Biographies - Aminah Ramlyah

Aminah Ramlyah is regarded a member of the learned elite of the time
and one of great mystics of second and third century Hijrah. She was
born about 163 H in Ramla, a suburb of Baghdad. She was very
intelligent and had longing to attain knowledge since early childhood.
But her parents were very poor so they could not do enough for her
education. Only, which she could have, was, what more or less
available at home. When she grew young, she accompanied her motherto
Hajj. In those days an old man with scholarly figure delivered Dars
(lecture) in Masjid-Al-Haram (Holy mosque in the Ka'bah).
She joined his Dars and learned from him the knowledge of Al-Quran and
Hadith. After his death, she went to Madinahwhere Imam Malik had laid
his rug for seekers of knowledge. Aminah joined his class and
continued learning the Hadith from him for long. She memorized a
number of Ahadith. Hafiz ibn Abdul Birr held the number of Ahadith,
reported by her around 100.
She, afterwards returned to Makkahand had study of Fiqh from Imam
Shafe'i. She had attained the age of thirty-six when Imam Shafe'i went
to Egypt and she to Kufa.
She took benefit of the presence of many eminent scholars there and
gained knowledge from them with great interest. She got excellence in
all fields of studies. When she returned to her nativity from Kufa,
fame of her erudition already had spread all around. She instituted
delivering the Dars to enlighten the heart and soul of people who
would throng to achieve the knowledge of Hadith. A number of notable
scholars came to listen her Dars on Hadith. She happened to visit
Baghdad in 209H where a dervish, by the benefit of his consideration
caused her life change entirely. She gave away all her belongings as
charity and took the life of a dervish. Her days andnights were
started to bespent in praying and wailing in fear of Allah. During
those years she went on Hajj for seven consecutive years and journeyed
on foot. People called her 'chosenby Allah' for her piety, continence
and mysticality, and extendedgreat respect. Her dignityand grace could
be judged by the fact that an illustrious Wali Allah (friend of Allah
– saint) ofher time Bashar Hafi (RA) (obiit: 227H) would visit her
occasionally. So was the fourth Imam of Ahlus Sunnah Wal-Jama'ah. Imam
Ahmad ibn Hanbal(RA) (obiit: 241H), appreciative of her glory and
grace.
Once Bashar hafi fell ill and Aminah went to see him. Imam Ahmad ibn
Hanbal, too, incidentally came to inquire after his health. He asked
Bashar Hafi who was that lady. He told that she was Aminah Ramalyah,
came to hear of his illness. Imam ibn Hanbal expressed great pleasure
on her presence and said,it was his longstanding desire to visit her.
He begged Bashar Hafi to ask her to pray for him. Bashar hafi conveyed
his will to Aminah. Aminah raised her hands and prayed with immense
humility, "O, Allah! Ahmadibn Hanbal and Bashar, both seek Thy
protection from Fire. Thou are the Most Merciful, save them from it."
(Some biographers narrated an occurence and held it in terms of
Aminah's miracle. They attributed to Imam ibn Hanbal the anecdote,
that he reportedly said, "the same night a piece of paper dropped unto
me from heaven. Written on the paper was: In the name of Allah, the
Most Gracious, the Most Merciful. We did it and we could do even more
(or we have even more of the bounties)."
Once a very rich person offered her ten thousandgold coins but she
refused to accept, thoughshe agreed to keep later on his insistence
but did not even touch them. Shemade announcement to the beat of drum
in the town that whosoever was needy, might come and take money. So
the indigents thronged therein and she gave them enough to their need.
All the money was disbursed till the eveningwhile she had nothing to
eat that very day.
Bashar Hafi narrates that Aminah woke up by midnight and prayed
prayers with great concentration and humility till dawn. Once I heard
her praying, "… O, Creator of the earth and the heavens, Thou hath
stock of bounties, beyond limits but the wrong doers are unmindful.
Thou art the Most Merciful, the Most Compassionate, but the people
have forrgotten Thee.
… O, My Lord, my welfare is in Thy hand. Abase me not on the Day of
Judgement before all, otherwise people would say. Allah abaseth His
obedient slave who lovedHim greatly."
She had made a principlenot to accept food from any one saved it was
surethe host was pious and his sources of income were pure. The
historiansare silent about her matrimonial life, and neither has been
detailedhow she managed years long stay at distant townsto attain
knowledge and who was her patron therein. Year of her death is not
known to any one. It is presumed that she died sometime in third
century Hijrah.
(Pairah Ma'araf lslamia, Mashahir Niswan, Bakamal Muslaman Khawteen)

Combining two prayers

It is allowed for a person to combine the Thuhr (noon) and 'Asr
(afternoon) prayers, or the Maghrib (sunset) and 'Ishaa' (night)
prayers, during the time of either prayer, if he is in one of the
following circumstances:
1. Combining two prayers at 'Arafah and Al-Muzdalifah:
When one is performing Hajj, he should combine the Thuhr and 'Asr
prayers during the time of the Thuhr prayer at 'Arafah, and the
Maghrib and 'Ishaa' prayers during the time of the 'Ishaa' prayer at
Muzdalifah, following the example of the Prophet.
2. Combining two prayers while travelling:
It is permissible to combine the Thuhr prayer with the 'Asr prayer and
also the Maghrib prayer with the 'Ishaa' prayer during the timeof
either one of them while on a journey; this is regardless of whether
the person is physically travelling or has made a temporary break in
his journey.
Mu'aathreported that while the Prophetwas in Tabook, the sun had
passed its meridian and hecombined the Thuhr and 'Asr prayers before
starting his journey. If hestarted his journey before the sun passed
its meridian, he would delay the Thuhr prayer until the time whenhe
stopped for the 'Asr prayer. Hewould do likewise for the Maghrib
prayer: If the sun set before he began his journey, he would combine
the Maghrib and 'Ishaa' prayers at that time, and ifhe began it before
the sun had set, he would combine them at the time of 'Ishaa'.[Abu
Daawoodand At-Tirmithi]
Kurayb,reported that Ibn 'Abbaassaid: "Shall I not inform you of the
prayer of the Prophetduring a journey?" We replied: 'Indeed!' He said:
'If the sun passed its meridian whilehe had stopped, he would combine
the Thuhr and 'Asr prayers before remounting (i.e., moving on). If the
sun had not passed its meridian while he had stopped (i.e., before
breaking camp), he would travel until the time of the 'Asr prayer and
wouldcombine the Thuhr and 'Asr prayers at that time. If the sun set
while he had stopped, he would combine the Maghrib and 'Ishaa'
prayers. If that did not occur while he had stopped, he would ride on
until 'Ishaa' time and then combine them."[Ahmad]
3. Combining two prayers during rainfall:
Al-Athramrecorded in his Sunan that Abu Salamah Ibn
'Abdur-Rahmaansaid: "It is aSunnah to combine the Maghrib and 'Ishaa'
prayers when it is raining." Al-Bukhaarirecorded that the
Prophetcombined the Maghrib and 'Ishaa' prayers on a rainy night.
4. Combining two prayers due to illness and other reasons:
Ahmad, Qaadhi Husayn, Al-Khattaabi, and Al-Mutawalliof the Shaafi'i
school are of the opinion that it is allowed to combine two prayers,
either during the time of the earlier or later prayer, due to illness,
as thisrepresents a greater hardship than rain. An-Nawawi, may Allah
have mercy on him, said: "This is a strong opinion based on (sound)
evidence." Ibn Qudaamahfrom the Hanbali school said in Al-Mughni it is
stated: "The illness which permits one to combine the prayers is the
one which would otherwise cause hardship and more weakness (if the
person who is suffering from it prayed each prayer separately)."
The Hanbali school is the most accommodating in this regard as it
allows one to combine the Thuhr and 'Asr prayers and the Maghrib and
'Ishaa' prayers, at the time of the early or later prayer, for one who
is ill as well as for the woman who is breast-feeding and will
therefore face hardship in cleaning her dress forevery prayer; for the
woman whois plagued by a prolonged flow ofblood; a person who has
urinary incontinence; the one who cannot find the means to purify
himself or herself; and one who fears for his life, property, or
family.
5. Combining two prayers due to some pressing need:
Imaam An-Nawawiwrote in his commentary on the book of Imaam Muslim:
"The majority of scholars are of the opinion that it is allowed for
the resident to combine prayers due to some pressing need. This is
supported by the statement of Ibn 'Abbaas: 'The Prophetcombined his
prayers because he did not want to put his Ummah (nation) to hardship,
and not because of illness or any other reason."' Also, Imaam
Muslimstated: "The Messenger of Allaahcombined the Thuhr and 'Asr
andthen the Maghrib and 'Ishaa' prayers (all) in Madeenah, without
there being any danger or rain." Ibn 'Abbaaswas asked: "What did he
desire by that action?" He replied: "He did not want any hardship for
his Ummah." Imaams Al-Bukhaari and Muslimrecorded from him that the
Prophetprayed seven Rak'ahs (units of prayer) and eight Rak'ahs, i.e.,
the Thuhr and 'Asr together and the Maghrib and 'Ishaa' together, in
Madeenah.
Imaam Muslimalso recordedfrom 'Abdullaah Ibn Shaqeeqthat 'Abdullaah
Ibn 'Abbaasaddressed the people one day after the 'Asr prayer and
continued until after the sun had set and the stars began to
appear(i.e., beyond the time of Maghrib).The people said to him: "The
prayer! The prayer!" - and a man from the tribe of Taym in particular
was continuously repeating this. Ibn 'Abbaasexclaimed: "Are you
teaching me the Sunnah?" Then he said: "I saw the Messenger of
Allaahcombining the Thuhr and 'Asr as well as the Maghrib and 'Ishaa'
prayers." 'Abdullaah Ibn Shaqiqcommented: "I felt some uneasiness in
my heart about what he had said, so I went to Abu Hurayrahto ask him
about that, and he confirmed what Ibn 'Abbaashad said."
6. The validity of combined prayers after their legal excuse ceases to exist:
In Al-Mughni it is stated: "If someone combines and performsboth
prayers at the time of the earlier prayer and then his reasonfor doing
so ceases to exist after he has completed the prayer and before the
time of the next prayer begins (the next prayer being the one that he
had just prayed during the earlier time), then what he has done is
sufficient for him and he needs not repeat the second prayer at its
proper time. Since he performed the prayer in a proper manner, he is
free from any extraobligation due to that action. He fulfilled his
obligation during a circumstance in which he had a legal excuse, and
his action is notinvalidated by the fact that this excuse no longer
exists. This is similar to the case of a person who performs Tayammum
(dry ablution) and then finds water after he finishes prayer."
7. Prayer on board a ship, train orplane:
Prayer on a ship, train, plane, andso on, is valid and there is no
disliking for such an act as it makes life easier for the one
performing it.Ibn 'Umarsaid:"I asked the Prophetabout prayer on ships
and he replied:"Pray standing upon them unless you fear that you will
drown (dueto the ship capsizing).""[Ad-Daaraqutni and Al-Haakim]
'Abdullaah Ibn Abi 'Utbahreported: "I accompanied Jaabir Ibn
'Abdullaah, Abu Sa'eed Al-Khudri and Abu Hurayrahon a boat, and they
prayed standing in a congregation, with one of them as their Imaam,
although they could have gone ashore (if they had so desired)."
[Sa'eed Ibn Mansoor]

The miraculous spread of Islam

Look at the beginnings of this religion and how it unified the Arabian
Peninsula, while Arab loyalties were divided with unrestrained enmity
and maliciousness everywhere. Look at how, as Muslims, they united,
cast aside their differences, and became a firm brotherhood of faith!
Take a quick look at the early extraordinary conquests of Islam.Then
at how the Muslims defended and maintained their position, even while
their enemies fiercely opposed them!
After establishing their state, they spread to the farthest parts of
the world and continued their conquest of hearts and armies there.
Many emperors and nations fell into their hands, including the then
powerful nations of Persia and Rome. Muslims easily overcame them and
their surrounding lands even though their enemies were strong in
warfare and well-supplied with arms. But the Muslims were victorious
because of the virtues and merits of their religion, the strength of
their faith, and Allaah's aid in assisting them until the boundaries
of Islam spread from the East of theearth to its West.
This resulted as one of the great signs of Allaah, proofs of His
religion, and a miracle of His Prophet. Thus, people entered into
Allaah's religion in multitudes with peace of mind and tranquillity,
not by force or compulsion.
Whoever examines this fact closely will see that this religion is the
truth, which will always reject anything false, even when it becomes
tremendously appealing and reaches its zenith on the world stage. This
is an undeniable fact which is easily seen by simple reasoning.
Among the most persistent falsehoods about Islam in the West today is
the lie about forcible conversions to Islam. Many Westerners continue
to believe that Islam is so widespread in the world today simply
because of a 'holy campaign of terror' carried out by the early
Muslims to convert non-Muslims to Islam. According to these
fabrications, non-Muslims were given the choice of Islam or death.
How can we confront such misconceptions? First, there is noneed to be
apologetic. We Muslims should search for the truth and present it as
it is.
This is how we have been instructed by Allaah Almighty, in words
(which means):"…Say: "The truth is from your Lord, so whoever wills –
let him believe; and whoever wills – let him disbelieve.'"[Quran
18:29]
Islam is the religion of truth. The Quran is the book of truth; Allaah
Says (what means):"And with thetruth We have sent it [i.e., the
Quran]..."[Quran 17:105] And also:"So rely upon Allaah; indeed, you
are upon the clear truth."[Quran 27:79]
Therefore, we should ask ourselves first, before we are asked by
anyone else, what is thetruth? Did Muslims really force others to
convert to Islam? Is there any evidence for consistent forcible
conversion throughout Islamic history? As a matter of fact, there is
no such evidence anywhere in the history of Islam.
Many distinguished Western historians have attested to this fact in
their books, foremost amongst them are Sir Thomas W.Arnold in 'The
Preaching of Islam', Marshall G. Hodgson in 'The Venture of Islam',
Albert Hourani in 'A History of the Arab People', Ira Lapidus in 'A
History of Islamic Societies', L.S. Starorianos in 'A Global Hisotry,
the Human Heritage', and many others. In fact, there is a plethoraof
evidence to the contrary.
Some contemporary writers whose works are influenced by the enemies of
Islam claim that these unprecedented victories were driven purely by
materialism, which is completely baseless. They claim that the
successful spread of Islam was possible because of the deterioration
and downfall of thelands of the Caesar of Rome, and the material
prosperity in Arabia. This point alone is sufficient enough to
invalidate their claim.
Was there any power existing in the Arabian Peninsula before Islam
capable of confronting even the weakest government? In their zeal,
Muslims conquered the strongest governments and most powerful nations
of the world. The enemies resisted withmassive arms and vast armies,
and every means in their power, but tyrannical rule was replaced by
the Laws of the Quran and the Religion of Justice.
How can they misrepresent the conquests of Islam and its growth with
the claim that material gain was the prime factor behind it? By such
fabricated stories, they meant to tarnish Islam, promoting the
accusations of the enemies of Islam, without understanding the truth.
The continuous existence of this religion, even under dangerous
circumstances, is one of its distinguishing signs; despite the fact
that its enemies collaborate for its total extermination; AllaahSays
(what means):"They [i.e., the disbelievers] want to extinguish the
light of Allaah with their mouths, but Allaah willperfect His light,
although the disbelievers dislike it."[Quran 61:8]
This is the true religion of Allaah. If the necessary strength was
assembled to repel the oppressors and end their systemsof injustice,
then no religion other than Islam would remain on the earth, and all
of its inhabitants would accept it without compulsion or coercion,
because it is the religion of truth,the natural religion, the religion
of unity and social welfare. But its people are negligent, weak and
disunited, and they are impeded by the influence of their enemies,
preventing them from advancing. There is no might or ability except
from Allaah.

Etiquette towards The Messenger of Allaah

One of the joys that Allaah grants His servant is to love His beloved
Noble Prophet, and how can it be otherwise, when to love the Prophetis
one of the conditions of faith?
Imaam Al-Bukhaari, may Allaah have mercy upon hin, related from Abu
Hurayrahthat the Messenger of Allaahsaid:"I swear by Him in Whose
Hands mysoul lies, none of you will truly believe until I am more
beloved to him than his father and son."
Imaam Muslimrelated from Anasthat he said: The Messenger of
Allaahsaid:"None of you will truly believe until I am more beloved to
him than his family, wealth and all the people."
In the same way that love of the Prophetis a reason for attaining the
good of this world and the Hereafter, then loving him is also a reason
for achieving the sweetness of Eemaan (faith).
Al-Bukhaari and Muslim both related from Anasthat the Prophetsaid:
"Whoever possesses the following three qualities will taste the
sweetness(delight) of Eemaan: One to whom Allaah and His Messengerare
dearer than anything else;whoever loves his brother solely for
Allaah's sake; and whoever hates to convert to disbelief just as he
hates to be thrown into theFire."
The meaning of "sweetness of Eemaan", as the scholars have stated is:
"Deriving pleasure fromobedience and enduring hardshipin religion and
preferring this over worldly things." (Sharh An-Nawawee and Fat-
Hul-Baaree)
Loving the Prophetwill also be a means of taking one to the place of felicity.
It has been related by Al-Bukhaariand Muslim from 'Abdullaah Ibn
Mas'oodthat he said:[A man came to the Messenger of Allaahand said: 'O
Messenger of Allaah! What do you say of a man who loves a people and
never joins them?' The Messenger of Allaahsaid: The person will be
with those whom he loves (i.e.in the Hereafter)."](Al-Bukhaari &
Muslim)
We all claim that we love the Noble Prophetand that heis more beloved
to us than our fathers, sons and all the people. However, are we
really truthful in this claim? Does our claim have any value in the
Sight of Allaah?
The scholars have mentioned signs and criterion by which the love of
the Prophetcan be judged i.e. whether it is in a person's heart or
not. Some of the most apparent signs are the following:
1) being eager to see and keep company with him. Thus, theloss of
these two wishes would be worse than the loss of anything in the
world.
2) Having total willingness to sacrifice oneself and one's wealthfor him.
3) Following his orders and refraining from what he prohibited.
4) Making his Sunnah (Prophetic traditions) victorious and protecting
the Sharee`ah (Islamic law).
If one finds these signs in himself, then he should praise Allaah, The
Most Mighty and The Most Majestic, that he possesses in his heart the
true love for the beloved, the Noble [Prophet]. He should ask Allaah
for steadfastness upon this.
Whoever lacks some or all of these signs, should hold himself to
account before he is held to account, on a Day which will turn the
hair of children gray (i.e. the Day of Resurrection). Nothing willbe
hidden from Allaah and he (the slave) will not consider or attempt to
deceive Allaah and thebelievers; because one who attempts to deceive
Allaah will only deceive himself as Allaah says:
"They (think to) deceive Allaah and those who believe, while they
deceive not except themselves, and perceive (it) not."[Quran, 2: 9]
'Umar Ibn Al-Khattabsaid to Allaah's Messenger"O Messenger of Allaah,
you are more beloved to me than anything except my own self." Allaah's
Messengerthen told him, "No, by the One in Whose Hand is my soul, not
until I am more beloved to you than your own soul." 'Umar then told
him, "By Allaah, now you are more beloved to me than my own soul (i.e.
you will not truly believe)." Allaah's Messengerthen told him that now
he had true and correct faith."[Al-Bukhaari and Muslim]
Ibn Rajabsays about love of the Messenger:
Love for the Messengeris at two levels.
The first level is obligatory. This isthe love that requires one to
accept whatever the Messengerbrought from Allaah and to receive it
with love, pleasure, esteem and submission, without seeking guidance
from any other source whatsoever. This is then followed by excellent
following of him in whatever he conveyed from his Lord and to affirm
whatever he has reported of obligations, to remain away fromanything
he has prohibited of forbidden acts, to give support for his religion
and to strive against those who oppose him according to one's ability.
All of these are necessary components that one must possess and a
person's Faith is not complete without them.
The second level is superior [and not an absolutely necessary
component of Faith]. This type of love requires following his example
in an excellent way and fulfilling the following of his Sunnah
(tradition) with respect to his behavior, manners, voluntary deeds,
supererogatory actions, eating, drinking, dressing, excellent behavior
with his wives and other aspects of hisperfect manners and pure
behavior. It also includes learningabout the details of his life and
practices. It also includes the heart trembling when mentioning him,
exalting his mention often, out of what resides in the heart of love
for him, esteem for him and respect for him. It also includes loving
to listen to his words and preferringthem over the words of others
ofthe creation. And one of the greatest aspects of this love is to
follow him in his abstinence of this world, his being sufficed with
little of this world and his turning to and desiring of the
everlasting Hereafter.