafir.

What is Destiny (Taqdir) ?

What is Destiny (Taqdir) ?
1. Within the Knowledge of Allah Ta'ala, He wrote what was going to
happen in the worldand whatever His servants were going todo.
2. Allah Ta'ala wrote good in some people's fate and wrote bad in
another person's fate.
3. He did not make the person helpless by writing this down, but wrote
down what the servant was going to do.
4. An example of this is that if Allah Ta'ala wrote bad for Zaid, then
it was because Heis aware that Zaid is going to do bad, and ifZaid was
to do good, then He would have written good for Zaid, thus His Writing
and His Knowledge did not make any person compelled.
5. After performing bad deeds you should not say that this happened
because it was Allah Ta'ala's will and therefore it was in my destiny,
but all good things are done with the Pleasure of Allah Ta'ala and all
bad deeds are done with the pleasure of one's desires.
6. To believe yourself as totally without will or totally helpless is
a misguided belief. The Holy Prophet (sallal laahu alaihi wasallam)
has referred to those who do not believe in Taqdir to be like
fire-worshippers of hisUmmah.
7. It is forbidden to discuss or debate the subject of destiny. A
person should only think that they are not helpless like stones and
therefore cannot do anything according to their will, but actually
Allah Ta'ala has given humans the power to do as they please and the
reward and sin is based upon this power of will. Hazrat Abu Bakr
Siddique and Hazrat Umar-e-Farooq (radi Allahu anhuma) were prohibited
from discussing Taqdir.

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An-Nuayman ibn Amr - Biographies of the Companions (Sahabah)

In spite of the fact that he fought in the battles of Badr, Uhud,
Khandaq and other major encounters, an-Nuayman remained a
light-hearted personwho was quick at repartee and who loved to play
practical jokeson others.
He belonged to the Banu an-Najjar of Madinah and he wasamong the early
Muslims of the city. He was one of those who pledged allegiance to the
Prophet at the Second Pledge of Aqabah. He established links with the
Quraysh when he married the sister of Abdur Rahman ibn Awl and later
Umm Kulthum the daughter of Uqbah ibn Mu'ayt. She had obtained a
divorce from her husband az-Zubayr ibn al-Awwam on account of his
harshness and severity.
Unfortunately for a time an-Nuayman became addicted toalcohol. He was
caught drinking and the Prophet had him flogged. He was caught a
secondtime and then he had him flogged again. Because he still did not
give up the habit, the Prophet ordered that he be flogged with shoes.
When all this did not persuade him to stop drinking, the Prophet
finallysaid: "If he goes back (to drinking) then kill him."
This was a severe Pronouncement and Umayr, one of the companions of
the Prophet, understood from it that should he return to the drinking
of alcohol, an-Nuaymanwould go outside the pale of Islam and deserve
death. Umayr gave vent to his anger and disgust by saying: "La 'nat
Allah alayhi - may God's curse be on him."
The Prophet heard Umayr's imprecation and said: "No, no, don't do
(such a thing). Indeed he loves God and His Apostle. The major sin (as
this) does not put one outside the community and the mercy of God is
close to the believers."
While being firm, the Prophet still held out hope for an-Nuayman's
reform especially on account of his past sacrifices as a veteran of
Badr. Because he was not someone who went outof his way to conceal his
actions,it was easier for him to acknowledge his crimes and repent and
seek forgiveness from God. This he did and he won the favor of the
Prophet and his companions who enjoyed his pleasantries and his
infectious laughter.
Once an-Nuayman went to the suq and saw some food being sold which
appeared to be tasty and delightful. He ordered some and sent it to
the Prophet as if itwere a gift from him. The Prophet was delighted
with the food and he and his family ate ofit. The vendor of the food
then came to an-Nuayman to collect the price of it and an-Nuayman said
to him: "Go to the Messenger of God it was for him.He and his family
ate it."
The vendor went to the Prophet who in turn asked an-Nuayman:"Didn't
you give it to me?" "Yes,"said an-Nuayman. "I thought you would like
it and I wanted you to eat some of it so I had it presented to you.
But I don't have any dirhams to pay the vendor for it. So, pay, O
Messenger of God!"
The Prophet had a good laugh and so did his companions. The laugh was
at his expense, literally, for he had to pay the price of the
unsolicited gift. An-Nuayman felt that two benefits came out of the
incident: the Prophet and his family ate food that they enjoyed and
the Muslims had a good laugh.
Once Abu Bakr and some companions went on a trading expedition to
Busra. Various people on the trip were given fixed duties. Suwaybit
ibn Harmalah was made responsiblefor food and provisions. An-Nuayman
was one of the group and on the way he became hungry and asked
Suwaybit for some food. Suwaybit refused and an-Nuayman said to him:
"Do you know what I would yet do with you?" and went on to warn and
threaten him but still Suwaybit refused. An-Nuayman then went to a
group of Arabs inthe suq and said to them:"Would you like to have a
strongand sturdy slave whom I can sellto you." They said yes and
an-Nuayman went on: "He has got a ready tongue and is very articulate.
He would resist you and say: 'I am free.' But don't listen
to him"
The men paid the price of the slave - ten qala'is (pieces of gold)and
an-Nuayman accepted it andappeared to complete the transaction with
business-like efficiency. The buyers accompanied him to fetch theft
purchase. Pointing to Suwaybit, he said: "This is the slave whom I
sold to you."
The men took hold of Suwaybit and he shouted for dear life and
freedom. "I am free. I am Suwaybit ibn Harmalah..."
But they paid no attention to him and dragged him off by the neck as
they would have done with any slave.
All the while, an-Nuayman did not laugh or batter an eyelid. He
remained completely calm and serious while Suwaybit continued to
protest bitterly. Suwaybit's fellow travellers, realizing what was
happening, rushed to fetch Abu Bakr, the leader of the caravan, who
camerunning as fast as he could. He explained to the purchasers what
had happened and so they released Suwaybit and had their money
returned. Abu Bakr then laughed heartily and so did Suwaybit and
an-Nuayman. Back in Madinah, when the episode was recounted to the
Prophet and his companions, they all laughed even more.
A man once came to the Propheton a delegation and tethered hiscamel at
the door of the Masjid. The Sahabah noticed that the camel had a large
fat hump and their appetite for succulent tastymeat was stimulated.
They turned to Nuayman and asked:"Would you deal with this camel?"
An-Nuayman understood what they meant. He got up and slaughtered the
camel. The nomad Arab came out and realized what had happened when he
saw people grilling, sharing out and eating meat. He shouted in
distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)"
The Prophet heard the commotion and came out. He learnt from the
Sahabah what had happened and began searching for an-Nuayman but did
not find him. Afraid of being blamed and punished, an-Nuayman had
fled. The Prophet then followed his footprints. These led to a
gardenbelonging to Danbaah the daughter of az-Zubayr, a cousin of the
Prophet. He asked the companions where an-Nuayman was. Pointing to a
nearby ditch, they said loudly so as not to alert an-Nuayman: "We
haven't found him, O Messenger of God."An-Nuayman was found in the
ditch covered with palm branches and leaves and emerged with dirt on
his head, beard and face. He stood in the presence of the Prophet who
took him by the head and dusted the dirt from his face while he
chuckled with laughter.The companions joined in the mirth. The Prophet
paid the price of the camel to its owner and they all joined in the
feast.
The Prophet obviously regarded an-Nuayman's pranks for what they were
light-hearted sallies that were meant to create somerelief and
laughter. The religion of Islam does not require peopleto disdain
seemly laughter and levity and remain perpetually gloomy. An
appropriate sense ofhumor is often a saving grace.
An-Nuayman lived on after the Prophet and continued to enjoy the
affection of Muslims. But did he put an end to his laughter? During
the caliphate of Uthman, a group of Sahabah were sitting in the
Masjid. They saw Makhramah ibn Nawfal, an old man who was about one
hundred and fifteen years old and obviously rather senile. He was
related to the sister of Abdur-Rahman ibn Awl, who was a wife of
an-Nuayman.
Makhramah was blind. He was so weak that he could hardly move from his
place in the Masjid. He got up to urinate and might have done so in
the Masjid. But the companions shouted at him to prevent him from
doing so.. An-Nuayman gotup and went to take him to another place, as
he was instructed. What is this other place that an-Nuayman took
himto? In fact he took him only a short distance away from wherehe was
sitting at first and sat him down.
The place was still in the Masjid!
People shouted at Makhramah and made him get up again all ina frenzy.
The poor old man was distressed and said: "Who has done this?"
"An-Nuayman ibn Amr," he was told.
The old man swore and announced that he would bash an-Nuayman on the
head with his stick if he should meet him.
An-Nuayman left and returned. He was up to some prank of his again. He
saw Uthman ibn Allan, the Amir al-Muminim, performing Salat in the
Masjid. Uthman was never distracted when he stood for Prayer.
An-Nuayman also saw Makhramah. He went up to him and in a changed
voice said: "Do you want to get at an-Nuayman?"
The old man remembered what an-Nuayman had done. He remembered his vow
and shouted: "Yes, where is he?" An-Nuayman took him by the hand and
led him to the place where the Khalifah Uthman stood and said to him:
"Here he is!"
The old man raised his staff and bashed the head of
Uthman. Blood flowed and the people shouted: "It's the Amir al-Muminin!"
The dragged Makhramah away and some people set out to get an-Nuayman
but Uthman restrained them and asked themto leave him alone. In spite
of the blows he had suffered, he was still able to laugh at the deeds
of an-Nuayman.
An-Nuayman lived up to the timeof Muawiyah when fitnah saddened him
and discord filled him with anguish. He lost his levity and laughed no
more.

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Ch 13: A Conspiracy

While Isabella was in her room, a maidservant gave a letter in her
hand which read: "Sister Isabella, I have to talk to you on some
important things, so be kind to takethe trouble of coming here at
once. The matter is very important. You should not delay at all. Just
now I am waiting foryou anxiously in another house. Please come
alongwith this maidservant. Your sister, Mirano."
Isabella immediately got up to follow the maidservant while suspecting
that the letter was not from Mirano, butwas a secret conspiracy of the
priests. She followed the maidservanton the road which, rounding from
the Palaceof Martyrs, went straight to Rabat Ramani. At somedistance
the maidservant turned to a lane and entered a grand house and as soon
as she entered all the doors were closed and unsuspecting Isabella was
taken to another room whose doors were also closed and Isabella was
taken to another room whose doors were also immediately closed. Here
Isabella suspected that she probably had been taken prisoner. Then two
or three monkspushed Isabella to the stairs leading to the underground
room. Isabella was perturbed and she realised that she was in the grip
of the Inquisition. When she puther feet on the stair a monk gave a
hard blow on the back of the poor, delicate girl, and said. O accursed
one! why do you not go ahead? See that the fire of Lord JesusChrist's
anger is ready to burn you up. Unlucky girl! you have defamed
Christianity and dragged the honour of your father, the head priest,
into the mire.
Poor Isabella was silent. Shivering and suffering blows on her back
she got down to the underground chamber where human skeletons were
lying here and there in all corners and human craniums were hanging on
the walls. Going inside the monk lighted a lamp and said to Isabella:
Now you haveto live here so that you may know the consequences of
hostility to Lord Jesus Christ. Unluckily girl (pointing tothe
skeletons), these have been deputed to chastise you.
Isabella kept silence and felt as if she was in a dream. In the
meantime all the monks went out ofthe cell after locking it and
engaged themselves in prayer and devotion inother rooms. After some
time Isabella came to her senses and soon realised that she was put to
the tortures of being shut up in this chamber of ghosts because of her
acceptance of truth.
The day passed somehowand darkness of the nightenveloped the world.
After eighth part of the night Isabella was taken out of the chamber
and was given some parched and ground grain with water to drink. The
monks even now continued to snub her. Then Isabella was taken to
different rooms of the house where monks were engaged in various
devotional exer-cises. The object of this round was to frighten
Isabella by the austerities of monks which might appeal to her
conscience.Isabella watched all this with great interest. One person
was lying bound up in chains and another person was striking him with
a lash. Isabella was terrified at this sight and thought that probably
hewas also a guilty one like herself. She soon found that it was a
method of subduing the self, and self-torture was voluntarily taken up
by monks. In the large room of the house there was an idol of Virgin
Mary, around which monks andnuns were sitting in meditation. Some
monks were lying along the wallwith faces downward and some were
sobbing in a corner ; for subduingthe self they had not taken food for
the last twenty or twenty-one days. Isabella was aware of these things
but had not yet actually witnessed these scenes with her own eyes.
An elderly monk said to Isabella: O abandoned girl, if you want to
gain salvation, practise such austerities and by these achieve the
pleasure of Lord Jesus Christ.
Isabella laughed at it andsaid : Why does God needsuch austerities ?
The purpose of religion is that one should perform the duties which a
man has towards other men and serve men, not that he should hang
himself in a corner like abat. Further, when, accordingto you, Jesus
has atoned for all Christians, then such austerities are useless.
On this the monk's eyes became red with anger, and he struck a fist on
the chest of Isabella with full force saying : Hellish girl, you can
never be reformed. Go away, sit at your place. You will get your full
treatment there.
So the monk again opened the door of the underground chamber and
forced poor Isabella inside.
Isabella sat in a corner of the chamber where tons of human bones were
scattered and human skeletons all around were creating an awesome
spectacle. In the beginning Isabella's mind was somewhat perturbed but
soon her senses revived and she was able to think about her past and
future affairs. In this fearful andsilent house of the dead if there
was a slightest sound Isabella looked around perturbed and worried,
but soon she brought herself up and began to recite prayers. At last
the night ended and in this dark and closed chamber some rays of light
entered through some holes. After some time the door of the chamber
was opened and a monk brought her out in the large hall of the house
here twelve idols of the Disciples of Christ and other martyrs were
stalled. Isabella was taken where two very famous priests were
sitting, Isabella sat beforethem. At first a great dealof anger and
fire was demonstrated and then preaching began.
They said : Have you become a Muslim ? Isabella: Thank Allah, Who gave
me the great boon of Islam .
Priest: Leave out the praise of Islam. Just tell me if you want to die
an obnoxious death, or do you want to become again worthy of God's
grace?
Isabella: After accepting Islam any person becomes worthy of God's
grace and no one is morefortunate than the one who is given the luck
to accept Islam as this religion alone is the source of God's pleasure
and love.
Priest: Do not praise before me a bloody religion like Islam. I just
want a reply in two words, whether you like to die or to live a
Christian. Reply at once for your fate is to be decided today.
Isabella: What tribulations Christian martyrs had not suffered in the
very beginning, but did they renounce the truth? They were burnt
alive, thrown before tigers and lions, cut into two by saw and yet
they held on to the truth.
If for the sake of truth anyone has to meet death, it will be the
means of having God's pleasure and satisfaction of his conscience.
Since I am on the right, nothing on earth, even death, canmake me
deviate from it. The Holy Quran has taught me that "My prayer and my
sacrifice and my life and my deathare surely for Allah, the Lord of
the worlds—no associate has He."* I havebeen enjoined to remain firm
on it, and I am among those devotees.
Priest: That is, you do not want to give up Islam and enter into the
grace of Lord Jesus Christ, Well, then your fate will be decided
today.
Isabella: Whatever decision you like you may make about me withyour
heart's content. The utmost you can do is to take my life, but you do
not know that the Being to Whom I am related is Allah, Who lives for
ever.
Priest: When death will confront you, you will forget all these verses
of the Quran and Allah, etc. We shall see if the Quran or Prophet
Muhammad saves you from death.
Isabella: The same problem was put by the Jews before Jesus Christ
that if he was on the right, he should come down from the scaffold and
save his life. Now either (Allah forbid!) Christ was wrong that,
according to you, he could not save himself from death, or you are in
the footsteps of Jews.
Priest: O devil, hellish, evil-minded, worthless, unlucky! You call me
a Jew! Now keep quite andwait for your end.
Isabella: It will be better if you also keep quiet and leave me alone
and do yourself whatever youplease.
Priest (to monks): Lock upthis girl in the underground chamber, do not
give her any food or drink. Holy Father (Isabella's father) has
ordered that she should be given over to the Inquisition and her fate
will be decided tomorrow.
On this the monks caughthold of Isabella forcefullypushing and beating
her,and carried her out of the room. Outside the room the beating was
harder and numerous. Isabella fell and got up. At last she was thrown
in the underground chamber and locked up.
Now three days had passed in this confinement and Isabellawas not even
once taken out. But she was so happy and complacent asif angels of
firmness and stability were deputed for her. In the solitude of the
night human skeletons made the atmosphere quite fearsome, while monks
and nuns were engaged in austerities ; their weeping and cries reached
Isabella's ears.
In the meantime Isabella's friends (Mirano, Mertha and Hanana) had
also learnt that Isabella had been fraudulently called and thrown into
the underground chamber of a monastery and was being subjected to
great tortures. Then they consulted together and decided to inform
Umar Lahmi and Ziad b. Umar. One night they went to the assembly of
Ziad b. Umar and narrated the whole episode which greatly excited the
Muslims who were present there.
One person: By Allah, if we continue to remain sotolerant Christians
will put great obstruction in the propagation of Islam.Isabella is now
our sister in Islam and it is the duty of every Muslim to release her
from the grip of Christians at whatever cost.
Another person (drawinghis sword): By your permission I can go at once
and release Isabella.It is a pity that while our sister is under such
tortures we sit silent even now which is a great injustice.
Umar Lahmi: Brothers, excitement and outburstswill not do. The case is
now before Hazrat Ziad b. Umar and we shall do whatever he orders.
All (to Ziad b. Umar): Well,sir, whatever you order we are ready to
carry it out.
Ziad b. Umar : My advice to you is that you should not show any
excitement as it will cause the death of poor Isabella. If we like we
can get her released by sending a contingent of our army, but it is
expedient to takea strategic action. If Isabella is in trouble it will
InshaAllah (God willing) strengthen her faith and the fact is that the
worth of Islam is realised in the taste of tribulations.
Umar Lahmi (to Mirano, Mertha and Hanana): Now say what is your
opinion and how far you can help our sister Isabella.
Mirano: If we are allowedand the matter is left to us we can easily
relieve Isabella from the trouble.
Umar Lahmi: Thank you very much.
Ziad b. Umar: You have our permission to do whatever you can in
yourown way to get Isabella released.
The three girls, making firm promises, sought permission to depart.
They left and went to their respective homes. The plan of releasing
Isabella remained under discussion all the way.
Isabella – A girl of Islamic Spain

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Even the discarded ‘oud brings benefit…

The Messenger of Allah (sallallahu `alayhi wa sallam) said, "Charity
does not diminish wealth, and Allah does not increase in forgiveness
for a slave except that He also increases him in honour, and no-one
humbles himself to Allah except that Allah raises him." [Muslim
(2588)]
Abu Hatim: Humbleness/humility is of two types; one of them is
praiseworthy andthe other is blameworthy . The praiseworthy humility
is abandoning al-tatawul (making oneself superior) over the slaves of
Allah and looking down upon them, and the blameworthy humility is
humbling oneself for a person who possesses materialistic worldly
gains out of desire for this world. The intelligent one abandonsthe
blameworthy humility at all times, but he never abandons the
praiseworthy humility at any point.
'Ubayd'Allah ibn 'Adi reported that 'Umar ibn al-Khattab said, " If a
man humbles himself to Allah, then Allah will raise him and say to
him, 'Rise up, may Allah raise you!' because he sees himself to be
insignificant whilst he is great in the eyes of people. But if a slave
is arrogant and transgresses , then Allah casts him away saying, 'Be
lowly, may Allah lower you!' because he sees himself to be great
whilst he is insignificant in the eyes of people.'"
Abu Hatim: Humbleness raises the worth of a person, enhances his value
and increases his nobility . Humility for Allah falls into two
categories:
1 – The humbleness of a slave as he approaches an act of obedience,
without any self-amazement in his deed and without showing off to
anybody; a state which brings about the closeness of Allah to a slave,
except that it is Allah `azza wa jall Who has bestowed this upon him
first. And (the lack of) this humility is the reason that the
pretentious self-righteous soul is turned away from acts ofobedience.
2 – The humbleness/humility of aslave in lowering and belittling
himself when he is mentioned, withoutfalling into sin, until there is
no-one in the world except that he seeshimself less than them in
obedience or more than them in sin.
Ibn Jurayj reported from Mujahid regarding the verse, "… and they were
to Us 'khashi'een (humblysubmissive)." [al-Anbiya': 90] He said, "This
means they observed humility."
Al-Asma'i said, "I heard Yahya ibn Khalid al-Barmaki say, "When the
respectful honourable man devotes himself to religion, he becomes
humble . But when the despicable evil one does so, he becomes arrogant
.""
Abu Hatim: Let no-one prevent humility, for indeed humility earns one
peace and brings about strong bonds , it does away with hatred and
removes rejection , and the fruit of humility is love just as the
fruit of contentment is ease and relaxation . Certainly, the
humbleness of a noble person only increases his nobility whilst the
arrogance of a lowly one only increases his lowliness . And how can
aperson not be humble when he has been made from scattered drops of
sperm , and his end will be a corpse casted away and between the two
stages he carries waste !
Sufyan ibn 'Uyaynah said, "If it was said 'bring out the best of this
city', therewould come out people that were unknown ."
Al-Kirizi (a poet) said:
'And do not walk upon the earth except in humbleness,
For how many people underneath it are more exalted than you!
If you are in glory, goodness and strength,
Then how many have died that were more stronger than you.'
Ja'far ibn Muhammad said, "Husayn ibn 'Ali performed Hajj ten times
walking, whilst his sturdycamel was being led beside him."
Abu Hatim: "The best of people is the one who is humble despite being
of high rank, who is ascetic despite having the capabilities and who
is just despite having power . A person only begins to abandon
humbleness when arrogance has started to take root, for a person is
never arrogant towards another except that he is someone who's become
pleased and amazed at his own self . I have neverseen anybody prove
arrogant over others except that Allah has punished him by subjecting
him to humiliation under those who are above him."
If the intelligent one seessomeone who is older than him, he humbles
himself for him and says, "He has preceded me in Islam." And if he
sees someone who is younger than him, he says, "I havepreceded him in
sin." Andif he sees someone who is his contemporary , he counts him as
his brother so how can a person be arrogant over his brother? None
should belittle another, for even the discarded 'oud (bark) can
benefit when a man picks it up and uses it to scratch his ear.
Mujahid reports that Ibn 'Abbas said, "If a mountain were to
transgress over another mountain, Allah will surely demolish to ruins
the transgressing one among the two."

Hudayr: ‘This is the Best of Provisions, My Lord.’

A beautiful story… please read and see what lessons can be drawn from it.
"Ibn 'Umar (radhi'Allahu `anhu) reports that the Prophet (sallallahu
`alayhi wa sallam) once sent out an army unit which included a man
called Hudayr. It was a year of difficulty and food was in short
supply, so the Prophet (sallallahu`alayhi wa sallam) gave each person
provisions (for the journey) but he forgot to provide for Hudayr.
Hudayr was patient and went out with the last group, seeking reward
and expecting good fromAllah, saying " 'La ilaha illa'Allah' (There is
none worthy of worship except Allah), 'Allahu Akbar' (Allah is the
Greatest), 'Al-Hamdulillah' (Praise be to Allah), 'Subhan'Allah'
(Glory be to Allah), and 'La hawla wa la quwwata illa billah' (There
is no might or power except with Allah)." And he would say, "This is
the best of provisions, O Lord." Continuously, he repeated this whilst
in his group.
Jibreel ('alayhisalam) came to the Prophet (sallallahu `alayhi wa
sallam) and said, "Indeed,my Lord has sent me to you to inform you
that you provided for your companions but you forgot to provide for
Hudayr and he is in the last battalion saying, "'La ilaha illa'Allah'
(There is none worthy of worship except Allah), 'Allahu Akbar' (Allah
is the Greatest), 'Al-Hamdulillah'(Praise be to Allah), 'Subhan'Allah'
(Glory be to Allah), and 'La hawla wa la quwwata illa billah' (There
is no might or power except with Allah). This is the best of
provision, O Lord." This statement of his will be a light for him on
the Day of Judgement and it shallfill what is between the heavens and
the earth, so send him his provision."
The Prophet (sallallahu `alayhi wa sallam) immediately called a manand
gave him the provision of Hudayr (to take it to him) and commanded him
to listenand memorise whatever Hudayr says upon meeting him and upon
giving him the provision,and to tell him, "The Messenger of Allah
(sallallahu `alayhi wa sallam) sends you the greeting of peace and the
mercy of Allah, and he wants to inform you that he forgot to provide
for you but my Lord, Blessed and Lofty is He, sent Jibreel to remind
him of you and he told him of your position (in the army)."
So the man set off and met Hudayr whilst he was still repeating " 'La
ilaha illa'Allah' (There is none worthy of worship except Allah),
'Allahu Akbar' (Allah is the Greatest), 'Al-Hamdulillah' (Praise be to
Allah), 'Subhan'Allah' (Glory be to Allah), and 'La hawla wa la
quwwata illa billah' (There is no might or power except with Allah).
This is the best of provision, O Lord."
He then drew close to him and said, "Indeed, the Messenger of Allah
sends you his greeting ofpeace and the mercy of Allah, and he has sent
meto you with this provision saying, "Indeed, I forgot you so Jibreel
was sent to me from the heavens to remind me of you."
He (Hudayr) praised and thanked Allah and sent his blessings upon the
Prophet (sallallahu `alayhi wa sallam). Then he said, "Praise be to
Allah, the Lord of the Worlds. My Lord remembered me from above the
seven heavens and from above His Throne, and He was merciful towards
my hunger and my weakness. O my Lord, justas You did not forget me,do
not let Hudayr forget You ."
The man memorised what he said, and went back to the Prophet
(sallallahu `alayhi wa sallam), informing him ofwhat he heard Hudayr
say upon reaching him and giving him the news.The Messenger of Allah
(sallallahu `alayhi wa sallam) then said, "If you were to lift your
head to the sky, you would surelyhave seen a light spreading and
radiating all that is between the heavens and the earth, due to his
words.""
- Related by Ibn Jawzi in his collection, 'Sifat al-Safwah' [See also,
al-Atqiya' al-Akhfiya', pg. 117-118]

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Can the Prophet (peace and blessings of Allaah be upon him) hear thosewho call upon him whenhe is in his grave?

Some people believe that the Prophet Muhamamd [(peace and blessings of
Allaah be upon him)] is "Shaheed" and is in BArzakh where he can hear
us if we send 'darood' on him and also if we ask his 'wasta' [by
virtue of his closeness to Allah]in praying to God.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) is alive in
his grave in the sense of thelife of al-barzakh, so he enjoys the
blessings that Allaah has prepared for him as a reward for his great
good actions that he did in this world. But the life in the grave is
not like the life of this world, or the life in the Hereafter. Rather
it is thelife of al-barzakh which comes in between his life in this
world and his life in the Hereafter. Hence we know that he died as
other Prophets and other people beforehim died. Allaah says
(interpretation of the meaning):
"And We granted not to any human being immortality before you (O
Muhammad); then if you die, would they live forever?"
[al-Anbiya' 21:34]
"Whatsoever is on it (theearth) will perish.
And the Face of your Lord full of Majesty and Honour will remain forever"
[al-Rahmaan 55:26,27]
"Verily, you (O Muhammad) will die, and verily, they (too) willdie"
[al-Zumar 39:30]
And there are other verses which also indicate that Allaah caused him
to die. Moreover, the Sahaabah (may Allaah be pleased with them)
washed him, shrouded him, offered the funeral prayer for him and
buried him; if he had been alive in the worldly sense, they would not
have done the same as is done for others who die.
Faatimah (may Allaah be pleased with her) asked Abu Bakr (may Allaah
be pleased with him) for her inheritance from herfather (peace and
blessings of Allaah be upon him) because she was convinced that he had
died, and no one among the Sahaabah (may Allaah be pleased with them)
differed withher concerning that. Rather Abu Bakr (may Allaah be
pleased with him) responded to her request by saying that nothing
could be inherited from the Prophets.
The Sahaabah agreed unanimously to choose akhaleefah for the Muslims
to succeed the Prophet (peace and blessings of Allaah be upon him),
and that wasdone with the appointment of Abu Bakr (may Allaah be
pleased with him) as khaleefah. If the Prophet(peace and blessings of
Allaah be upon him) had been alive in a worldly sense, they would not
have done that. So this indicates that there was consensus among them
that he had indeed died.
When the tribulations (fitan) and problems increased during the time
of 'Uthmaan and 'Ali (may Allaah be pleased with them both), and
before and after that, they did not go to his grave to consult him or
ask him for a way out of those tribulations and problems, or the way
to solve them. If he had been alive in a worldly sense, they would not
have overlooked that when they were in such great need of someone to
save them from the trials that surrounded them.
With regard to the soul of the Prophet (peace and blessings of Allaah
be upon him), it is in the highest part of 'Illiyyeen,because he is
the best of creation, and because Allaah has given him al-waseelah
which is thehighest position in Paradise.
The life of al-barzakh is aspecial life. The Prophetsand the shuhada'
(martyrs) are alive in al-barzakh as the Prophet (peace and blessings
of Allaah be upon him) said: "The Prophets are alive and they pray in
their graves." (Narrated by al-Mundhiri and al-Bayhaqi who classed it
as saheeh because of corroborating reports in al-Saheehayn.)
Allaah says (interpretation of the meaning):
"And say not of those who are killed in the way of Allaah, 'They are
dead.' Nay, they are living, but you perceive (it) not"
[al-Baqarah 2:154]
This is a special life, the nature of which is known to Allaah. It is
notlike the life of this world in which the soul remains with the
body.
The basic principle concerning the dead is that they do not hear the
words of the living sons of Adam, because Allaah says (interpretation
of the meaning):
"but you cannot make hear those who are in graves"
[Faatir 35:22]
Allaah confirmed that those whom he (the Prophet (peace and blessings
of Allaah be upon him)) was calling to Islam could not hear, by
likening them to the dead. There is nothing inthe Qur'aan or in the
saheeh Sunnah to indicate that the Prophet (peace and blessings of
Allaah be upon him) can hear every du'aa' or call from human beings.
Rather it is proven that the only thing that reaches him (peace and
blessings of Allaah be upon him) is the blessings and salaams of those
who send blessings and salaams upon him. This was narrated by Abu
Dawood, 2041, with a hasan isnaad from Abu Hurayrah (may Allaah be
pleased with him) who said that the Prophet (peace and blessings of
Allaah be upon him) said: "There is no one who sends salaams uponme
but Allaah will restore to me my soul so that I may return his
salaams." This does not mean that he hears the words of the one who
sends salaams. Rather it is possible that he comesto know of those
salaams when the angelsconvey that to him. If weassume that he hears
thewords of the one who sends salaams, this is an exception from the
general rule, as in the case of the dead hearingthe footsteps of those
who carry his bier, and as in the case of the slainkuffaar in the well
at Badr who heard the call of the Messenger of Allaah (peace and
blessings of Allaah be upon him) when he said to them: "Have you found
your Lord's promise to be true? For we have found our Lord's promise
to be true." (See Fataawa al-Lajnah al-Daa'imah, 1/313, 318, 321).
With regard to calling upon the Prophet (peaceand blessings of Allaah
be upon him) and askinghim directly, this is the essence of shirk
which the Prophet (peace and blessings of Allaah be upon him) was sent
to forbid and to fight against its people. For more details on the
ruling on that, see Question no. 10289 , 11402 , 1439 . We ask Allaah
to bring the Muslims back to the rightpath. And Allaah knows best. May
Allaah send blessings and peace upon his Prophet Muhammad and his
family and companions.21524

The believer’s family joining him in Paradise

Will the people who go to Heaven be reunited with their loved ones who
go to Hell? Is it possible to take loved ones out of Hell, since all
requests in Heaven are granted (assuming they know about their fate)?
Can we also be reunited with our Loved ones in this world who are
non-mahrum to us? This includes those that we loved but could not
marry.
Praise be to Allaah.
Firstly, you say, "does this include those whom we loved but could not marry?"
The answer to this is thatit is not permissible for aMuslim man to
form a relationship with a non-mahram women, or for a Muslim woman to
form a relationship with a man or to have an emotional attachment
tohim, except for her husband. See Questions nos. 9465, 5445, 1200.
Secondly, you say, "Will the people who go to Heaven be reunited
withtheir loved ones who go to Hell?"
The answer is, yes, the people of Paradise will be reunited with their
loved ones who went to Hell, if they were believers in Tawheed (the
oneness of Allaah). That will be by virtue of their intercession for
them to be brought forth from Hell and admitted to Paradise. The
evidence for that was narrated by al-Bukhaari in Kitaab al-Tawheed,
no. 7440:
It was narrated that Abu Sa'eed al-Khudri said: "We said, 'O Messenger
of Allaah! Shall we see our Lord on the Day of Resurrection?' He said,
'Do you have any difficulty in seeing the sun and the moon when the
sky is clear?' We said,'No.' He said, 'So you willhave no difficulty
in seeing your Lord on thatDay, just as you have no difficulty in
seeing the sun and the moon (in a clear sky). …Then the bridge will be
laid acrossHell.' We said, "O Messenger of Allaah! What is the
bridge?' He said, 'It is a slippery (bridge) on which there are clamps
and (hooks like) thorns which are wide at one side and narrow at the
other and have bent ends. A plant with such thorns is found in Najd
and is called al-Sa'daan. Some of the believers will cross the bridge
as quickly as the wink of aneye, some others as quick as lightning, a
strong wind, or fast horses or she-camels. So some will be safe
without any harm; some will be safe after receiving some scratches,
and some will fall down into Hell (Fire).The last person will crossby
being dragged (over the bridge). You (Muslims) cannot be more pressing
in claiming from me a rightthat has been clearly proved to be yours
than the believers in interceding with Almighty Allaah for their
(Muslim) brothers on that Day, when they see themselves safe.
They will say, "O Allah! (Save) our brothers (for they) used to pray
with us, fast with us and also do good deeds with us." Allah will say,
"Go and take out (of Hell) anyonein whose heart you find faith equal
to the weightof one (gold) Dinar." Allah will forbid the Fire to burn
the faces of those sinners. They will go to them and find some of them
in Hell (Fire) up to their feet, and some up to the middle of their
legs. So they will take out those whom they will recognize and then
they will return, and Allah willsay (to them), "Go and take out (of
Hell) anyonein whose heart you find faith equal to the weightof one
half Dinar." They will take out whomever they will recognize and
return, and then Allah will say, "Go and take out (of Hell) anyone in
whose heart you find faith equal to the weightof an atom (or a small
ant)," and so they will take out all those whom they will recognize.'"
Abu Sa'eed said, "If you do not believe me, read, if you wish,
'Surely, Allaah wrongs not even of the weight of an atom(or a small
ant), but if there is any good (done), He doubles it...' [al-Nisaa'
4:40 – interpretation of the meaning]." The Prophet (peace and
blessings of Allaah be upon him) said: "Then the Prophets and Angels
and the believers will intercede, and (last of all) the Almighty
(Allah) will say, 'Now remains My Intercession. He will thenhold a
handful of the Fire from which He will take out some people whose
bodies have beenburnt, and they will be thrown into a river at the
entrance of Paradise,called the water of life. They will grow on its
banks, as a seed carried by the torrent grows…"
But for those who believed in shirk, no intercession will benefit
them. Allaah says (interpretation of the meaning):
"Verily, Allaah forgives not that partners should be set up with Him
(in worship), but He forgives except that (anything else) to whom He
wills"
[al-Nisaa' 4:48]
Note that intercession is of two types:
"The first type is the kindof intercession that is the exclusive
preserve ofthe Messenger (peace and blessings of Allaah be upon him),
which is of varying kinds, the greatest of which is the Great
Intercession in the Station of praise and glory (al-maqaam al-mahmood)
which Allaah has promised to him in the aayah (interpretation of the
meaning):
'And in some parts of thenight (also) offer the Salaah (prayer) with
it (i.e. recite the Qur'aan inthe prayer) as an additional prayer
(Tahajjud optional prayer Nawaafil) for you(O Muhammad). It may be
that your Lord will raise you to Maqaam Mahmood (a station of praise
and glory, i.e., thehonour of intercession on the Day of
Resurrection)'
[al-Israa' 17:79]
This intercession means that he will intercede forthe people who are
standing on the Day of Resurrection, so that the distress they are
suffering will be reduced for them.
The second type is general intercession on the part of the Messenger
(peace and blessings of Allaah be upon him) for all the believers.
This is of various kinds:
(i) Intercession for those who
deserve Hell, so thatthey will not enter it. This is indicated by the
words of the Messenger (peace and blessings of Allaah be upon him),
"There is no Muslim who dies and forty men who do not associate
anything with Allaah pray the funeral prayer for him, but Allaah will
accept their intercession for him." (narrated by Muslim, 2/655).
(ii) Intercession for those who
have entered Hell, so that they will be brought forth from it. It was
narrated that Abu Sa'eed al-Khudri said: "The Messenger of
Allaah(peace and blessings of Allaah be upon him) said: 'By the One in
Whose hand is my soul,
You (Muslims) cannot be more pressing in claiming from me a rightthat
has been clearly proved to be yours than the believers in interceding
with the Almighty for their (Muslim) brothers on that Day, when they
see themselves safe.
They will say, "O Allah! (Save) our brothers (for they) used to pray
with us, fast with us and also do good deeds with us." Allah will say,
"Go and take out (of Hell) everyone whom you recognize." Allah will
forbid the Fire to burn the faces of those sinners. So they will bring
forth many peoplewho were in the Fire upto their calves or their
knees." (Narrated by Muslim,269)
(iii) Intercession to raise the
believers in status. This isbecause of the du'aa's ofthe believers for
one another, as the Prophet (peace and blessings of Allaah be upon
him) said, making du'aa' for Abu Salamah: "O Allaah, forgive Abu
Salamah, raise him in status among those who are guided, make his
grave spacious for him and fill it with light, and protect his family
who are left behind." And there is thedu'aa' for intercession asthe
Prophet (peace and blessings of Allaah be upon him) said: "There isno
Muslim who dies and forty men who do not associate anything with
Allaah pray the funeral prayer for him, but Allaah will accept their
intercession for him."
Reference: al-Qawl al-Mufeed, vol. 1, p. 332

What is the virtue of Ahl al-Bayt? Will they intercede for the people on the Day of Resurrection?

What is the virtue of Ahl al-Bayt and their superiority over other
people? Will they intercede for the people on the Day of
Resurrection?.
Praise be to Allaah.
In the answer to question no. 10055 we explained who Ahl al-Bayt are:
they are the members of the household of the Prophet (peace and
blessings of Allaah be upon him). At the end of that answer we said:
So the family of the Prophet (peace and blessings of Allaah be upon
him) are: his wives,his children, and Banu Haashim, Banu 'Abd
al-Muttalib and their freed slaves. End quote.
Secondly:
Allaah has bestowed upon the Ahl al-Bayt of the Prophet (peace and
blessings of Allaah be upon him) numerous virtues. Ahl al-Sunnah
wa'l-Jamaa'ah are unanimously agreed that it is obligatory to love
them and respect their rights.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Similarly the family of the Messenger of Allaah (peace and blessings
of Allaah be upon him) have rights which must be paid attention to.
Allaah has allocated to them a share of the khums and fay', and He has
enjoined that blessings be sent upon them along with the Messenger of
Allaah (peace and blessings of Allaah be upon him), who said to us:
"Say: 'Allaahumma salli 'ala Muhammadin wa 'ala aali Muhammadin kamaa
salayta 'ala aali Ibraaheem, innaka Hameedun Majeed, wa baarik 'ala
Muhammadinwa 'ala aali Muhammadin kamaa baarakta 'ala aali Ibraaheem
innaka Hameedun Majeed (O Allaah, send prayer uponMuhammad and upon
the family of Muhammad, as You sent prayers upon the family of
Ibraaheem; You are indeed Worthy of Praise,Full of Glory. And send
blessings upon Muhammad and upon the family of Muhammad, as You sent
blessings upon the family of Ibraaheem; Youare indeed Worthy of
Praise, Full of Glory)'".
Majmoo' al-Fataawa (3/407).
And he also said:
Similarly, with regard to the family of the Messenger of Allaah (peace
and blessings of Allaah be upon him) (Ahl al-Bayt), it is obligatory
to love them, be loyal to them and respect their rights.
Majmoo' al-Fataawa (28/491).
Thirdly:
The virtues of the family of the Prophet (peace and blessings of
Allaah be upon him):
1.
Allaah says (interpretation of the meaning):
"O wives of the Prophet! You are not like any other women. If you keep
your duty (to Allaah), then be not soft in speech, lest he in whose
heart is a disease (of hypocrisy, or evil desire for adultery) should
be moved with desire, but speak in an honourable manner.
33. And stay in your houses, and do not display yourselves like that
of the times of ignorance, And perform As-Salaah (Iqaamat-as-Salaah),
and give Zakaahand obey Allaah and His Messenger. Allaah wishesonly to
remove Ar-Rijs (evil deeds and sins) from you, O members of the family
(of the Prophet صلى الله عليه وسلم), and to purify you with a thorough
purification"
[al-Ahzaab 33:32, 33]
This does not apply only to the Prophet's wives (may Allaah be pleased
with them); rather it is narrated in the saheeh Sunnah that it also
includes others. It was narrated that 'Aa'ishah (may Allaah be pleased
with her) said:
The Prophet (peace and blessings of Allaah be upon him) went out one
morning wearing a striped cloak of black camel hair. Al-Hasan ibn 'Ali
came and he enfolded him in the cloak, then al-Husayn came and he
enfolded him in it, then Faatimah came and he enfolded her in it, then
'Ali came and he enfolded him in it, then he said: "Allaah wishes only
to remove Ar-Rijs (evil deeds and sins) from you, O members of the
family (of the Prophet صلى الله عليه وسلم), and to purify you with a
thorough purification" [al-Ahzaab 33:33].
Narrated by Muslim (2424).
2.
Allaah says (interpretation of the meaning):
"The Prophet is closer to the believers than their ownselves, and his
wivesare their (believers') mothers (as regards respect and marriage)"
[al-Ahzaab 33:6]
3.
It was narrated that Waathilah ibn al-Asqa' said: I heard the
Messenger of Allaah (peace and blessings of Allaah be upon him) say:
"Allaah, may He be glorified and exalted, chose Kinaanah from among
the children of Ismaa'eel (peace be upon him), and He choseQuraysh
from among Kinaanah, and He chose Banu Haashim from among Quraysh, and
He chose me from among Banu Haashim."
Narrated by Muslim (2276).
4.
It was narrated that Zayd ibn Arqam said: TheMessenger of Allaah
(peace and blessings of Allaah be upon him) stood and addressed us at
a watering place called Khumm, between Makkah and Madeenah. He praised
and glorified Allaah, and he exhorted and reminded us, then he said:
"O people, I am only human, and soon the messenger of my Lord will
come to me and I will respond. I am leaving among you two weighty
things, the first of which is the Book of Allaah in which is guidance
and light. Follow the Book of Allaah and hold fast to it." And he
encouraged us to adhere to the Bookof Allaah, then he said: "And the
people of my household, I remind you of Allaah with regard to the
people of my household, I remind you of Allaah with regard to the
people of my household, I remind you of Allaah with regard to the
people of my household."
Narrated by Muslim (2408).
The companions of the Prophet (peace and blessings of Allaah be upon
him) paid attention to this commandment; foremost among them were Abu
Bakr al-Siddeeq and 'Umar ibn al-Khattaab (may Allaah be pleased with
them).
Al-Bukhaari (3508) and Muslim (1759) narrated that Abu Bakr (may
Allaah be pleased with him) said to 'Ali (may Allaah be pleased with
him): "By the One in Whose hand is my soul, kinship with the Messenger
of Allaah (peace and blessings of Allaah be upon him) is dearer to me
than kinship with my own people."
Al-Bukhaari also narrated in his Saheeh (3509) that Abu Bakr (may
Allaah be pleased with him) said: "Pay attention to the rights ofthe
household of Muhammad (peace and blessings of Allaah be upon him)."
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
The words "Pay attention to the rights ofthe household of Muhammad
(peace and blessings of Allaah be upon him)" are addressed to the
people,enjoining them to fulfil the rights of Ahl al-Bayt.
Fath al-Baari (7/79).
With regard to the respect of 'Umar ibn al-Khattaab for the relatives
of the Prophet (peace and blessings of Allaah be upon him), that is
apparent from many things, such as his preferring to put the ahead of
himself or any other people with regard to allocating shares from bayt
al-maal.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Moreover, when 'Umar ibn al-Khattaab (may Allaah be pleased with him)
set up the registry of stipends, he wrote down people's names
according to their lineage, so he started with those who were closest
in lineage to the Messenger of Allaah (peace and blessings of Allaah
be upon him), When he had finished listing the Arabs, he listed the
non-Arabs. Thisis how the registry was at the time of the
Rightly-Guided Caliphs, and all the caliphs of the Umayyad and
'Abbaasid dynasties, until things changed after that.
Iqtida' al-Siraat al-Mustaqeem, p. 159, 160
Fourthly:
There is no intercession specifically for the familyof the Prophet
(peace and blessings of Allaah be upon him), rather that is something
that may be granted to all those among the righteous, the martyrs and
the scholars with whose intercession Allaah is pleased, whether they
are amongAhl al-Bayt or are from among the ordinary people.
In the answer to question no. 21672 we said: Intercession for those
who committed sin will not be granted only to the Prophet (peace and
blessings of Allaah be upon him), rather the Prophets, the martyrs,
the scholars, therighteous and the angelswill also join in that. A
man's righteous deeds may also intercede for him. But the Prophet
(peace and blessings of Allaah be upon him) will have the greatest
share of intercession. End quote.
Thus we may know the response to the extremists among the Raafidis who
claim that intercession is only for the family of the Prophet(peace
and blessings of Allaah be upon him). Rather it is stated in their
books that Ahl al-Bayt are the ones whowill admit people to Paradise
and to Hell! Thisis just part of a lengthy list of the different
typesof exaggeration that they have, the source of which is their
ignorance of the religion of Allaah, may He be exalted, and their
keeping away fromthe texts of Revelation inthe Qur'aan and Sunnah.
We advise you to read an essay entitled Fadl Ahlal-Bayt wa 'Uluw
Makaanatihim 'inda Ahl al-Sunnah wa'l-Jamaa'ah, written by Shaykh 'Abd
al-Muhsin ibn Hamad al-'Abbaad al-Badr, which we have benefited from
in composing this answer, and which contains additional research on
this topic. It is short but very useful, and may be seen here [in
Arabic]