Rare Courage

Rare Courage

The enthusiasm for After-life had endowed the Muslims with and almost superhuman courage. Worldly aims and interests having ceased to bear any significance in their eyes, they advanced towards the ultimate goal of paradise with the ardency of a carrier-pigeon.

It is reported in the Sahih Bukhari that as Anas bin Nadhar was advancing upon the enemy at a critical moment in the battle of Uhud, he met Sa'd to whom he said, "By Allah , Sa'd, I can feel the sweet fragrance of Paradise coming from the direction of the Mount of Uhud." With these words he rushed into the heart of the battle. Sa'd says that when the dead body of Anas was recovered from the battlefield, there were more than eighty wounds on it. The infidels had literally cut him to pieces; as a result of this, his sister alone could recognize his corpse. [1]

In the battle of Badr the Prophet sallallahu alayhi wa sallam was once urging the Muslims on to greater effort. When he was saying, " March forward to Paradise, the extensiveness of which is as the extensiveness of the heavens and the earth ", 'Umair bin Hamim cried out, " 0 Prophet of Allah , is it really that much extensive?" The Prophet sallallahu alayhi wa sallam replied, " Yes. Do you doubt it ?" " I doubt not, " said 'Umair, " I only wished that I attained it ". " You will ", the Prophet sallallahu alayhi wa sallam replied. 'Umair had taken out some dates and begun to eat them. But the opening of the prospect of Paradise before his mind would not let him eat. Was it not foolish to waste one's time on such ' trifles ', when heaven was beckoning him ? He flung away the dates and jumped into the thick of the battle. His heart's desire was soon fulfilled.[2]

Abu Bakr bin Abu Musa al Ash'ari has narrated that on a certain field of battle his father was recounting how the Prophet sallallahu alayhi wa sallam had said that the gates of Paradise were under the shadow of the swords when a man, dressed in tatters, stepped forward and asked whether he himself had heard that from the Prophet sallallahu alayhi wa sallam . Abu Bakr's father replied that it was so. On hearing this, the man went back to his friends and took their leave. He unsheathed his sword, broke the sheath into pieces and took the field against the enemy. He was subsequently killed.[3]

'Amr bin jamuh, who was lame, had four sons. They used to accompany the Holy Prophet sallallahu alayhi wa sallam whenever he set out on jihad. When the Prophet sallallahu alayhi wa sallam was leaving for Uhud, 'Amr also wanted to join, but his sons were opposed to it on account of his physical disability and old age. Finding them adamant, 'Amr sought the help of the Prophet sallallahu alayhi wa sallam . "My sons dissuade me from going with you," he said, while it is my desire that I walk in Paradise with my impaired leg".

The Prophet sallallahu alayhi wa sallam explained that jihad was not binding on him. At the same time, he did not like that 'Amr's sons should stand in their father's way in the holy cause upon which he had set his heart. So he said to them, "Why don't you let him go ? Allah may grant him martyrdom." The sons agreed and 'Amr went to join the holy war in which he was killed.[4]

Shaddad bin Had says that in a journey a bedouin came to the Prophet sallallahu alayhi wa sallam and attached himself to his party after embracing Islam. The Prophet sallallahu alayhi wa sallam instructed a Companion to keep an eye on him. When the campaign of Khyber took place, the Prophet sallallahu alayhi wa sallam allotted a share in the booty to him also, but as he was not present - he was a cattle-lifter and used to slip away on his rounds when he got the chance-it was kept with a Companion who gave it to him on his return in the evening. The bedouin took the booty to the Prophet sallallahu alayhi wa sallam and inquired as to what it was. The Prophet sallallahu alayhi wa sallam told him that it was his share of the spoils, upon which he said, " But I did not join you for it," and pointing towards his throat he added, "I joined to be pierced by an arrow here ". The Prophet sallallahu alayhi wa sallam replied, " Allah will fulfil your wish if you are true in your affair with Him ". Then another battle took place in which he was killed. When his corpse was pointed out to the Prophet sallallahu alayhi wa sallam , he remarked," His affair with Allah was true; so Allah too made him true." [5]

[1] Bukhari and Muslim

[2] Muslim.

[3] Muslim.

[4] Zad ul Ma'ad volume III page 135

[5] Ibid. page 190

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More options Mar 20 (1 day ago)
The Story of Al-Akwa



Salamah bin al Akwa narrates: Then we moved returning to Medina, and halted at a place where there was a mountain between us and Banu Lihyan, who were polytheists. The Messenger of Allah (SAW) asked God's forgiveness for one who ascended the mountain at night to act as a scout for the Messenger of Allah (SAW) and his Companions. I ascended (that mountain) twice or thrice that night. (At last) we reached Medina. The Messenger of Allah (SAW) sent his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with the horse of Talhah along with the camels. When the day dawned, Abd al-Rahman al-Fazari made a raid and drove away all the camels of the Messenger of Allah (SAW), and killed the man who looked after them. I said: Rabah, ride this horse, take it to Talhah b. 'Ubaidillah and Inform the Messenger of Allah (SAW) that the polytheists have made away with his camels. Then I stood upon a hillock and turning my face to Medina, shouted thrice: Come to our help. Then I set out in pursuit of the raiders, shooting at them with arrows and chanting poetry:

I am the son of al-Akwa' And today is the day of defeat for the mean.

I would overtake a man from them, shoot at him an arrow that would reach his shoulder. And I would say: Take it, chanting at the same time the verse

And I am the son of al-Akwa' And today is the day of defeat for the mean.

By God, I continued shooting at them and hamstringing their animals. Whenever a horseman turned upon me, I would come to a tree and (hid myself) sitting at its base. Then I would shoot at him and hamstring his horse. (At last) they entered a narrow mountain gorge. I ascended that mountain and held them at bay throwing stones at them. I continued to chase them in this way until I got all the camels of the Messenger of Allah (SAW) released and no camel was left with them. They left me; then I followed them shooting at them (continually) until they dropped more than thirty mantles and thirty lances, lightening their burden. On everything they dropped, I put a mark with the help of (a piece of) stone so that the Messenger of Allah (SAW) and his Companions might recognize them (that it was booty left by the enemy). (They went on) until they came to a narrow valley when so and so, son of Badr al-Fazari joined them. They (now) sat down to take their breakfast and I sat on the top of a tapering rock. Al-Fazari said: Who is that fellow I am seeing? They said: This fellow has harassed us. By God, he has not left us since dusk and has been (continually) shooting at us until he has snatched everything from our hands. He said: Four of you should make a dash at him (and kill him). (Accordingly), four of them ascended the mountain coming towards me. When it became possible for me to talk to them, I said: Do you recognize me? They said: No. Who are you? I said: I am Salama, son of al-Akwa'. By the Being Who has honored the countenance of Muhammad (SAW) I can kill any of you I like but none of you will be able to kill me. One of them said: I think (he is right). So they returned. I did not move from my place until I saw the horsemen of the Messenger of Allah (SAW), who came riding through the trees. Lo! The foremost among them was Akhram al-Asadi.

Behind him was Abu Qatadah al-Ansari and behind him was al-Miqdad b. al-Aswad al-Kindi. I caught hold of the rein of Akhram's horse (Seeing this). They (the raiders) fled. I said (to Akhram): Akhram, guard yourself against them until Allah's Messenger (SAW) and his Companions join you. He said: Salama, if you believe In Allah and the Day of Judgment and (if) you know that Paradise is a reality and Hell is a reality, you should not stand between me and martyrdom. So I let him go. Akhram and Abd al-Rahman (Fazari) met in combat. Akhram hamstrung Abd al-Rahman's horse and the latter struck him with his lance and killed him. Abd al-Rahman turned about riding Akhram's horse. Abu Qatadah, a horseman of the Messenger of Allah (SAW), met 'Abd al-Rahman (in combat), smote him with his lance and killed him. By the Being Who honored the countenance of Muhammad (SAW), I followed them running on my feet (so fast) that I couldn't see behind me the Companions of Muhammad (SAW), nor any dust raised by their horses. (I followed them) until before sunset they reached a valley which had a spring of water, which was called Dhu Qarad, so that they could have a drink, for they were thirsty. They saw me running towards them. I turned them out of the valley before they could drink a drop of its water. They left the valley and ran down a slope. I ran (behind them), overtook a man from them, shot him with an arrow through the shoulder blade and said: Take this. I am the son of al-Akwa'; and today is the day of annihilation for the people who are mean. The fellow (who was wounded) said: May his mother weep over him! Are you the Akwa' who has been chasing us since morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired on the hillock and I came dragging them along to the Messenger of Allah (SAW). I met 'Amir who had with him a container having milk diluted with water and a container having water. I performed ablution with the water and drank the milk. Then I came to the Messenger of Allah (SAW) while he was at (the spring of) water from which I had driven them away. The Messenger (SAW laughed so much that his molar teeth could be seen in the light of the fire, and he said: Salama, do you think you can do this? I said: Yes, by the Being Who has honored you. He said: Now they have reached the land of Ghatafan where they are being feted. (At this time) a man from the Ghatafan came along and said: So and so slaughtered a camel for them. When they were exposing its skin, they saw dust (being raised far off). They said: They (Akwa' and his companions) have come. So they went away fleeing. of Allah (SAW) had captured those camels and everything else I had captured and all the lances and mantles I had snatched from the polytheists and Bilal had slaughtered a she-camel from the camels I had seized from the people, and was roasting its liver and hump for the Messenger of Allah (SAW). I said: Messenger of Allah, let me select from our people one hundred men and I will follow the marauders and I will finish them all so that nobody is left to convey the news (of their destruction to their people). (At these words of mine), the Messenger of Allah (SAW)

When it was morning, the Messenger of Allah (SAW) said: Our best horseman today is Abu Qatadah and our best footman today is Salama. Then he gave me two shares of the booty-the share meant for the horseman and the share meant for the footman, and combined both of them for me.

(Ahmad – Muslim)

From The Book of Jihad, by Ibn Nuhaas

Dawuud and Sulaymaan

Dawuud and Sulaymaan

It was narrated that during the time of Dawuud (alayhis salaam) a woman who was very beautiful was trying to pursue a certain right of hers so she took the matter to a judge and made her complaint to him. Stunned by her beauty, he desired her. she, on the other hand, so adamantly refused and left him to go see a higher judge, who similarly got lured and asked the same of her. She then went to a well known just man to be her witness. As soon as he loked at her, he became completely fascinated and started to talk her into marriage. The woman declined with strong determination and finally headed with her complaint to the city mayor, who unfortunately acted no differently than the men before him.

She left crying and decided to leave the matter in the Lord's hand. Allah caused all of those men to gather and discuss their dealings with the people, one of them uttered, "A very charming woman came to see me with a complaint. She had quite a charming beauty that i asked her to marry me and she firmly said no. So i started to inquirea bout her and was informed that she is the daughter of so and so and that she is without a husband. And I do believe that she is an unchaste woman."

The second one said the same, followed by the third and fourth one. Finally, they all agreed to take her case to Prophet Dawuud (alayhis salaam) and let him pass a judgment. They consented to bear witness that she committed fornication so that she will be sentenced to death. "That way we will not have to worry about her and how attractive she is anymore."

However one of them opposed the allegation saying, "If we do that, then the man whom we would allege she fornicated with wil also be stoned to death. And that I believe is a great tragedy." After much thinking, they came up with a new idea. "we shall say that she is a perverted woman who owns a dog with whom she does the faahishah (abominable sexual act)."

Later, they went to Dawuud and told him, "Oh Prophet of Allah, in our town there is very unchaste woman who commits the lowest acts of perversion by copulating with a dog she trained." Based on the witness provided by those judges, Dawuud gave orders for her to be stoned to death.

As days went by, Sulaymaan, the son of Dawuud, was once playing with little children to whom he assigned different roles. He made one of them a faqeeh, the other a judge and another a governor, then said to them, "Let us act as if i am your king and you are my deputies in the nation so disperse to your work and serve people with all their needs." In the mean time, Dawuud was watching their act from a high plain.

One of the children was given the role of a very beautiful woman who was seeking justice. She went to different people, but all her efforts were in vain. They were all enticed by her beauty and asking her for marriage, but she rebuffed all of them. Following this, they went to Sulaymaan as their ruler and depicted this woman as an immoral woman who commits the abominable act of fornication with a dog she owns. Their goal was to have Sulaymaan give orders for her stoning. However, the bright young Sulaymaan told his workers to sit away from him, then he started to call the accusers individually and ask them about the color of the alleged dog. Each concocted a different color, which led Sulaymaan to certainly believe the accusations were totally bogus and that they had testified to falsehood, so he playfully commanded that they should be stoned.

This magnificent act put Dawuud, who was watching all along, in the mind of the woman and the four fellows who accused her wrongly. He immediately sent after them and began asking the four of them individually about the color of the dog. They did differ in the exact same way as those children in their play. Dawuud drew the conclusion that the four men's testimony was false and baseless, and that the woman was purely innocent. Thus, he ordered for the four of them to be put to death.

And if they had intended to march out, certainly, they would have made some preparation for it…

And if they had intended to march out, certainly, they would have made some preparation for it…


By al-Maqdisī *


At-Tibyān Publications


In the Name of Allāh, the Most-Merciful, the Most-Gracious

Praises are due to the One who said:



وَلَوْأَرَادُواْ الْخُرُوجَ لأَعَدُّواْ لَهُ عُدَّةً وَلَـكِن كَرِهَ اللّهُ انبِعَاثَهُمْ فَثَبَّطَهُمْ وَقِيلَ اقْعُدُواْ مَعَ الْقَاعِدِينَ

"And if they had intended to march out, certainly, they would have made some preparation for it, but Allāh was averse to their being sent forth, so He made them lag behind, and it was said (to them), "Sit you among those who sit (at home)." [at-Tawbah : 46]



لَوْكَانَ عَرَضاً قَرِيباً وَسَفَراً قَاصِداً لاَّتَّبَعُوكَ وَلَـكِن بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ وَسَيَحْلِفُونَ بِاللّهِ لَوِاسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَاللّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ

"Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance was long for them, and they would swear by Allāh, "If we only could, we would certainly have come forth with you." They destroy their own selves, and Allā h knows that they are liars." [at-Tawbah : 42]



فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ

"But when fighting was ordered for them, they turned away, all except a few of them. And Allāh is All-Aware of the Thālimūn (polytheists and wrong-doers)." [al-Baqarah : 246]

And may Peace and Prayers be upon al-Mustafā al-Amīn who warns us saying:

"Whoever dies and does not have, upon his neck, the Pledge of Allegiance (Al-Bay'ah); he dies the death of pre-Islamic Ignorance (Jāhiliyyah)."[Narrated by Muslim from Ibn 'Umar, may All āh be pleased with them]

..And Says:

"Whoever does not fight, or take good care or the family that a fighter has left behind, Allā h will inflict him with a calamity before the Day of Ressurection" [Narrated by Abī D āwūd from Abī Umāmah, may All āh be pleased with him]



Stand up, O Brother, and search for a merchandise that will not fallow and will save you from a painful torment…

***


يَا أَيُّهَا الَّذِينَ آَمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ
تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُوَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذَلِكَ الْفَوْزُ الْعَظِيمُ
وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ وَبَشِّرِ الْمُؤْمِنِينَ

"O, You who believe! Shall I guide you to a commerce that will save you from a painful torment. "That you believe in All āh and His Messenger, and that you strive hard and fight in the Cause of Allāh with your wealth and your lives, that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwelling in Gardens of 'Adn -Eternity ['Adn (Edn) Paradise], that is indeed the great success. And also (He will give you) another (blessing) which you love, help from Allā h (against your enemies) and a near victory. And give glad tidings to the believers." [as-Saff : 10-13]

Stand up, O Brother, and help brothers of yours asking for your help...

مَا لَكُمْ لَا تَنَاصَرُونَ

"What is the matter with you? Why do you not help one another?" [as-Sāffāt : 25]

Stand up, O Brother, for you are not a cuckold...

Isn't the chaste girl of 'Irāq your Sister?! Isn't the pure woman of Shīshān your Honor?! Don't the scattered bodies of the children concern you?!



وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِن َالرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَاأَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيّاً وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيراً

"And what is wrong with you that you fight not in the Cause of Allāh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help."" [an-Nisā' : 75]



Are you pleased with the Cross to be planted in your land and you remain silent?!

Are you pleased with the Jews to shake their heads in the Masjid al-Aqsā?!

Are you pleased that all the Lands of Islam to be occupied and ruled by other than the Sharī'ah of Allāh?!



وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ

"And whosoever does not judge by what Allāh has revealed, such are the Kāfirūn (disbelievers)" [al-Mā'idah : 44]

Does it please you that the Impies desecrate the 'Irāqi Masājid and to bombard the Ma'āthin in Shīshān?!

Don't you know that without Jihād, the Earth would have been corrupted, the Masājid would have been destructed, and people would have been prevented from the remembrance of All āh..?!



وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

"And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the 'Ālamīn (mankind, jinns and all that exists)." [al-Baqarah : 251]



وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيراً وَلَيَنصُرَنَّ اللَّهُ مَن يَنصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

"For had it not been that Allāh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of All āh is mentioned much would surely have been pulled down. Verily, Allāh will help those who help His (Cause). Truly, Allāh is All-Strong, All-Mighty." [al-Hajj : 40]



Does it please you to come across the Āyāt of Jihād and Qitāl, and then you become one of those whom Allāh had said to:



أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاء مَن يَفْعَل ُذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

"Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allāh is not unaware of what you do." [al-Baqarah : 85]

Doesn't the wills of your beloved Muhammad- SallAllāhu 'Alayhi Wa Sallam- deprive you from sleep:

"Expel the Polytheists from the ArabPeninsula" "Free the Suffering (POW)"

What is the matter with you that you don't prepare your weapon and equipment?!



وَأَعِدُّواْ لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْل ِتُرْهِبُونَ بِهِ عَدْوَّ اللّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِن دُونِهِمْ لاَ تَعْلَمُونَهُمُ اللّهُ يَعْلَمُهُمْ وَمَا تُنفِقُواْ مِن شَيْءٍ فِي سَبِيلِ اللّهِ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

"And make ready against them all you can of power, including steeds of war to threaten the enemy of Allāh and your enemy, and others besides whom, you may not know but whom All āh does know. And whatever you shall spend in the Cause of Allāh shall be repaid unto you, and you shall not be treated unjustly." [al-Anfāl : 60]

What is the matter with you that you don't incite your children and brethren?! For you have no excuse today, and you have no where to run... you are not tasked except for yourself…



فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْساً وَأَشَدُّ تَنكِيلاً

"Then fight in the Cause of Allāh, you are not tasked (held responsible) except for yourself, and incite the believers, it may be that Allā h will restrain the evil might of the disbelievers. And Allāh is Stronger in Might and Stronger in punishing." [an-Nisaa' : 84]

So wake up, O Lion of Islām, for Allāh is with you, and whomever Allāh is with will never be defeated because of fewness!

And if the Ummah comes together to harm you with something, they wouldn't be able to harm you except with something that Allāh had written upon you, Pens have been raised and Papers have dried.

When I talked to you, O Brother, I feared for myself and you, to become one of those who abandoned Jihād for the love of the Family and Children so then we gain the Torment of All āh and His Punishment:



قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْوَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَكَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِوَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِي َاللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight … are dearer to you than Allāh and His Messenger, and striving hard and fighting in His Cause, then wait until Allāh brings about His Decision (torment). And All āh guides not the people who are al-Fāsiqūn (the rebellious, disobedient to Allāh)." [at-Tawbah : 24]



Or that what Allāh says becomes true on us, when He says:



يَا أَيُّهَا الَّذِينَ آمَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ
إِلاَّ تَنفِرُواْيُعَذِّبْكُمْ عَذَاباً أَلِيماً وَيَسْتَبْدِلْ قَوْماً غَيْرَكُمْ وَلاَتَضُرُّوهُ شَيْئاً وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

"O, you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allā h (i.e. Jihād) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allāh is Able to do all things." [at-Tawbah : 38-39]

***

How, and Allāh had ordered the Believers:



وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّه فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ بِمَا يَعْمَلُونَ بَصِيرٌ

"And fight them until there is no more Fitnah (disbelief and polytheism: i.e. worshipping others besides Allah) and the religion (worship) will all be for Allāh Alone [in the whole of the world]. But if they cease (worshipping others besides Allah), then certainly, Allā h is all-Seer of what they do." [al-Anfaal : 39]



قَاتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ وَلاَيُحَرِّمُونَ مَا حَرَّمَ اللّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِين َالْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ حَتَّى يُعْطُواْالْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ

"Fight against those who believe not in Allāh, nor in the Last Day, nor forbid that which has been forbidden by Allāh and His Messenger and those who acknowledge not the religion of truth among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued." [at-Tawbah : 29]



يَا أَيُّهَا الَّذِينَ آمَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلْيَجِدُواْ فِيكُمْ غِلْظَةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ

"O, you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you, and know that Allāh is with those who are the Al-Muttaqūn (the pious)." [at-Tawbah : 123]



قَاتِلُوهُمْ يُعَذِّبْهُمُ اللّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ
وَيُذْهِبْ غَيْظَ قُلُوبِهِمْ وَيَتُوبُ اللّهُ عَلَى مَن يَشَاءُ وَاللّهُ عَلِيمٌ حَكِيمٌ

"Fight against them so that Allāh will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, and remove the anger of their (believers') hearts. Allāh accepts the repentance of whom He wills. Allāh is All-Knowing, All-Wise." [at-Tawbah : 14-15]


يَا أَيُّهَا الَّذِينَ آمَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ
إِلاَّ تَنفِرُوا ْيُعَذِّبْكُمْ عَذَاباً أَلِيماً وَيَسْتَبْدِلْ قَوْماً غَيْرَكُمْ وَلاَتَضُرُّوهُ شَيْئاً وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
إِلاَّتَنصُرُوهُ فَقَدْ نَصَرَهُ اللّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَتَحْزَنْ إِنَّ اللّهَ مَعَنَا فَأَنزَلَ اللّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِين َكَفَرُواْ السُّفْلَى وَكَلِمَةُ اللّهِ هِيَ الْعُلْيَا وَاللّهُ عَزِيزٌ حَكِيمٌ

"O, you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allā h you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allāh is Able to do all things. If you help him not (it does not matter), for Allāh did indeed help him when the disbelievers drove him out, the second of two, when they were in the cave, and he said to his companion: "Be not sad (or afraid), surely Allāh is with us." Then Allāh sent down His Sakīnah (calmness, tranquility, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allāh that became the uppermost, and Allāh is All-Mighty, All-Wise." [at-Tawbah : 38-40]



كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئاً وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئاً وَهُوَشَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

"Jihād is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allāh knows but you do not know." [al-Baqarah : 216]



فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ

"Then kill the Mushrikūn wherever you find them, and capture them and besiege them, and prepare for them each and every ambush." [at-Tawbah : 5]



انْفِرُواْ خِفَافاً وَثِقَالاً وَجَاهِدُواْ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ فِيسَبِيلِ اللّهِ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

"March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allāh. This is better for you, if you but knew." [at-Tawbah : 41] (This Āyah left no excuse for anyone)



فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ

"So, when you meet (in fight Jihād in Allāh's Cause), those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly.."[Muhammad : 4]

"...My servant keeps drawing nearer to Me with voluntary deeds until I love him."

"...My servant keeps drawing nearer to Me with voluntary deeds until I love him."


"Whoever prays twelve rak'ahs of prayer voluntarily in a day and night, Allah will build him a house in Paradise." ['Sahih Muslim' ; 1/503]

"The first thing which the people will be called to account for of their actions on the Day of Judgment is their prayer. If it is in a good state, then he is successful and has passed. If it is in a bad state, then he has failed and has lost. Allah will then say: "See if there are some optional prayers that can compensate for the deficiency in his obligatory prayer!" Then all the actions will be dealt with similarly." ['Sahih at-Tirmidhi'; 1/130]

"Allah Says: "My servant approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My servant keeps drawing nearer to Me with voluntary deeds until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him."" ['Fath al-Bari'; # 6502]


1 - Fajr

"Two rak'ahs before the Fajr prayer is better than the World and all that is in it." ['Sahih Muslim'; 1/501]

'A'ishah said: "The Prophet was never more obliged to an optional deed than the two rak'ahs before Fajr." ['Sahih al-Bukhari'; 1/393]


2 - Dhuhr

"Whoever is constant and regular in praying four rak'ahs before Dhuhr and four afterwards, then the fire of Hell will not touch him." ['Sahih al-Jami''; # 6195]


3 - 'Asr

"May Allah have Mercy on the one who prays four rak'ahs before 'Asr." ['Sahih al-Jami''; # 3493]


4- Maghrib

{"And those who spend the night before their Lord, prostrate and standing. "} [al-Furqan; 64]

al-Kalabi said: "Whoever prays two rak'ahs after the Maghrib prayer and four after the 'Isha prayer will be considered like those mentioned in this verse." ['Tafsir al-Qurtubi']


5 - 'Isha

{"And those who spend the night before their Lord, prostrate and standing. "} [al-Furqan; 64]

Ibn 'Abbas said: "Whoever prays two rak'ahs or more after the 'Isha prayer will be considered like those mentioned in this verse." [ 'Tafsir al-Qurtubi']


6 - Duha

"Whoever prays four rak'ahs of Duha prayer, and before the first, he prays four (for a total of eight), a house is built for him in Paradise." ['Sahih al-Jami''; # 6340]

"Allah Said: "O Children of Adam! Pray to me four rak'ahs (of Duha) at the beginning of the day, and I will suffice you until the end of it."" ['Sahih al-Jami'' ; # 1913]

"None is constant in performing the Duha except the one who is awwab, and it is the prayer of the awwabbin (the ones who return to the straight path, or return to their home in Paradise)." ['Sahih al-Jami''; # 7628]

"Whoever makes ablution and proceeds to the mosque for the Duha prayer, then this is easier for him than participating in a battle, has greater spoils, and is quicker in return." ['Sahih at-Targhib wat-Tarhib' ; 1/349]

"Whoever prays two rak'ahs of Duha is never written as negligent; whoever prays four is written as a worshipper; whoever prays six, it is sufficient for him that day; whoever prays eight is written from amongst the devout servants; whoever prays twelve, then Allah has built for him a house in Paradise, and there is not a day or night therein except that Allah graciously bestows upon His servant some reward, and what Allah gives to any of His servants is better than anything one can imagine." ['Sahih at-Targhib wat-Tarhib'; 1/351]


7 - Witr

"O people of the Qur'an! Perform your Witr, for surely Allah Loves the Witr." ['Sahih al-Jami''; # 7860]


8 - Prayer after ablution

"Whoever makes ablution - and makes it well - then prays two rak'ahs, not letting his mind wander in them, then Allah forgives him all of his previous sins. " ['Silsilat al-Ahadith as-Sahihah'; # 6041]

"Whoever makes ablution - and makes it well - then prays two rak'ahs concentrating on them intensely with his heart and his face, then Paradise is obligatory for him." ['Silsilat al-Ahadith as-Sahihah'; # 6062]

"A copious, beneficial rain"

"A copious, beneficial rain"
Sheikh Nâyif al-Hamad



`Â'ishah relates that when Allah's Messenger sallallahu alaihi wasallam saw rain, he would say: "O Allah! (Make it) a copious, beneficial rain."
[Sahîh al-Bukhârî (1032)]

All living things, without exception, require water. Allah says: "And we made from water every living thing."
[Sûrah al-Anbiyâ': 30]

Rain is one of the most important sources of fresh water for land-living organisms. We can see great wisdom in the fact that rain comes down from the sky.

Ibn al-Qayyim observes [Miftâh Dâr al-Sa`âdah (1/323)]:
Consider the great wisdom in the rains falling upon the Earth from on high, thereby quenching the thirst of all the land – reaching all the hills and plains, all the mountains and valleys, all the highlands and lowlands. Had Allah only brought water to the land from a terrestrial source, then water would never reach the highlands unless it gathered in great quantities and rose up from the lowlands, laying waste to great stretches of land. Therefore, Allah's wisdom dictated that he would bring water to the Earth from above, bringing forth clouds to give drink to the land, sending the winds to carry the water vapor from the seas to fecundate seed the clouds…"

The state of the Prophet sallallahu alaihi wasallam would change when he saw the storm clouds approached. ``Â'ishah relates: "When he saw the storm clouds build up on the horizon, he would leave off what he was doing, even if he had been in prayer, and say: "O Allah! I seek refuge with You from the evil that it contains." If Allah took it away, he would praise Allah, and if it rained, he would say: "O Allah! (Make it) a copious, beneficial rain."
[Musnad Ahmad (6/190), al-Adab al-Mufrid (686), Sunan Abî Dâwûd (5099), Sunan Ibn Mâjah (3889), and Sunan al-Nasâ'î al-Kubrâ (1829)]

Nations that were punished by rain

Among those who were punished by rain were the people of Noah (peace be upon him). Allah says: "Then he called on his Lord: 'I am one overcome: do then help (me)!' So We opened the gates of heaven, with water pouring forth and We caused the earth to gush forth with springs, so the waters met (and rose) to the extent decreed. And We bore him on an (Ark) made of broad planks and caulked with palm-fibre, sailing before Our eyes, a reward for him who was denied."
[Surah al-Qamar: 10-14]

The people of `Âd were likewise punished.

`Â'ishah relates that when the Prophet sallallahu alaihi wasallam noticed the wind pick up or saw a cloud, a change could be seen to come over his face. So she said: "O Messenger of Allah, when the people see the clouds, they feel happy, hoping that they bring rain. Yet, I notice that when you see them, an expression of dislike can be seen on your face." He said: "O Â'ishah. I am not secure that it does not come with punishment. A people were punished by wind. When the people saw the punishment coming, they said: 'This cloud will give us rain!'
[Sahîh al-Bukhârî (4829)]

The Prophet sallallahu alaihi wasallam was making reference to the following verses of the Qur'ân: "So when they saw it as a cloud appearing in the sky advancing towards their valleys, they said: 'This cloud will give us rain!' Nay! it is what you sought to hasten on, a blast of wind in which is a painful punishment, destroying all things by the command of its Lord. And morning found them so that naught could be seen save their dwellings. Thus do We reward the guilty folk."
[Sûrah al-Ahqâf: 24-25]

Then there were people of Lot alaihis salaam about whom Allah says: "We rained down on them a rain, and evil was the rain on those who had been warned."
[Sûrah al-Shu`arâ': 173]
Allah visited upon them a shower of stones of hardened clay, because of their rejection of His Messenger. [Tafsîr al-Qurtubî (13/133) and Tafsir Ibn Kathîr (6/21)]

Then there were the people of Sheba, about whom Allah says: "But they turned away, so We sent upon them a torrent of which the rush could not be withstood."
[Sûrah Saba': 16]
Calamity still befalls humanity by way of water. The tsunami that recently occurred in the Indian Ocean is a grave reminder of the devastating effects that water can have. In a span of a few brief minutes, hundreds of thousands of people lost their lives. We ask Allah to protect us.

Some Sunnah acts associated with rain

The Sunnah recommends to us a number of devotional acts that we should engage in when the rains come. Among them are the following:

1. It is Sunnah to allow the rain to fall down upon us. Anas relates:

We were with Allah's Messenger sallallahu alaihi wasallam when rain fell upon us. Allah's Messenger sallallahu alaihi wasallam opened up his garment a bit so that the rain could touch his skin. We asked: "O Messenger of Allah, why do you do this?" He replied: "Because it has just recently come from its Lord."
[Sahîh Muslim (898)]

2. We should mention the remembrances that are prescribed for rain. These include the following:
a. `Â'ishah relates that the Prophet sallallahu alaihi wasallam would say: "O Allah! (Make it) a copious, beneficial rain."
[Sahîh al-Bukhârî (1032)]
b. `Â'ishah also relates that he would also say: "Mercy" when it rained. [Sahîh Muslim (899)]
c. Khâlid b. Zayd relates that the Prophet sallallahu alaihi wasallam would say: "We are given rain by Allah's mercy, Allah's providence, and Allah's grace."
[Sahîh al-Bukhârî (4147)]

3. We should offer general supplication when the rains fall. This is one of the times when supplications are accepted, as related by al-Hâkim.

4. When the rains fall down so heavily that harmful consequences are feared, it is Sunnah to supplicate saying: "O Allah! Around us and not upon us. O Allah! Upon the mounts and the hills, down the valleys, and to the roots of the trees."
[Sahîh al-Bukhârî (1014) and Sahîh Muslim (897)]

5. When we hear the sound of thunder, we should say: "O Allah, do not destroy us with Your wrath and do not cause us to perish with your punishment. Spare us before that."
[Musnad Ahmad (2/100), Sunan al-Tirmidhî (350), and al-Adab al-Mufrid (721) and declared authentic by al-Hâkim]

When Ibn al-Zubayr heard thunder, he used to stop speaking and then say: "Glory be to the One who the thunder extols in praise, and the angels extol in awe."
[al-Muwatta' (1801) and al-Adab al-Mufrid (723)]

[Source: IslamToday.com]

Qayloolah - Afternoon Nap

Qayloolah - Afternoon Nap

The Unknown Benefits of a Nap

What do you do between 1:00 p.m. and 3:00 p.m.? If taking a nap is your answer, then you're doing what's best for those brain cells of yours! In other words, a little afternoon "siesta" does wonders for your IQ level.

The clichés linking naps to small children and the elderly have been difficult to rid ourselves of. That has been especially true in the last few years, where the myth further declared that snoozing in the middle of the day was synonymous with being lazy. However, today it's a scientifically proven fact: an afternoon nap is beneficial to our health and particularly in regard to our intellectual abilities.

In a recent study, researchers at NASA showed that a thirty to forty-minute power nap increased cognitive faculties by approximately 40%! Tests carried out on one thousand volunteers proved that those who continued working without rest scored lower in intelligence tests, such as IQ tests. More importantly, their capacity to work and memorize decreased in comparison to those who napped after lunch.


The Nap Must Be Short

Following NASA's work, biology students at Berkeley determined that the nap must be short in order to result in maximum effectiveness. If over forty-five minutes, the beneficial effects of napping disappear; so it's therefore recommended that a fifteen to thirty-five minute "power nap" be taken. This is the time that's required for the organism to rest and to enable brain neurons to recuperate.

Airline pilots know this only too well: a twenty-minute nap considerably reduces the risks of falling asleep at the controls in mid-flight. Catching a few ZZs helps fight drowziness following an intense period of concentration. Though sleep specialists recommend a time slot between 1:00 p.m. and 2:30 p.m., in fact the best time to nap depends on the time you wake up. Depending on what line of work each individual is in, a worker on a graveyard shift, for example, should count 7 hours after the alarm clock goes off. Convinced of the positive effects of napping, some companies have established strict guidelines on this practice and are encouraging their employees to take naps. Its most significant results: an enormous decrease in absenteeism, tardiness and work-related stress.


Qayloolah

Afternoon nap (qayloolah) was a practice of the Prophet sallallahu alayhi wasallam and his Companions radhiyallahu anhum. It is mentioned in a number of Ahaadeeth.

1 - Sahl Ibne Sa'd radhiyallahu anhu said, "We used to have a midday nap and take lunch after the Jumu'ah (prayer)." (Bukhaari, Abu Dawood.)

2 - Sahl Ibne Sa'd radhiyallahu anhu said, "There was no name dearer to Ali than his nick-name Abu Turaab (the father of dust). He used to feel happy whenever he was called by this name. Once Rasoolullah sallallahu alayhi wasallam came to the house of Faatimah alayhas salaam but did not find Ali in the house. So he asked, "Where is your cousin?" She replied, "There was something (a quarrel) between me and him whereupon he got angry with me and went out without having a midday nap in my house." Rasoolullah sallallahu alayhi wasallam asked a person to look for him. That person came, and said, "O Rasoolullah! He is sleeping in the Masjid." (Bukhaari)

3 - Anas radhiyallahu anhu said, "Umm Sulaym used to spread a leather sheet for the Prophet sallallahu alayhi wasallam and he used to take a midday nap (on that leather sheet) at her home." (Bukhaari)

4 - Anas radhiyallahu anhu said, "We used to offer the Jumu'ah (prayer) with the Prophet sallallahu alayhi wasallam and then take the afternoon nap." (Bukhaari)

5 - Sahl radhiyallahu anhu said, "We used to offer the Jumu'ah (prayer) with the Prophet sallallahu alayhi wasallam and then take the afternoon nap." (Bukhaari)

6 - Anas radhiyallahu anhu said, "We used to gather (for Jumu'ah), then return and take the afternoon nap." (Ibne Maajah)

The Prophet sallallahu alayhi wasallam has prescribed the afternoon sleep, especially for those who wake up for tahajjud (night prayer).

Ibne Abbaas radhiyallahu anhuma reports that the Prophet sallallahu alayhi wasallam said, "Seek help through suhoor in fasting and through midday nap in the night prayer." (Ibne Maajah)

For every order and practice of the Prophet sallallahu alayhi wasallam, there is wisdom. The Sunnah of Rasoolullah sallallahu alayhi wasallam are the keys for the enlightenment of the entire mankind!


Some More Hadiths

The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Take a nap, for the Shayateen (pl. of Shaytan) do not take naps." [Reported by at-Tabaranee. Al-Saheehah (2647)]

Ishaaq ibn 'Abd-Allaah said: "Taking a nap is one of the deeds of good people. It revitalizes the heart and helps one to pray qiyaam al-layl."

Al-Hasan al-Basri passed by a group of people in the marketplace in the middle of the day, and heard the racket they were making. He said, "Do these people take a nap?" It was said to him, "No." He said, "I think their nights must be bad."

It was narrated that al-Nu'maan ibn Basheer said: The Prophet sallallahu alaihi wasallam said: "Indeed, Allaah rejoices over the repentance of His slave more than a man who loads his provision of food and drink on a camel, then he travels until he is in a wilderness, then the time for the siesta comes, so he dismounts and takes a nap under a tree, but he falls into a deep sleep and his camel gets away, then he wakes up and he climbs one hill but he sees nothing, then he climbs another hill but he sees nothing, then he climbs a third hill but he sees nothing. Then he goes back to the place where he took his nap and whilst he is sitting there, his camel comes walking towards him until it puts its reins in his hand. But indeed Allaah rejoices more greatly than this man when he finds his camel."
(Narrated by Muslim, 2745)

It was reported that Hudhayfah ibn Usayd al-Ghiffaari said: The Messenger of Allaah sallallahu alaihi wasallam saw us from a room whilst we were talking about the Hour. He said: "The Hour will not come until you see ten signs: the rising of the sun from the west; the smoke; the beast; the emergence of Ya'jooj and Ma'jooj; the appearance of 'Eesaa ibn Maryam (peace be upon him); the Dajjaal ("antichrist"); three landslides – one in the west, one in the east and one in the Arabian Peninsula; and fire which will emerge from the direction of 'Aden and will drive – or gather – the people, stopping with them whenever they rest overnight or during the siesta hour."
(Narrated by Imaam Ahmed, no. 46 – his version is his; also by Muslim, no 2901; Abu Dawood, no. 4311; al-Tirmidhi, no. 2183 - he said it is hasan saheeh; al-Nasaa'i, no. 1138; Ibn Maajah, no. 4055).

Anas ibn Malik radhiAllahu anhu reported that Allah's Apostle sallallahu alaihi wasallam came to the house of Umm Sulaim and slept in her bed while she was away from her house. On the other day too he slept in her bed. She came and it was said to her: It is Allah's Apostle sallallahu alaihi wasallam who is having siesta in your house, lying in your bed. She came and found him sweating and his sweat falling on the leather cloth spread on her bed. She opened her scent-bag and began to fill the bottles with it. Allah's Apostle sallallahu alaihi wasallam was startled and woke up and said: "Umm Sulaim, what are you doing?" She said: "Allah's Messenger, we seek blessings for our children through it." Thereupon he said: "You have done something right."
(Saheeh Muslim: 30/21/5762)

Question #59905: His mother will be angry if he does not celebrate Mother’s Day

Question #59905: His mother will be angry if he does not celebrate Mother’s Day


Question :

I have a friend from one of the Arab countries, and in that country Mother’s Day is an official holiday, which he celebrates with his brothers and sisters because of their mother. Now he wants to stop doing that, but his mother will be angry because she has become accustomed to this thing and it has become a tradition in their country. He is afraid that his mother will be angry with him and will bear a grudge against him until she dies not pleased with him. He has tried to convince her that it is haraam and why, but she is not convinced because of the atmosphere in their country. What should he do? Please advise us, may Allaah bless you.


Answer :

Praise be to Allaah.

Celebrating Mother’s Day is an innovated matter which the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not do. It is also an imitation of the kuffaar from whom we have been commanded to differ. Hence it is not permissible to celebrate it or to obey one's mother in that, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience if it involves sin; obedience is only in that which is right and proper.” Narrated by al-Bukhaari, 7257; Muslim, 1840.

He should continue to honour her and treat her with kindness, and keep trying to convince her that this celebration is a newly invented innovation. The Prophet (peace and blessings of Allaah be upon him) said: “The worst of matters are those which are newly-invented, and every innovation is a going-astray.” Narrated by Muslim, 867; al-Nasaa’i, 1578. Al-Nasaa’i’s report adds the words: “And every going astray will be in the Fire.”

The mother is entitled to respect and honour, and upholding of the ties of kinship throughout her life, so what is the point of singling out a particular day to honour her?

Moreover, this innovation has come to us from societies in which disobedience towards parents is widespread, in which mothers and fathers can find no refuge except old people’s homes, where they are left alone and no one visit them, and they spend their time in pain and sorrow. So they think that honouring their mothers for one day will erase the sin of their disobedience towards her during the rest of the year.

But we Muslims have been commanded to honour our parents and uphold the ties of kinship, and we have been forbidden to disobey our parents. In our religion mothers have been given something which has not been given to them in any other religion; the mother’s rights take precedence over those of the father, as al-Bukhaari (5514) and Muslim (4621) narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, who is most deserving of my good company?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Your mother.” He said: “Then who?” He said: “Then your father.”

Honouring one's mother does not come to an end even when she dies, for she is honoured in life and in death. That is done by offering the funeral prayer for her, praying for forgiveness for her, carrying out her last wishes and honouring her family and friends.

Let us adhere to this great religion and follow its etiquettes and rulings, for in it is sufficient guidance and mercy.

Shaykh ‘Ali Mahfouz (may Allaah have mercy on him) said, explaining how this celebration (Mother’s Day) is an imitation of the kuffaar:

Explaining the seriousness of celebrating festivals other than the Islamic Eids, the Prophet (peace and blessings of Allaah be upon him) stated that some peoples or groups in his ummah would follow the People of the Book in some of their rituals and traditions, as is narrated in the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him), who said that the Prophet (peace and blessings of Allaah be upon him) said: “They will follow the ways of those who came before them, handspan by handspan, cubit by cubit, until even if they entered a lizard’s hole they will follow them.” We said: “O Messenger of Allaah, (do you mean) the Jews and Christians?” He said: “Who else?” Narrated by al-Bukhaari and Muslim…

Love of imitation, even if it is something that exists in people’s hearts, is forbidden in sharee’ah if the one who is being imitated differs from us in his beliefs and thinking, especially is what is being imitated is religious beliefs or acts of worship, or it is a ritual or tradition. When the Muslims became weak in this time, their imitation of their enemies became more widespread and many western traditions and customs became widespread, whether that has to do with consumer goods or attitudes and behaviour. One of these customs is the celebration of Mother’s Day. End quote.

Shaykh Muhamamd ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about celebrating Mother’s Day and he replied:

All celebrations which differ from the Eids prescribed in Islam are innovated festivals which were not known at the time of the righteous salaf, and may also have come from the non-Muslims, in which case as well as being an innovation (bid’ah) they are also an imitation of the enemies of Allaah. The festivals which are prescribed in Islam are well known to the Muslims: they are Eid al-Fitr and Eid al-Adha, and the weekly “Eid” of Jumu’ah. There is no other festival in Islam apart from these three. All the festivals that have been invented apart from these are to be rejected because they are innovations and are false according to the laws of Allaah, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected,” i.e., it will be thrown back at him and will not be accepted by Allaah. According to another version: “Whoever does any deed that is not part of this matter of ours will have it rejected.”

Once this is clear, then it is not permissible to show any of the signs of festivity on the celebration mentioned in the question, namely Mother’s Day. It is not permissible to show joy and happiness, or to offer gifts, and so on.

The Muslim should feel proud of his religion and adhere to the limits set by Allaah and His Messenger (peace and blessings of Allaah be upon him) in this religion, which Allaah has chosen for His slaves, and he should not add anything or take anything away. What the Muslim should also do is to not to follow every new idea that comes along, rather his character should be in accordance with the sharee’ah of Allaah so that he will be a leader and example, not a follower, because the sharee’ah of Allaah – praise be to Allaah – is complete in all ways as Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa'idah 5:3]

A mother’s right is greater than having just one day in the year to be honoured, rather the mother’s right over her children is that they should take care of her and obey her, so long as it does not involve disobedience towards Allaah, at all times and in all places.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/301

See also question no. 10070.

And Allaah knows best.


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Question #84224: Is there any sin on him if he takes out a loan for someone else and he does not pay it off?

Question #84224: Is there any sin on him if he takes out a loan for someone else and he does not pay it off?


Question :

If a person takes out a loan in my name but the debt is not mine, rather it is for him, is there any sin on me if he does not pay it off?.


Answer :

Praise be to Allaah.

What we understand from your question is that you want to take out a loan in your name, so that someone else may benefit from it, and this person may or may not pay it off. In that case you will be expected, according to sharee’ah, to pay off the loan because apparently you took it for yourself, and the loan was given on that basis.

If you know that the borrower will never pay it off, then you should not help him to get that loan, because by doing that he is a wrongdoer and aggressor who is exposing himself to the punishment mentioned in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever takes people’s wealth intending to pay it back, Allaah will enable him to pay it back, and whoever takes it intending to destroy it, Allaah will destroy him.” Narrated by al-Bukhaari (2387).

But if you intend to pay it off for him if he refuses to pay it off, then there is nothing wrong with that, and you will have done him a favour with this money.

To sum up: So long as the loan is in your name, then according to sharee’ah you are responsible for paying it off.

And Allaah knows best.


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Question #84409: The doctor took a sperm sample from him; does he have to do ghusl?

Question #84409: The doctor took a sperm sample from him; does he have to do ghusl?

Question :

I went to the doctor and he took a sperm sample from me by pressing the prostate with his fingers. Am I junub in this case? Do I have to do ghusl from janaabah or not?.


Answer :

Praise be to Allaah.

Firstly:

Extracting semen by hand and the like comes under the heading of masturbation which is haraam, but if that is for the purpose of medical tests and treatment there is nothing wrong with it, as is explained in the answer to question no. 27112. See also question no. 329 for more information on the evidence that masturbation is haraam.

Secondly:

If the semen is extracted by means of pressing on the prostate or by some other method, then one of two scenarios must apply. Either it is emitted with feelings of pleasure, which is what usually happens, in which case ghusl is required, according to scholarly consensus; or it is emitted without any feelings of pleasure, which usually happens as the result of sickness, and without deliberately making it happen. In this case there is a difference of opinion among the fuqaha’. The majority of Hanafis, Maalikis and Hanbalis are of the view that it does not mean that ghusl is required, and this is the correct view.

This applies to one who is awake. As for one who is sleeping, if semen is emitted he must do ghusl in all cases, whether it came out with feelings of pleasure or not.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The apparent meaning of the hadeeth (“Water is for water”) is that ghusl is required whether it comes out gushing and with feelings of pleasure or not. This is the view of al-Shaafa’i (may Allaah have mercy on him), that the emission of semen in all cases means that ghusl is required, even if it is without desire and by any means, because of the general meaning of the hadeeth. The majority of scholars are of the view that the obligation of ghusl is dependent on whether it comes out gushing with feelings of pleasure.

Some scholars referred only to feelings of pleasure and omitting the idea of gushing, and said: If it is with feelings of pleasure then it will inevitably be gushing. The mention of gushing is in accordance with the verse in which Allaah says (interpretation of the meaning):

“So let man see from what he is created!

6. He is created from a water gushing forth”

[al-Taariq 86:5, 6]

If it is emitted without feelings of pleasure when one is awake, then ghusl is not required. This is the correct view.

If it is said: What is the answer to the hadeeth “Water is for water”?

We say: This applies to the usual case, which is emission with feelings of pleasure, which leads to relaxation and tiredness. As for that which is not like that, it does not lead to relaxation and tiredness. End quote from al-Sharh al-Mumti’.

See also the answer to question no. 12317.

And Allaah knows best.


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Question #22782: How should the Muslim honour his parents?

Question #22782: How should the Muslim honour his parents?


Question :

My problem may be summed up by staying that my father and mother are always arguing, because my father is sarcastic and offensive, and his character is very unfriendly and difficult to know.
My brothers and I are very afraid of him. We do not talk to him except in shallow terms. I want to please my Lord and attain Paradise, and I have read about the importance of honouring one’s parents. But I am very confused. How can I honour my father when I do not know how?.


Answer :

Praise be to Allaah.

Allaah has mentioned kind treatment of parents alongside the command to worship Him alone. 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]

“Worship Allaah and join none with Him (in worship); and do good to parents…”

[al-Nisa’ 4:36]

This is indicative of the importance of honouring one’s parents and treating them well.

Honouring one’s parents means obeying them, respecting them, praying for them, lowering one's voice in their presence, smiling at them, lowering the wing of humility to them, not showing displeasure towards them, striving to serve them, fulfilling their wishes, consulting them, listening to what they say, not being stubborn towards them and respecting their friends both during their lifetime and after they have died.

That also includes not travelling without their permission, not sitting in a place higher than theirs, not starting to eat before they do, and not showing preference to your wife or child over them.

Honouring them also means visiting them, offering them gifts, thanking them for bringing you up and treating you kindly when you were small and after you grew up.

It also means striving to reduce the arguments between them, by offering sincere advice and reminding them as much as you can, and making excuses to the one who is wronged, and saying and doing things to calm them down.

No matter how your father treats you, you should follow the good manners described above, so as to avoid everything that may make him angry or upset, so long as that does not lead to sin or disobedience towards Allaah, because the rights of Allaah come before the rights of other people.

Ask Allaah to guide them and to set their affairs straight, for He is All-Hearing, Ever Close and Ever Responsive.

And Allaah knows best.


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Question #84322: It is permissible to pay zakaah from something other than the saved money?

Question #84322: It is permissible to pay zakaah from something other than the saved money?


Question :

Must zakaah be paid from the money that is stored after the year has passed, or can zakaah be paid from other income?.


Answer :

Praise be to Allaah.

Whoever has wealth on which zakaah must be paid does not have to pay it from the stored wealth itself, rather he can pay it from other wealth.

Al-Nawawi (may Allaah have mercy on him) narrated in al-Majmoo’ (5/346) that the scholars were unanimously agreed that it is permissible to pay zakaah from wealth other than the wealth on which it is due.

And Allaah knows best.


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Question #84140: The reason why the one to whom a homosexual act is done is to be executed

Question #84140: The reason why the one to whom a homosexual act is done is to be executed


Question :

Why is the one to whom a homosexual act is done to be executed like the one who does it?.


Answer :

Praise be to Allaah.

Al-Tirmidhi (1456), Abu Dawood (4462) and Ibn Maajah (2561) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever you find doing the action of the people of Loot, execute the one who does it and the one to whom it is done.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

The Sahaabah were unanimously agreed on the executing of homosexuals, but they differed as to how they were to be executed.

Some of them, such as Abu Bakr al-Siddeeq and ‘Ali ibn Abi Taalib (may Allaah be pleased with them) thought that they should be burned to death. Some of them, such as Ibn ‘Abbaas (may Allaah be pleased with him) thought that they should be thrown from a tall building followed by stoning. Some of them thought that they should be stoned to death, which was narrated from both ‘Ali and Ibn ‘Abbaas (may Allaah be pleased with them).

See: al-Mughni (9/58).

The reason why the one to whom such an act is done should also be executed is because he is a partner in the sin, because this sin can only be committed if both parties take part, so it is only just to carry out the punishment on both of them. Similarly in the case of zina (adultery), the punishment is carried out on both the man and the woman. Moreover there is nothing good to be gained from letting the one to whom it has been done remain alive, because of the great evil that has befallen him and because of the great evil that may result from his presence.

It says in Mataalib Ooli al-Nuha (6/174): Even though adultery and homosexuality are both immoral deeds and are both evils that go against the wisdom of Allaah in His creation and His command, in homosexuality there are innumerable evils and it is better for the one to whom it was done to be executed than to let him repeat that evil action, because he has been corrupted in such a way that there is no hope of reform for him, and there is no goodness left in him, and after that he will not feel shy before Allaah or before His creation. The sperm of the one who did that will affect his heart and soul as poison affects the body, and he does not deserve to be guided to anything good, and every time he tries to do something good, something will happen to spoil his good deed, as a punishment to him. Hardly ever do you see one who was like that in his youth but he is the worst he can be when he grows old. He does not gain any beneficial knowledge or do any righteous deeds, or repent sincerely, in most cases. Once this is established, the evil consequences of homosexuality are among the worst of evil consequences, so its punishment is one of the most severe of punishments in this world and in the Hereafter.

The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) agreed unanimously that the homosexual is to be executed, and none of them differed concerning that. Rather they differed as to the method of execution. Some people thought that this difference means that they disagreed about executing him, so they narrated it as a matter concerning which the Sahaabah differed, but it is a matter concerning which there was consensus among them, not a matter of difference. End quote.

The source for this was Ibn al-Qayyim (may Allaah have mercy on him), who mentioned it in al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa’ al-Shaafi.

But if the one to whom it was done was forced, then he is not to be punished, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes and forgetfulness, and what they are forced to do.” Narrated by Ibn Maajah (2045); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

See also the answer to question no. 38622 for more information.

And Allaah knows best.


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