Common family problemsand solutions - II

·He rejects the suitors of his daughter
The problem:
A man used to reject the suitors of his daughter until she became old
and he is very regretful. He wants to know how he should deal with
this problem and whether he is sinful or not?
The answer:
There is no doubt that this fatheris sinful for rejecting the suitable
suitors of his daughter, as the Prophet,sallallaahu 'alayhi wa
sallam, said:"If someone whomyou approve of his religionand morals
proposes to you, let him marry. If you donot do so, it will be Fitnah
(trial) on earth and a widespreadcorruption."[At-Tirmithi on the
authority of Abu Hurayrahand Ibn Maajah] [Al-Albaani:Hasan]
Since it is too late now as your daughter has became old, I advise you
to offer her to a righteous man to marry her even if he has one or
two wives, because this is better than depriving her of marriage
until she reaches menopause.
And Allaah knows best.
·My husband steals my jewelry
The problem:
I am a married woman and I havechildren. My problem is that my
husband steals my jewelry, whichmy family bought me. I once pretended
that I was asleep and saw him doing so. Should I keepsilent to
protect my family or tell him?
Please advise me.
The answer:
You are entitled to keep your jewelry and possessions that you bought
or that your family bought you. If your husband hasstolen anything
from it, then show that you are very sorry for the lost or stolen
items and ask him to compensate you or searchfor it.
In my view you should tell him that you know that he is the one who
has taken the jewelry, as long as you are sure and that is for the
benefit of the family. However, you should excuse him if he took
some of your jewelry, because he may be suffering from a financial
crisisthat forces him to sell some of what he owns or what is
accessible to him inside the house, and he may bring it back to you
after overcoming this crisis.
And Allaah knows best.
·Interference of the wife's family affects the life of spouses
The problem:
I married one of my female relatives. After two years of our marriage,
her family started interfering in our life and caused many problems.
This was followed by a calm period and then things worsened. Allaah
The Almighty provided us with a child while I was absent. When Iwent
to her father to get her back, he accepted, but I found that my wise
wife has changed greatly because of her family.
I left her in her father's house for more than a year in the hope
thatshe would regain her senses and I made some attempts to get
herback but I failed. Now, I believe it is better for me to divorce
her. However, when I wanted to send her the divorce document, I
wasasked to bring the marriage contract, which was not registered
officially and was losttwo years ago. I am perplexed and do not know
what to do?
The answer:
We advise you to try again to reconcile with your wife and ask some
mediators to help you in this respect. However, if you havelost all
hope and see that separation is inevitable, then there is no harm
and you do notneed the marriage contract. You are just required to
tell her family that their daughter is divorced and then they are
free to marry her off to whoever they want. Nevertheless, it is
better for you to document the divorce in theSharee'ah-based court
and then send your wife's family the divorce document. As for the
lost marriage contract, you can go to the nearest court to ask for a
new marriage document and bring some witnesses with you.
And Allaah knows best.
·Should I ask my husband to provide me with a separate house
The problem:
My brother-in-law wants to marryand live with us, knowing that I
never uncover my face before him, sit with him, or even look at
him. He has already married and I want to ask my husband to provide
me with a separate house due to the difficulty that I will suffer as
a result of this situation. Does this mean that I am sowing dissension
between the two brothers? Is this request lawful, knowing that my
husband sees that it is better for both of them to live in separate
houses?
However, my mother-in-law, wholives with us, wants them to live together.
The answer:
If you adhere to your fullHijaab(Islamic covering) and avoid the
prohibited private meeting, then it is better to remain together to
please the mother of your husband.
However, if this is not the case, i.e., if one of the two wives
doesnot adhere to the fullHijaabor avoid the prohibited private
meeting with her brother-in-law, then it is better for you tolive in
a separate house. Living in a separate house is also better if one
of the two brothers is notrighteous or cannot be trusted toremain
with his brother's wife in the same house. For example, he may harass
her, look at her while unawares or enter upon her without permission,
and thelike.
If this is the case, we advise you to ask your husband to provide you
with a separate house to avoid hardship and discomfort.
·She deserted her husband because of hair oil
The problem:
My wife started using hair oil thatshe believes prevents the loss of
hair. However, the smell of this oil is disgusting and I asked her
not to use it because I do not like its smell.
I told her that if it was necessary for her to use something to
prevent hair loss, she may use another oil or shampoo with an
acceptable smell. My wife got angry and considered this request as
something that hurt her. Hence, she abandoned me in bed and sleeps
in another room. Please advise me. May Allaah reward you.
The answer:
The wife must obey her husband in whatever involves benefit for him as
long as it does not cause her harm. In addition, she shouldadorn
herself in such a way that increases mutual love and cordiality
between them. She should remove any disgusting smell or unclean
clothing. It is also prohibited for her to refrain from allowing her
husband to have sexual intercourse with her whenever he wants as
long as there is no harm in this for her. The Prophet,sallallaahu
'alayhi wa sallam, warned the woman who refrains from responding to
her husband when he calls herto his bed and he sleeps while he is
angry with her.
Finally, we advise the two spouses to try to increase mutuallove by
every possible means.
And Allaah knows best.

Common family problemsand solutions - I

·My husband buys drugs and takes them
The problem:
I am a married woman and I havefour children. My problem is thatmy
husband buys drugs and takes them. He has even allocateda room in the
house to these poisons and I fear that he may harm my children and me
when he is affected by these drugs. I advised him many times and
threatened to expose him, but he threatens me with divorce. How
should I deal with him knowing that he really frightensme?
The answer:
You should not remain with him as long as he is in such a state,
because he may harm you and your children. You have to expose him and
report him to the authorities concerned, after telling his family and
yours. If they see that he may respond toadvice or threats, then
there is noharm. However, if he continues using these poisons that
destroy reason and health, then, stayingwith him will be very
dangerous for you and your children as he may harm or even kill them.
He also spends his money in vain in order to have something that
destroys reason and health.
Consequently, exposing him is better because it will deter him and
his counterparts even if thisled him to prison.
His threat with divorce should not frighten you, because it is better
for you to be divorced than stay with him while he is an addict. In
addition, if he divorcesyou, he will be the loser as he will lose his
wife and no one willaccept him after being exposed.
Be sure that Allaah The Almighty will make a way out for you, so,
save yourself and your children from this great danger.
And Allaah knows best.
·My husband is kind but he is a drug addict
The problem:
I am a married woman and I havechildren. My husband is a good man and
respects me very much. However, he takes drugs and I advised him many
times but he did not respond to me. What should I do?
The answer:
He should be advised, censured, and informed about the harms and evil
consequences of taking these poisons, which cause insanity and makes
the addict worse than animals. He should beencouraged through telling
him that is it easy for him to come offthese drugs as long as he
seeks the help of Allaah The Almighty and has strong determination.
In such a case, he will succeed indefeating his evil desires and it
only requires a couple of days of patience to get rid of these drugs
permanently. He should seek the help of Allaah The Almighty and show
patience in the face of the withdrawal symptoms.
However, if he refuses to respondand continues taking these
prohibited drugs, then you have to ask for divorce. In such a case,
it is allowed for the woman to report him to the concerned
authorities so that hewill be punished. That is because this will
eventually lead him to insanity, which may harm her and her
children.
And Allaah knows best.
·My husband is extravagant
The problem:
My husband is generous to the extent of extravagance. When I discuss
this issue with him, he says that one will take nothing with him
after death except his coffin. However, we live in a leased house.
Is he right? How should I deal with him as he does not respond to my advice?
The answer:
This is foolish behavior, as it wastes money on unnecessary things.
Money is not available for all people and acquiringit requires
strenuous efforts. Hence,one should be wise and keep away from
extravagance, as Allaah The Almighty Says (whatmeans):{…But be not
excessive. Indeed, He likes not thosewho commit excess.}[Quran 7:31]
Allaah The Almighty also forbade extravagance; He Says (what
means):{And do not spend wastefully. * Indeed, thewasteful are
brothers of the devils, and ever has Satan been tohis Lord
ungrateful.}[Quran 17:26-27]
Allaah The Exalted does not love extravagant people who are the
brothers of the devils. One shouldkeep his money to secure housing
and other needs of his family. The fact that he will only take his
coffin when he leaves this world does not mean that he is allowed to
be extravagant when it comes to food, drink, clothes, and luxuries.
And Allaah knows best.
My stepmother levels ceaseless accusations at me
The problem:
I am an orphan girl, and my stepmother levels ceaseless accusations
at me and troubles me frequently. The real problemis that she
pretends that she is kind and good before my father,who believes her.
She threatens me that she will encourage my father to marry me off to
the firstone who proposes to me. What should I do?
Advise me, may Allaah reward you.
The answer:
This is one of the trials through which Allaah The Almighty tests
some people and it may be greatly rewarded by Allaah The Almighty if
you endure patiently.
You should advise her to stop this behavior and frighten her with the
punishment and torment of Allaah The Exalted, who is Exalted in Might
and the Owner of Retribution.
You have to treat her kindly to avoid her evil in addition to meeting
evil with goodness hoping that she would come to know that she is
wrong.
Be kind to her even if she wrongsyou, maintain ties with her evenif
she severes them, and be honest with her even if she betrays you. You
should also asksome sisters to advise her and remind her of the
punishment of Allaah The Almighty and the punishment of lying and
injustice, which will be darkness over darkness on the Day of
Judgment.
You should do the same with your father when you are alone with him.
You should inform him about everything politely andkindly along with
serving and obeying him. You should do your best to please him and
draw his attention to the evil consequences of unsupported
illthoughts and injustice.
It is good for you to ask some of your male or female relatives to
explain the reality to your fatherand warn him against believing the
lies he is told and having ill thoughts.
This may alleviate your suffering and you shouldhave good expectations
of AllaahThe Almighty and be sure that He will facilitate your
affairs. So, perform the acts of worship and draw closer to Allaah
The Almighty through obedience, seek refuge with Him against
worries, sorrows, evil morals, gloating of enemies and the oppression
of men, and He answers whoever supplicates Him.
·My son does not observe the prayers, should I order him to leave the house?
The problem:
My son does not observe the prayers. Should I order him to leave the house?
I fear that this may lead to what is worse. Please advise me.
The answer:
If you fear that expelling your sonfrom the house would pervert him
more and more such as becoming an addict, gay, an adulterer or so on,
then, you should not expel him, especially, if he is still young or
under the age of twenty. That is because the youth at this age easily
fall into evil given their naivety and heedlessness about potential
dangers.
However, you should beat him forneglecting the prayers, as the
Prophet,, said:"Command yourchildren to perform the prayers when they
are seven yearsold, and beat them for (not offering) it when they are
ten."[Ahmad, Al-Haakim and Abu Daawood]
If he does not respond, then, report him to the concerned authorities
to come to warn him and make him promise to observe the prayers. If
he did not respond, they will punish himby imprisoning him or so on.

He should accompany righteous youth, as they are more capable of
influencing him and dissuading him from evil and immorality.
You should also keep him away from bad friends hoping that hewill
follow the right path.

Characteristics of righteous women - II

·Tolerates harm for the sake of the religion: The wife of Qays ibn
Al-Khateem, who was named Hawwaa', converted to Islam, buthe used to
try to avert her from Islam and annoy her while she was prostrating by
pushing her and turning her over her head. While he was at Makkah
(Mecca) beforeHijrah,theProphet,was told the news of
theAnsaar(Helpers) and he was told about the wife of Qays and the harm
that she had been subjected to. During the pilgrimage season,
theProphet,met him and said:"Your wife converted to Islam and you harm
her and I would like you to stop doing this!"(Al-Isaabah fi Tamyeez
As-Sahaabahby Ibn Hajar 8/11064)
·Patient during times of afflictions: Silah ibn Ashyamparticipated in
a battle along with his son. He said to his son,"O son! Go ahead and
fight so that I seek the reward of Allaah for losing you!"His son
fought until he was killed, then Silah fought and he was killed as
well. Women gathered around his wife, Mu'aathah, so she said,"If you
have come to congratulate me, then you are welcome, but if you have
come for any other reason, then return!"(Siyar A'laam An-Nubalaa'by
Ath-Thahabi 3/498)
·Keen on the interest of her children: Umm Sulaymbelieved in the
Prophet,and her husband, Abu Anas, who had been away, returned and
asked her:"Have you apostatized?"She said,"I have simply believed in
this man!"She kept teaching their son, Anashow to profess the
testimony of faith. Once, as she was telling him to testify that'there
is none worthy of worship except Allaah and thatMuhammad is the
Messenger of Allaah!', his father admonished her,"Do not corrupt my
son!"Shesaid,"I am not corrupting him."(At-Tabaqaat Al-Kubraby Ibn
Sa'd 8/425)
·Respects her husband: The wife of Sa'eed ibn Al-Musayyibsaid,"We used
to speak to our husbands in the same manner in which you speak to your
commanders!"(Hilyat Al-Awliyaa'5/168)
·Endeavors to serve her husband: Asmaa' bint Abu Bakrsaid,"When
Az-Zubayr married me, he had no property nor did he have any slave. I
used to feed his horsewith fodder and draw water and sew the bucket
for drawing it, and prepare the dough, but I wasgood at baking bread.
I used to carry date stones on my head from Zubayr's land which was
two thirds a Farsakh (about two miles) from my house."[Al-Bukhaari
4926]
·Shares her husband's feelings: Once, 'Abdullaah ibn Rawaahahshed
tears and his wife shed tears as well, so he asked her, "Why do you
shed tears?"She said,"I shed tears because you shed tears!"He said,"I
know that I willpass by Hell (on the Siraat) and I did not know if I
would survive it or not."(Siyar A'laam An-Nubalaa'by Ath-Thahabi
1/236)
·Faithful to her husband after his death: Umm Ad-Dardaa'said to her
husband, Abu Ad-Dardaa':"You proposed to me in thislife and my parents
married me to you and I want you to be my husband in the Hereafter!"He
told her,"Then, do not get married after my death!"Mu'aawiyahproposed
to her after the death of her husband, but she refused. (Al-Isaabah Fi
Tamyeez As-Sahaabahby Ibn Hajar 8/74)
·Diligent to learn knowledge of theSharee'ah(Islamic legislation).
Faatimah, the daughter of Shaykh 'Alaa' Ad-Deen As-Samarqandiwas
brought up well by her father and she was a knowledgeable jurist who
memorized the book that her father wrote,Tuhfat Al-Fuqahaa'.Some kings
knew about what she had done; so they proposed to her, but her father
refused. After this, one of the students of her father, Al-Kaasaani
came and wroteBadaa'i' As-Sanaa'i', which is an explanation of the
book of hisShaykhtheTuhfah,and presentedit to his Shaykh
As-Samarqandi. HisShaykhwas very happy with this book, married him to
his daughter and made this book herdowry. Her husband would sometimes
make a mistake and she would correct it for him.Fatwaswere passed with
her approval and her father's. After her marriage,Fatwaswould have her
approval, as well as her father's, and her husband's approval.
(Al-Fawaa'id Al-Bahiyyahby Al-Laknawi)
·Seeks what is lawful and avoids what is prohibited: Maymoonah bint
Al-Aqra'wanted to sellthe spun yarn that she had made,so she gave to
the spinner and told him,"When you sell it tell the buyer that it may
not be tightly spun because I was fasting!"After that she went to the
spinner and asked him to give her the spun yarn back as she was afraid
that he might not tell people what she had told him. (A'laam
An-Nisaa'by Ridha Kahaalah 5/138)
·Calls to the way of Allaah The Almighty. Umm Shareekaccepted Islam
when she was in Makkah, then she started going to the women of
theQurayshsecretly calling them to embrace Islam until the people of
Makkah discovered what she was doing. Thus, they took her and told her
that they would have punished her severely, if it were not for
herfamily and kinfolk. They returned her to her people. (Sifat
As-Safwahby Ibn Al-Jawzi 2/53)

Characteristics of righteous women - I

Ziyaad ibn Abeehthe Umayyad statesman,asked those who were sitting
with him,"Who leads the most blissful life?"They replied,"The
Commander of the Believers does!"He said, "No. Theman who leads the
most blissful life is a Muslim man who is married to a Muslim woman
and they have enough sustenance, and each of them is happy and
satisfied with their partner! This man does not know us and we do not
know him!"
Who is this woman who was admired by the most eloquent and most shrewd
man among the Arabs? She is the woman who is chaste and virtuous. A
woman whose face is shining with purity, whose heart shines with the
glory of obedience to Allaah The Almighty and whose outer appearance
reflects dignity and arouses reverence. This is thewoman who is
faithful in dedicating her heart, emotions and thoughts to her
husband. Some of the characteristics of such woman are:
·She offers sound opinions and advice: Saffaanah bint Haatim
At-Taa'iwent to her brother after she met the Messenger of Allaahand
started to tell her brother about Islam. Her brother asked her,"What
do you think of this man?"She replied,"I think we should follow
him!"[Al-Isaabah8/108]
·She sacrifices family and homeland for the sake of supporting the
religion: Umm Kulthoom bint 'Uqbahemigrated from Makkah (Mecca) to
Madeenah for the sake of her religion while she was still a girl who
had never been married. Sheleft her father who was an evil man,
comparable to a devil in human form. After that, her brothers pursued
her, so she saidto the Prophet,,"Would you let them take me back [in
order to] turn me back from my religion, low as my endurance is and as
weak as you know womenare?'' [Al-Bukhaari 4/3945]
·Hastens to do good deeds: In the following story, the female
companion gave an excellent practical example of this.The Prophet,had
a guest and asked his wives if they had any food, but they all said
that they only had water. Hence, the Prophet,asked his Companions:"Who
can host this man?"One of theAnsaar(Helpers)said that he could do that
and took the guest home.
The man asked his wife to be generous with the guest of the Prophet,,
but she told him that they had nothing except a little food for their
children. The husband asked her to prepare the meal, light the lamp
and let the children sleep if they asked for dinner. The wife prepared
the meal, lit her lamp and made her children sleep. Then, she stood up
pretending to mend her lamp,but she put it off. Then both she and her
husband pretended to beeating before their guest, while in reality,
they really went to bed hungry.
In the morning, theAnsariman went to the Messenger of Allaah,who
said:"Tonight, Allaah laughed or wondered at your action." Allaah The
Almighty revealed the verse (which means):{But give [them] preference
over themselves, even though they are in privation. And whoever is
protected from the stinginess of his soul - it is those who will be
the successful.}[Quran 59:9] [Al-Bukhaari 3798]
·Her chastity is beyond what minds can conceive: Mu'aawiyah ibn Abu
Sufyaanwent to his wife, Maysoon bint Bahdal, accompanied by a
castrated servant. On seeing the slave, [the unveiled] wife became
very anxious and asked her husband disapprovingly,"Who is he?!"Her
husband comforted her by saying,"Do not worry; he is just acastrated
slave."The righteous wife replied,"Still, he is a non-Mahram
(marriageable man) to me; even castration does not allow for him what
Allaah The Exalted has made prohibited."She refused that the castrated
slave would enter the house [while she was not wearingHijaab(Islamic
covering)]. [Al-Bidaayah wa An-Nihaayahby Ibn Katheer 148/8]
·Honors the rites ordained by Allaah The Almighty: In the year
sixty-five afterHijrah, Jameelah, the daughter of the governor of
Mosul, performedHajjand had four hundred camels and manyHawdajsto the
extent that one could not know on which one she was staying. She
emancipated five hundred slaves and gave fifty thousand dresses to
charity. (Siyar A'laam An-Nubalaa'by Ath-Thahabi)
·Does what is right without fearing criticism: 'Eesa ibn 'Allaam
'Uthmaansaid,"I was at Faatimah bint 'Ali's houseboth, and a man came
praising her father. She took ash and threw it at his face."[Tabaqaat
ibn Sa'ad8/466]
·Devout worshipper:Al-Haytham ibn Jammaazsaid,"I was married to a
woman who does not sleep at night [as she would be praying all the
night]. I could not stay up late with her, but shewould sprinkle water
and nudge me with her foot while saying, 'Are you not shy of Allaah?
For how long would this snoring go on?' (He said), By Allaah! I would
be ashamed of myself considering what she did."(Ta'theem Qadr
As-Salaah2/ 835)
·Abstinent regarding worldly temptations. Al-Waaqidinarrated that once
it was the eve of`Eedand he had nothing, so he went to one of his
friends who was a merchant and borrowed one thousand dinars sealed in
a bag. When he returned home, one of his friends from Bani Haashim
from the family of theProphet,came to him and told him that he was in
need. Al-Waaqidiwent to his wife and told her about this. She asked,
"What will you do?"He replied,"I will give him half the money in the
bag!"She said,"Thisis nothing! One of the family of the Prophet,comes
to you and you give him half the bag!"Therefore, Al-Waqidi gave him
all the money. The merchant was a friend of this man and asked him to
lend him money. The Haashimiman gave him the same bag, so he
recognized it. When the ruler knew about their story, he rewarded
every one of their men one thousand dinars and gave the woman four
thousand dinars,and said,"She is the most generous one among
you!"(SiyarA'laam An-Nubalaa'by Ath-Thahabi 9/467

Dought & clear - ,- Times of Prayers - Which is the middle prayer?.

Which is the begining ofthe day- is it fajr or magrib. Please tell me.
Which is the middle prayer. If it is asr then, fajr is the beginning
of the day. Please clarify me in detail from the quran and the
hadeeth.
Praise be to Allaah.
Identifying the middle prayer which is mentioned in the verse
(interpretation of the meaning): "Guard strictly(five obligatory)
As-Salawaat (the prayers) especially the middle Salaah (i.e. the best
prayer). And stand before Allaah with obedience [and do not speak to
others during the Salaah (prayers)]" [al-Baqarah 2:238] is oneof the
matters concerning which there is a difference of opinion among the
scholars, and concerningwhich there are approximately 20 opinions, as
listed by al-Haafiz Ibn Hajar (may Allah have mercy on him) in Fath
al-Baari (8/197). Al-Haafiz 'Abd al-Mu'min al-Dimyaati (may Allah have
mercy on him) wrote a book concerning that entitled Kashf al-Mughatta
fi Tabyeen al-Salaat al-Wusta. The strongest of these opinions are
two:
1. That it is Fajr prayer
This is the view of Abu Umaamah, Anas, Jaabir, Abu'l-'Aaliyah,
'Ubaydah ibn 'Umayr, 'Ata', 'Ikrimah, Mujaahid and others, and it is
one of the two views of Ibn 'Umar and Ibn 'Abbaas.
It is also the view of Maalik and of al-Shaafa'ias stated in al-Umm.
End quote from Fath al-Baari (8/196).
2. That it is 'Asr prayer
This is the view of most of the scholars, and it is the correct and
reliable view, because of the evidence to that effect inthe Qur'aan
and the Sunnah.
This is the view of 'Ali ibn Abi Taalib. Al-Tirmidhi and al-Nasaa'i
narrated that Zurr ibn Hubaysh said: We said to 'Ubaydah: Ask'Ali
about the middle prayer. He asked him and he said: We used to think
that that was Fajr, until I heard the Messenger of Allah (blessings
and peace of Allah be upon him) say on the day of al-Ahzaab: "They
distracted us from the middle prayer, 'Asr prayer." This report states
that it is 'Asr in thewords of the Prophet (blessings and peace of
Allah be upon him). The argument for it being Fajr is strong, but the
correct view is that it is 'Asr.
This is the view of Ibn Mas'ood and Abu Hurayrah, and it is the
correct view according to the madhhab of Abu Haneefah; it is also the
view of Ahmad and the view which most of the Shaafa'is adopted because
of the soundness of the hadeeth.
Al-Tirmidhi said: It is the view of most of the scholars among the Sahaabah.
Al-Mawardi said: This is the view of the majority of the Taabi'een.
Ibn 'Abd al-Barr said: It isthe view of most of scholars of hadeeth.
Among the Maalikis, this is the view of Ibn Habeeb, Ibn al-'Arabi and
Ibn 'Atiyyah. End quote from Fath al-Baari,8/196.
Al-Nawawi (may Allah have mercy on him) said:
What is indicated by the saheeh hadeeths is that it is 'Asr, and this
is the favoured view. End quote.
Al-Majmoo', 3/61
Al-Haafiz al-Dimyaati mentioned some of the particular virtues that
are unique to 'Asr prayer:
· The Messenger of Allah (blessings and peace of Allah be upon
him) emphasised the calamity of missing it and described it as loss of
family and wealth, when he said: "Whoever misses 'Asr prayer, it is
asif he has lost his family and his wealth."
· The good deeds of the one who misses it are lost.
· It was dearer to them than their own selves and their
parents, children, families and wealth.
· It was the first prayer at the time of which the fear prayer
was prescribed.
· It was the first prayer in which the Prophet (blessings and
peace of Allah be upon him) turned to face the Ka'bah.
· The Prophet (blessings and peace of Allah be upon him) said:
"A man tries to sell an item after 'Asr by swearing an oath by
Allah...". So Allaah showed the seriousness of an oath sworn after 'Asr
prayer.
· Sulaymaan (blessings and peace of Allah be upon him)
destroyed a large number of horses because inspecting themdistracted
him from 'Asr prayer until the sun set.
· Allaah says (interpretation of the meaning): "By Al-'Asr (the
time). 2. Verily, man is in loss..." [al-'Asr 103:1-2]
· It was the middle prayer to be made obligatory, because the
first prayer to be made obligatory was Fajr and the last was 'Isha',
so it was the middle prayer inbeing made obligatory.
End quote. Kashf al-Mughta, p. 126-132
With regard to the question about the beginning of the day, and
whether it is during the night or the day, the answer is that the
night comes before the day. Sowhen the sun sets, the night belonging
to the following day has begun. Hence when the new moon of Ramadan is
sighted, the people pray Taraweeh that night because that nightis part
of Ramadan, and when they see the new moon of Eid, they do notpray
Taraweeh because that is part of Shawwaal.
But that does not imply that Fajr is the middle prayer, because what
is meant by middle here is the best, not the one that is in the middle
between two things.
See: al-Tahreer wa'l-Tanweer, 15/253; Tafseer Soorat al-Baqarah by Ibn
'Uthaymeen, 2/178.
And Allaah knows best.

Dought & clear - ,- Times of Prayers - They differ concerning the timings of the prayer; who should they follow?.

I am living in Holland and there are two mosques in the town where I
am staying. Each mosque gives timesfor the call to prayer thatare
different from the other mosque, in addition to the timings that we
find on the Internet. Which one should we follow? Pleasenote that the
difference between them is many minutes. The month of Ramadan is
coming, in sha Allah, and the timings for Fajr and Maghrib prayer are
different in each mosque. What do you think we should do? Which of
them should we follow? Please note that one of the mosques is run by
Turks and the other by North Africans. Or should I follow the timings
on the Internet?.
Praise be to Allaah.
The timings for prayer are clearly explained in the Islamic texts, and
they are based on thingsthat are visible, and can be understood by any
one with a little sense.
The time for Fajr begins with the breaking of thetrue dawn, in which
the light spreads horizontally along the horizon, to the right
andleft.
The time for Zuhr beginswhen the sun moves from the middle of the sky.
The time for 'Asr begins when the shadow of an object is equal in
length to the object itself plus its shadow at the time when the sun
is at its zenith.
The time for Maghrib begins when the disk of the sun disappears
completely beneath the horizon.
Al-Nawawi said: What matters is when its disk disappears completely,
and after it has disappeared completely the rays that remain do not
matter; rather the time for the prayer begins even though those rays
are still present. End quote. Al-Majmoo', 4/169
Ibn Taymiyah said: At that time, the fasting person may break his fast
and the time when prayer is disallowed ends, and what is left of red
light on the horizon does not affect any ruling.
The time for 'Isha' begins when the red glow disappears from the horizon.
For more information onthe timings of prayer, please see the answer
toquestion number 9940.
You have to try hard to recognise the signs and act in accordance with
them. If that is too difficult for you, then there is nothing wrong
with following one of the mosques, if you trustthe religious
commitment and sincerity of the people incharge.
And Allah knows best.

Dought & clear - ,- Times of Prayers - He wants to put the prayers together on a permanent basis because he works atnight.

I have got a job that requires me to work thenight shift, and this
means that I have to sleep during the day. Is it permissible for me to
put Zuhr prayer togetherwith 'Asr, and Maghrib with 'Isha', on a
permanent basis, so longas I have the night shift at work? I want to
put them together so that I do not interrupt my sleep a great deal.
Praise be to Allaah.
What is required is to regularly offer the prayers at the proper
times, in obedience to the command of Allah (interpretation of the
meaning):
"Guard strictly (five obligatory) AsSalawat (the prayers) especially
the middle Salat (i.e. the best prayer Asr). And stand before Allah
with obedience (and do not speak to others during the Salat
(prayers))."
[al-Baqarah 2:238]
"Verily, the prayer is enjoined on the believers at fixed hours"
[an-Nisa' 4:103]
and so as to avoid being included in the words of Allah
(interpretation of the meaning):
"Then, there has succeeded them a posterity who have given up As-Salat
(the prayers) (i.e. made their Salat (prayers) to be lost,either by
not offering them or by not offering them perfectly or by not offering
them in their proper fixed times, etc.) and have followed lusts. So
they will be thrown in Hell"
[Maryam 19:59].
Ibn Mas'ood (may Allah be pleased with him) said concerning
al-ghayy(translated above as "Hell"): It is a valley in Hell, very
deep and with a foul taste.
And Allah says (interpretation of the meaning):
"So woe unto those performers of Salat (prayers) (hypocrites),
Who delay their Salat (prayer) from their stated fixed times,"
[al-Ma'oon 107:4-5].
So try hard to wake up for the prayer; it will notmatter if your sleep
is interrupted, because you will get used to that in the future. We do
not know why you are asking about putting Maghrib and 'Isha' together,
because we cannot imagine that youspend the whole day until 'Isha'
asleep. Can you spend your life only between work and sleep? What
about paying attention to the rights of your family andbrothers, and
doing acts of worship to Allah such as going to the mosque, reading
Qur'aan, seeking knowledge and so on?
We ask Allah to help you and give you strength.
And Allah knows best.

Nine great benefits of reciting Holy Qur'an

1.Reading and reflecting over the Noble Qur'an fulfils an Islamic duty.
2.The Noble Qur'an will be a proof for us on theDay of Judgment.
3.The Noble Qur'an will intercede for us on the Day of Judgment.
4.Your status in this life will be raised.
5.You will be from the best of the people.
6.There are ten rewards for each letter you recite from the Noble Qur'an.
7.The reciters of the Noble Qur'an will be in the company of the noble
and obedient angels.
8.Your position in Paradise is determined by the amount of NobleQur'an
you memorize inthis life!
9.The Noble Qur'an will lead you to Paradise!

Why do we readNoble Qur'an, even we can't understand Arabic?

An old Muslim lived on a farm with his young grandson. Each morning
Grandpa was up early sitting at the kitchen table reading his Noble
Qur'an.
His grandson wanted to be just like him and tried to imitate him in
every way he could.
One day the grandson asked, "Grandpa, I try to read the Noble Qur'an
just like you but I don't understand it, and what Ido understand I
forget assoon as I close the book. What good does reading the Noble
Qur'an do?"
The Grandfather quietly turned from putting coal in the stove and
replied, "Take this coal basket down to the river and bring me back a
basket of water."
The boy did as he was told, but all the water leaked out before he got
back to the house. The grandfather laughed andsaid, "You'll have to
movea little faster next time," and sent him back to the river with
the basket to try again.
This time the boy ran faster, but again the basket was empty before he
returned home.
Out of breath, he told his grandfather that it was impossible to carry
waterin a basket, and he went to get a bucket instead.
The Grandfather said, "I don't want a bucket of water; I want a basket
of water. You're just not trying hard enough," andhe went out the door
to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to show
his grandfather that evenif he ran as fast as he could, the water
would leak out before he got back to the house.
The boy again dipped thebasket into river and ran hard, but when he
reached his grandfather the basket was again empty.
Out of breath, he said, "See Grandpa, it's useless!"
"So you think it is useless?" The Grandfather said, "Look at the basket."
The boy looked at the basket and for the first time realized that the
basket was different. It had been transformed from a dirty old coal
basket and was now clean, inside and out.
"Son, that's what happens when you read the Noble Qur'an. You might
not understand or remember everything, but when you read the Noble
Qur'an, you will bechanged, inside and out. That is the work of Allah
(SWT) in our lives."
The best way to learn is to share what you have learned and practice
it in your life

The Hero Of An Unusual Birth Story: The Kangaroo

The reproductive system of kangaroos is quite different from that of
other mammals. The kangaroo embryo goes through some stages outside
the womb, which normally occur in the womb.
Soon after fertilization, the blindkangaroo offspring, which is
approximately a centimeter, comes into the world. Usually, only one is
born at a time. At this stage, it is called "neonate." While all
mammals go through this stage in the mother's womb, the kangaroo
offspring comes into the world when it is only one centimeter long. It
has still not developed: its fore feet are indefinite and its hind
feet are comprised of small projections.
No doubt, the offspring cannot leave its mother in such a state.
Coming out of the womb, the neonate starts to move up in its mother's
fur with its fore legs and reaches to its mother's pouch after a
three-minute journey. To the little kangaroo, the pouch means the same
as the womb means to other mammals. Yet, there is an important
difference. While others come into the world as babies, the kangaroo
is merely an embryo when it comes out ofthe womb. Its feet, face and
many other organs have not yet taken their final shapes.
The offspring reaching the mother's pouch attaches itself to one of
the four nipples there, and starts to suckle.
At this stage, the mother goes through another ovulation period and a
new egg forms in its womb. The female copulates once more and the new
egg is fertilized.
This time the egg does not start to develop immediately. If drought
rages in Middle Australia, as is often the case, the fertilized egg in
the womb remains undeveloped until the drought is over. If, however,
heavy rains fall and if there are rich pastures available, then the
development of the egg restarts.
At this stage, we are faced with the question: who makes this
calculation; who arranges the development of the egg according to the
conditions outside? The egg cannot by any means make this arrangement
itself; it is not a complete living being, it has no consciousness,
and it is totally unaware of the weather conditions outside. The
mother cannot make this arrangement, because, like all other living
things, it has no control over the developments taking place in its
body. This extraordinary event is definitely controlled by God, Who
has created both the egg and the mother.
When weather conditions are convenient, thirty-three days after
fertilization, the new neonate, only as big as a bean, creeps up from
the mouth of thewomb and reaches the pouch just like its sibling did.
In the meantime, the first neonate in the pouch has grownconsiderably.
It leads its life without doing any harm to its sibling, which is only
one centimeter long. When it is 190 days old, it has grown mature
enough to make its first journey outside the pouch. From then on, it
starts to spend most of its time outside the pouch and leaves the
pouch for good on the 235th day after its birth.
Soon after the birth of its secondoffspring, the female copulates
again. Consequently, the female has three offspring all dependent on
her. The first can feed on grass but occasionally comes back to its
mother to suckle; the second younger offspring is still developing by
suckling; the third is the neonate, which is the youngest.
What is more astonishing than that all three offspring, each in
adifferent stage of development, are dependent on the mother, isthat
all three offspring are fed by different types of milk according to
their sizes.
While the milk the offspring suckles as soon as it reaches the nipple
in the pouch is transparent and colorless, it increasingly turns
whiter and starts to look like real milk. The amount of fat and other
ingredients in the milk increasesin parallel with the developmentof
the baby.
As this young one keeps on suckling the milk prepared for its own
needs, a more easily digestible milk issues from the nipple that the
second baby reaches. Thus, the body of the mother simultaneously
produces two types of milk withdifferent ingredients. When the third
is born, the number of milktypes produced with different ingredients
becomes three: highly nutritious milk for the older, and relatively
less fatty and nutritious types of milk for the younger. Another point
to note here is that each offspring finds the nipple specially
prepared for itself. Otherwise, it would suckle milk with an
ingredient likely to be harmful to its body, and the milk it suckles
would harm it.
This feeding system is very remarkable and it is obviously a special
product of creation. The mother cannot, by any means, arrange all
these consciously. How can an animal specify the ingredients of milk
needed by itsyoung of different sizes? Even if it did, how could it
produce it in its own body? How could it distribute these through
three different channels?
Doubtless, the kangaroo is not capable of doing any of these. It is
not even aware that the milk delivered by its body is of three
different types. This wonderful process is unquestionably an outcome
of the created nature of this animal.

WHY ARE WISDOM TEETH NOT EVIDENCE OF EVOLUTION?

ONE of the theory of evolution's important deceptions is its
claimregarding "vestigial organs." Evolutionists claim that some
organs in living things lose their original function over time, and
that such organs then disappear. Taking that as a starting point, they
then try to send out the message, "If the living body had really been
created, it would have no functionless organs in it."
Evolutionist publications at the start of the twentieth century
announced that the human bodycontained up to a hundred organs that no
longer served any purpose, including the appendix, the coccyx, the
tonsils, the pineal gland, the external ear, the thymus, and wisdom
teeth. However, the decades that followed saw major advances in
medical science. Our knowledge of the organs and systems in the human
body increased. As a result of this, it was seen that the idea of
vestigial organs was just a superstition. The long list drawn up by
evolutionists rapidly shrank. It was discoveredthat the thymus is an
organ which produces important immune system cells, and that the
pineal gland is responsible for the production of important hormones.
It also emerged that the coccyx supports the bones around the pelvis,
and that the external ear plays an important role in identifying where
sounds come from. In short, it emerged that ignorance was the only
foundation on which the idea of "vestigial organs" rested.
Wisdom tooth problems stem from the contemporary diet, notbecause they
are vestigial organsModern science has many times demonstrated the
error of the concept of such organs. Yet some evolutionists still try
to make use of this claim. Althoughmedical science has proved that
almost all of the organs that evolutionists claim are vestigial
actually serve a purpose, evolutionary speculation still surrounds one
or two organs.
The most noteworthy of these isour wisdom teeth. The claim that these
teeth are a part of thehuman body that has lost all purpose still
appears in evolutionist sources. As evidencefor this, it is stated
that these teeth give a great many people alot of trouble, and that
chewing is not impaired when they are surgically removed.
Many dentists, influenced by the evolutionists' claim that wisdomteeth
serve no purpose, have come to see their extraction as aroutine
matter, and do not make the same kind of effort to protect them as
they do for other teeth.53 However, research in recent years has shown
that wisdom teeth have the same chewing function as other teeth.
Studies have also been carried out to show that the belief that wisdom
teeth damage the position of other teeth in the mouth is
completelyunfounded.54 Scientific criticism is now amassing ways in
which problems with wisdom teeth which could be solved in other ways
are instead solved by extracting them.55 In fact, the scientific
consensus is that wisdom teeth have a chewing function just like all
the others, and that there is no scientific justification for the
belief that they serve no purpose.
So, why do wisdom teeth cause a substantial number of people problems?
Scientists who have researched the subject have discovered that wisdom
tooth difficulties have manifested themselves in different ways among
human communities at different times. It is now understood that the
problem was seldom seen in pre-industrial societies. It has been
discovered that the way in which soft foodstuffs have cometo be
preferred to harder ones, over the last few hundred years in
particular, has negatively affected the way the human jaw develops. It
has thus been realised that most wisdom tooth troubles emerge as a
result of jaw development problems relating to dietary habits.
It is also known that society's nutritional habits also have negative
effects on our other teeth. For instance, the increasing consumption
of foodstuffs high in sugar and acidhas increased the rate that
otherteeth decay. However, that fact does not make us think that all
our teeth have somehow "atrophied." The same principle applies to
wisdom teeth. Problems with these teeth stem from contemporary dietary
customs, not from any evolutionary "atrophy."
1. Leonard M.S., 1992. Removing third molars: a review for the general
practitioner. Journal of the American Dental Association,123(2):77-82
2. M. Leff, 1993. Hold on to your wisdom teeth. Consumer reports on
Health, 5(8):4-85.
3. Daily.T 1996. Third molar prophylactic extraction: a reviewand
analysis of the literature. General Dentistry, 44(4):310-320

PROTECTION OF ORPHANS AND THE POOR IN THE QUR'AN

The mercifulness of believers may also be observed in their approach
to orphans. The noblest of attitudes that must be shown to orphans,
who needthe care and interest of others because they have lost their
parents, are made explicit in the Qur'an. One of the exemplary
attitudes believers meticulously adopt is "to do good" to orphans and
"never to treat them harshly".
In societies in which the values of the Qur'an are not observed, no
system has been devised to protect the rights of orphans or to secure
their future. Protection, such as it is, dependsupon the conscience of
the people. For this reason, some ill-intentioned individuals may try
to benefit from the lack of experience and ignorance of these
children. Indeed, having no one to protect their rights, orphans can
readily become subject to abusive treatment at the hands of those who
have taken it upon themselves to carefor them. Such people may expect
orphans to feel gratitude because they have taken them under their
wing or they may reproachfully remind them of the kindnesses they have
done them. On the other hand, subjecting them to a different kind of
treatment, they may oppress these children in both the physical and
the spiritual sense. Nevertheless, Allah prohibits subjecting orphans
to harsh treatment and condemns those who mistreat them:
Have you seen him who denies the religion? He is the one who harshly
rebuffs the orphan and does not urge the feeding of thepoor. So woe to
those who do prayer, and are forgetful of theirprayer, those who show
off and deny help to others. (Surat al-Ma'un: 1-7)
Contrary to such offensive treatment, Qur'anic morality demands
tolerant and compassionate treatment of orphans as expressed in the
verse,"(be good to) orphans andthe very poor. And speak good words to
people". (Surat al-Baqara: 83)Believers meticulously observe this
command. Their conscience and understanding of humanity entail the
protection of orphans who need help and care, and themeeting of all
their spiritual and material needs. Believers never oppress orphans,
expect them to appreciate their kindness or strive to obtain any
material or spiritual benefits from them. On the contrary, they
protect their rights and adopt the best possible attitude. Their
strong sense of what is right, their profound fear of Allah and their
compassion account for this meticulousness.
Improving the situation in life oforphans and bringing them up as
decent individuals:
…They will ask you about the property of orphans. Say, "Managing it in
their best interests is best". If you mix your property with theirs,
they are your brothers… (Surat al-Baqara: 220)
As is implied in the above verse, Allah advises believers to bring
orphans up as decent individuals. Believers show keenness to take this
responsibility upon themselves and do their best to educate them in
the best way possible.
However, the most important responsibility of a person who takes a
child under his protection is to instill in him the noble values of
the Qur'an and to make him regard Allah with due appreciation. That is
because these are the most important issues that guide the individual
to truth and salvation.A child develops moral sense in the light of
the knowledge he acquires in his early years and is accordingly
prepared for his eternal life in the hereafter. For this reason, this
is the most important issue to which a believer pays attention while
an orphan under his care is being educated. He does his utmost to
ensure that he or she has superior values as a believer. No doubt,
this is only made possibleby his living by the values of the Qur'an
himself. Abiding by Islamic ethics ensures that orphans grow up into
decent, intelligent, hard-working individuals.
Allah issues a stern warning to those who misappropriate the wealth of orphans:
People who consume the property of orphans wrongfully consume nothing
in their belliesexcept fire. They will roast in a Searing Blaze.
(Surat an-Nisa': 10)
In compliance with the above verse, believers who assume the
responsibility for an orphan do not spend that orphan's personal
wealth for their own needs or expect anything in return. On the
contrary, giving them priority over all others, they protect the
rights and wealth of such orphans as are entrusted to them by Allah.
Being meticulous about protecting the wealth of an orphan entrusted to
one's care is something peculiar to those who are sincere in their
faith, who have a high standard of morality and who grasp the
understanding of mercy described in the Qur'an, especially since a
guardian is granted the authority to spend the wealth of an orphan.
Not spending a penny for one's own personal needs out of a
propertyentrusted to one—despite having the authority to spend from it
is truly a matter of conscience. In the Qur'an, Allah advises the
wealthy guardian to behave decently in this matter. Ifthe guardian in
question is poor,then he is allowed to spend within the due limits
specified inthe Qur'an. Allah warns that, "devouring" the wealth of
the orphan is a grave sin.
Give orphans their property, anddo not substitute bad things forgood.
Do not assimilate their property into your own. Doing that is a
serious crime. (Surat an-Nisa': 2)
Fearing Allah and His grievous punishment in the hereafter, believers
carefully conserve the wealth of orphans until they reach intellectual
maturity. When orphans grow old and mature enough to exercise rational
and healthy judgement, believers hand over their property to them. The
conditions of this are specified in the Qur'an as follows:
Keep a close check on orphans until they reach a marriageable age,
then if you perceive that they have sound judgement hand over their
property to them. Do not consume it extravagantly and precipitately
before they come of age. Those who are wealthy should abstain from it
altogether. Those who are poor should use it sensibly and correctly.
When you hand over their property to them ensure that there are
witnesses on their behalf. Allah suffices as a Reckoner. (Surat
an-Nisa': 6)

Fathwa - Her maternal uncle didher marriage contract inthe presence of her brother without the knowledge of her fatherwho does not pray

Question:
A young man proposed to a girl, but when the marriage contract was
done, the girl's father had a disagreement with his daughter's fiancé,
and refused to do the marriage contract. But the girl, her mother and
her brother wanted the marriage to go ahead, so they left their house
and rented an apartment, and they left the father who refused to do
the marriage contract, and the marriage contract was done; the
maternal uncleof the girl was the one who acted as her guardian (wali)
in this marriage contract, in thepresence of her brother. They argued
that the father does not pray andthey did not want him tobe the wali
of his daughter. How valid is this marriage contract?
Answer:
Praise be to Allah.
Firstly:
In order for the marriage contract to be valid, it is stipulated
thatit should be done by the woman's wali (guardian) or wakeel
(proxy), because of the hadeeth in which the Prophet (blessings and
peace of Allah be upon him) said: "There is no marriage except with a
wali."
Narrated by Abu Dawood, 2085; at-Tirmidhi, 1101; Ibn Maajah 1881 –
from the hadeeth of Abu Moosa al-Ash'ari; classed as saheeh by
al-Albaani in Saheeh at-Tirmidhi. He also said: "Any woman who gets
married without the permission of her wali, her marriage is invalid,
her marriage is invalid, her marriage is invalid."
Narrated by Ahmad, 24417; Abu Dawood, 2083; at-Tirmidhi, 1102; classed
as saheeh by al-Albaani in Saheeh al-Jaami', 2709
The wali of the woman is her father, then his father (paternal
grandfather), then her son, then his son (this is if she has
children), thenher brother through her father and mother (full
brother); then her brother through her father only (half brother),
then their (brothers') sons, then the paternal uncles, thentheir sons,
then the paternal uncles of the father, then the ruler.
See al-Mughni, 9/355
Secondly:
With regard to the one who does not pray, if he does not pray at all,
thenhe is a kaafir according to the more correct of the two scholarly
opinions. See the answer to questions no. 2182and 5208
Based on that, it is not valid for him to be a walifor marriage,
because the kaafir cannot be a wali in the marriage of aMuslim woman,
according to scholarly consensus.
Ibn Qudaamah (may Allah have mercy on him) said: With regard tothe
kaafir, he has no wilaayah (guardianship)over a Muslim woman under any
circumstances, accordingto the consensus of the scholars, including
Maalik, ash-Shaafa'i, Abu'Ubayd and ashaab ar-ra'y. Ibn al-Mundhir
said: All of the scholars from whom we acquiredknowledge are
unanimously agreed on that.
End quote from al-Mughni, 9/377
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If he does
not pray, it is not permissible for him to do the marriage contractfor
any of his daughters. If he does so, then the marriage contract is
invalid, because one of the conditions of being the wali (guardian) of
a Muslim woman is that heshould be a Muslim.
End quote from Fataawa Noor 'ala ad-Darb
Thirdly:
If her brother was an adult of sound mind, then he is her wali. If he
appointed her maternal uncle to do the marriagecontract, then the
marriage is valid. However the maternal uncle is not one of the 'asbah
(male relatives onthe father's side), so he cannot be the wali in
thecase of marriage and his giving the woman in marriage is not valid
except in two cases:
(i) If the wali appointed him as his representative. If
he did not appoint him, but he was present when the marriage contract
was done and he approved of it, then perhaps this takes the place of
(explicit) appointment and permission, becausesilence in such a
situation constitutes approval.
(ii) if the marriage contract has been done and was
officially documented in a Muslim country that adopts the [scholarly]
view that it is permissible for the maternal uncle to give his
sister's daughter in marriage, or the view that it is permissible to
do the marriage contractwithout a wali, then the marriage contract is
valid, because the ruling of the judge in matters that are subject to
differences of scholarly opinion is to be implemented and not
annulled.
And Allah knows best.

Fathwa - She is going to go to Jeddah and she does nothave any firm intention ...

Question:
I am currently living in Canada for the purpose of study, but my
permanent place of residence is between Jeddah and Amman. When I
stayed in Ammanduring the summer break, I decided to go toJeddah to
deal with some official papers, andI intended to do 'umrah if Allah
made that possible for me and if I had a mahram and enough time to do
'umrah. I intended to do 'umrah from Jeddah because my mahram would be
there. But because I was not certain that I would be able to do
'umrah, on the day I travelled by plane I did not do ghusl, because I
was menstruating and I had not yet decided to do 'umrah. When I got
there on the second day I did ghusl and formed the intention to do
'umrah from Jeddah, and I did it.
My questions are:
Is my ihram from the miqaat of Jeddah considered valid or not? Because
of my family circumstances, we are always moving back andforth between
Jeddah and Amman, and we always enter ihram fromour house in Jeddah,
even if we are on our way back from a trip to Amman and after
stayingin Jeddah for several days. We do not remember how many times
we have done 'umrah in this manner.
What is required of us if we should have entered ihram from the miqaat
for the people of ash-Shaam (Greater Syria)? After I did 'umrahI was
uncertain as to whether I was completely clean following my period. If
I think it most likely that I was still menstruating whilst I was
doing 'umrah, what is the ruling on my 'umrah andwhat expiation do I
haveto offer?.
Answer:
Praise be to Allah.
Firstly:
If a person passes the miqaat intending to do Hajj or 'umrah, it is
not permissible for him to pass it without entering ihram, because of
the report narrated by Ibn 'Abbaas (may Allah be pleased with him) who
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) defined the meeqaat of the people of Madeenah as Dhu'l-Hulayfah;
that of the people of Shaam (Syria) as al-Juhfah; that of the people
of Najd as Qarn al-Manaazil; and that of the people of Yemen as
Yalamlam. And he said: "And these miqaats are for the people at those
very places, and besides them for those who come through those places,
and are not residents thereof, with the intention of performing Hajj
and 'Umrah; and whoever is living within these boundaries can enter
ihraam from the place where he lives, and the people of Makkah can
start from Makkah."
Narrated by al-Bukhaari,1526; Muslim, 1181
An-Nawawi (may Allah have mercy on him) said:ash-Shaafa'i and our
companions said: If the one who has come from far away comes to the
miqaat intending to perform Hajj or 'Umrah or qiraan (i.e., both), it
isharaam for him to pass itwithout entering ihram, according to
scholarly consensus.
End quote from al-Majmoo', 7/214
But if he passed the miqaat without intending to do Hajj or 'umrah, or
he was not sure and had not yet made up his mind, then he decided to
do 'umrahafter passing the miqaat,he should enter ihram from the place
where hedecided to do 'umrah, unless he is in Makkah, in which case he
should go outside of the Haram zone then enter ihram for 'umrah from
there.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on
the hadeeth of Ibn 'Abbaas quoted above:
From this we understandthat if a person travels without the intention
of doing Hajj or 'umrah and he passes the miqaat, then after that he
decides to do Hajj or 'umrah, he should enter ihram from the place
where he decided to do Hajj or 'umrah, and he does not have to go back
to the miqaat, because the Prophet (blessings and peace of Allah be
upon him) said: "from the place he sets out".
End quote from Fath al-Baari
Shaykh Muhammad al-Mukhtaar ash-Shanqeeti (may Allah preserve him) said:
The second scenario: if he went to Jeddah and was hesitant, thinking:
I do not know if I will have enough time or not, then in such cases it
is permissible for him not to enter ihram at themiqaat of Madinah.
For example: there is a person who has some business to do in Jeddah
and he does not know whether he will have enough time to do 'umrah or
not. If he is not sure about the time, it is permissible for him to go
to Jeddah without ihram, and do what he needs to in Jeddah, then enter
ihram from Jeddahif he decides to go to 'umrah from there, because the
Prophet (blessings and peace of Allah be upon him) said: "and whoever
is living within these boundaries can enter ihraam from the place he
decides (to do 'umrah)."
This applies to the one who does not have the clear intention of
performing 'umrah fromMadinah, so he is uncertain and hesitant; he
does not have to enter ihram until he is certain that he is going to
do 'umrah.
End quote from Sharh Zaad al-Mustaqni'.
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Aal ash-Shaykh (may Allah
preserve him) was asked:
My colleagues and I were sent to Jeddah to do work for Hajj for two
months. Some of us put our ihram in our cars or suitcases, then when
we found some free time we intended to do 'Umrah and entered ihram
from Jeddah. Is this permissible, or do we have to go to the miqaat of
as-Sayl and enter ihram from there?
He replied: If you had decided to do 'umrah before travelling, and
from the time you started your journey to Jeddah your intention was to
do 'umrah, then what you have to do is enter ihram from the miqaat,
because the intention to do 'umrah had already been formed. But if the
decision to do 'umrah was not made until afteryou had settled in
Jeddah, then you should enter ihram from Jeddah.
But if your intention wasnot fixed, in the sense that you were not
sure, then this uncertainty means that you had not firmly decided to
do 'umrah. Based on that, if you made your mind up when you were
closer (to Makkah) than the miqaat, you can enter ihram from the place
where you formed your intention. And Allah knows best.
End quote from Majallat al-Buhooth al-Islamiyyah, 60/95
Secondly:
If a person passes the miqaat, intending to do Hajj or 'umrah, then he
does not enter ihram from the miqaat, he has to go back to the
miqaatthat he passed and enterihram from there. If he does not go
back, he hasto offer a sacrifice for each time that he passedit.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about a person
who was obligedto offer a sacrifice because he entered ihram from
Jeddah after passing the miqaat, and he has made this mistake several
times – what does he have to do? Should he offer one sacrifice and
will that be sufficient, or is the answer something otherthan that?
He replied: He has to offer a sacrifice for each occasion, to be
slaughtered in Makkah for the poor, if he passed the miqaat intending
to do Hajj or 'umrah, then he entered ihram from Jeddah. One seventh
of a camel or one seventh of a cow is acceptable as a sacrifice for
that. He also has to repent to Allah, may He be glorified, from that,
because it is not permissible for a Muslim to pass the miqaat,
intending to do Hajj or 'Umrah, without entering ihraam, because the
Prophet (blessings and peace of Allah be upon him) said: "And these
miqaats are for the people at those very places, and besides them for
those who come through those places, and are not residents thereof,
with the intention of performing Hajj and 'Umrah"; and because Ibn
'Abbaas (may Allah be pleased with him) said: Whoever omits a ritual
(of Hajj or 'umrah) or forgets it, let him offer a sacrifice.
End quote from Majmoo'al-Fataawa, 17/12
He has to try hard to remember how many times he has to offer
sacrifices for, until he thinks it most likely that he has discharged
his duty.
Thirdly:
If a woman sees the tuhr(signal of the end of menses) that she usually
sees at the end of her period, whether that is complete dryness or the
white discharge, whatever usually signals the end of her period, and
she purifies herself and does tawaaf (circumambulation of the Ka'bah)
and sa'i (going between as-Safa and al-Marwah), or praysand fasts,
then after thatshe becomes uncertain about the state of purity on
which she based those acts of worship, she should not pay any
attention to that uncertainty and she does not have to do anything,
because uncertainty after completing an act of worship does not have
any impact, so long as she started it when she was certain about her
situation, on the basis ofwhat she usually sees at the end of her
menses.
But if she was hasty and was not sure whether her menses had ended
before she started 'umrah, and she did not sees what she usually sees
every time her period ends, then after that she began to doubt whether
her menses hadended, as is the case in this question, then her 'umrah
is not complete, because the basic principle is that she was still
menstruating and she did not know whether her period has ended. So she
has to avoid all the things that are prohibited during ihram, the most
important of which is intercourse with her husband, because she is
still in a state of ihram until she goes back to Makkah, does tawaaf
and saa'i, and cuts her hair, then exits her ihram.
If she did any of the actions that are prohibited during ihrambefore
that, she is excused for them because she thought that her 'umrah had
ended.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to what she has done of the things that are prohibited (during ihram),
let us assume that her husband had intercourse with her, and
intercourse during ihram is the most seriousof the prohibited actions;
however there is no blame on her because she was unaware of the
ruling. Ifa person does one of theactions that are prohibited during
ihramout of ignorance or because he forgot or was forced to do it,
there is no blame on him.
End quote from Majmoo'al-Fataawa, 21/351
And Allah knows best.

Fathwa - The Muslim in Ramadaan

Question:
What should we say to the Muslims on the occasion of the beginning of Ramadaan?.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong). So whoever of you sights (the crescent on
the first night of) the month (of Ramadan i.e. is present at his
home), he must observe Sawm (fasts) that month, and whoever is ill or
on a journey, the same number [of days which one did not observe Sawm
(fasts) must be made up] from other days. Allaah intends for you ease,
and He does not want to make thingsdifficult for you. (He wants that
you) must complete the same number (of days), and that you must
magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most
Great)]for having guided you so that you may be grateful to Him."
[al-Baqarah 2:185]
This blessed month is a great opportunity for goodness, barakah
(blessing), worship and obedience towards Allaah.
It is a great month, a noble season, a month inwhich hasanaat (rewards
for good deeds) are multiplied and in which committing sayi'aat
(baddeeds) is more serious than at other times. The gates of Paradise
are opened and the gates of Hell are shut, and the sinners' repentance
to Allaah is accepted. It is a month whose beginningis mercy, its
middle is forgiveness and its end is redemption from the Fire.
So give thanks to Him forthe season of goodness and blessing that He
has bestowed upon you, andfor the means of bounty and various kinds of
great blessings for which He has singled you out. Make the most of
this blessed time by filling it with acts of worship and forsaking
haraam things, so that you may attain a good life in this world and
happiness after death.
For the sincere believer, every month is an occasion for worship and
his whole life is spent in obeying Allaah, but in the month of
Ramadaan he has even more motives to do good and his heart is even
more focused on worship, and he turns even more to his Lord. By His
grace, our generous Lord bestows His bounty upon the fasting believers
and multiplies the reward forthem on this blessed occasion, so He
gives abundantly and rewardsgenerously for righteousdeeds.Time passes
quickly
Days pass so quickly, as ifthey were mere moments. We welcomed
Ramadaan, then we bade it farewell, and only a short period of time
passed and we are welcoming Ramadaan again. So we should hasten to do
good deedsin this month and strive to fill it with that which Allaah
is pleased with and with that which will help us on the Day whenwe
meet Him.
How can we prepare for Ramadaan?
We can prepare for Ramadaan by taking stock of ourselves and
recognizing our shortcomings in living up to the Shahaadatayn, or our
shortcoming in fulfilling our duties, or our shortcomings in not
keeping away from the desires and doubts that we may have fallen into…
We should set ourselves straight so that in Ramadaan we will have a
higher degree of faith.For faith increases and decreases. It increases
through obedience to Allaah and it decreases through disobedience and
sin. The first act of obedience that a person should achieve is that
of being a true slave of Allaah and believing thatthere is none that
is rightfully worshipped except Allaah, so he directs all kinds of
worship to Allaah and does not associate anyone else in worship with
Him. Each of us should realize that whatever has befallen him could
not have missed him, and whatever missed him could not have befallen
him, and that everythinghappens by the will and decree of Allaah.
We should avoid everything that could undermine our commitment to the
Shahaadatayn. This means keeping away from bid'ah (innovations) and
thingsthat have been introduced into the religion. We should also
follow the principle of al-walaa' wa'l-bara' (loyalty and friendship
vs. disavowal and enmity), by taking the believers as our friends and
by regarding the kaafirs and hypocrites asenemies, and we should
rejoice when the Muslims gain a victory over their enemies. We should
follow the example of the Prophet (peace and blessings of Allaah be
upon him) and his companions and adhere to the Sunnah of the Prophet
(peace and blessings of Allaah be upon him) and the way of the
Rightly-Guided Khulafa' who came after him. We should love the Sunnah
and love those who adhere to it and defend it, in whatever country
they are and whatever colour or nationality they are.
After that we should take stock of ourselves and recognize our
shortcomings in doing acts of worship such as praying in
congregation,remembering Allaah (dhikr), paying attentionto the rights
of neighbours, relatives and the Muslims, spreading the greeting of
salaam, enjoining what is good and forbidding what is evil, urging one
another to follow the truth and be patient and steadfast in doing so,
being patient in avoiding evil actions and in doing good deeds, and
accepting thedecree of Allaah with patience.
Then we should take stock of ourselves and our sins and our following
whims and desires. We should stop ourselves from persisting in that,
whether the sin is great or small, whether it is a sin of the eye, by
looking at that which Allaah has forbidden; or by listening to music;
or by walking to things of which Allaah does not approve; or by using
one's hands to srike in a manner with which Allaah is not pleased; or
by consuming things that Allaah has forbidden such as riba (usury) and
bribes, or any other means of consuming people's wealth unlawfully.
We should never forget that Allaah stretches forth His hand during
the day to accept the repentance of those who sinned at night, and He
stretches forth His hand at night to accept the repentance ofthose who
sinned during the day. Allaah says (interpretation of the meaning):
"And march forth in the way (which leads to) forgiveness from your
Lord, and for Paradise aswide as the heavens andthe earth, prepared
for Al-Muttaqoon (the pious).
Those who spend (in Allaah's Cause) in prosperity and in adversity,
who repress anger, and who pardon men; verily, Allaah loves
Al-Muhsinoon (the good‑doers).
And those who, when they have committed Faahishah (illegal sexual
intercourse) or wrongedthemselves with evil, remember Allaah and ask
forgiveness for their sins; — and none can forgive sins but Allaah
—and do not persist in what (wrong) they have done, while they know.
For such, the reward is forgiveness from their Lord, and Gardens with
rivers flowing underneath (Paradise), wherein they shall abideforever.
How excellent is this reward for the doers(who do righteous deeds
according to Allaah's Orders)"
[Aal 'Imraan 3:133-136]
"Say: "O 'Ibaadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving,
Most Merciful"
[al-Zumar 39:53]
"And whoever does evil or wrongs himself but afterwards seeks
Allaah'sforgiveness, he will find Allaah Oft‑Forgiving, Most Merciful"
[al-Nisa' 4:110]
By taking stock, repenting and seeking forgiveness, this is how we
should welcome Ramadaan. "The smart man is the one who takes stock of
himself and strives to do that which will benefit him after death, and
the helpless one is the one who follows his own whims and desires and
engages in wishful thinking, (assuming that Allaah will forgive him
regardless of what he does and that he does not need to strive to good
deeds)."
The month of Ramadaan is the month of great gains and profits. The
smart trader is the one who makes the most of special occasions to
increase his profits. So make the most of this month by doing lots of
acts of worship, praying a great deal, reading Qur'aan, forgiving
people, being kind to others and giving charity to the poor.
In the month of Ramadaan the gates of Paradise are opened andthe
gates of Hell are shut. The devils are put in chains and a caller
cries out each night, O seeker of good, proceed,O seeker of evil,
desist.
So, O slaves of Allaah, be among the people of good, following the
pathof your righteous forebears who were guided by the Sunnah ofyour
Prophet (peace andblessings of Allaah be upon him), so that we may end
Ramadaan withour sins forgiven and our righteous deeds accepted.
We should note that the month of Ramadaan is the best of months.
Ibn al-Qayyim said:
Another of example of that – i.e., of the differentiation between the
things that Allaah has created – is the fact that the month of
Ramadaan is superior to all other months, and the last ten nights are
superior to the other nights."
Zaad al-Ma'aad, 1/56
This month is superior toothers in four things:
1 – In it there is the best night of the year, which is Laylat
al-Qadr. Allaah says (interpretation of the meaning):
"Verily, We have sent it (this Qur'aan) down in the Night of Al‑Qadr (Decree).
And what will make you know what the Night of Al‑Qadr (Decree) is?
The Night of Al‑Qadr (Decree) is better than a thousand months (i.e.
worshipping Allaah in that night is better than worshipping Him a
thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by
Allaah's Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His
believing slaves) until the appearance of dawn"
[al-Qadar 97:1-5]
So worship on this night is better than worshipping for a thousand months.
2 – In this month was revealed the best of Books to the best of the
Prophets (peace be uponthem). Allaah says (interpretation of the
meaning):
"The month of Ramadan in which was revealed the Qur'aan, a guidance
for mankind and clear proofs for the guidance and the criterion
(between right and wrong)"
[al-Baqarah 2:185]
"We sent it (this Qur'aan)down on a blessed night[(i.e. the Night of
Al‑Qadr) in the month of Ramadan — the 9th month of the Islamic
calendar]. Verily, We are ever warning [mankind that Our Torment will
reach those who disbelieve in Our Oneness of Lordship and in Our
Oneness of worship].
Therein (that night) is decreed every matter of ordainments.
As a Command (or this Qur'aan or the Decree of every matter) from Us.
Verily, We are ever sending (the Messengers)"
[al-Dukhaan 44:3-5]
It was narrated by Ahmad and by al-Tabaraani in al-Mu'jam al-Kabeer
that Waathilah ibn al-Asqa' (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"The Scriptures of Ibraaheem were sent down on the first of the month
of Ramadaan. TheTawraat was sent down on the sixth of Ramadaan. The
Injeel was sent down on the thirteenth of Ramadaan. The Zaboor was
sent down on the eighteenth of Ramadaan, and the Qur'aan was sent down
on the twenty-fourth of Ramadaan.
Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.
2 – In this month the gates of Paradise are opened and the gates of
Hell are shut, and the devils are chained up.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "When Ramadan comes, the gates of Paradise are opened andthe
gates of Hell are closed, and the devils are put in chains." (Agreed
upon).
Al-Nasaa'i narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "When Ramadaan
comes, the gates of mercy are opened and the gates of Hell are shut,
and the devils are put in chains."
Classed as saheeh by al-Albaani in Saheeh al-Jaami', 471.
Al-Tirmidhi, Ibn Maajah and Ibn Khuzaymah narrated in one report:
"When the first night of the month of Ramadaan comes, the devils and
rebellious jinn are chained up and the gates of Hell are closed, and
not one gate of it is opened. The gates of Paradise are opened andnot
one gate of it is closed. And a caller cries out: 'O seeker of good,
proceed; O seeker of evil,desist. And Allaah has those whom He
redeemsfrom the Fire, and that happens every night."
Classed as hasan by al-Albaani in Saheeh al-Jaami', 759.
If it is asked, how come we see many evil actionsand sins committed in
Ramadaan, for if the devils are chained up that would not happen?
The answer is that evil actions become less for those who observe the
conditions and etiquetteof fasting;
or that the ones who arechained up are some of the devils – namely the
rebellious ones – not all of them;
or that what is meant is that evil is reduced in Ramadaan, which is a
proven fact. If evil happens at this time, it isstill less than at
other times. Even if all of them (the devils) are chained up, that
does not necessarily mean that noevil or sin will happen, because
there are other causes of that besides the devils, such as evil souls,
bad habits and thedevils among mankind. Al-Fath, 4/145
4 – There are many kindsof worship in Ramadaan,some of which are not
done at other times, such as fasting, praying qiyaam, feeding the
poor, i'tikaaf, sadaqah, and reading Qur'aan.
I ask Allaah, the Exalted, the Almighty, to help us all to do that and
to helpus to fast and pray qiyaam, and to do acts of worship and to
avoid doing evil. Praise be to Allaah, the Lord of the Worlds.

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'Abdullaah Ibn Umm Maktoom

'Abdullaah Ibn Umm Maktoomwas the cousin of Khadeejah Bint Khuwaylid,
Mother of theBelievers. His father was Qays Ibn Sa'eed and his mother
was 'Aatikah Ibnt 'Abdullaah. She was called Umm Maktoom (Mother of
the concealed one) because she gave birth to a blind child.
'Abdullaahwitnessed the rise of Islam in Makkah. He was amongst the
first to accept Islam. He lived through the persecution of the Muslims
and suffered what the other Companions of the Prophetexperienced. His
attitude, like theirs, was one of firmness, staunch resistance and
sacrifice.
Neither his dedication nor his faith weakened against the violence of
the onslaught of the Quraysh (the ruling tribe of Makkah at the time
of Prophet Muhammad, sallallallaahu 'alayhi wa sallam). In fact, it
only increased his determination to hold onto the religion of Allaah
and his devotion to His Messenger.
'Abdullaahwas devoted to the noble Prophetand he was soeager to
memorize the Quran that he would not miss any opportunity to achieve
his heart's desire.Indeed, his sense of urgency and his insistence
could sometimes have been excessive as he, unintentionally, sought to
monopolize the attention of the Prophet.
In this period, the Prophetwas concentrating on the Quraysh notables
and was eager for them to become Muslims. On one particular day, he
met 'Utbah Ibn Rabee'ah and his brother Shaybah, 'Amr Ibn Hishaam,
better known as Abu Jahl, Umayyah Ibn Khalaf and Waleed Ibn Mugheerah,
the father of Khaalid Ibn Al-Waleedwho was later to be known as
Sayfullaah or 'the Sword of Allaah'.
Hehad begun talking and negotiating with them and telling them about
Islam. Hewished that they would respond positively to himand accept
Islam or at least call off their persecution of his Companions.
While the Prophetwasthus engaged, 'AbdullaahIbn Umm Maktoomcame up and
asked him to read a verse from the Quran. "O Messenger of Allaah," he
said, "teach me from what Allaah has taught you."
The Prophetfrowned and turned away from him. Heturned his attention
instead to the prestigious group of Quraysh, hoping that they would
become Muslims and that by their acceptance of Islam they would bring
greatness tothe religion of Allaah andstrengthen his mission.
As soon as hehad finished speaking to them and had left their company,
he suddenly felt partially blinded and his head began to throb
violently. At this point thefollowing revelation came to him (what
means):"He (i.e., the Prophet) frowned andturned away because there
came to him the blind man, (interrupting).But what would make you
perceive, (O Muhammad), that perhaps he might be purified, or be
reminded and the remembrance would benefit him? As forhe who thinks
himself without need, to him yougive attention. And not upon you (is
any blame) if he will not be purified. But as for he who came to you
striving (for knowledge) while he fears Allaah, from him you are
distracted. No! Indeed, they (i.e., theses verses) are a reminder;
sowhoever wills may remember it".[Quran 80: 1-12]
These are the verses which were revealed to the noble Prophetabout
'Abdullaah Ibn Umm Maktoom. Theseverses have continued to be recited
from that time till today and shall continue to be recited by all who
read the Quran.
From that day the Prophetdid not cease to be generous to 'Abdullaah
Ibn Umm Maktoomto ask him about his affairs, to fulfill his needs and
take him into his council whenever he approached. In fact, in later
years, heoften greeted Ibn Umm Maktoom with these words of
humility:"Welcome unto him on whose account my Sustainer has blamed
me."
When the Quraysh intensified their persecution of the Prophetand those
who believed with him, Allaah gave them permission to emigrate.
'Abdullaah's response was prompt. He and Mus'aab Ibn 'Umayrwere the
first of the Companions to reach Al-Madeenah.
One of the responsibilities that the Prophetplaced on 'Abdullaah Ibn
Umm Maktoomwas to put him in charge of Al-Madeenah in his absence.
This was done more than ten times.
Soon after the battle of Badr, the Prophetreceived a revelation from
Allaah raising the status of those who go out to fight the enemies
(for the sake of Allaah) and preferring them overthose who remain
inactive at home. This revelation affected 'Abdullaahdeeply. It pained
him to be thus barred from the higher status and he said: 'O Messenger
of Allaah! IfI could go on Jihaad (fighting in Allaah's cause), I
would certainly do it.' He then earnestly asked Allaah to send down a
revelation about his particular case and those like him who were
prevented because of their disabilities from going on military
campaigns.
His prayer was answered.An additional phrase wasrevealed to the
Prophetexempting those with disabilities from the import of the
original verse. The full verse became (what means):"Not equal are
those believers remaining (at home) – other than the disabled – and
the mujaahideen (who striveand fight) in the cause of Allaah with
their wealth and their lives…. "[ Quran, 4: 95]
In spite of thus being excused from Jihaad, the soul of 'Abdullaah Ibn
Umm Maktoomrefused to be content with staying among those who remained
at home when an expedition was in progress. Great souls are not
content with remaining detached fromaffairs of great magnitude. He
determined that no campaign should by-pass him. He fixed a role for
himself on the battlefield.He would say: "Place me between two rows
and give me the flag. I will carry it for you and protect it, for I am
blind and cannot run away."
In the fourteenth year after the Hijrah (migration), 'Umarwho was the
Caliph at the time resolved to mount a major assault against the
Persians to bring down their State and open the way for theMuslim
forces. So he wrote to his governors: "Send anyone with a weapon or a
horse or who can offer any form of help to me - and make haste."
Crowds of Muslims from every direction responded to 'Umar's call and
converged on Al-Madeenah. Among all these was the blind Mujaahid
'Abdullaah Ibn Umm Maktoom. 'Umarappointed Sa'd Ibn Abi
Waqqaascommander over the army, gave him instructions and bade him
farewell.
When the army reached Qaadisiyah, 'Abdullaah Ibn Umm Maktoomwas in the
forefront, wearing a coat of armor and fully prepared. He had vowed to
carry and protect the flag of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was
among the most fierce and bitter in the history of the Muslim
conquests. On the third day, the Muslims achieved a mighty victoryas
one of the greatest empires in the world collapsed and one of the most
secure thrones fell. The flag of Tawheed (Monotheism) was raised in an
idolatrous land.
The price of this clear victory was hundreds of martyrs. Among them
was 'Abdullaah Ibn Umm Maktoom. He was found amongst those who had
been killed on the battlefield clutching the flag of the Muslims.