" Jokes "

My Girlfriend Suggested A Book For Me To Read To Enhance Our
Relationship Its Entitled: Women Are From Venus,Men Are Wrong
Boy: Did you know that the most intelligent kid in our class is deaf?
Girl: That is unfortunate. Boy:What did you say?
Pappu: Excuse me,but I dont think I deserve a mark of '0' for dis Exam
Paper. Teacher: Neither do I,but it is lowest markI can give ??
Teacher: In this exam,you will be allowed 10 mins for eachquestion.
Pappu: And how long for each Answer?
Appu: What is the best way to see flying saucers? Pappu: Pinch the waitress.
'Pack my box with five dozen liquor jugs'. This is only sentence tat
has all 26 alphabets of English. Be proud 2 b a Drinker.
Wife: I hav read in newspaper dat widows mak d best wives. Husband:
May b! Bt u cant xpect me 2 kil myself dat u can b gud wife 2 sum1.
A widow wrote on the tombstone of her husband. . . . . . . . Rest in
peace - Till We Meet Again.
Appu : I am the 4th husband of my Wife. Pappu : You are not a husband
but a habit.
Crack: It is sickening way, my wife keeps talking abt her Ex-Husband.
Jack: Tats nothng. Mine keeps talking abt her next husband.

Story,- The Boats of the Glen Carrig: Chapter 7

VII
THE ISLAND IN THE WEED
IT WAS as we were all discussing the matter of the devil face that had
peered up at me out of the water, that Job, the ordinary seaman,
discovered the island in the light of the growing dawn, and, seeing
it, sprang to his feet, with so loud a cry that we were like for the
moment to have thoughthe had seen a second demon. Yet when we made
discovery of that which he had already perceived, we checked our blame
at his sudden shout; for the sight of land, after so much desolation,
made us verywarm in our hearts.
Now at first the island seemed but a very small matter; for we did not
know at that time that we viewed it from its end; yet despite this, we
took to our oars and rowed with all haste towards it, and so, coming
nearer, were able to see that it had a greater size than we
hadimagined. Presently, having cleared the end of it, and keeping to
thatside which was further from the great mass of the weed-continent,
we opened out a bay that curved inward to a sandy beach, most
seductive to our tired eyes. Here, for the space of a minute, we
paused to survey the prospect, and I saw that the island was of a very
strange shape, having a great hump of black rock at either end, and
dipping down into a steep valley between them. In this valley there
seemed to be a deal of a strange vegetation that had the appearance of
mighty toadstools; and down nearer the beach there was a thick grove
of a kind of very tall reed, and these we discoveredafterwards to be
exceeding tough and light, having something of the qualities of the
bamboo.
Regarding the beach, it might have been most reasonably supposed that
it would be very thick with the driftweed;but this was not so, at
least, not at that time; though a projecting horn of the black rock
which ran out into the sea from the upper end of the island, was thick
with it.
And now, the bo'sun having assured himself that there was no
appearance of any danger, we bent to our oars, and presently had the
boat aground upon the beach, and here, finding it convenient, wemade
our breakfast. During this meal, the bo'sun discussed with us the most
proper thing to do, and it was decided topush the boat off from the
shore, leaving Job in her, whilst the remainder of us made some
exploration of the island.
And so, having made an end of eating, we proceeded as we had
determined, leaving Job in the boat, ready to scullashore for us if we
were pursued by any savage creature, while the rest of us made our way
towards the nearer hump, from which, as it stood some hundred
feetabove the sea, we hopedto get a very good idea of the remainder of
the island. First, however, the bo'sun handed out to us the two
cutlasses and the cut-and-thrust (the other two cutlasses being in
Josh's boat), and, taking one himself, he passed me the
cut-and-thrust, and gave the other cutlass to the biggest of the men.
Thenhe bade the others keep their sheath-knives handy, and was
proceeding to lead the way, when one of them called out to us to wait
a moment, and, with that, ran quickly to the clump of reeds. Here, he
took one with both his hands and bent upon it; but it would not break,
so that he had to notch it about with his knife, and thus, in a
little, he had it clear. After this, he cut off the upper part, which
was too thin and lissom for his purpose, and then thrust the handle of
his knife into the end of the portion which he had retained, and in
this wise he had a most serviceable lance or spear. For the reeds were
very strong, and hollow after the fashion of bamboo, and when hehad
bound some yarn about the end into which he had thrust his knife, so
as to prevent it splitting, it was a fit enough weapon for any man.
Now the bo'sun, perceiving the happinessof the fellow's idea, badethe
rest make to themselves similar weapons, and whilst they were busy
thus, he commended the man very warmly. And so, in alittle, being now
most comfortably armed, we made inland towards thenearer black hill,
in very good spirits. Presently, we were come to the rock which formed
the hill, and found that it came up out of the sand with great
abruptness, so that we could not climb it on the seaward side. At
that, the bo'sun led us round a space towards that side where lay the
valley, and here there was under-foot neither sand nor rock; but
ground of strange and spongy texture, and then suddenly, rounding a
jutting spur of the rock, we came upon the first of the vegetation--an
incredible mushroom;nay, I should say toadstool; for it had no healthy
look about it, and gave out a heavy, mouldy odor. And now we perceived
that the valley was filled with them, all, that is, save a great
circular patch where nothing appearedto be growing; though we were not
yet at a sufficient height to ascertain the reason of this.
Presently, we came to a place where the rock was split by a great
fissure running up to thetop, and showing many ledges and convenient
shelves upon which we might obtain hold and footing. And so we
set-toabout climbing, helping one another so far as wehad ability,
until, in about the space of some ten minutes, we reached the top, and
from thencehad a very fine view. We perceived now that there was a
beach upon that side of the island which was opposed to the weed;
though, unlikethat upon which we had landed, it was greatly choked
with weed which had drifted ashore. After that, I gave notice to see
what space of water lay between theisland and the edge of the great
weed-continent, and guessed it to be no morethan maybe some ninety
yards, at which I fell to wishing that it had been greater, for I was
grown much in awe of the weed and the strange things which I
conceivedit to contain.
Abruptly, the bo'sun clapped me upon the shoulder, and pointed tosome
object that lay out in the weed at a distanceof not much less than
thehalf of a mile from where we stood. Now, atfirst, I could not
conceivewhat manner of thing it was at which I stared, until the
bo'sun, remarking my bewilderment, informed me that it was a vessel
allcovered in, no doubt as aprotection against the devil-fish and
other strange creatures in the weed. And now I began to trace the hull
of her amid all that hideous growth; but of her masts,I could discern
nothing; and I doubted not but that they had been carried away by some
storm ere she was caught by the weed; andthen the thought came to me
of the end of thosewho had built up that protection against the
horrors which the weed-world held hiddenamid its slime.
Presently, I turned my gaze once more upon the island, which was very
plain to see from where we stood. I conceived, now that I could see so
much of it, that its length would be near to half a mile, though its
breadth was something under four hundred yards; thus it was very long
in proportion to its width. In the middle part it had less breadth
than at the ends, being perhaps three hundred yards at its narrowest,
and a hundred yards wider at its broadest.
Upon both sides of the island, as I have made already a mention, there
was a beach, though thisextended no great distance along the shore,the
remainder being composed of the black rock of which the hills were
formed. And now, having a closer regard tothe beach upon the weed-side
of the island, Idiscovered amid the wrack that had been castashore, a
portion of the lower mast and topmast of some great ship, with rigging
attached; but theyards were all gone. This find, I pointed out to the
bo'sun, remarking that itmight prove of use for firing; but he smiled
at me, telling me that the dried weed would make a very abundant fire,
and this without going to the labor of cutting the mast into suitable
logs.
And now, he, in turn, called my attention to the place where the huge
fungi had come to a stop in their growing, and I saw that in the
centre of the valley therewas a great circular opening in the earth,
like to the mouth of a prodigious pit, and it appeared to be filled to
within a few feet of the mouth with water, over which spread a brown
and horrid scum. Now, asmay be supposed, I stared with some intentness
at this; for it had the look of having been made with labor, being
very symmetrical, yet I could not conceive but that I was deluded by
the distance, and that it would have a rougher appearance when viewed
from a nearer standpoint.
From contemplating this,I looked down upon the little bay in which our
boat floated. Job was sitting in the stern, sculling gently with the
steering oar and watching us. At that, I waved my hand to him in
friendly fashion, and he waved back, and then, even as I looked, I saw
something in the water under the boat--something dark colored that was
all of a-move. The boat appeared to be floating over it as over a mass
of sunk weed, and then I saw that, whatever it was, it was rising to
the surface. At this a sudden horror came over me, and I clutched the
bo'sun by the arm, and pointed, crying out that there wassomething
under the boat. Now the bo'sun, so soon as he saw the thing, ran
forward to thebrow of the hill and, placing his hands to his mouth
after the fashion of a trumpet, sang out tothe boy to bring the boatto
the shore and make fast the painter to a large piece of rock. At the
bo'sun's hail, the lad called out "I, I," and, standing up, gave a
sweep with his oar that brought the boat's head round towards the
beach. Fortunately for him he was no more than some thirty yards from
the shore at this time, else he had never come to it in this life; for
the next moment the moving brown mass beneath the boat shot out a
great tentacle and the oar was torn out of Job's hands with such power
as to throw him right over on to the starboard gunnel of the boat. The
oar itself was drawn down out of sight, and for the minutethe boat was
left untouched. Now the bo'sun cried out to the boy to take another
oar, and get ashore while stillhe had chance, and at that we all
called out various things, one advising one thing, and another
recommending some other; yet our advice was vain, for the boy moved
not, at whichsome cried out that he was stunned. I looked now to where
the brownthing had been, for the boat had moved a few fathoms from the
spot, having got some way upon her before the oar was snatched, and
thus I discovered that the monster had disappeared, having, I
conceived, sunk again into the depths from which it had risen; yet it
might re-appear at any moment, and in that casethe boy would be taken
before our eyes.
At this juncture, the bo'sun called to us to follow him, and led the
way to the great fissure up which we had climbed, and so, in a minute,
we were, each of us, scrambling down with what haste we could make
towards the valley. And all the while as I dropped from ledge to
ledge, I was full of torment to know whether the monster had returned.
The bo'sun was the first man to reach the bottomof the cleft, and he
set off immediately round the base of the rock to the beach, the rest
of us following him as we made safe our footing inthe valley. I was
the thirdman down; but, being light and fleet of foot, I passed the
second man and caught up with the bo'sun just as he came upon the
sand. Here, I found that the boat was within some five fathoms of the
beach, and I could see Job still lying insensible; but of the monster
there was no sign.
And so matters were, theboat nearly a dozen yards from the shore, and
Job lying insensible in her; with, somewhere near under her keel (for
all that we knew) a greatmonster, and we helplessupon the beach.
Now I could not imagine how to save the lad, and indeed I fear he had
been left to destruction--for I had deemed it madness to try to reach
the boat by swimming--but for the extraordinarybravery of the bo'sun,
who, without hesitating,dashed into the water and swam boldly out to
the boat, which, by the grace of God, he reachedwithout mishap, and
climbed in over the bows. Immediately, he took the painter and hove it
to us, bidding us tail on to it and bring theboat to shore without
delay, and by this method of gaining the beach he showed wisdom; for
in this wise he escaped attracting the attention of the monster by
unneedful stirring of the water, as he would surely have done had he
made use of an oar.
Yet, despite his care, we had not finished with the creature; for,
just as the boat grounded, I sawthe lost steering oar shoot up half
its length out of the sea, and immediately there was a mighty splather
in the water astern, and the next instant the air seemed full of huge,
whirling arms. At that, the bo'sun gave one lookbehind, and, seeing
the thing upon him, snatched the boy into hisarms, and sprang over the
bows on to the sand. Now, at sight of the devil-fish, we had all made
for the back of the beach at a run, none troubling even to retain the
painter, and becauseof this, we were like to have lost the boat; for
the great cuttle-fish had its arms all splayed aboutit, seeming to
have a mind to drag it down into the deep water from whence it had
risen, and it had possiblysucceeded, but that the bo'sun brought us
all to our senses; for, having laid Job out of harm's way, he was the
first to seize the painter, which lay trailed upon the sand, and, at
that, we got back our courage and ran to assist him.
Now there happened to be convenient a great spike of rock, the same,
indeed, to which the bo'sun had bidden Job tie the boat, and to this
we ran the painter, taking a couple of turns about it and two
half-hitches, and now, unless the rope carried away, we had no reason
to fear the loss of the boat; though there seemed to us to be a danger
of the creature's crushing it. Because of this, and because of a
feeling of natural anger against the thing, the bo'sun took up from
the sand one of the spears which had been cast down when we hauled the
boat ashore. With this, he went down so far as seemed safe, and
prodded the creature in one of its tentacles--the weapon entering
easily, at which I was surprised,for I had understood that these
monsters were near to invulnerable in all parts save their eyes. At
receiving this stab, the great fish appeared to feel no hurt for it
showed no signs of pain,and, at that, the bo'sun was further
emboldenedto go nearer, so that he might deliver a more deadly wound;
yet scarcehad he taken two steps before the hideous thingwas upon him,
and, but for an agility wonderful in so great a man, he had been
destroyed. Yet, spite of so narrow an escape from death, he was not
the less determined to wound ordestroy the creature, and, to this end,
he despatched some of us to the grove of reeds to get half a dozen of
the strongest, and when we returned with these, he bade two of the men
lash their spears securelyto them, and by this means they had now
spears of a length of between thirty and forty feet. With these, it
was possible to attack the devil-fish without coming within reach of
its tentacles. And now being ready, he took oneof the spears, telling
the biggest of the men to take the other. Then he directed him to aim
for the right eye of the hugefish whilst he would attack the left.
Now since the creature had so nearly captured the bo'sun, it had
ceasedto tug at the boat, and lay silent, with its tentacles spread
all about it, and its great eyes appearing just over the stern, so
that it presented an appearance of watching our movements; though
Idoubt if it saw us with any clearness; for it must have been dazed
with the brightness of the sunshine.
And now the bo'sun gave the signal to attack,at which he and the
manran down upon the creature with their lances, as it were, in
rest.The bo'sun's spear took the monster truly in its left eye; but
the one wielded by the man was too bendable, and sagged so much that
it struck the stern-post of the boat, the knifeblade snapping off
short. Yet it mattered not; for the wound inflicted by the bo'sun's
weapon was so frightful, that the giant cuttle-fish released the boat,
and slid back into deep water, churning it into foam, and gouting
blood.
For some minutes we waited to make sure thatthe monster had indeed
gone, and after that, we hastened to the boat, and drew her up so far
as we were able; after which we unloaded the heaviest of her contents,
and so were able to get her right clear of the water.
And for an hour afterwards the sea all about the little beach was
stained black, and inplaces red. [ tobe continued....]

Fateha and Esaale Sawaab is permissible in Islam

Fateha and Esaale Sawaab is permissiblein Islam
1. All the Ulama-e-Haq and the Buzrugaan-e-Deen hold the belief that
to send Esaale Sawaab to the souls of the deceased is permissible.
2. It is permissible for a Muslim to send the Sawaab of his deeds,
such a Salaah, Saum, Zakaah, Hajj, Sadaqa, etc. to others. (Hidaya)
3. If a person kept Fast, performed his or her Salaah, or gave Sadaqa
and then sent this Sawaab to another person, either living or
deceased, then to do so is permissible, and that Sawaab reaches the
saidperson. (Bahrur Raa'iq)
4. Hazrat Anas (radi Allahu anhu) asked the Prophet (sallal laahu
alaihi wasallam): "If we send Sawaab to the deceased, give Sadaqa and
Khayraat and ask Du'a for them, does this reach them?" The Prophet
(sallal laahu alaihi wasallam) said:"Verily it reaches them. Read
Salaah for them as you read for yourself and fast for them as you fast
for yourself. In otherwords, make Esaale Sawaab of Salaah and Saum for
them." The meaning of this Hadith Shareef is that we should send the
Sawaab of our actions to the deceased, since in realityone cannot
perform Salaah and keep fast for another person or on hisbehalf, but
we can send the Sawaab of our actions to them.
5. Hazrat Abdullah ibn Abbas (radi Allahu anhu) has stated: "On the
Days of Eid, the 10th of Muharram, the first Friday of Rajab, on
Shabbe Baraat, and on Thursday nights, the souls of the deceased are
left free to go to their homes, wherein they go and ask for Sadaqa and
Khayraat. If they do not receive any Du'a or Fateha, then theyreturn
to their graves saddened and disappointed and they say, 'O Allah! They
have deprived us, You deprivethem'".
6. The Prophet (sallal laahu alaihi wasallam) assaid: "When a person
passes away and the family of the deceased gives Sadaqa, Khayraat and
makes Du'a for him, then Sayyiduna Jibraeel (alaihis salaam) takes it
to them in their graves on a tray that is beautifully decorated. When
they receive this, they become so pleased as if someone in the world
becomes pleased on receiving a gift, and his neighbour who has not
received any Sawaab becomes sad".
7. Hazrat Sa'ad ibn Ubaadah (radi Allahu anhu) once came to the
Prophet (sallal laahu alaihi wasallam) and said: "Ya Rasoolallah
(sallal laahu alaihi wasallam)! My mother has passed away. What can I
do for Esaale Sawaab?" The Prophet (sallal laahu alaihi wasallam)
said: "Preparea well for water". When the well was prepared,
Rasoolullah (sallal laahu alaihi wasallam) went close to the well and
made Du'a: "This is for the Esaale Sawaab for the mother of Saad".
While making this Du'a, he raised his hands high,and after Du'a, he
turned his hands over his blessed face.
8. For those who object to Fateha and Du'a, the following is for their perusal:-
8.1 It is allowed to make Du'a in front of the Niyaz(offering), as
this is whatthe Prophet (sallal laahu alaihi wasallam) did by coming
close to the well to make Du'a.
8.2 It is allowed to lift upthe hands for Du'a and to end the Du'a by
turning the hands over the face.
8.3 It is preferable to calla pious person to make the Du'a.
8.4 To make Fateha on Niyaz is allowed. If it were not, then the
Prophet (sallal laahu alaihi wasallam) would not have made Du'a
nearthe water, but would have said that the intention was sufficient.
8.5 For the person to obtain the Sawaab, it is not necessary to feed
the Niyaz first, but Du'a can be made before this since the Prophet
(sallal laahu alaihi wasallam) made Du'a even before any person drank
out of the well.
9. Whosoever makes Khatam of the Holy Quran and then makes Du'a, 4 000
Angels say Aameen on his Du'a. They then continue making Du'a for him
andthey continue asking blessings for him until the morning or
afternoon. (Tafseer Roohul Bayaan)
10. At the time of Khatam Shareef, there is a flow of mercy and to
make Du'a after completing the Quran is Mustahab.
11. When Hazrat Anas (radi Allahu anhu) used to complete the Holy
Quran, then he would call all his family and friends and make Du'a.
(Jila'ul Afhaam)
12. When making Fateha, one should follow the proceedure ofthe pious
Saints. When making the Fateha, send the Sawaab to the Prophet (sallal
laahu alaihi wasallam), the pious servants, the Companions, and then
through their blessing, ask for it to be sent to the soul of the
deceased.This is the prescribed method, and this is the method that
the Ahle Sunnah has always followed.
13. By making Esaale Sawaab, it gives comfortto the deceased, pleases
them, saves them from the torment of the grave, elevates their status
and causes benefitto the sender as well as the receiver.

The PROPHET (PEACE BE UPON HIM) is ALLAH'S NOOR

Why The Prophet peace be upon him cannot be Allah's Noor?
Allah's noor can never beparted in any case. If some one believes that
he sallallahu alaihi wasallam was a part of Allah's noor he is really
amushrik. However he sallallahu alaihi wasallam was from the noor
Allah Almighty in such a way that no part of Allah's noor
separatedfrom the noor of Allah Almighty. It can be understood by an
example that if we put a mirror in the direction of Sun so its
reflection will appear in the mirrorand no part of the sun will
separate from it or itcan be understand by the example that if we
kindle a lamp by anotherburning lamp likewise if we kindle hundreds of
lamps no light decreases from the first lamp but the all other lamps
also be kindled. Likewise wasthe example of our beloved Prophet
sallallahu alaihi wasallam, when the eternal noor of Allah Taala came
on the mirror of edam (nothing) the first creation which came into
being was our holy Prophet sallallahu alaihi wasallam in a manner no
light separated from the eternal light of Allah Almighty.
Here I write down some proofs that our Holy Prophet sallallahu alaihi
wasallam was not only a bashar but he was a noor too. These examples
have been written in order to makeit easy to understand otherwise
Allah Almightyis beyond the examples.
Hazrat Ibn-e-Abbas (Allahis well pleased with him)cousin of the holly
prophet (Allah's Grace and Peace be upon Him) says in the commentary
of the verse 35 from chapter 24: Sura Noor."The similitude of the Noor
(Light) of Allah is Noor (light) of the Holy Prophet (Allah's Grace
and Peace be upon Him),when he was in the backs of ancestors".
(Tafseer-e-Ibne Abbas page 372)
Now I am giving you the names of the books in which this hadith has
been narrated. Allama Ibne Hagar hatiami wrote in his book that the
hadith,"Undoubtedly Allah Almighty created the"Noor of Prophet
Muhammad (Allah's grace and Peace be upon Him) before every thing",
has been narrated by Imam Abdur Razzaq in his book of hadith (Fatawa
-e- Hadithia, page 289) There are many other great ulmas who have
narrated this hadith in their books , I am writing for you the names
of few books with their writers
1. Allama Hassan -bin- Muhammad Diyar Becri,"Tarekh -ul- Khamees".
2. Shah Abdul Haq Muhaddith Dehlvi,"Madarig-un-Nabuwwah" Vol 2, page 2
3. Allama Zarqani,"Sherha Movahib", vol. 1,page 55
4. Allama Abdul Ghani, " Al Hadiqa tul Ndiyah", Vol. 2, page 375

The PROPHET (PEACE BE UPON HIM) is Haazir o Naazir - Present and Witnessing

Haazir O Naazir - Present and Witnessing
According to the Holy Quran every thing has todie as Allah almighty says:
"Every soul is to taste thedeath" (Sura Al-Imran)Like this prophets of
Allah almighty were also passed through the process of death. They
were given death but it was for a very short time. And at the same
time they were brought to life as same as before.
Now all of the prophets (Alaihis salam) of Allah almighty are alive.
Allama Baihaqi (Rahmatullah Alaih) has collected a number of
narrations in the proof of the life of the prophets (Alaihis salam)
after death.
Such as Allama Jalaluddieen Sayuti (Rahmatullah Alaih) also written a
book on this topic and there are so many scholars of ummahwho have
written very much about this topic. Now I prove it from the Quran and
Hadith. Allah Almighty says:
"And say not those who are killed in the path of Allah as dead, but
they are alive yes, you are unaware." (Sura Al Baqara, Verse 154)
According to the Holy Quran pious people are of four categories. The
Prophets (Alaihis Salam) are of the highest grade and then comes the
number of truthful and then martyrs and righteous people stands fourth
in grade. And all four kinds are blessed according to their grades. As
the Holy Quran says: "Those who have been blessed by Allah viz., the
Prophets, and the truthful, and martyrs and righteous." (Sura Al Nisa,
Verse 69)
According to the generalpractice of the people we see that an officer
of grade "B" is provided all facilities which is provided to the
officer of grade "C". But the officer of B grade is given more than
the officer of C grade. Like this is the case of the officer of grade
"A". He is not only provided all the facilities of the officer of
grade B but also more than that of"B" grade. Now we believe that a
martyr gets the life after death by practicing the teachings of his
Prophet (Alaihis Salam) although he comes in third grade of the pious
peoples, so what is about the position of the Prophet (Alaihis Salam)
who is highest of all in his grade. Surely He is the most deserve able
of all others to be alive after death. It is a logical proof.
Secondly the Prophet of Allah almighty is a martyr because he died due
to the eating of piousness food. As Imam Bukhari and Baihaqi
(Rahmatullah Alaih) narrated by Aiysha (Allahalmighty is well pleased
with her) that the Holy Prophet (Allah's Grace & Peace be upon Him)
said in his mortal disease, " I always felt the pain of food which I
ate in Khaibar, now that poison is killing me." (Al Havi Lilfatawa.
Printed from Bairut. Vol. 2, P 149)
So the Holy Prophet (Allah's Grace & Peace beupon Him) is also alive
according to the Quranicverse.
Proof of the life of Prophets (Alaihis Salam) after death by
narrations of the Holy Prophet (Allah's Grace and Peace be upon Him)
1) Qazi Shaukani writes that the Holy Prophet (Allah's Grace & Peace
beUpon Him) in saheeh hadith that the Prophets (Alaihis Salam) of
Allah almighty are alive in their shrines. And Baihaqi (Rahmatullah
Alaih) has rectified it andwrote a book on this topic.
(Nail-ul-Qwatar. Vol.5, Page 108)
Abu Darda (Radi Allaho Unho) narrates that the prophet of Allah
said,"Send salutation (Durood) upon me againan again on Friday.
Because these salutation(Durood) are observed by angles. No one sends
salutation but it is presented to me before his getting free from
salutations". I asked him,"What is about after death?" He (Allah's
Grace& Peace be Upon Him) said "Allah almighty has made unlawful upon
earth to spoil prophet's bodies and the Prophet of Allah is alived and
he is given food." (Sunnan-e- Ibne Maja, Printed Noor Muhammad, P 118)
There are so many narrations which are found in proof of the lifeof
Prophets (alaihis salam) after death, thosecan't be written this is
why I stop my pen at thisbecause it is enough for a reasonable man.
What does the Holy Quran say ?
Before we quote the Holy Quran let us define and understand the
terminology of this subject matter. The terms used for the
omnipresence are"Haazir" and"Naazir"and these terms need to be
clarified and understood from the outset.
The meaning of Haazir and Naazir is explained below:
HAAZIR-To be present (physically or spiritually, i.e. in being)
NAAZIR-To see or behold with ones own eyes (from near or afar)
Note very carefully, that to be truly present and seeing one must be
'Aware' and 'Understand'what one sees.
To illustrate, a person named Zaid is in his home watching the live
Jum'a broadcast from Mecca. Then it follows that Zaid is Haazir
(physically), at his home, and Zaid is Naazir (seeing events) in his
home and in Mecca. NowZaid saw with his own eyes the Imaam lead the
Jum'a prayer in Mecca, although Zaid was sitting in
London.
Added to the fact that, while sitting in London Zaid observed the
eventsin Mecca, Zaid needs twomore abilities to becomea WITNESS to
this event, i.e. Zaid must be AWARE of what he sees & hears, as well
as UNDERSTAND the event fully. Therefore, when Zaid satisfies the
conditions of being present and seeing,together with theability to
comprehend the event in front of him, Zaid may be called upon as a
WITNESS to that event.
Now, it would follow that, if Zaid were blind or deaf, Zaid could not
be called upon as a reliable witness, since Zaid does not fulfill all
the requirements of being are liable witness. Therefore, a WITNESS is
someone who is HAAZIR& NAAZIR at an event andfully understands the
event. Be it that the witness was at the eventphysically or was able
to observe the event LIVE from afar spiritually or in the case of Zaid
electronically!
It must also be apparent that one cannot be NAAZIR without being
HAAZIR, the two abilities go hand in hand.
This is a very important point to understand. Now, bearing in mind the
definition of HAAZIR& NAAZIR together with the definition of being
aWITNESS to an event, payfull attention to what the Holy Quran says
about the Holy Prophet (Sallal Laahu Alaihi Wasallam).
1) " 'O' Nabi (communicator of the unseen) we have sent you as a
witness." (S33 V45)
2) "Then how shall it be, when We bring up a witness from each nation
(of each Prophet)and 'O' beloved
Messenger We will bring you as a witness and guardian against all
those." (S4 V41)
Observe that the Holy Prophet (Sallal Laahu Alaihi Wasallam) is
beingcalled a WITNESS to all the nations that Allah has put upon this
Earth. Therefore, the Holy Prophet (Sallal Laahu Alaihi Wasallam) must
have been present before his Earthly appearance and is still present
after this Earthly demise, otherwise he cannot be called upon asa
witness in the true sense of the word. Thereare many other verses
ofthe Holy Quran that call upon the Holy Prophet(Sallal Laahu Alaihi
Wasallam)to be a witness. And a witness can only be someone who is
Haazir & Naazir.
A Technical Point
The following Quranic verses are often quoted to show that the Holy
Prophet (Sallal Laahu Alaihi Wasallam) was notpresent and seeing
before his Earthly appearance :
"And you ('O' Prophet) were not with them (present) when they
casttheir pens(to decide) which of them should be
Mary's guardian." (S3 v44)
"The Prophet was not present when Musa was called upon Tur" (S28 V46)
Yes, the Holy Prophet (Sallal Laahu Alaihi Wasallam) was notpresent
(physically speaking) at these events, but this is not to say that he
was not seeing (Naazir) these events. On the contrary, he must have
been seeing these events, otherwise how can he be a witness to all the
events as mentioned in the previous Quranic Verses. And since he was
seeing (NAAZIR) he must have been present(HAAZIR), be it spiritually
and from afar.
Read the following verses of the Holy Quran:
3)" ('O' Prophet) Have you not seen how your Lord dealt with the
owners of the Elephant." (S105 V1)
This event took place many days before the birth of the Holy
Prophet(Sallal Laahu Alaihi Wasallam).
4)" ('O' Prophet) Have you not seen how your Lord dealt with (the
people) of Aad. " (S89 V9)
Now the people of Aad lived many centuries before the advent of the
Holy Prophet (Sallal Laahu Alaihi Wasallam) on this Earth.
So, how could the Holy Prophet(Sallal Laahu Alaihi Wasallam) 'SEE'
these events? Allah only knows how, but, since it is clear from the
verses of the Holy Quran,that the Holy Prophet (Sallal Laahu Alaihi
Wasallam) did SEE these events, then you must admit that the Holy
Prophet (Sallal Laahu Alaihi Wasallam) was present and seeing (HAAZIR
& NAAZIR) at these events. Furthermore, the Holy Prophet(Sallal Laahu
Alaihi Wasallam) witnessed these events before his Earthly advent.
Note that Allah did not say, "have you not HEARD..." or "have you not
been TOLD..". No, Allah says to the Holy Prophet (Sallal Laahu Alaihi
Wasallam) "did you not SEE"!
Please apply a little common sense. Is there not a difference between
seeing an event and being told about an event.
Mu'adh(RA)reports that the Holy Prophet(Sallal Laahu Alaihi Wasallam)
said, "I saw Allah. He put His hand between my shoulders. I felt the
coolness of His hand in my breast which enlightened me about
everything. And I recognized Him." (Tirmidhi Sharif)
Even a lifetime would not be enough to contemplate on this Hadith, if
only Allah would open our minds to contemplation and understanding.
Sayyidina Umar (RA), states "In one Friday sermon, the Holy Prophet
(Sallal Laahu Alaihi Wasallam) informed us about everything which has
happened or will happen from the very beginning of time until the
Hereafter when some will inhabit Paradise while the others Hell."
(Bukhari Sharif)
Is it not clear, that the Holy Prophet(Sallal Laahu Alaihi Wasallam)
isa witness to all that has happened and will happen!
Ibn Abbas (RA) reports that the Holy Prophet(Sallal Laahu Alaihi
Wasallam) said, "I know everything which is in the Heavens and
theEarth, from the East to the West."(Tirmidhi Sharif)
How can the Holy Prophet(Sallal Laahu Alaihi Wasallam) know everything
in the Heavens and the Earth and their constant changing conditions,
without beholding the conditions of the Heavens and the Earth
continuously !
The Holy Prophet (Sallal Laahu Alaihi Wasallam) had elevated some of
hiscompanions to such a state of being, that even those selected
companions were ever seeing the Heavens and the Earth.
Imaam Al Azam, Imaam Abu Hanifa writes that Haaris Ibn La'man and
Haarisa bin Na'man havestated, "Once I went to the Holy Prophet
(Sallal Laahu Alaihi Wasallam). The Holy Prophet (Sallal Laahu Alaihi
Wasallam) asked me a question, 'O Haaris in what state did you pass
the day?' I replied 'as a true Muslim'. Then the Holy Prophet(Sallal
Laahu Alaihi Wasallam) asked me the state of my faith.
I replied 'I see the Throne of Allah and the people of Paradise
helping each other and the people of Hell lamenting in Hell. I see
infront of me Eight Heavens and Seven Hells as clear as idol
worshippers see their Idols. I can recognize each individual just like
a miller can recognize Wheat from Barley, evenwho is to go to Paradise
and who is to be found in Hell. In front of me people are like fish
and ants. Shall I stay silent or continue to speak?'
The Holy Prophet (Sallal Laahu Alaihi Wasallam) told him to stop and
say no more. (Fiqah-Al-Akbar)
All it takes is a little common sense, if a companion of the Holy
Prophet (Sallal Laahu Alaihi Wasallam) can behold Allah's creation in
such detail, then whatremains to be said aboutwhat the Holy Prophet
(Sallal Laahu Alaihi Wasallam) beholds of Allah's creation.
Allama Ahmed Qustulani (RA) commentator of Bukhari Shareef, writes in
his book Mawahib-ladunya and Imam Muhammad Ibni Hajar Makki (RA)
writes in his book Madkhal: "There is no difference between the states
of life and death of the Holy Prophet (Sallal Laahu Alaihi Wasallam),
in his seeing his entire ummahand his recognizing of their states,
their intentions and their minds, and all this is clear to him; there
is no secret thereof to him." (Mawahib p.32, Madkhal p.21).
Qadi Ayyaz(RA) the well-known author of Shifa, writes "Whenever there
is nobody present in the home and you enter the home recite"Assalamo
Alaika Ayyohannabi Warahmatullah Wa Barakatahoo" Meaning"Peace be upon
you 'O' Holy Prophet(Sallal Laahu Alaihi Wasallam) of Allah and
Allah's mercy and blessings be upon you." (Shifa Sharif)
The point to note is that we are saluting the Holy Prophet(Sallal
Laahu Alaihi Wasallam) in the present tense i.e. accepting him as
Haazir& Naazir.
Mulla Ali Qari (RA): Substantiating on the above, the great Islamic
scholar, Mulla Ali Qari(RA)in his Shareh Shifa writes, "The reason(
for saluting the Holy Prophet(Sallal Laahu Alaihi Wasallam) in the
present tense) is that theHoly Prophet(Sallal Laahu Alaihi Wasallam's)
soul is HAAZIR (present) in every Muslim home". (Shareh Shifa)
There are a billion Muslim homes throughout the world, and according
to the Islamic scholars, the HolyProphet(Sallal Laahu Alaihi Wasallam)
is present in everyMuslim home, does this not prove that the Holy
Prophet(Sallal Laahu Alaihi Wasallam) is Haazir in many places at the
same time and Naazir as well.
Imaam Ghazali (RA) the seal of Islam, a great scholar and a Sufi
Masterwrites, "When you go into a mosque then say salaam to the Holy
Prophet(Sallal Laahu Alaihi Wasallam) becausethe Holy Prophet (Sallal
Laahu Alaihi Wasallam) ispresent (Haazir) in mosques." (Mirqat -
Shareh Miskat)
There must be millions of Mosques situated around the world and inall
mosques the Holy Prophet (Sallal Laahu Alaihi Wasallam) is present
spiritually. Whenthe Holy Prophet (Sallal Laahu Alaihi Wasallam)
isHaazir then he must be seeing and therefore he must be Naazir as
well.
It has been reported in the famous book 'Tafseer-e-Roohul Bayan'that
Imaam Ghazali (RA) stated, "the Holy Prophet(Sallal Laahu Alaihi
Wasallam) and his companions' souls have been given the right to
travel the world and many Awliya Allah have seen the Holy Prophet
(Sallal Laahu Alaihi Wasallam)."(Tafseer-e-Roohul Bayaan - SurahMalak
)
Again Imaam Ghazali (RA), referring to the position of sitting
(Tashahudd) during Salat and reciting 'At-Tahiyyatu..', says that on
reciting the words 'Ayyohannabi'('O' Prophet) the reciter must behold
the Holy Prophet (Sallal Laahu Alaihi Wasallam) as Haazir. Imaam
Ghazali (RA) says, ''And believe inyour hearts that the HolyProphet
(Sallal Laahu Alaihi Wasallam) is present (Haazir) and then say
Assalamo AlaikaAyyohannabi'' (Ihya ' ul -Uloom Vol. 1 Section 3)
How strange, when we put the above argument forward to a
Deobandi(Wahhabi) mullah in South London, the Deobandi mullah said,
"we only recite 'Ayyohannabi' because itis stated in the Hadith,
otherwise reciting 'Ayyohannabi' has no special significance". Who
should we believe, the seal of Islam Imaam Ghazali(RA) or a 'square
head' Deobandi mullah. Perhaps our Deobandi mullah needs more proof.
Let us give him and other 'square heads'more proof.
Hazrat Sheikh Abdul Haqq Muhaddith Dehlvi (RA), the 30th in line of
the Golden Naqshbandi Sufi Order, and someonewhom Deobandis' are very
fond of quoting, says, ''In Attahiyat, the reason for reciting
'Ayyohannabi' is that Haqqiqat-e-Muhammadi (Reality (light) of the
Holy Prophet (Sallal Laahu Alaihi Wasallam)) is present in every
little thing. Therefore, it is present in the people praying Salat,
and those performing the Salat should be fully aware of this fact and
should not pay attention to anything except for the Holy
Prophet(Sallal Laahu Alaihi Wasallam's) presence (Haazri)''.
(Madarijun Nabuwat Vol.1 part 4 - Zikreh Fazaalileh Nabi )
Imaam Jalaluddin Suyuti (RA) says, "To keep watch of his own
followers' work and to pray for their forgiveness; to pray for their
abstention from bad deeds; to come and go in all parts of the world to
give auspiciousness; if one pious person dies from his followers then
to come and attend his janazah (funeral), all thisis done by the Holy
Prophet(Sallal Laahu Alaihi Wasallam)" (Intibahul Azkiyya)
Imaam Suyuti (RA) further states, ''If someone believes, that, while
performing Milad Sharif, or at the end of Ramadan or while reciting
Qasida(Naat) Sharif, that the Holy Prophet (Sallal Laahu Alaihi
Wasallam's) soul is present on these occasions, then to believe this
is perfectly acceptable" (Shareh Sudoor)
By now any reasonable minded Muslim must, at least, accept that the
Holy Prophet(Sallal Laahu Alaihi Wasallam) has been granted the
ability of being in several places at the same time, be it
spiritually. However, some Muslim believe that the Holy Prophet(Sallal
Laahu Alaihi Wasallam) can even present himself physically.
Sheikh Abdul Haqq Muhaddis Dehlvi(RA) states, ''Allah Ta'ala has given
the Holy Prophet (Sallal Laahu Alaihi Wasallam) the strength and power
to go anywhere he likes, he can go with his own body or only in soul.
On the earth, in the sky, in the grave and the Holy Prophet(Sallal
Laahu Alaihi Wasallam's) connection stays with his own shrine.''
(Madarigun Naboowat Vol.2 Part4 Wasleh Hayaateh Ambiya)
Abdul Karim Ibn Ibrahim Al Jili (RA) is a descendant of the great
Sheikh Abdul Qadir Jilani(RA). Sheikh Jili (RA) gives us a
mind-blowing insight into the reality ofthe Holy Prophet (Sallal Laahu
Alaihi Wasallam) in his book "The Perfect Man". However, we shall stay
with the subject matter and quote SheikhJili (RA) on this subject
alone. He writes "His original name is Muhammad (Sallal LaahuAlaihi
Wasallam), his name of honor is Abu'l Qasim, his description Abdullah,
and his title Shamsuddin. In every age he bears a name suitable to his
guise in that age. I once met him in the form of my Sheikh". He
further writes, "The truth of the matter is that the Holy Prophet
(Sallal Laahu Alaihi Wasallam) has the power of assuming every form
(In every age)." (Al Insanul Kamil)
Sheikh Jili(RA) relates how the Holy Prophet(Sallal Laahu Alaihi
Wasallam) took the bodily form of Sheikh Shibli (RA). He writes,
"Thus, when he appeared in the form of Shibli, Shibli said to his
murid, 'Bear witness thatI am the Messenger of Allah'; and the murid,
being of insight, recognized the Holy Prophet(Sallal Laahu Alaihi
Wasallam)and said, 'I bear witness that thou art the Messenger Allah.'
" (Al Insanul Kamil)
Finally, take heed of what the saint of saints has said on this subject.
Sheikh Abdul Qadir Jilani(RA) writing about the Holy Prophet (Sallal
Laahu Alaihi Wasallam) says, "He is called the Total Intellect,
because he saw and understood everything." (Sirr al-asrar)
Sheikh Abdul Qadir Jilani(RA) further writes, "The soul of the Holy
Prophet (Sallal Laahu Alaihi Wasallam), is watching you. He is pained,
at seeing your state." (Sirral-asrar)
What more proof does anyone require. If our feeble minds are unable to
understand the omnipresence the Holy Prophet (Sallal Laahu Alaihi
Wasallam) then that is our own weakness. However, to deny something
when irrefutable proofs are presented is pure foolishness.

A Sermon from the Dying to the Living

Basrah a prolific and profoundly spiritual worshipper whose fear of
the Hereafter caused him to become physicallyweak, and whose constant
crying made him skinny and sick. When he was on his deathbed, his
family gathered around hiim, and they all began to cry.
"Help me sit up." He said He addressed his father first: "O my father,
what is making you cry?"
"My son," began his father, "I remembered that I will lose you, and
that I will be alone after you die."
The worshipper then turned his gaze towards his mother and said, "O my
Mother, what is making you cry?"
"I am crying because I will soon have to taste the bitterness of
losing you," she said.
He then turned to his sister and asked, "what ismaking you cry?"
"Because I will soon lose out on your kindness andwill consequently
have todepend on others for help," she said.
Finally, he looked at his children and asked, "what is making you cry?"
"The prospect of hard and humiliating life of being orphans after you
die," they said. Now it was his trun to cry. "And what is making you
cry?"everyone asked.
"I am crying because I saw that each one of youcried for his or her
own self, and not for me, he said. Is there none among you who cries
for the long, hard journey I am about to embark upon, and the few
supplies (i.e. good deeds)that I have for it? Is therenone among you
who cries because I will be lying down in dirt? Is there none among
you who cries becuase I will be held accountable (andmight have to
endure punishment)? Is there none among you who cries because of when
I will stand before the Lord of all that exists (for judgement)?" He
then rolled over onto his face, when they tried to move him, they
realised that hehad just died.
Source: Al-Mawa'iz Wal Majalis

Islamic Article,-

learn from it.
This is something that is very personal and important to me. I hope
that you will learn and benefit from it. Let me begin by saying
"Bismillah." When I first started University, I had met another Muslim
brother. We had become good friends , but this friendship was not like
any other ordinary friendship, I would have done anything for him, he
was like my real brother.
During our last year of University, this brother ofmine announced that
he was engaged and that hewas to be married after he graduates this
year and finds himself a job. I was glad for him and so was he. He
talked non stop about getting married, I was sort of getting jealous
of him, because the brother had it made for him, finishingschool,
getting married and especially coming from a wealthy family.
One day this brother was to meet me at the coffee shop. He showed up,
but astonishingly he wasn't smiling and wasn't talking about his
fiancée.I asked him what was wrong, he asked if we could talk
somewhere privately and we did. Finally I knew why he was upset. He
had told me that he found out that he had a brain tumor which was
malignant, which meant it had become cancerous.When he told me the
news, his voice was quivering and tears werestreaming down his cheeks.
I had never seen him like this before. I tried keeping in my tears and
Itried not to show that I was hurt also. I was burning up inside and
things were racing through my mind. I kept thinking, how could this
have happened? A man who had everything made and had everything
perfect. I keptit inside because I did not want him to see me upset.
I saw this brother slowly go down. He had to drop out of school at his
last year because he began to lose his memory and he started to repeat
himself over again. He did not have a chance at school without his
memory. This brother was intelligent, but after,he became lost.
He was told that his fianceés family and her parents did not want
their daughter to marry him, because he had no job and basically no
future. This was hard for him, I remember he would cry to me about her
and how he cared forher and how hopeless hefelt.
Later, the brother had problems writing and hisright eyesight was
fading. The tumor was on the left side of his brain so it affected
everything on his right. Because of his memory loss, the brother soon
forgot suras and he even forgot how to pray. A year later, his right
arm was paralyzed and his eyesight was taken awayfrom him. It was the
hardest thing for me to see. The brother I loved so much as going
through so much. I began coming over everyday helping him recite
suras.
When I was recited sura Fatiha to him and he wasslowly repeating after
me, I looked at him and I thought, this was the same brother who was
so intelligent and was to finish school. This was the same brother who
came from such a wealthy family. This was the same brother who talked
for days about getting married and raising a family. This was the same
brother who had everything. But now he can barely remember what I said
to him ten minutes ago, he can't getmarried, and now he is struggling
to read Qur'an, he was not much of a practicing Muslim so it was
harder for him to recite the Qur'an. This man was now turning towards
Allah, he dropped EVERYTHING and turned towards Allah. Allah gave him
everything, and he could take everything away just as easily.
A month ago, I had received a call saying that the brother passed away
and that his janaza is today. I washed his body with a couple of other
brothers and I saw his lifeless body. He was buried and after that I
returned home. The next day, I sat down wondering to myself about the
power of Allah.My brother's death made me realize that we forgetwhat
our purpose of being here is for: To serve Allah. You could have
everything, but do you have anything that isimportant? I spent six
years knowing this brother, and caring for him. I never once shed a
tear when he was alive and not even when he passed away. But the
dayafter his death, I did cry because I thought about the power of
Allah. I thought about my brother. We always say that we will return
to Allah, but we never reallybelieve it. If we did, then we would
struggle to read the Qur'an and pray to Allah like my brother did.
My brother had his eyesight taken away from him, his arm was paralyzed
and his memory was lost, but he still got up every morning and he
insisted and I repeat, insisted on reciting the Qur'an. But we are
able, but we still do not struggle to read the Qur'an. We do not
really believe that we will return to Allah, or else we would struggle
for Allah.
My brother had love for materialistic objects, but when death
approached him, those things were no use to him because heknew those
things were not going to lead him to Jannah without his Iman.Allah can
give and take things easily whenever and wherever. I love my brother
and I pray that Allah will accept him, andI humbly request that prayer
be made for him. Ido pray that you have a true belief of Allah and our
return to Him because if you do have this fear, you will struggle for
your Islam to the best of your ability before you can say it is too
late. May we all be rightly guided. Ameen.

23 YEARS LATER, THIS PROFOUND MESSAGE IS EVER MORE RELEVANT AND IMPORTANT!

SHAIKH ABUL HASAN ALI AN-NADWI (R) – SPEECH DELIVERED IN DEWSBURY, UK
IN 1982 AT THE OPENING OF THE DEWSBURY MARKAZ
I am filled with happinessby your reception. I would be most
ungrateful if I do not respect your wishes and share my inner
feelings. If I desire I could shower you with praises, for Almighty
Allah has bestowed me with an abundance of vocabulary, but I would not
be fulfilling the right of friendship.
DA'WAH IN THE SEERAH
As you are aware, the Prophet (sallallahu-alayhi-wasallam), had a
burning desire to invite humanity towards Islam. Despite 13 years of
untiring effort in Makkatul-Mukarramah and 7 years in
Madinatul-Munawwarah, there was no large scale movement of non-Muslims
into Islam. Between 7 AH and 10 AH, which is the period after
Fath-Makkahuntil the Prophet's demise, there was such an influx of
people entering the ranks of Islam that was not witnessed in the
preceding 20 years.
Imam Zuhri (rahmatullahi-alayh), an eminent Muhaddith and Tabii,
expressed surprise on this sea change, with so many people embracing
Islam in a matter of just 3 years. Along with other distinguished
Muhaddith he has commented that this was due to non-Muslims having had
an opportunity for the first time, to observe and intermingle with
Muslims, witness their honesty, fair dealing, compassion and sole
reliance on Almighty Allah. This left such a deep and profound
impression on non-Muslims that thousands entered into the fold of
Islam within a relatively short period of time.
APPLYING THE LESSONS OF SEERAH HERE AND NOW
This incident also contains abundant lessons on how Muslims should
live in this country. Their conduct should be sublime and captivating.
Whosoever should see us should accept Islam. Whosoever sits with us
should be inclined towards Islam. There should be no need to convince
anyone to accept the Truth.
Therefore, in this countryif you wish to live peacefully and have an
opportunity to present Islam to the host community, you will need to
inculcate and manifest sterling qualities, not just inside the Mosques
but also outside in the streets, in the markets, in your
dailyactivities, and at home. A life of Taqwa will immediately attract
non-Muslims towards Islam.
DANGERS OF LIVING ISOLATED AND INSULATED
As an ordinary student of Islam it is my religious responsibility to
warn you. If you do not lead anupright life, if you continue to live
an insular lifestyle, and if you fail to manifest the beauty of Islam
to non-Muslims, then you face some real dangers. In such a case, there
is noreason for you to feel content and secure in this country.
If ever the fire of race, religion or nationalism rages here you will
not be saved. In Spain there were Mosques a hundredtimes more
beautiful than yours. So do not feelcontent and self-satisfied.As an
ordinary student of religion I would wish to express my joy and
happiness at this wonderful new Mosque. But what words shall I use to
congratulate you?
LESSONS FROM SPAIN
Others may not speak to you as plainly, but remember the glorious
Masjid-e-Cordova. It still stands in Spain. Iqbal, Poet of the East,
so eloquently reminisces thegreat legacy of Islamic Spain in his
famous poemMasjid-e-Qurtaba. In Islamic Spain, there were such
brilliant Mosques, celebrated Madrasahs, famous scholars like
Shaykh-ul-Akbar, Ibnu-Hazm, Qurtubi, Shatbi - and how many others
shall I mention? However, when the flames of religious sectarianism
raged then the Mosques and Madrasahs became deserted. Once, Islamic
Spain boasted such magnificent structures, distinguished educational
centres, refined culture and society. Regrettably, the Muslims,
despite such a high standard of living, did not draw the non-Muslims
of that country to see the Truth of Islam, to warn them of the dangers
of disbelief, with the result that ensuing religious violence
subsequently consumed them like a morsel. The Arabs with their glowing
history, architectural splendour and vast oceans of knowledge, were
displaced from the country. Today, unfortunately, the ears eagerly
wait to hear the Azaan and the empty Mosques thirst for the Salah.
EARN YOUR PLACE IN YOUR COUNTRY
My dear brothers, you must earn your recognition in this country. You
should earn your place and leave an imprint on the host community of
your value and significance. You must show your exemplary conduct is
far nobler than that of other people. You must impart on them the
lessons of humanity. You should demonstrate such commitment and noble
virtues that impress on people that there cannot be found more upright
humans elsewhere besides you. You need to establish your worth,
showing what blessing and mercy you are for the country.
If however you decide to live in an enclosed environment simply
content with your Prayers and Fasting, apathetic to the people and
society you live in, never introducing them to the high Islamic
valuesand your own personal qualities, then beware lest any religious
or sectarian violence flares up. In such a situation, you will not
find safety orprotection.
I pray to Almighty Allah my prediction is totally unfounded. But
remember, you are guests here. Your Tabligh, Mosques, Madrasahs,
Ibadah and religious sacrifices are all worthy of commendation. May
Almighty Allah grant you Barakah. But do not forget to earn your place
in this country. Gain proficiency of the national language and use it
to effectively propagate Islam. Preparewriters and orators to convey
the message of Islam. Although you will distance yourself from their
religion, do not distance yourself from them. Establish your
credibility to the extent that if you are entrusted with onerous
responsibilities, as was Prophet Yusuf (alayhis-salam), you do not
shirk but embrace all challenges wholeheartedly.
YOUR PRIORITY SHOULD NOT BE WEALTH AND LUXURY
You will have to present a new pattern of life to this country. You
will not earn recognition by exerting yourselves in the workplace. If
you overwork you will lookedupon disparagingly and be likened to
horses and bulls. In fact, you will be labelled as money-making
machines. However, if you can showto the people here that you are
worshippers of Almighty Allah and not wealth, you do not bow before
power but only before virtue, you are humans and think like humans,
you are concerned not only about yourselves but alsoabout others; and
you are compassionate aboutyour own children as well as theirs, that
you are earnestly concerned about the path of destruction they have
chosen for themselves, you will then earn their respect. They will
begin to respect Islam and become desirous of studying it. They will
ask you for literature concerning Islamic beliefs and practices and an
opportunity will arise here for you to promote Islam.
On the other hand, if you remain preoccupied in eating and working,
engaged in Prayers, remaining indifferent to what is happening in the
country, insulated within the Muslim community, totally apathetic to
what is happening outside, which direction the country is taking - in
sucha situation if there is trouble you will not be able to save
yourselves.
STRENGTHEN YOUR POSITION
I have been meaning to convey and accentuate this message to you as I
do not know whether I will be able visit you again in the future. You
gathered here with love and affection and therefore it was easy for me
to convey. As a student of religion it would have been convenient for
me to recommend the virtues of reciting various Zikr orprescribe
certain Wazifahs but you may not have had an opportunity of listening
to the message I have just conveyed from anyone else.
Please strengthen your position in this country. Earn your
recognition. Donot be like a straw or crop that is uprooted by a mere
breeze. You should be so firm that not even a hurricane is able to
displace you. Display such noble character that you attractthe hearts
of the people. See then how these people will stand up to defend you.
If there is the slightest hostility towards you, they will bethe first
ones to argue onyour behalf and argue what a blessing you are for
them.
May Almighty Allah grant us the ability to understand what is
right;may He bless and protect you. Aameen.

Good nutrition:

Nutrition is one of the most influential factors in growth. The kinds
of nutrients that one consumes during childhood affect the physical
structure for the rest of one's life, either positively or negatively.
Malnutrition does not only mean lack of food, but it also means
consuming poor nutrients.
In other words, malnutrition means imbalance between the quantity and
quality of food the body needs, the growth stage and one's physical
activities. Moderation must be observed in nutrition, because eating
many foods -- especially foods that are rich in sugar, carbohydrates
and fats -- irrespective of the quality and the actual requirements of
the body needs, causes obesity and several serious diseases including
heart disease, diabetes,high blood pressure, high cholesterol and
stomach diseases.
Food is necessary for the body, but food consumption should remain
within reasonable limits. It is equally harmful to consume food that
does not satisfy the body's needs or exceed them. Several diseases are
caused by quantitative or qualitative malnutrition (excess or
shortage). There is a strong relationship between good health and good
nutrition.
In the following paragraphs, we will speak about the nutrients that
are necessary for a healthy body:
1- Proteins:
Proteins are indispensable materials for the structure of the cells,
and the need for them increases over time according to the growth
phase. Proteins are divided into two types:
A- Animal proteins : This type of protein can be found in meat, fish,
milk, cheese, egg, and so on.
This type should represent one third of the proteins that one
consumes. However, there shouldbe moderation in consuming these
proteins because excessive consumption may harm the bodyand cause
serious diseases such as kidney diseases, joint diseases,increase in
blood cholesterol, andso on.
B- Plant proteins : This type of proteins can be found in chickpeas,
beans, lentils, green peas, walnut, hazelnut and other plants. This
type is very important in building the body and maintaining health.
2- Carbohydrates and fats: These can be found in the foods that
contain sugar and starch such as wheat, barley, rice, macaroni,
potatoes, sugar, honey, dry fruits,and so on.
They are next to the proteins in importance, because they are
necessary for energy production and warmth. Likewise, these nutrients
should be consumed moderately so as not to exhaust the digestive
system including the liver and the stomach.
Obese people should consume small amounts of foods that contain fats
and sugar because the body transforms any excess sugar to fats and
stores them. Such persons should also do physical activities to burn
the stored fats.
3- Mineral salts and vitamins:
They can be found in plant foods such as vegetables and fresh fruits
and they help in activating the intestines and facilitating the
excretion process and the indigestible cellulosic materials
itcontains.
Salts contain important materialsfor bone structure such as calcium
and phosphorus and for blood structure too such as iron.
These salts and minerals can be found in abundance in vegetablesand
animal products. Similarly, vitamins are very important and their
deficiency causes feebleness, weakness, gum bleeding (due to lack of
vitamin C), rickets (due to lack of vitamin D), neuritis and weakness
of the heart as well as inappetence (due to lack of vitamin B);
immunodeficiency and weak resistance of infection (due to lack of
vitamin A).
Good nutrition requires a balanced and integrated weekly food menu
that contains all the mentioned materials (proteins, fats, mineral
salts and vitamins).
One of the blessings that Allaah The Almighty bestowed upon humanity
is that He made it possible for all people, whether poor or rich, to
have a sufficient and balanced diet if we only observe integration in
nutrition.
Dear educator, the first step towards raising an athletic child is to
provide him with a healthy nutritious diet, because playing sports
without good food is like a tree without water.
The Prophet, , urged parents in several Hadeeths (narrations) to take
care of the nutrition of their children and to spend on them.
The Prophet, , said:
- "The best Dinar that a man spends is the Dinar which he spends on
his family, the Dinar which he spends on his companions in the cause
of Allaah and the Dinar which he spends on his riding animal in the
cause of Allaah ." [At-Tirmithi on the authority of Thawbaan [
- "A Dinar that you spend in the cause of Allaah, or to free a slave,
or as a charity you give to a needyperson, or to support your
family,the one yielding the greatest reward is that which you spend on
your family." [Muslim on the authority of Abu Hurayrah, may Allaah be
pleased with him]
Allaah The Exalted Says (what means):
· } Say, "Who has forbidden the adornment of Allaah which He has
produced for His servants andthe good [lawful] things of provision?"
Say, "They are for those who believe during the worldly life [but]
exclusively for them on the Day of Resurrection." { [Quran 7:32]
· } Eat from the Provisions of your Lord and be grateful to Him. { [Quran 34:15]
Abu Hurayrah said, "The Messenger of Allaah never found fault with
food. If he had inclination to eating it, he would eat; and if he
disliked it, he wouldleave it." [Al-Bukhaari]
If we consider the foods that the Prophet, , used to eat, we willfind
important educational hints that direct us to choose the specifically
beneficial foods as supported by modern scientific research.
These hints include directing us to eat protein-rich foods, as the
Prophet, , ate chicken and atethe shoulder of a sheep and as well as
grilled meat from a sheep.
The Prophet, , used to eat soft and easily digestible meat. That is
why he chose the soft parts of the sheep (shoulder and side) to eat
from. He also ate cooked and grilled meat.
The Prophet, also used to drink milk for its great health benefits.
'Aa'ishah narrated that the Prophet, , used to like sweet edible
things (syrup and so on) and honey. [Al-Bukhaari]
According to Al-Bukhaari, the Prophet, also used to eat barley, which
is starchy.
He also ate dates, which are sugary and contain other important elements.
It was also narrated that the Prophet, , used to eat ripe dates
(fruit) and cucumbers (vegetable). [Al-Bukhaari]
The Prophet, , directed us to be moderate in food consumption saying:
"The believer eats in one intestine (is satisfied with a little food),
and the disbeliever eats in seven intestines (eats too much)."
Modern medical and scientific experiments proved that these prophetic
instructions and recommendations are very beneficial. These
experiments confirm that eating excessively disturbs the digestive
system, prevents it from extracting energy that the body needs from
food, and causes obesity.
We should follow the instructions of the Prophet, , and the
conclusions of modern researchers by taking care of the food our
children eat.
This is the first step towards having an active and healthy childthat
all of us want to have.

Attire and adornment

Allaah Says what means: "O children of Aadam! We have bestowed upon
you clothing to conceal your private parts and as adornment. But the
clothing of righteousness — that is best. That is from the signs of
Allaah that perhaps they will remember." [Quran 7: 26]
One of the visible favours of Allaah upon His slaves is that He has
created for them different materials by which they can conceal their
private parts.
Allaah also Says what means: "So We said: 'O Aadam! Indeed this is an
enemy to you and to your wife. Then let him not remove you from
Paradise so you would suffer. Indeed, it is [promised] foryou not to
be hungry therein or be unclothed." [Quran 20: 117-118]
Hunger is internal humiliation whilst nakedness is external
humiliation, but neither of these two exists in Paradise . The
dwellers of Paradise enjoy wearing different garments one on top of
the other. Allaah Says what means: "And when you lookthere [in
Paradise ], you will see pleasure and great dominion. Upon them [i.e.,
the inhabitants] will be green garments of fine silk and heavy
silk..." [Quran 76: 20-21]
Thus, clothing is a blessing from Allaah that He has bestowed upon us,
as Allaah Says in the abovementioned verse, what means: " O children
of Aadam! Wehave bestowed upon you clothing to conceal your private
parts…"
Concealing one's private parts is mandatory, but this is not all;
rather, Allaah has, in addition, bestowed upon us adornment. Following
this adornment is the inner adornment, which is the spiritual one, as
Allaah Says in thesame verse what means: "But theclothing of
righteousness — that is best. That is from the signs of Allaah that
perhaps they will remember."
If the clothing of piety is lost then one's faults are exposed; and if
the clothing of the body is gone, then his private parts become
exposed, which results in great trials, leaving Satan to open an arena
in which to lure mankind. This is why Allaah
Says in the aforementioned verse of Chapter Taa Haa what means: "So We
said: 'O Aadam! Indeed this is an enemy to you and to your wife. Then
let him not remove you from Paradise so you would suffer. Indeed, it
is [promised] for you not to be hungry therein or be unclothed."
[Quran 20: 117-118]
Unclothing is a plot of Satan, and the first sin that was ever
committed resulted in unclothing, as Allaah Says what means: "O
children of Aadam! Let not Satan tempt you as he removed your parents
from Paradise, stripping them of their clothing (i.e., the garments of
Paradise ) to show them their private parts…" [Quran 7: 27]
Satan initiated his war against the children of Aadam by trying to
entice them to expose their private parts, and this battle continued
until it has reached its peak in our time when people have actually
exposed their private parts and there are nude clubs, nude beaches,
and channels on satellite television for nudity, fornication and
'summer fashions', which is practical nudity. All these things, which
the sinners among the children of Aadam thought up with the help of
Satan, are vividly shown on TV screens.
Moreover, there are so many magazines and internet websites that
feature nudity that it has become something that many feel no shame in
publishing or viewing, because the plot of Satan is to corrupt mankind
by exposing people's private parts.
This is why Allaah warns us by saying what means: "O children of
Aadam! Let not Satan tempt you…" [Quran 7: 27] Satan does this by all
means possible: movies, magazines, fashion shows, beauty contests,
scanty clothing that women wear to weddings, satellite television
channels, and so on. Immorality has become readily available and
people are constantly exposed to it.
Imaam At-Tabari stated when commenting on this verse: "It means: Let
not Satan deceive you into obeying him and therefore exposing your
private parts to others, thus depriving yourselves from entering
Paradise, which is exactly what resulted in your father (i.e. Aadam)
being expelled from Paradise."
This is a very dangerous issue because it could result in one being
deprived of entering Paradise, and this is why Islam mandates
concealing one's private parts and defines the 'Awrah (i.e., the parts
of the bodythat one is Islamically obliged to cover) and how to cover
it. The 'Awrah is defined precisely and indetail for people of all
ages and every phase: for infants up to twoyears of age, then for
childhood, and then for the phase that lasts up to and beyond puberty.
Islam obligates clothing because nakedness is a dispraised matter.A
man once entered into the presence of the Prophet whilewearing
improper clothing, so he asked: "Do you have money?" The man replied:
"Yes, from all means. Allaah has granted me camels, sheep, horses and
slaves." Thereupon, the Prophet said to him: "Then let the favour and
blessings of Allaah be apparent on you." Imaam Ibn Hajar commented on
this narration stating: "This means: wear the clothing that suits the
level of bounties of Allaah upon you, and which is clean and pleasant,
so that needy people would recognise a person's status and know to ask
from himcharity. However, in order to judge this issue in light of all
relevant texts, one must be moderate in this regard and not
extravagant."
This is how real scholars are: theyjudge an issue in light of all the
relevant texts related to it, and do not focus on an isolated piece of
evidence. This is an advice to all students of knowledge who seek the
truth, this is how you should be, too - never take one text in
isolation when there are other texts related to the issue that you are
judging, so that you can have a complete picture before making your
final judgment.
An example to illustrate this is if one states that the Prophet said:
"Indeed Allaah is Jameel (which implies beauty) and He loves beauty"
and therefore concludes that it is permissible for the woman to expose
her beauty, since beauty is something that Allaah loves. We ask such a
person: Are you aware of the other texts that specificallyprohibit the
woman to expose here beauty in front of marriageable men and the texts
that command her to adhere to Hijaab (i.e. Muslim woman's outfit in
Islam)?
Some scholars who were wealthywould wear the best clothing that they
possessed during seasons such as Ramadhaan so that the poor could
recognise them and ask them for charity, but as soon as these seasons
were over they would wear modest clothing as a sign of theirhumility
and knowledge of the narration that they were well aware of, which is
that of Mu`aath who reported that the Messenger of Allaah said:
"Whoever voluntarily forsakes wearing elegant and expensive garments
out of humbleness, Allaah will call him on the Day of Resurrection and
give him, in front of all (His) creation, the choice to wear whichever
garment of Belief he wishes." [At-Tirmithi [
The clothing of the Messenger of Allaah was whatever he couldfind; he
would wear wool at times and cotton at others - according to what was
available for him at the time and without any extravagance; he would
always thereby be acting in accordance with the commands of Allaah.
One can eat, wear or drink anything (that is lawful) as long as it is
without extravagance or boasting. Men may not wear silk because there
is a specific text that prohibits silk for men.

The ideal personality of the Muslim

The ideal Muslim character is distinct and balanced. The Muslimis the
embodiment of the teachings of the Quran and the 'Sunnah' (sayings,
actions and theapprovals of the Prophet Muhammad ). He follows the
teachings of the Book of Allaah (i.e. Quran) and the example of the
Prophet Muhammad in allaffairs, relations, and situations –starting
with his relationship with his Lord, his own self, his family and the
people around him.
In what follows is a brief overview of some qualities of the ideal
Muslim personality.
His attitude towards Allaah
One of the most distinguishing features of the (ideal) Muslim is his
deep faith in Allaah, The Exalted, and his conviction that whatever
happens in the universe and whatever befalls him, only happens through
the will and the decree of Allaah. The Muslim is closely connected to
Allaah, constantly remembers Him, puts his trust in Him and is
obedient towards Him.
His faith is pure and clear, uncontaminated byany strain of ignorance,
superstition or illusion. His belief and worship are based on the
Quran and the authentic 'Sunnah'.
The Muslim is alert and open-minded to the magnificence of Allaah. He
knows that it is Allaah who is in control of the affairs of the
universe and of mankind, and He (Allaah) Knows all and Witnesses every
secret.
A Muslim feels in the depths of his soul that he is in constant need
of thehelp and support of Allaah, no matter how much he may think he
can do for himself. He hasno choice in his life but to submit to the
will of Allaah, worship Him, strive towards the Right Path and do good
deeds.
This will guide him to be righteous and upright in all his deeds, both
in public and in private.
A Muslim recognizes the signs of the unlimited power of Allaah in the
universe, and so his faith in Allaah increases: Allaah, The Exalted,
Says (what means): "Verily! In the creation of the heavens and the
earth and (in) the difference of night and day are tokens (of His
sovereignty) for men of understanding. Such as remember Allaah,
standing, sitting, and reclining, and consider the creation of the
heavens and the earth, (and say): Our Lord! You created not this in
vain. Glory be to You! Preserve us from the doom of Fire." [Quran 3:
190-191]
His attitude towards his body, mind and soul
The Muslim pays due attention to his body's physical, intellectual and
spiritual needs.
He takes good care of his body, promoting its goodhealth and strength.
He isactive, doesn't eat in excess; but he eats enough to maintain his
health and energy. He understands that a strong believer is more loved
by Allaah than a weak believer. Allaah, The Exalted, Says (what
means): "…Eat and drink; but waste not by excess, for Allaah loves not
the wasters." [Quran 7: 31]
The Muslim keeps away from drugs and stimulants. He also does not
forget to exercise regularly to maintain his physical fitness.
The Muslim also keeps hisbody and clothes very clean. He bathes
frequently. The Prophet placed a great emphasis on cleanliness and
bathing. Cleanliness makes the Muslim more likeable to people. He also
takes care of his mouth and teeth.
It is no surprise that the Muslim is concerned withhis clothing and
appearance. The Muslim does all of this in accordance with the Islamic
ideal of moderation, avoiding theextremes of exaggeration and
negligence.
Allaah Says (what means): "Say: Who has forbidden the adornment of
Allaah which He has brought forth for His bondmen, and the good things
ofHis providing? Say: Such, on the Day of Resurrection, will be only
for those who believed during the life of the world. Thus do We detail
Our revelations for people who have knowledge." [Quran 7: 32]
As for his intellectual care, the Muslim takes care of his mind by
perusing beneficial knowledge. He is responsible to seek knowledge
whether it is religious or secular, so hemay understand the nature and
the essence of things. Allaah Says (what means): "…and say: My Lord!
Increase me in knowledge." [Quran 20: 114]
The Muslim does not forget that man is not only composed of a body and
a mind, but that he also possesses a soul and a spirit, and feels a
longing for higher thingsthat make him rise abovethis materialistic
life and scale the heights of goodness, virtue and light.
Therefore, the Muslim pays as much attention tohis spiritual
developmentas to his physical and intellectual development,in a
precisely balanced fashion which does not concentrate on one aspect to
the detriment of others.
His attitude towards people
With his parents, the Muslim is an example of sincere filial piety. He
treats them with kindness and respect, infinite compassion,
utterpoliteness and deep gratitude. He recognizes their status and
knows his duties towards them. Allaah Says (what means): "And serve
Allaah. Ascribe nothing as partner unto Him. (Show) kindness unto
parents…" [Quran 4: 36]
With his wife, the Muslim exemplifies good and kind treatment,
intelligent handling, deep understanding of the nature and psychology
of women, and proper fulfillment of his responsibilities and duties.
With his children, the Muslim is a parent who understands his great
responsibility towards them which is, as well as flooding them with
love and compassion, to pay attention to anything that may influence
their Islamic development and give them proper education, so that they
become active and constructive elements in society, and a source of
goodness for their parents, community, and society as a whole.
With his relatives, the Muslim maintains the tiesof kinship and knows
his duties towards them. He understands the high status given to
relatives in Islam, which makes him keep in touch with them, no matter
what thecircumstances.
With his neighbors, the Muslim illustrates good treatment and
consideration of others' feelings and sensitivities. He puts up with
mistreatment and turns ablind eye to his neighbor's faults while
taking care not to commit any such errors himself.
The Muslim relationship with his brothers and friends is the best and
purest of relationships, for it is based on love for the sake of
Allaah. He is loving, not cold towards them; he is loyal and does not
betray them; he is sincere and does not cheat them; he is gentle and
never harsh; he is tolerant and forgiving; he is generous and he
supplicates for them (his brothers and friends).
In his social relationships with all people, the Muslim is
well-mannered,civil and noble, characterized by the attitudes which
Islam encourages.
The Muslim does not envyothers. He fulfils his promises. He has the
attitude of shyness. He is cheerful. He is not pushy. He is patient.
He avoids slandering or uttering obscenities. He does not unjustly
accuse others. Heis shy and modest. He does not interfere in thatwhich
does not concern him. He refrains from gossiping, spreading slander
and stirring up trouble. He avoids false speech and suspicion. When he
is entrusted with a secret, he keeps it.He is modest and never
arrogant. He does not make fun of anyone. He respects his elders. He
mixes with the best of people. He strives to reconcile between the
Muslims. He calls others toIslam with wisdom and beautiful preaching.
He visits the sick and attendsfunerals. He returns favors and is
grateful for them. He guides people to do good. He always likes to
make things easy and not difficult.
The Muslim is fair in his judgements. He is not a hypocrite, a
sycophant ora show-off. He does not boast about his deeds and
achievements. He is straightforward and is never devious or twisted,no
matter what the circumstances. He loves noble things and hates
foolishness. He is generous and does not remind others of his gifts or
favors. He is hospitableand does not complain when a guest comes to
him. He prefers others to himself as much as possible. He relieves the
burden of the debtor. He is proud and does not think of begging.

Dought & clear,- She swore that she would not speak to her and she sent her a text message; has she brokenher oath?.

A Muslim woman swore that she would not speak to another Muslim woman
because of a dispute that had arisen between them. Then the other
woman sent her several text messages, repeatedly, so the first woman
responded by a text message. Now the first woman is asking: doI have
to offer expiation for breaking an oath or not? What should I do if
Iwant to talk to her again?.
Praise be to Allaah.
If a person swears that he will not speak to someone, then writes a
message to him, there is a difference of opinion among the fuqaha' as
to whether he has broken his oath. The Hanafis andShaafa'is say that
he has not broken his oath.
The Maalikis and Hanbalis are of the view that he has broken his oath;
they regard sending messages and letters as coming under the same
heading as speaking.
But the more correct view is that writing is not regarded as speaking.
However we should examine the intention of the one who swore the oath
andthe motive that made him swear that oath. If he intended only to
prevent himself speaking verbally, then he has not broken his oath. If
he intended to prevent all kinds of communication, or if themotive for
swearing the oath was that he did notwant to communicate at all, then
he has broken his oath by writing.
It says in al-Mabsoot (9/23): If he wrote to him or sent a message, he
has not broken his oath because we stated that speaking can only be
verbal. Do you not see that none of us regards it as permissible to
say "Allah spoke to me", although His Book and His Messenger have come
to us? Rather we say that Allah spoke to Moosa, because he heard His
words withoutany intermediary. End quote.
It says in Kashshaaf al-Qinaa' (6/259): If he swears not to speak to
anyone, he breaks his oath by speaking to any person, male or female,
young or old, sane or insane. If the one who swore the oath writes a
letter or sends a message with a messenger, he has broken his oath,
becauseAllah, may He be exalted,says (interpretation of the meaning):
"It is not given to any human being that Allah should speak to him
unless (it be) by Inspiration, or from behind a veil, or (that) He
sends a Messenger" [ash-Shoora 42:51]. And 'Aa'ishah said: What is
between the covers of the Mushaf is the words of Allah. And because
this a means of communicating with people, so it is like speaking.
However, it says in ash-Sharh wa'l-Mubdi': The correct view is that
this is not speech. But if he intended not to communicate with him or
if the reason for his oath was the intention to shun him, then he
hasbroken his oath, unless the one who swore the oath intended not to
speak verbally to him, in which case he has not broken his oath by
writing or sending a message. End quote.
See: Mawaahib al-Jaleel, 3/299; Mughni al-Muhtaaj, 6/218
Secondly:
If she did not break her oath and there was something good to be
attained by speaking to this woman, then she should speak to her and
offer expiation for breaking her oath, because of the hadeeth of 'Abd
ar-Rahmaan ibn Samurah (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If you swear to do something then see that something else is better
than it, then do that which is better and offer expiation for your
oath."
Narrated by al-Bukhaari,6343; Muslim, 1652
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever swears an oath then sees that something else is
better than it, let him do that and offer expiation for his oath."
Narrated by Muslim, 1650
But if the oath was broken by writing to her– according to the details
discussed above –then she is no longer bound by her oath and she may
speak to her, but she has to offer expiation for breaking her oath.
And Allah knows best.

Dought & clear,- He did ghusl with the intention of doing it for Jumu‘ah and he forgot about doing it for janaabah; did it remove his impurity?.

There is a person who was in a state of janaabah and he wanted to do
ghusl for janaabah, but he said: I shall wait until the time for
Jumu'ah comes, then I will do one ghusl for both Jumu'ah and janaabah.
That was afterFajr prayer. But when the time for Jumu'ah came, he did
ghusl for Jumu'ah and forgot to intend to do ghusl for janaabah. Then
he prayed for an entire day,until Zuhr on Saturday, and he led the
people in praying Zuhr. Then after Zuhr he remembered. Was his prayer
and the prayer of the people valid? Should he tell the people about
that?.
Praise be to Allaah.
Firstly:
It is better for the one who is in a state of janaabah to hasten to do
ghusl lest he forget. This has been discussed previously in the
answerto question no. 20847
Secondly:
If a person does ghusl for Jumu'ah and forgets about being in a state
ofmajor impurity, his impurity is removed, according to the correct
scholarly opinion. Al-Bahooti (may Allah have mercy on him) said:If he
intends to do a Sunnah ghusl, such as ghusl for Jumu'ah or 'Eid, it
suffices for an obligatory ghusl such as in the case of janaabah and
so on, if he forgot about the impurity which made it obligatory.
End quote from Kashshaaf al-Qinaa', 1/89.
Al-Hajjaawi said in Zaad al-Mustaqni': If he intended to do a
Sunnahghusl, it suffices for an obligatory one. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: For example,
if he does ghusl after washing a deceased person or he does ghusl for
entering ihraam or for standing in 'Arafah, these are Sunnah ghusls.
The sameapplies to ghusl for Jumu'ah according to the majority of
scholars.
The apparent meaning of the author's words (al-Hajjaawi) – which is
our madhhab – is: If he remembers that he had to do an obligatory
ghusl, some of our companions limited it to the case where he forgot
that he was in a state of impurity, i.e., he forgot about being in a
state of janaabah. If he had not forgotten that then it does not
remove the impurity, because the Sunnah ghusl is not done to remove
impurity, and if it was not done to remove impurity, the Prophet
(blessings and peace of Allah be upon him) said: "Actions are but by
intentions," and this man only intended to dothe Sunnah ghusl and
heknew that he was in a state of janaabah and was aware of that, so
how could it remove the impurity?
This opinion – which restricts it to cases where one forgot – is valid.
The basis for this view is that because the Sunnahghusl is an act of
purification that is prescribed in sharee'ah, it does remove the
impurity. But this explanation is somewhatflawed, because there is no
doubt that it is a ghusl that is prescribed in sharee'ah, but it is of
a lesser standing that obligatory ghusl for janaabah, so how can a
Sunnah action be strong enough to suffice for an obligatory action
that is of a higher standing?
But if he had forgotten, then he is excused.
For example, if he did ghusl for Jumu'ah – on the basis that it is
Sunnah – and he was in a state of janaabah but did not remember that,
or he did not realise thathe had been in a state ofjanaabah until
after the prayer, such as if he had a wet dream and did notrealise
until after the prayer, then his Jumu'ahprayer is valid because the
impurity was removed.
But if he was aware of it and he intended to do the Sunnah ghusl only,
then the view that it suffices is not quite certain.
End quote from ash-Sharh al-Mumti', 1/201
Based on that, your ghusl was valid and did remove the janaabah, and
your prayer was valid.
And Allah knows best.