Smile plz....

Smile is a language of love, a source to win hearts... So keep smiling
Let A Smile Be Your Umbrella, And Youll End Up With A Face Full Of Rain
Entr D name Who U wan 2 kilWat me SORRY Im not Bcz Im already Kild By Ur SMILE
Life may bring failure, hardships... but theres alwaz a reason 2 smile dats U
Girls misuse it! models sell it! photograhers cage it!tats SMILE! KEEP SMILING!!
Smile in pleasure & in pain, Alwaz smile bcoz some1 still wants 2 c u SMILING!!
Smile is complete wn begins wt lips reflects in eyz n ends on face KEEP SMILING
I read a news that due 2 thunder a monkey is injured. If u r safe SMS me.
I know we cannot reach each other. Bt when i want 2 smile with u, I see d MOON
A special smile, a special face. A special someone icant replace. I luv u!

Helping the Distressed

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

Protective Jealousy is the Characteristic of the Noble

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

Severity and Violence Lead to Remorse

In a Hadeeth on the authority of 'Aa'ishah it was mentioned that some
Jews came to the Prophet and said, "As-Saamu 'Alaykum [death be on
you]." 'Aa'ishah therefore said (to them), "[Death] be upon you,
andmay Allaah curse you and inflict His wrath upon you." The Prophet
said: "O 'Aa'ishah! Be calm. You should be kind and lenient, and
beware of severity and bad words." She said, "Did you not you hear
what they said?" He replied: "And did you hear what I said [to them]?
I said the same tothem, and my supplication against them will be
accepted while theirs against me will be rejected." [Al-Bukhaari and
Muslim]
This is how the Prophet taught us to avoid severity and resort to
easygoingness in all matters; he said: "Leniency adorns anything that
contains it, while anything that it is void of isdistorted."
The Meaning of Severity
Leniency means moderateness and kindness while severity is theabsence
of these qualities in dealing with any matter. In otherwords, it is
extremism and exaggeration that are accompanied by stiffness and
rudeness when dealing with others, even if they have behaved
impolitely.
Treating people severely creates adesire for retaliation when there is
a chance to do so, while kindness reconciles the hearts and makes
people obedient.
Deprived of Goodness
The one deprived of leniency and who lives among people and treats
them violently would be deprived of goodness, as the Prophet said:
"The one who isdeprived of leniency would be deprived of all
goodness."
Severity is a disgraceful and evil phenomenon that leads to the
spreading of grudges and enmities among people. It creates a desire
for challenging others and stubbornness that in turn leads to
disobeying orders and directives, even if they are good. Severity in
attempting to fix any mechanism leads to its breakage, while severity
when facing calamities destroys one's power and energy.
Violence, Severity and the Mass Media
Many studies and seminars have tackled the effects of violence and
severity propagated by the mass media on the behavior of its audience,
especially youngsters.
Unfortunately, many of the programs and series that are broadcast
today represent the oppression that people suffer at others' hands,
beginning from snubbing, neglecting and ridiculing them up to hitting,
cursing, or even committing crimes against them such as assault or
murder. This, undoubtedly, affects young people and this effect
appears later on in life, as some studies have revealed.
Violence and Severity with Servants and the Weak
An aspect of violence that people see in some communities is that
practiced against servants and other weak people, in addition
todespising them and burdening them with unbearable hard work, some
people may even hit them and abuse them physically and mentally. This
is something that should not, for any reason, be spread in Muslim
communities. Here is an incident that took place at the time of
theProphet :
Abu Mas'ood Al-Badri said: "Once, I was beating my slave with a whip
when I heard a voice behind me saying, 'O Abu Mas'ood, you ought to
know.' I did not recognize the voice because of my severe anger. When
he [who had spoken] approached me, I found that it was the Messenger
of Allaah and he was saying: 'O Abu Mas'ood, you ought to know
thatAllaah has more dominance over you than you have over your slave.'
I [then] said, 'I would never ever beat a servant again infuture.'"
The wording of another narration of this incident reads, "Abu Mas'ood
said 'He is free for the Sake of Allaah.' The Prophet said, 'If you
had not have done that, you would have been burnt by the Fire.'"
Violence and Severity Against Women
Statistics show that violence against women has become a widespread
phenomenon in western countries, which may be due to the corruption
and deviation of the methods of upbringing there. There is no doubt
that our societies are not free from such strange cases where women
and children are exposed to violence. In spite of the fact that these
cases are limited in our societies, we should remind people that this
is something that is despicable and contradicts the Islamic Sharee'ah
and its moral system.
The Prophet said: "I forbid the[usurping of the] right of two weak
people: orphans and women." When the Prophet was informed that some
men hit their wives, he said: "They are notthe best among you."
If women or children needed to be reformed, physical punishment should
be the last resort. Allaah The Almighty Says (what means): {Men are in
charge of women by [right of] what Allaah has given one over the other
and what they spend [for maintenance] from their wealth. So righteous
women are devoutlyobedient, guarding in [the husband's] absence what
Allaah would have them guard. But those [wives] from whom you fear
arrogance - [first] advise them; [then if they persist], forsake them
in bed; and [finally],strike them gently. But if they obey you [once
more], seek no means against them. Indeed, Allaah is ever Exalted and
Grand.} [Quran 4:34]
Even if it reaches this extent, the Sharee'ah rules that guarantee the
safety of the soul and the body and that allow no harm to be done
should be observed.
Violence with Animals
Some people who have a corrupt disposition find pleasure in tormenting
animals and use violence against them. Islam forbids this. The Prophet
onceentered an orchard that was owned by one of the Ansaar and found a
camel in it. When the camel saw the Prophet it shed tears, so the
Prophet wiped his tears and asked about his owner. A man from the
Ansaar said that it was his, so theProphet said to him: "Will notyou
fear Allaah with regards to the animal that He has granted you? It
complained to me that you keep it hungry and exhaust it."
In conclusion, it has to be remembered that the lenient person gains
safety, while violence and severity only leads to remorse.

Sharing in a sacrifice.

Qurbani = Sacrifices, - Is it permissible to sharein a sacrifice, and
how many Muslims can share in a sacrifice?.
Praise be to Allaah.
It is permissible to share in a sacrifice if it is a camel or a cow,
but it is not permissible to share in a sheep. It is permissible for
seven people to share one camel or cow.
It is narrated that the Sahaabah (may Allaah bepleased with them)
shared sacrifices: seven people would share a camel or a cow in Hajj
and 'Umrah.
Muslim (1318) narrated that Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) said: "On the day of al-Hudaybiyah we offered the
sacrifice with the Messenger of Allaah (peace and blessings of Allaah
be upon him), a camel on behalf of seven and a cow on behalf of seven.
According to another report, it was narrated that Jaabir (may Allaah
be pleased with him) said: We performed Hajj with the Messenger of
Allaah (peace and blessings of Allaah be upon him), and we sacrificed
a camel on behalf of seven and a cow on behalf of seven.
Abu Dawood (2808) narrated from Jaabir ibn'Abd-Allaah that the Prophet
(peace and blessings of Allaah be upon him) said: "A cow on behalf of
seven and acamel on behalf of seven." Classed as saheeh by al-Albaani
in Saheeh Abi Dawood.
Al-Nawawi said in Sharh Muslim:
These ahaadeeth indicate that it is permissible to share in the
sacrifice, but they are unanimously agreed that it not permissible
toshare in a sheep. These ahaadeeth indicate that a camel is
sufficient on behalf of seven people, and a cow is sufficient on
behalf of seven people, and each of them takes the place of seven
sheep. So if a muhrim is required to offer seven sacrifices –except in
the case of the penalty for hunting –and he slaughters a camel or a
cow, that is equivalent to them all. End quote.
The Standing Committeewas asked about sharingin the sacrifice and they replied:
A camel or a cow is sufficient on behalf of seven people, whether they
are all from one family or are from different families, and whether
they are relatedto one another or not, because the Prophet (peace and
blessings of Allaah be upon him) gave permission to the Sahaabah to
share a camel or a cow, one animal for every seven people, and he did
not say anything more specific than that. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/401
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in Ahkaam al-Udhiyah:
One sheep is sufficient for one person, and one-seventh of a camel or
cow is sufficient for what one sheep is sufficient for. End quote.

One sacrifice is sufficient on behalf of all the members of a household.

Qurbani = Sacrifices, - My wife and I live with my father; is one
sacrifice sufficient on behalf of all of us, or do we have to offer
two sacrifices?.
Praise be to Allaah.
One sacrifice is sufficienton behalf of all of you, because it is
narrated in the Sunnah that one sacrifice is sufficient on behalf of a
man and the members of his household.
Al-Tirmidhi (1505) narrated that 'Ata' ibn Yasaar said: I asked Abu
Ayyoob: How was the sacrifice done at the time of the Messenger
ofAllaah (peace and blessings of Allaah be upon him)? He said: A man
would offer a sheepon behalf of himself and the members of his family,
and they would eat some and feed others with some." Classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi.
The Standing Committee was asked:
If my wife lives in the same house as my father, is it sufficient for
me to offer one sacrifice on Eid al-Adha on behalf of myself and my
family, or not?
They replied:
If the situation is as you describe, with a father and son living in
the same house, it is sufficient to offer one sacrifice on behalf of
yourself, your father, your wife, your father's wife and all the
members of your household, in accordance with the Sunnah." End quote.
Fataawa al-Lajnah al-Daa'imah, 11/404.

One sacrifice is sufficient on behalf of the members of a householdeven if they are one hundred strong.

Qurbani = Sacrifices, - Is one sacrifice sufficienton behalf of all
the members of a household, even if they are many?.
Praise be to Allaah.
One sacrifice is sufficienton behalf of all the members of a
household, no matter how many of them thereare.
Al-Tirmidhi (1505) narrated that 'Ata' ibn Yassaar said: I asked Abu
Ayyoob: How was the sacrifice done at the time of the Messenger
ofAllaah (peace and blessings of Allaah be upon him)? He said: A man
would offer a sheepon behalf of himself and the members of his family,
and they would eat some and feed others with some." Classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi.
It says in Tuhfat al-Ahwadhi:
This hadeeth clearly states that a single sheepis sufficient on behalf
of a man and the members of his household, even if they are many, and
that is correct.
Al-Haafiz ibn al-Qayyim said in Zaad al-Ma'aad: The teaching of the
Prophet (peace and blessings of Allaah be upon him) was that a sheep
is sufficient on behalf of a man and the members of his household,
even if they are many in number.
Al-Shawkaani said in Nayl al-Awtaar: In fact a single sheep is
sufficient on behalf of the members of a household, even if there are
one hundred or more, as is indicated by the Sunnah. End quote.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (5/275):
There is no limit to how many people may share in the reward. The
Prophet (peace and blessings of Allaah be upon him) offered a
sacrifice on behalf of his entire ummah, and a man may offer a single
sheep on behalf of himself and the members of his household, even if
they are one hundred strong. End quote.
The Standing Committee was asked: There are twenty-two people in this
family, and they have one income and one budget. On Eid al-Adha they
offer a single sacrifice, and I do not know whether that is sufficient
or whether they should offer two sacrifices?
They replied:
If the family is big but they live in one house, one sacrifice is
sufficientfor them, but if they offer more than one sacrifice, that is
better. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/408.

Unfolding a rose

A young, new ustadh (teacher) was walking with an older, more seasoned
ustadh (teacher) in the garden one day. Feeling a bit insecure about
what Allah had for him to do, he was asking the older ustadh for some
advice. The older ustadh walkedup to a rosebush and handed the young
ustadh a rosebud and told him to open it without tearing off any
petals. The young ustadhlooked in disbelief at theolder ustadh and was
trying to figure out whata rosebud could possiblyhave to do with his
wanting to know the will of Allah for his life and ministry.
But because of his great respect for the older ustadh, he proceeded to
try to unfold the rose, while keeping every petal intact... It wasn't
long before he realized how impossible this was to do. Noticing the
younger ustadh's inability to unfold the rosebud without tearingit,
the older ustadh began to recite the following poem...
It is only a tiny rosebud,
A flower of Allah's design;
But I cannot unfold the petals
With these clumsy hands of mine.
The secret of unfolding flowers
Is not known to such as I.
ALLAH opens this flower so sweetly,
Then in my hands they die.
If I cannot unfold a rosebud,
This flower of Allah's design,
Then how can I have the wisdom
To unfold this life of mine?
So I'll trust in Allah for leading
Each moment of my day.
I will look to Allah for Hisguidance
Each step of the way.
The pathway that lies before me,
Only Allah knows.
I'll trust Him to unfold the moments,
Just as He unfolds the rose.

Being a true believer

Salih ibne Mismar (ra) narrates: Rasulullah (SAW) asked Harith ibne
Malik (RA): How are you, O Haright ibne Malik? He replied: By the
grace of Allah, I am a Mu'min (in astate of Imam). Rasulullah (SAW)
asked: A true Mu'min? He replied: A true Mu'min. Raslulullah (SAW)
said: For every truth, there is a reality. So what is the reality of
the truth of that (which you claim)? He replied, I have turnedmyself
away from the world, and passed my nights awake (in worship) and
passed my days in thirst (fasting). It is as if I am seeing the Arsh
(Throne) of my Rabb (Sustainer) when itshall be brought, and it is as
though I am seeing the people of Paradise visiting one another
therein, and it is as if I am hearing the howling of the people of the
Fire!At that Rasulullah (SAW) said: (Harith is such) A Mu'min whose
heart has been enlightened. Source: Musannaf Abdur Razzaq.
May Allah give us the ability to bring such faith into ourselves also.