Entering the marital bond –II: The marriage contract

The necessary components of themarital process:
This article, discusses some of the important issues to consider when
entering the bond of marriage. This includes the marriage contract and
witnesses to the marriage. It is imperative to remember that whatever
endeavor a person engages in, his or her intention should be purely
for the sake of Allaah, Almighty. For something as serious as
marriage, this should be obvious. The correct intention will ensure
that the union is blessed by Allaah and protected from difficulty and
tribulation. Our sole purpose in life should beto seek the pleasure of
Allaah in all that we do. If this goal were the focus, we would see
many happy, smiling married couples.
1. The marriage contract
The marriage contract is a necessary component in the marital process.
Marriage itself is actually considered to be a contract agreed upon by
the two parties. It is a binding, permanent agreement that can only be
broken through the process of divorce.
It should be entered with seriousness, and as with any contract, the
best attempt should be made to fulfill the obligations and
responsibilities due to the other party.
All scholars agree that the offer by one party and acceptance by the
other is an essential part of the marriage contract. Most of these
scholars also say that the offer must be from the woman's side )the
Wali - the guardian or one who represents him( and theacceptance from
the man during the process of the contract. The majority of the
scholars also say that it is necessary to have the presence of both
the prospective husband and the Wali during the process. The actual
presence of the woman to be wed is external to the whole process.
It is essential to mention here that the consent of the Wali is a
condition without which the contract is void.
The marriage contract itself may simply be in spoken form, although it
may also be completed through writing. Any wording that clarifies the
intention and goals of the contract would be acceptable. It is
important to mention that when the contract is entered into, the
aspects pertaining to marriage in the Sharee'ah)Islamic Law( become
binding upon each person, regardless of whether or not they are stated
inthe contract. These aspects would include the rights and
responsibilities of each party, such as the husband providing
sustenance for his wife and the wife being obedient toward her husband
and so forth.
Certain customs that are known and accepted by everyone can also take
the status of law and beconsidered binding on the parties. These, of
course, would only be acceptable if they do not contradict the
Sharee'ah. Some examples may be the custom of the husband providing
furniture for the house or the bride being taken to the home of the
groom.
Other stipulations may be added to the marriage contract if both
parties agree. These conditions cannot contradict the Sharee'ah nor
can they bring harm to anyone. The primary purpose of these additions
should be to avoid any conflict or hardship in the future.
Those who accept the stipulations must complete the condition or the
husband or wife has right to nullify the marriage. Allaah Says )what
means(:"O believers, fulfill the contracts."]Quran; 5:1[
The Prophetsaid:"The Muslims must act upon their stipulations."]Abu
Daawood and Al-Haakim[. It is necessary to mention that some scholars
are of the opinion that additional conditions cannot be added to the
marriage contract.
2. Presence of witnesses
The majority of scholars agree that the presence of two witnesses is
an obligatory aspect of the marital contract. The Prophetsaid:"There
is no marriage save with a guardian and two )just(
witnesses."]Al-Bayhaqi[
The witnesses must be just and righteous, and also adult, matureand
sane. Most scholars state that the witnesses must be male,although Abu
Haneefahis of the opinion that it is allowed to have one male and two
females. The witnesses must also be Muslim between two Muslims.)Abu
Haneefahallows for non-Muslims witnesses if the marriage is to a
non-Muslim woman(.
The reason for having Muslim witnesses is that the contract is
aserious one and is considered to be a religious contract.
Conclusion
As a woman eagerly prepares for her wedding day, buying clothes and
accessories, beautifying herself, informing family and friends, she
should reflect on the serious nature of the contract that she is about
to enter. It is a lifelong, binding contract that entails many duties
and responsibilities. She should become aware of the elements that are
necessary for completionof this bond )as outlined above and in the
previous article( as detailed in Sharee'ah, and learn about her role
as a wife and companion. She should also be informed about the rights
that are due to her from her husband.It is a beautiful reciprocal
relationship in which the rights of one party become the
responsibility of the other. There are many books available on this
topic and it would be wise to read some of these as part of the
preparation. In Islam, it is not enough to just get married. One must
have the knowledge to enter the union with wisdom andunderstanding and
a deep commitment to making it successful.
Equipped with the right intentionand knowledge, there should be little
room left for Satan to nudgebetween the man and woman who have
promised to love and honor each other all the days of their lives… and
in the Sight of Allaah.

Entering the marital bond - I: Finding a suitable spouse

Marriage is one of the most serious and important commitments an
individual will make in his lifetime. It is a bond that once
established, cannot be easily broken. It is one of the most important
relationships in asociety, as it is the building stoneof the overall
structure. Marriage is so important in Islam that the
Prophetsaid:"Whoever marries has completed half of hisfaith. So let
him have fear of Allaah in the remaining half."]At-Tabaraani[
As an act of worship, Muslims should make the intention to please
Allaah, Almighty, during this process and act in accordance with His
laws.
Unfortunately, in this time, more and more Muslim marriages are
crumbling, primarily due to the fact that they were not in conformity
with the laws established by Allaah. The intention to please Allaah
was not there from the beginning.
As this is a rather immense topic,it will be spread out over several
issues. Some of the initial components in the process are considered
in the following, with the focus on women who are entering the marital
bond.
The presence and guidance of a Wali )guardian - father or whoever
takes his place( is one ofthe conditions required for soundness of a
marriage contract. The Prophetsaid:"There is no marriage except with a
Wali."]Ahmad, Abu Daawood and At-Tirmithi[ Healso said:"If any woman
marries herself without the permission ofher Wali, then her marriage
is void, then her marriage is void, then her marriage is void."]Ahmad,
Abu Daawood and others[
The Wali is the one who will be responsible for finding a suitable
spouse for his ward, one who is religious and an appropriate match.
The Wali must be male, mature, of good moral character,and of the same
religion as the woman.
In the ideal situation, the Wali should be the closest male relative
of the woman, so first it has to be the father, if not then itpasses
to the closest male relative on the father side, her grandfather, then
her son, then her full brother, then her half brother, then his sons,
then paternal uncles, then their sons, then the father paternal
uncles, then the Muslim Judge. For women who have entered Islam from
another religion, however, it is not acceptable for her non-Muslim
father or other non-Muslim relative to act as her Wali. In this case,
the responsibility falls upon the leader of the community. A woman
cannot choose any person for her Wali. The Prophetsaid:"There is no
marriage but with a Wali. And the ruler is the Wali for one who does
not have a wali."]Ahmad and others[
A woman should never be forced to accept a marriage proposal. This is
very clear in Islam. If a woman is forced to accept a marriage
proposed against her will, she would have the right either to annul
the marriage or accept and remain in it.
Ibn 'Abbaasnarrated that a young virgin woman came to the Prophetand
stated that her father had married her and she disliked it. So the
Prophetgave her the option )to annul the marriage or remain in it(.
]Abu Daawood and Ahmad[
The relationship between the woman and her Wali is ideally one of
cooperation involving mutual respect and consideration.
Finding a Spouse with Faith and Piety:
The Prophetsaid: "If someone whose religion and character you are
pleased with comes to you )to marry your daughter or ward( then
marry)her off to( him. If you do not do so, there will be commotion on
the earth, and a great deal of evil." ]At-Tirmithi and Ibn Maajah[
The Wali should assist the woman in finding a spouse who has strong
faith and piety, which is reflected in behavior.
The happiness of the marriage often rests upon this important element.
One of the goals of marriage is to find comfort, repose, and security
in the relationship. This goal is more likely to be achieved if each
spouse has fear of Allaah and adheres to Islam.
Unfortunately, women often lookfor a man who has wealth and letters
behind his name )M.D., Ph.D., etc.( assuming that this will bring them
happiness. Although there is no harm in considering these things, yet
it should not be given first priority. How helpful will that wealth
and those letters be when the personis being disrespectful and
uncaring towards his wife? How beneficial will he be in helping her to
fulfill her obligations to Allaah?
Women should carefully arrange their priorities when it comes to
selecting a spouse, for the success and happiness of the marriage may
depend on this.
Payment of Mahr )dowry(:
Payment of the Mahr is also a necessary condition for soundness of a
marriage contract. It is given to the wife asa way of honoring and
respectingher and as a symbol of the husband's commitment to provide
for and take care of his wife.
Allaah Says )what means(:"And give the women )upon marriage( their
bridal gifts graciously."]Quran; 4:4[
This verse and others establish the obligatory nature of the Mahr.
There is no minimum or maximum amount of Mahr statedexplicitly in
either the Quran or Hadeeth.
Anything of value is acceptable asMahr, regardless of whether it is
something material or something non-material )if the person lacks
wealth(. The prophetsaid:"Search for something, even if it just be a
ring made from iron."]Al-Bukhaari and Muslim[ In fact, the Mahr could
be knowledge of the Quran as related in a popular narration. The
Prophetaccepted the dower of a person'sknowledge of Quran. He said:"Go
for I have put her under your charge )in marriage( due to what you
have of the Quran."]Al-Bukhaari and Muslim[
There is no maximum amount of dower as Allaah Says )what means(:"But
if you want to replace one wife with another and you have given one of
them aQintaar )great amount of gold( in gift, do not take )back( form
it anything."]Quran; 4:20[
A Qintaar is a very large amount of gold, which implies that it is
allowed to give such large amounts. The Caliph Umarhowever, did advise
the people atone time not to be excessive withregard to a woman's
dower. The Prophetalso encouraged people to be easy in this area.
Hesaid:"The best Mahr is the one which is easiest )to be
paid(."]Al-Haakim and Ibn Maajah[
Some women request enormous amounts of money, jewelry, and goods from
their prospective husbands, oftentimes making it impossible for the
men to fulfill these requests. Men are actually foregoing or
postponing marriage because they are unableto pay the "going rate" or
to find a woman who is willing to accepta lesser amount.
This creates a great deal of corruption, trial and temptation not only
for individuals, but also for society as a whole. Women should look
beyond their own personal desires and interests and consider loftier
values and benefits.

The danger of changing the meaning of Allaah's Names and Attributes

When dealing with the issue of belief in Allaah's Names and
Attributes, wehave to bear in mind the following important points:
1( Placing Allaah, The Most Exalted, above any likeness to human
beingsand beyond any imperfections.
2( Belief in the Names and Attributes established in the Quran and
Sunnah )the sayings, actions and approvals of Prophet Muhammad(,
without ignoring them, expanding upon them, changing or overriding
them.
3( Abandoning any desireto discover the form of those attributes by
realizing the following:
A: The attributes of AllaahAlmighty bear no resemblance whatsoever to
any human attribute. Allaah Says in the Quran)what means(:"There is
nothing like Him…"]Quran 42:11[
B: The only names and attributes to be ascribed to Allaah Almighty are
those mentioned in the Quran and Sunnah.
C: We are required to believe in these names and attributes without
inquiring after their nature and manner or investigating their
essence.
This is so because attributes vary according to the self they
characterize; finding out how they manifest themselves depends upon
knowing the self and how it acts.
If someone were to ask: "How does Allaah Almighty descend to the lower
heavens?" We would reply by asking: "What is His nature?" If the
questioner says, "I donot know Allaah's nature", we say: "And we know
not how He descends!"
Tawheed of Names and Attributes is violated by the following:
1. Ta'teel )Negation(: Thisis done by negating Allaah's Names or
Attributes, and denying their existence in Allaah. For instance,
negating the perfection of Allaah by denying His Names and Attributes,
or negating the proper conduct towards Allaah by abandoning worship,
or barring the created from its Creator, such as those who deny the
fact that Allaah Almighty created the universe and claim that it
developed and evolved by itself.
The deviant Islamic sect who adopted this crooked creed is called
'Al-Jahmiyyah', the followers of Jahm Ibn Safwaan. They deny the
Attributes of Allaah, the AlMighty and Exalted; in fact, their
extremists deny the Names and say:"It is not permissible to affirm a
Name or an Attribute of Allaah; for if you were to affirm a Name for
Him, you have likened Him with things with )similar( names, or an
Attribute, then you have likened Him with things of )similar(
attributes!! And whateverAllaah assigns to Himself from the Names;
then it isjust in a metaphorical sense; and not the case ofactually
naming with these Names )literally(!!"
2.Tashbeeh )Resemblance(:Thismeans to resemble the attributes of the
Creator to the attributes of the created as the Christians, Jews and
some deviant sects in Islam compare the face of Allaah with the human
face, Allaah's Hand to the human hand and so on. ]Al-As'ilah
Wal-Ajwibah Al-Usooliyyah, p. 35[
The people who adopted this deviant creed affirm the attributes of
Allaah, and say: "It is a must to affirm the attributes of Allaah, as
He affirmed them for Himself", but they say: "Indeed they are like the
attributes of the creation."
So, these people went into extreme in affirmation, and the people of
At-Ta'teel went into extreme in elimination of seemingly
anthropomorphic Attributes.
So these people claimed:"It is a must for you to affirm the Face of
Allaah, and this Face is like the Face of the most beautiful one from
the children of Aadam." They also claimed:"Because Allaah addressed us
with what we understand andcomprehend; )so Allaah( said )what
means(:"...And remains the Face of your Lord fullof Majesty and
Honour."]Quran55:27[, so we do not understand or comprehend from the
Face except what we witness, and the best of what we see is the
human."
According to their claim - we seek refuge in Allaah from such heresy -
)the Face of Allaah( is like the best one of the human youth!! And
they claim that this is rationally logical!!
3.Tahreef )Distortion(:This is done through false interpretation or
change.For example, the change of the wordings of namesand attributes,
by addingto them, subtracting fromthem or changing the grammatical
constructions, such as theverse )which means(:"And Allaah spoke
directly to Moosa)Moses(."]Quran 4:163( where the word Allaah they
claimed to be in the objective case, thus indicating that it was
Moosawho spoke to Allaah and not vice versa.Thus, they denied
Allaah'sattribute of talking.
Al- Jahmiyyah also adopted this innovation through such claims as that
the Istiwaa' )Allaah's Ascending above the Throne( means 'conquering
and having dominion over'; and like the saying of some of
theinnovators that 'Anger' when referring to Allaah means 'intending
to sendblessings', all of which goes under Tahreef. The true saying,
however is that Istiwaa' means ascending and being above- as is clear
in the Arabic language. The Quran came to show that its meaning is
ascending and being above the Throne in a manner which befits Allaah's
Majesty and Greatness.
4.Takyeef)to try to describe "how" an Attribute is, e.g., to say: How
Allaah's Hand is? It islike this and that, or: HowHis Descending is?
It is like this and that(: This is done by attempting to determine the
manner in which Allaah's Attributes take form and also determining
their essence. The method of taking Names and Attributes mentioned in
the Quran and Sunnah at face value, without any comparison, change,
negation, nor give the"how of" is the method ofthe Companionstheir
followers and those who followed their followers, may Allaah have
mercy them.
Takyeef differs from Tamtheel and Tashbeeh in two ways:
1- Takyeef is to Relate How Something is, with restriction or not by
way of resembling. While Tamtheel and Tashbeeh indicate how something
is, in a restricted sense, by way of a likeness or resemblance
respectively.Takyeef is more general. All who do Tamtheel are doing
Takyeef. But vice versa is NOT the case.
2- Takyeef is Particular toAllaah's Attributes, while Tamtheel is
concerned with His Decree, Description and Self.
Ahlus-Sunnah Wal-Jamaa'ah )the mainstream moderate Muslims( affirm for
Allaah-The Most Exalted -what He has affirmed for Himself in His Noble
Book, or what has been affirmed for Him by His Messenger Muhammadin
the authentic Sunnah, without Tamtheel. They free Allaah - the Most
Exalted -from any resemblance to His creation, whilst also rejecting
and being free from Ta'teel.

Dought & clear - Texts of the Revelation which confirm that Islam is a divinely-revealed religion.

I hope that you could supply me with some texts of Qur'aan that
confirm that Islam is divine in origin .
Praise be to Allaah.
Firstly:
There is no difference between using the Qur'aan or Sunnah as
evidence, because both are Revelation (wahy) from Allaah to His
Prophet Muhammad(peace and blessings of Allaah be upon him), andthe
Sunnah explains the Qur'aan. Allaah, may He be exalted, has commanded
us to acceptthat which His Prophet(peace and blessings of Allaah be
upon him) brought and to abstain from that which he forbade. Allaah
says (interpretation of the meaning):
"And whatsoever the Messenger (Muhammad) gives you, take it; and
whatsoever he forbids you, abstain (from it)"
[al-Hashr 59:7]
The Sunnah is the wisdom (al-hikmah) thatis mentioned in the Book of
Allaah in many verses, such as the following (interpretation of the
meaning):
"Similarly (to complete My Blessings on you), Wehave sent among you a
Messenger (Muhammad) of your own, reciting to you Our Verses (the
Qur'aan) and purifying you, and teaching you the Book (the Qur'aan)
and the Hikmah (i.e. Sunnah, Islamic laws andFiqh -- jurisprudence),
and teaching you that which you used not to know"
[al-Baqarah 2:151]
"And treat not the Verses(Laws) of Allaah as a jest,but remember
Allaah's Favours on you (i.e. Islam), and that which He has sent down
to you of the Book (i.e. the Qur'aan) and Al-Hikmah (the Prophet's
Sunnah --legal ways -- Islamic jurisprudence) whereby He instructs you.
And fear Allaah, and know that Allaah is All-Aware of everything"
[al-Baqarah 2:231]
What prompted us to point this out is what is said in the question
about looking for Qur'aanic texts which prove the divine origin of
Islam. If the question had been about texts of Revelation or evidence
from the Qur'aan and Sunnah, that would havebeen better and more
appropriate.
Secondly:
Islam is a divinely-revealed religion, and it is revelation (wahy)
from Allaah, may He be exalted. The Qur'aan andSunnah both come from
Allaah. Allaah has made this religion the final religion, and has made
its Prophet Muhammad(peace and blessings of Allaah be upon him) the
final Prophet and Messenger.
Every attempt on the part of the kuffaar and atheists to destroy Islam
or distort it has ended infailure and loss, because Allaah has
guaranteed toprotect the foundations of this religion, namely the
Qur'aan and Sunnah.
This is sufficient evidence for the divine origin of Islam.
Whoeverstudies the attempts to destroy Islam or distort the Qur'aan
and Sunnah,and studies how Allaah has protected His religion, will
know that if this religion was of human origin, the product of human
thought, it would now be unknown, but Allaah promised to protect His
religion, and moreover He gave us the glad tidings that it would
prevail over all other religions and spread throughout the world.
There follow some of theQur'aanic texts which show that Islam is
divinein origin:
1 - Allaah says (interpretation of the meaning):
"This day, I have perfected your religion for you, completed My Favour
upon you, and have chosen for you Islam as your religion"
[al-Maa'idah 5:3]
2 - Allaah says (interpretation of the meaning):
"Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan)
and surely, We will guard it (from corruption)"
[al-Hijr 15:9]
3 - Allaah says (interpretation of the meaning):
"And (remember) when Allaah took the Covenantof the Prophets, saying:
'Take whatever I gave you from the Book and Hikmah (understanding of
the Laws of Allaah), and afterwards there will come to you a Messenger
(Muhammad) confirming what is with you; you must, then, believe in him
and help him.' Allaah said: 'Do youagree (to it) and will youtake up
My Covenant (which I conclude with you)?' They said: 'We agree.' He
said: 'Then bear witness; and I am with you among the witnesses (for
this)'"
[Aal 'Imraan 3:81]
4 - Allaah says (interpretation of the meaning):
"Do they seek other thanthe religion of Allaah (the true Islamic
Monotheismworshipping none but Allaah Alone), while to Him submitted
all creatures in the heavens and the earth, willingly or unwillingly.
And to Him shall they all be returned"
[Aal 'Imraan 3:82]
5 - Allaah says (interpretation of the meaning):
"Say (O Muhammad): 'I don't tell you that with me are the treasures of
Allaah, nor (that) I know the Unseen; nor do I tell you that I am an
angel. I but follow what is revealed to me.' Say: 'Arethe blind and
the one who sees equal? Will younot then take thought?'"
[al-An'aam 6:50]
6 - Allaah says (interpretation of the meaning):
"And when Our clear Verses are recited unto them, those who hope not
for their Meeting with Us, say: 'Bring us a Qur'aan other than this,
or change it.' Say (O Muhammad): 'It is not for me to change it on my
own accord; I only follow that which is revealed unto me. Verily,I
fear the torment of the Great Day (i.e. the Day of Resurrection) if I
were todisobey my Lord.'
16. Say (O Muhammad): 'If Allaah had so willed, I should not have
recited it to you nor would He have made it known to you. Verily, I
have stayedamongst you a life time before this. Have you then no
sense?'"
[Yoonus 10:15, 16]
7 - Allaah says (interpretation of the meaning):
"And We have also sent down unto you (O Muhammad) the Dhikr [reminder
and the advice (i.e. the Qur'aan)],that you may explain clearly to men
what is sent down to them, and that they may give thought"
[al-Nahl 16:44]
This indicates that the Sunnah is one of the sources of the divine sharee'ah.
8 - Allaah says (interpretation of the meaning):
"Indeed We have sent Our Messengers with clear proofs, and revealed
with them the Scripture and the Balance (justice) that mankind may
keep up justice. And We brought forth iron wherein is mighty power (in
matters of war), as well as many benefits for mankind, that Allaah may
test who it is that will help Him (His religion) and His Messengers in
the unseen. Verily, Allaah is All-Strong, All-Mighty"
[al-Hadeed 57:25]
9 - Allaah says (interpretation of the meaning):
"O mankind! Verily, therehas come to you a convincing proof (Prophet
Muhammad) from your Lord; and We sent down to you a manifest light
(this Qur'aan)"
[al-Nisa' 4:174]
10 - Allaah says (interpretation of the meaning):
"O mankind! There has come to you a good advice from your Lord (i.e.
the Qur'aan, enjoining all that is good and forbidding all that is
evil), and a healing for that which is in your breasts, -- a guidance
and a mercy (explaining lawful and unlawful things) for the believers"
[Yoonus 10:57]
11 - Allaah says (interpretation of the meaning):
"And thus We have sent to you (O Muhammad) Rooh (a revelation, and a
mercy) of Our Command. You knew notwhat is the Book, nor what is
Faith? But We have made it (this Qur'aan) a light wherewith We guide
whosoever of Our slaves We will. And verily, you (O Muhammad) are
indeed guiding (mankind) to the Straight Path (i.e. Allaah's religion
of Islamic Monotheism).
53. The path of Allaah to Whom belongs all that is in the heavens and
all that is in the earth. Verily, all matters at the end go to Allaah
(for decision)"
[al-Shoora 42:52-53]
12 - Allaah says (interpretation of the meaning):
"By the star when it goesdown (or vanishes).
2. Your companion (Muhammad) has neither gone astray nor has erred.
3. Nor does he speak of (his own) desire.
4. It is only a Revelation revealed"
[al-Najm 53:1-4]
13 - Allaah says (interpretation of the meaning):
"O Messenger (Muhammad)! Proclaim (the Message) which has been sent
down to you from your Lord. And if you do not, then you have not
conveyed His Message. Allaah will protect you from mankind. Verily,
Allaah guides not the people who disbelieve"
[al-Maa'idah 5:67]
And there are many verses which speak of this principle. We advise you
to ponder the Book of Allaah for yourself as you read it, and thus
youwill find what you are looking for and more, in sha Allaah. You can
also seek the help of some trustworthy tafseers (commentaries) such as
the Tafseer of Ibn Katheer or Ibn Sa'di, andso on.
In the Sunnah of the Prophet(peace and blessings of Allaah be upon
him) there is evidence that points to the divine origin of Islam and
proves that its source is Allaah, may He be glorified and exalted,and
that the Prophet(peace and blessings of Allaah be upon him) is no more
than the conveyor of the Messagethat his Lord revealed to him. For
example:
1 - It was narrated that al-Miqdaam ibn Ma'di Karib al-Kindi said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) said:
"I have been given the Book and somethingsimilar along with it."
Narrated by Abu Dawood (4604) and classed as saheeh by al-Albaani
inSaheeh Abi Dawood.
2 - It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Messenger of Allaah(peace and blessings of Allaah be upon
him) said: "I do notgive to you and I do not withhold from you, rather
I am a distributor and I allocate things where I am commanded to."
Narrated by al-Bukhaari (2949).
3 - It was narrated from Jubayr ibn Mut'im that a man came to the
Prophet(peace and blessings of Allaah be upon him) and said: O
Messenger of Allaah, which part of the land is worst? He said: "I do
not know." When Jibreel (peace be upon him) came to him he said: "O
Jibreel, which part of theland is worst?" He said: "I do not know,
until I ask my Lord, may He be glorified and exalted." Jibreel (peace
be upon him) went away, and stayed away for as long as Allaah willed
that he should stay away. Then he came and said: "O Muhammad, you
asked me which part of the land is worst and I said I did not know. I
asked my Lord, may He be glorified and exalted, and He said: Its
markets."
Narrated by Ahmad (16302); classed as saheeh by al-Albaani inSaheeh
al-Targheeb(325).
4 - It was narrated that Jaabir said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "I have been commanded to
fight the people until they say Laailaaha ill-Allaah. If they say Laa
ilaaha ill-Allaah, their blood and their wealth are protected from me,
except in cases dictated by Islamic law, and their reckoning will be
with Allaah." Then he recited:"you are only one who reminds. You are
not a dictator over them" [al-Ghaashiyah 88:21,22].
Narrated by al-Bukhaari (2786) and Muslim (21)
5 - In the lengthy hadeeth which speaks ofAbu Sufyaan's meeting with
Heraclius, which is a hadeeth full of lessons,it says that Heraclius
sentfor him to come with a group from Quraysh, who were merchants
trading in Syria at the time when the Messenger of Allaah (S) had made
a peace treatywith Abu Sufyaan and the kuffaar of Quraysh. He summoned
them to his council where he was surrounded by the great men of
Byzantium,then he called them and his translator and said: Which of
you is closest inkinship to this man who claims that he is a Prophet?
Abu Sufyaan said: I am closest to him in kinship.
He said: Bring him close to me, and bring his companions close and put
them behind him. Then he said to his translator: Tell them thatI am
going to ask this one about this man, and if he lies to me they should
tell me that he is lying.
Among the wise questions that Heraclius posed to Abu Sufyaan was: Did
you ever accusehim of lying before he said what he said?
And at the end of the questioning, Heraclius explained to Abu Sufyaan
his purpose in asking these questions. He said concerning
thesequestions: I asked you whether you accused him of lying before he
said what he said, and you said no.I knew that if he did not tell lies
about people, he would not tell lies about Allaah...
Narrated by al-Bukhaari (7) and Muslim (1773).
And Allaah knows best.