For children, - Wonderful Stories of Islam: Four Wives Story(Anecdote Illustrating Real Life)

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Once upon a time. There was a rich merchant who had four (4) wives.
He loved the 4th wife the most and adorned her with rich robes and treated her to delicacies. He took great care of her and gave her nothing but the best.
He also loved the 3rd wife very much. He's very proud of her and always wanted to show off her to his friends. However, the merchant is always in great fear that she might run away with some other men.
He too, loved his 2nd wife. She is a very considerate person, always patient and in fact is the merchant's confidante. Whenever the merchant faced some problems, he always turned to his 2nd wife and she would always help him out and tide him through difficult times.
Now, the merchant's 1st wife is a very loyal partner and has made great contributions in maintaining his wealth and business as well as taking care of the household. However, the merchant did not love the first wife and although she loved him deeply, he hardly took notice of her.
One day, the merchant fell ill. Before long, he knew that he was going to die soon. He thought of his luxurious life and told himself, "Now I have 4 wives with me. But when I die, I'll be alone. How lonely I'll be!" Thus, he asked the 4th wife, "I loved you most, endowed you with the finest clothing and showered great care over you. Now that I'm dying, will you follow me and keep me company?"
"No way!" replied the 4th wife and she walked away without another word.
The answer cut like a sharp knife right into the merchant's heart.
The sad merchant then asked the 3rd wife, "I have loved you so much for all my life. Now that I'm dying, will you follow me and keep me company?"
"No!" replied the 3rd wife. "Life is so good over here! I'm going to remarry when you die!" The merchant's heart sank and turned cold.
He then asked the 2nd wife, "I always turned to you for help and you've always helped me out. Now I need your help again. When I die, will you follow me and keep me company?" "I'm sorry, I can't help you out this time!" replied the 2nd wife. "At the very most, I can only send you to your grave." The answer came like a bolt of thunder and the merchant was devastated.
Then a voice called out: "I'll leave with you. I'll follow you no matter where you go." The merchant looked up and there was his first wife. She was so skinny, almost like she suffered from malnutrition.
Greatly grieved, the merchant said, "I should have taken much better care of you while I could have!"
Actually, we all have 4 wives in our lives. The 4th wife is our body. No matter how much time and effort we lavish in making it look good, it'll leave us when we die.
Our 3rd wife is our possessions, status and wealth. When we die, they all go to others.
The 2nd wife is our family and friends. No matter how close they had been there for us when we're alive, the furthest they can stay by us is up to the grave.
The 1st wife is in fact our soul, often neglected in our pursuit of material wealth and sensual pleasure.
Guess what? It is actually the only thing that follows us wherever we go. Perhaps it's a good idea to cultivate and strengthen it now rather than to wait until we're on our deathbed to lament.
Prophet Muhammad (pbuh) and Anecdote about Three Friends

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Is it permissible fora woman to observe i’tikaaf on behalf of her deceased parents?

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Is it permissible for a woman to observe i’tikaaf on behalf of her deceased parents?.
Praise be to Allaah.
Some of the scholars are of the view that it is permissible to do any act of worship and to give the reward for it to the dead, whilst others are of the view that that is limited only to the acts of worship that are mentioned in the texts.
Shaykh Saalih ibn Fawzaan (may Allaah preserve him) was asked: What are the things that will benefit the deceased if done by the living? Is there a difference between physical acts of worship and others? We hope that you can explain this matter to us and show us a principle to which we may refer whenever we are confused about such issues. Please advise us, may Allaah bless you.
He replied: The living may benefit the deceased in the ways indicated by the evidence, such as saying du’aa’ for him, seeking forgiveness for him, giving charity on his behalf, performing Hajj and ‘Umrah on his behalf, paying off debts that he owes, and carrying out Islamically acceptable instructions left in his will. The evidence indicates that all of these are prescribed in Islam.
Some of the scholars added to these all acts of worship that a Muslim does and gives the reward for it to another Muslim, living or dead. But the correct view is that it is limited only to those for which there is evidence, and that may be regarded as an exception to what Allaah says in the verse (interpretation of the meaning):
“And that man can have nothing but what he does (good or bad)”
[al-Najm 53:39]
And Allaah knows best. Al-Muntaqa, 2/161
With regard to parents in particular, Islam regards the son as a source of his father’s earning good deeds.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The good deeds that will reach a believer after his death are: knowledge which he learned and then spread; a righteous son whom he leaves behind; a copy of the Qur’aan that he leaves as a legacy; a mosque that he built; a house that he built for wayfarers; a canal that he dug; or charity that he gave during his lifetime when he was in good health. These deeds will reach him after his death.” Narrated by Ibn Maajah, 242; classed as saheeh Ibn Khuzaymah 4/121; classed as hasan by al-Tirmidhi and al-Albaani inSaheeh al-Targheeb1/18.
Al-Sindi said in his commentary onSunan Ibn Maajah:
A righteous child is regarded as part of a person’s deeds and good teaching, because the father is the reason for his existence, and he is the cause of his righteousness because he has taught him true guidance, just as Allaah said in the Qur’aan, describing the son of Nooh (peace be upon him), (interpretation of the meaning): “verily, his work is unrighteous” [Hood 11:46] (i.e., a person may be labeled according to his deeds). End quote.
Shaykh al-Albaani (may Allaah have mercy on him) said:
What a righteous son does of good deeds, his father will have a similar reward for them, without that detracting from his reward in the slightest, because his son is part of his efforts and his earning (of deeds). Allaah says (interpretation of the meaning):
“And that man can have nothing but what he does (good or bad)”
[al-Najm 53:39]
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best that a man consumes is what he earns, and his son is part of his earnings.” Narrated by the four authors ofal-Sunanand classed as saheeh by Shaykh al-Albaani because of corroborating reports. End quote fromAhkaam al-Janaa’iz, p. 126, 217.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked:
What are the deeds that will benefit one’s parents, whether they are alive or dead?
He replied: These deeds are: honouring them when they are alive, treating them kindly in word and deed, taking care of their needs for maintenance, accommodation and other things, feeling happy to be with them, speaking nicely to them and serving them, because Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents”
[al-Isra’ 17:23]
especially when they grow old.
After they die, the ways of honouring them that remain are making du’aa’ for them, giving charity on their behalf, doing Hajj and ‘Umrah on their behalf, paying off debts that they owe, upholding the ties of kinship that one has through them, honouring their friends, and carrying out their last wishes that are in accordance with Islam. End quote.
Al-Muntaha, 2/162.
Secondly:
With regard to women observing i’tikaaf, i’tikaaf is mustahabb for men and women, but in the case of women it is subject to the condition that it be done with the permission of the woman’s family or husband, and that there should be no fitnah caused by her observing i’tikaaf.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
A woman may observe i’tikaaf so long as her doing so does not involve any fitnah. If it involves any fitnah, then she should not be allowed to do that, because if something forbidden results from something that is mustahabb, it must be prevented, just as if something forbidden results from something that is permissible, it must be prevented. If we assume that if she observes i’tikaaf in the mosque there will be fitnah, such as happens in al-Masjid al-Haraam, because in al-Masjid al-Haraam there is no place that is just for women, and if a woman observes i'tikaaf she will inevitably have to sleep, whether at night or during the day, and if she sleeps among men who are coming and going there will be fitnah.
The evidence that i’tikaaf is prescribed for women is the fact that the wives of the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf during his lifetime and after his death. But if there is the fear of fitnah, then a woman should not be allowed to do it, because the Prophet (peace and blessings of Allaah be upon him) forbade things that were less that that. When he (peace and blessings of Allaah be upon him) wanted to observe i’tikaaf he went out one day and saw a tent for ‘Aa’ishah and a tent for others of his wives. He (peace and blessings of Allaah be upon him) said: “Is it righteousness that you seek?!” then he ordered that the tents be taken down, and he did not observe i’tikaaf that year, and he made it up in Shawwaal. This indicates that if a woman’s i’tikaaf will result in fitnah, it should not be allowed. End quote.
Al-Sharh al-Mumti’, 6/510, 511
Conclusion: A person should do a lot of righteous deeds on his own behalf, before his life comes to an end and his deeds are cut off. His parent will have a share of the reward for these deeds without that detracting from their children’s reward. I’tikaaf is a righteous deed, but in the case of a woman it must be done according to the guidelines and conditions as stated by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * Taking pills to preventmenses in order to observe i’tikaaf

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I want to sit in Aitikaaf. This would be my third time I will be in Aitikaaf. My menses date will be somewhere in the last 10days of Ramadaan. There are pills available nowadays to stop the periods. I have used them while I sat in Aitikaa for the first time as my menses date was there. But this time I am afraid to use them as I had cancer and I have been operated and went through Chemotherapy. When I was diagnosed to cancer I did neeeyat that may ALLAH grant me health and I will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY ALLAH. What should I do? Should I consult a doctor to know if the pills would be no harm or shall I not sit in Aitikaaf? Please tell me as I am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able to do acts of worship such as i’tikaaf, ‘umrah and Hajj, but that is subject to the condition that they should not be harmful to the body. As you are suffering from the disease that you mentioned, you have to consult the doctor before taking these pills, and make sure that they will not conflict with your treatment or cause any harm to you. The Muslim is enjoined to take care of his body and not harm it, because Allaah says (interpretation of the meaning):
“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you”
[al-Nisa’ 4:29]
“and do not throw yourselves into destruction”
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither causing harm nor reciprocating harm.” Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
It says inal-Adaab al-Shar’iyyah(2/463): It is haraam to use as a remedy anything that causes harm. End quote.
Based on this, if these pills are harmful then it is not permissible for you to take them, and you can start i’tikaaf, then if your menses comes then you should leave the mosque and stop i’tikaaf; this is an excuse for you to stop it, and in fact it will be obligatory for you to do so because it is not permissible for a menstruating woman to remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.

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I'tikaaf, (residing in the mosque for worship), - Dought& clear, - * He wants to observe i’tikaaf but he has an appointment with the doctor

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I want to sit for iteqaf but i have an important apointment with my doctor . Can i go to the doctor while having iteqaf, eller i should not sit for iteqaf. please give me answer as early as possible so i become assure what should I do.
Praise be to Allaah.
I’tikaaf means staying in the mosque.
I’tikaaf is Sunnah and mustahabb, especially in the last ten days of Ramadaan, but it is not obligatory unless a Muslim has made it obligatory for himself by means of a vow. But if there is no vow, it is not obligatory.
See the answer to question no. 48999.
The basic principle is that the person who is observing i’tikaaf should not exit the mosque except in the case of a need which cannot be met in the mosque, such as wudoo’, ghusl and relieving himself, because of the hadeeth of ‘Aa’ishah which says that when the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf, he did not enter the house except to relieve himself. Narrated by Muslim (297).
If you need to go to the doctor and this appointment cannot be delayed until after Ramadaan, then it seems that there is nothing wrong with your exiting the mosque to go to the doctor, then coming back to the mosque. Al-Nawawi (may Allaah have mercy on him) stated inal-Majmoo’(6/545) that for a person in i’tikaaf who is so sick that it is too hard for him to stay in the mosque because he needs to be in his bed, and he needs to be helped and to be visited by the doctor etc, it is permissible for him to leave the mosque. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inJalasaatRamadaaniyyah(1411 AH/ al-Majlis al-Saabi’, 144):
Whoever needs to see a doctor may leave, otherwise he should stay in the mosque. End quote.
And Allaah knows best.

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