Bint e Aisha

Hadith: "I have been sent with the pure and natural religion, to the youth (who) had backed me while the old had opposed me", Youth During Early Islam It is an often forgotten or overlooked fact that Islam was almost from the start influenced by and identified with youth. lbn Ishaq mentions that the first male to believe the Prophet and give him support and believe in Islam was a ten-year-old boy named Ali ibn Abi Talib. Almost all of the first followers of the prophet were below the age of forty and included individuals like Az-Zubair ibn al-Aawwam who became a Muslim at the age of sixteen (his uncle used to punish him for that by wrapping him in straw mats and hanging him up and blowing smoke at him in an attempt to dissuade him from accepting ]slam, but he used to reply that he would never go back to Kufr again) and Abu 'Ubaidah Ibn al-Jarrah became Muslim at seventeen, and several others. The leaders of Quraish used to appeal to Abu Bakr not to recite the Qur'an in front of his house in case he tempted "our young men" to becoming interested in Islam. They knew the value of their young, and realised the fact that young people are always prone to change and liable to be influenced by new ideas, and are easily attracted by such powerful and overpowering forces as that of the simple but penetrating logic and beauty of the Qur'an. Throughout the Makkan period it was men in their youth who upheld Islam and carried it fully in face of all the odds, while the elder members of society resisted its spread and progress and posed an ever growing threat to its followers. At Madina also it was young people who were first responding to the Prophet's search for support and adherents. The Prophet used to take young people above the age of fifteen to battle with the army. At the battle of Badr he turned back some young men under fifteen and they were very disappointed; one of them, 'Umair ibn Abi Waqqas, started to cry and the Prophet felt sorry for him and allowed him to join the army. He went to battle, fought and was martyred, It is also known that the Prophet assigned a number of key positions and responsibilities to young people. When the Thaqeef tribe accepted Islam he put 'Uthman lbn Abi Abbass in charge of them although he was the youngest of them, because Abu Bakr had told him that the boy was the keenest one of them all to understand Islam and the Qur'an. When the first delegation from Madina accepted Islam the Prophet sent back with them a young man by the name of Mus'aab lbn 'Umair to teach them the Qur'an and Islam. Among those whom he used to consult was 'Usama lbn Zaid, who was about twenty-one when the Prophet died. 'Aysha related that during the very trying episode when the Prophet's household was slandered, the Prophet consulted Ali and 'Usama on what course of action to take. This in itself is an indication of the respect and value the Prophet attached to young people and their views. He, may the peace and blessings of Allah be upon him, appointed a young man of twenty-one, 'Itab lbn Usayd, a governor of Makka when it was conquered and he became the first Imam to lead the prayer there. He left Muaath as a teacher and religious instructor to the people of Makka when he was only twenty years old. Shaykh Al-Kandahlawi in his book, "Lives of the Sahaba", relates that the Prophet used to have twenty young men from the Ansar with him at all times, whom he would send to various missions and for various purposes to attend to his affairs. The young man 'Usama referred to earlier was to play an even more decisive role in the history of early Islam. The Prophet during his later days was preparing an army, the biggest Madina had even seen, including such senior Sahaba as Abu Bakr and 'Umar, with 'Usama, not twenty-one then, as its head. The Prophet, however, passed away before the army could leave Madina and proceed to face the Roman empire. Abu Bakr, his successor, went ahead with the plans to send the army keeping 'Usama in charge of it. Some older Sahaba expressed a certain amount of dissatisfaction at 'Usama's choice as the leader of a 3,000 strong army, but the Prophet asserted that "Usama was well up to the task", and he was proved right. Amongst women also, the youth played important roles in the building of the Muslim Ummah. Asma, daughter of Abu Bakr, played one of the most vital and daring roles in the history of Islam during the uncertain and dangerous episode of the Hijrah, the Prophet's escape from Makka and immigration to Madina. Her sister, Aysha, who was also a wife of the Prophet, emerged as an authority on Islam during the time of the Khilafah. She was only about twenty years old when the Prophet died, but by the time of 'Umar and 'Uthman she had been established and recognised as an authority on Sunnah and a remarkable jurist in her own right. Ibn Abbas was also very young when he emerged as a unique and impeccable authority on the Qur'an and tafseer, so much so that 'Umar used to consult him and take his view in the presence of older and more senior Sahaba. Amongst the army leaders who led Muslims into Iraq; Persia, Egypt, North Africa and Spain were several below the age of forty. Muhammad Ibn Qasim conquered Sind in India when he was seventeen. In all fields of learning, religious and secular life young men have had profound influences upon the whole history of the Muslim Ummah. Imam al-Ghazali began teaching at the age of twenty-eight and became the most renowned and celebrated scholar of his time before he reached thirty-four years of age. The Turkish Sultan Muhammad the Conqueror assumed the Khilafa at twenty-two and conquered Constantinople (Istanbul) at the age of twenty-four. The recent and contemporary history of Islam too, produced a number of young men who have left their mark on the history of Islamic da'wah. Abul A'la Maududi formed the Jama'at lslami before he was thirty years. Hasan al-Banna organised the Muslim Brothers Society when he was only twenty-one and led it all through his life, which was ended by an assassin's bullet before he reached forty years of age. These two movements are among the two most influential Islamic movements of this century. Such are the qualities and the potential of Muslim youth, and such has been the result of their efforts and work."I have been sent with the pure and natural religion, to the youth (who) had backed me while the old had opposed me", as well as by the brilliant examples of the large groups of young people who followed Islam and carried it to all corners of the world. Youth During Early Islam It is an often forgotten or overlooked fact that Islam was almost from the start influenced by and identified with youth. lbn Ishaq mentions that the first male to believe the Prophet and give him support and believe in Islam was a ten-year-old boy named Ali ibn Abi Talib. Almost all of the first followers of the prophet were below the age of forty and included individuals like Az-Zubair ibn al-Aawwam who became a Muslim at the age of sixteen (his uncle used to punish him for that by wrapping him in straw mats and hanging him up and blowing smoke at him in an attempt to dissuade him from accepting ]slam, but he used to reply that he would never go back to Kufr again) and Abu 'Ubaidah Ibn al-Jarrah became Muslim at seventeen, and several others. The leaders of Quraish used to appeal to Abu Bakr not to recite the Qur'an in front of his house in case he tempted "our young men" to becoming interested in Islam. They knew the value of their young, and realised the fact that young people are always prone to change and liable to be influenced by new ideas, and are easily attracted by such powerful and overpowering forces as that of the simple but penetrating logic and beauty of the Qur'an. Throughout the Makkan period it was men in their youth who upheld Islam and carried it fully in face of all the odds, while the elder members of society resisted its spread and progress and posed an ever growing threat to its followers. At Madina also it was young people who were first responding to the Prophet's search for support and adherents. The Prophet used to take young people above the age of fifteen to battle with the army. At the battle of Badr he turned back some young men under fifteen and they were very disappointed; one of them, 'Umair ibn Abi Waqqas, started to cry and the Prophet felt sorry for him and allowed him to join the army. He went to battle, fought and was martyred, It is also known that the Prophet assigned a number of key positions and responsibilities to young people. When the Thaqeef tribe accepted Islam he put 'Uthman lbn Abi Abbass in charge of them although he was the youngest of them, because Abu Bakr had told him that the boy was the keenest one of them all to understand Islam and the Qur'an. When the first delegation from Madina accepted Islam the Prophet sent back with them a young man by the name of Mus'aab lbn 'Umair to teach them the Qur'an and Islam. Among those whom he used to consult was 'Usama lbn Zaid, who was about twenty-one when the Prophet died. 'Aysha related that during the very trying episode when the Prophet's household was slandered, the Prophet consulted Ali and 'Usama on what course of action to take. This in itself is an indication of the respect and value the Prophet attached to young people and their views. He, may the peace and blessings of Allah be upon him, appointed a young man of twenty-one, 'Itab lbn Usayd, a governor of Makka when it was conquered and he became the first Imam to lead the prayer there. He left Muaath as a teacher and religious instructor to the people of Makka when he was only twenty years old. Shaykh Al-Kandahlawi in his book, "Lives of the Sahaba", relates that the Prophet used to have twenty young men from the Ansar with him at all times, whom he would send to various missions and for various purposes to attend to his affairs. The young man 'Usama referred to earlier was to play an even more decisive role in the history of early Islam. The Prophet during his later days was preparing an army, the biggest Madina had even seen, including such senior Sahaba as Abu Bakr and 'Umar, with 'Usama, not twenty-one then, as its head. The Prophet, however, passed away before the army could leave Madina and proceed to face the Roman empire. Abu Bakr, his successor, went ahead with the plans to send the army keeping 'Usama in charge of it. Some older Sahaba expressed a certain amount of dissatisfaction at 'Usama's choice as the leader of a 3,000 strong army, but the Prophet asserted that "Usama was well up to the task", and he was proved right. Amongst women also, the youth played important roles in the building of the Muslim Ummah. Asma, daughter of Abu Bakr, played one of the most vital and daring roles in the history of Islam during the uncertain and dangerous episode of the Hijrah, the Prophet's escape from Makka and immigration to Madina. Her sister, Aysha, who was also a wife of the Prophet, emerged as an authority on Islam during the time of the Khilafah. She was only about twenty years old when the Prophet died, but by the time of 'Umar and 'Uthman she had been established and recognised as an authority on Sunnah and a remarkable jurist in her own right. Ibn Abbas was also very young when he emerged as a unique and impeccable authority on the Qur'an and tafseer, so much so that 'Umar used to consult him and take his view in the presence of older and more senior Sahaba. Amongst the army leaders who led Muslims into Iraq; Persia, Egypt, North Africa and Spain were several below the age of forty. Muhammad Ibn Qasim conquered Sind in India when he was seventeen. In all fields of learning, religious and secular life young men have had profound influences upon the whole history of the Muslim Ummah. Imam al-Ghazali began teaching at the age of twenty-eight and became the most renowned and celebrated scholar of his time before he reached thirty-four years of age. The Turkish Sultan Muhammad the Conqueror assumed the Khilafa at twenty-two and conquered Constantinople (Istanbul) at the age of twenty-four. Such are the qualities and the potential of Muslim youth, and such has been the result of their efforts and work. Source

Mus'ab ibn Umair (RA) Mus'ab ibn Umair (RA) was born and grew up in the lap of affluence and luxury. His rich parents lavished a great deal of care and attention on him. He wore the most expensive clothes and the most stylish shoes of his time. During Mus'ab times, shoes from Yemen were then considered to be very elegant and it was his privilege to have the very best of these. Historians and narrators describe Mus'ab ibn 'Umair (son of 'Umair) as the most charming of the Makkans, the most handsome and youthful, the flower of the Quraish! As a youth he was admired by the Quraish not only for his good looks and style but for his intelligence. His elegant bearing and keen mind endeared him to the Makkan nobility among whom he moved with ease. Although still young, he had the privilege of attending Quraish meetings and gatherings. He was thus in a position to know the issues which concerned the Makkans and what their attitudes and strategies were. Among Makkans there was a sudden outburst of excitement and concern when Muhammad, known as al-Ameen (the Trustworthy), emerged saying that God had sent him as a bearer of good tidings and as a warner. He warned the Quraish of terrible chastisement if they did not turn to the worship and obedience of God and he spoke of Divine rewards for the righteous. The whole of Makkah buzzed with talk of these claims. The vulnerable Quraish leaders thought of ways of silencing Muhammad. When ridicule and persuasion did not work, they embarked on a campaign of harassment and persecution. Mus'ab learned that Muhammad (S) and those who believed in his message were gathering in a house near the hill of as-Safa to evade Quraish harassment. This was the house of al-Arqam. To satisfy his curiosity, Mus'ab proceeded to the house undeterred by the knowledge of Quraish hostility. There he met the Prophet teaching his small band of companions, reciting the verses of the Qur'an to them and performing Salaah with them. The Prophet (S) welcomed him, and a deep feeling of tranquility came over him. Mus'ab was totally overwhelmed by what he had seen and heard. The words of the Qur'an had made a deep and immediate impression on him. In this first meeting with the Prophet, the young and decisive Mus'ab declared his acceptance of Islam. It was a historic moment. The keen mind of Mus'ab, his tenacious will and determination, his eloquence and his beautiful character were now in the service of Islam. On accepting Islam Mus'ab had one major concern… his mother. Her name was Khunnas bint Malik. She was a woman of extraordinary power. She had a dominant personality and could easily arouse fear and terror. When Mus'ab became a Muslim, the only power on earth he might have feared was his mother. All the powerful nobles of Makkah and their attachment to pagan customs and traditions were of little consequence to him. Having his mother as an opponent, however, could not be taken lightly. Mus'ab thought quickly. He decided that he should conceal his acceptance of Islam until such time as a solution should come from God. He continued to frequent the House of al-Arqam and sit in the company of the Prophet. He felt serene in his new faith and by keeping all indications of his acceptance of Islam away from her, he managed to stave off his mother's wrath, but not for long. It was difficult during those days to keep anything secret in Makkah for long. The eyes and ears of the Quraish were on every road. Behind every footstep imprinted in the soft and burning sand was a Quraish informer. Before long, Mus'ab was seen as he quietly entered the House of al-Arqam, by someone called 'Uthmaan ibn Talhah. 'Uthmaan saw Mus'ab praying in the same manner as Muhammad (S) prayed. The conclusion was obvious. As winds in a storm, the news of Mus'ab's acceptance of Islam spread among the Quraish and eventually reached his mother. Mus'ab stood before his mother, his clan and the Quraish nobility, who had all gathered to find out what he had done and what he had to say for himself. With a certain humility and calm confidence, Mus'ab acknowledged that he had become a Muslim and he explained his reasons for so doing. He then recited some verses of the Quran - verses which had cleansed the hearts of the believers and brought them back to the natural religion of God. Though only few in number, their hearts were now filled with wisdom, honor, justice and courage. As Mus'ab's mother listened to her son on whom she had lavished so much care and affection, she became increasingly incensed. She felt like silencing him with one terrible blow. But the hand which shot out like an arrow staggered and faltered before the light which radiated from Mus'ab's serene face. Perhaps, it was a mother's love which restrained her from actually beating him, but still she felt she had to do something. The solution she decided upon was far worse for Mus'ab than a few blows could ever have been. She had Mus'ab taken to a far corner of the house. There he was firmly bound and tethered. He had become a prisoner in his own home. For a long time, Mus'ab remained tied and confined under the watchful eyes of guards whom his mother had placed over him to prevent him from any further contact with Muhammad (S) and his faith. Despite his ordeal, Mus'ab did not waver. He must have had news of how other Muslims were being harassed and tortured by the idolators. For him, as for many other Muslims, life in Makkah was becoming more and more intolerable. Eventually he heard that a group of Muslims were preparing secretly to migrate to Abyssinia to seek refuge and relief. His immediate thoughts were how to escape and join them. At the first opportunity, when his mother and his warders were off-guard, he managed to slip away quietly. Then with utmost haste he joined the other refugees and before long they sailed together across the Red Sea to Africa. Although the Muslims enjoyed peace and security in the land of the Negus, they longed to be in Makkah in the company of the noble Prophet (S). When a report reached Abyssinia that the conditions of the Muslims in Makkah had improved, Mus'ab was among the first to return to Makkah. The report was in fact false and Mus'ab once again left for Abyssinia. Whether he was in Makkah or Abyssinia, Mus'ab remained strong in his new faith and his main concern was to make his life worthy of his Creator. When Mus'ab returned to Makkah again, his mother made a last attempt to gain control of him. However, when the moment came, it was sad for both mother and son. It revealed a strong persistence in kufr on the part of the mother and an even greater persistence in iman on the part of the son. As she threw him out of her house, she said: "Go to your own business. I am not prepared to be a mother to you." Mus'ab went up close to her and said: "Mother, I advise you sincerely. I am concerned about you. Do testify that there is no god but Allah and that Muhammad is His servant and His Messenger." "I swear by the shooting stars, I shall not enter your religion even if my opinion is ridiculed and my mind becomes impotent," she insisted. Mus'ab thus left and now had more important concerns. He was determined to use his talents and energies in acquiring knowledge and in serving God and His Prophet. One day, several years later, Mus'ab came upon a gathering of Muslims sitting around the Prophet (S). They bowed their heads and lowered their gaze when they saw Mus'ab, and some were even moved to tears. This was because his clothing was old and in tatters and they were immediately taken back to the days before his acceptance of Islam when he was a model of elegance. The Prophet looked at Mus'ab, smiled gracefully and said: "I have seen this Mus'ab with his parents in Makkah. They lavished care and attention on him and gave him all comforts. There was no Quraish youth like him. Then he left all that seeking the pleasure of God and devoting himself to the service of His Prophet." The Prophet then went on to say: "There will come a time when God will grant you victory over Persia and Byzantium. You would have one dress in the morning and another in the evening and you would eat out of one dish in the morning and another in the evening." In other words, the Prophet prophesied that the Muslims would become rich and powerful and that they would have material goods in plenty. The companions sitting around asked the Prophet, "O Messenger of Allah, are we in a better situation in these times or would we be better off then?" He replied: "You are rather better off now than you would be then. If you knew of the world what I know you would certainly not be so much concerned with it." On another occasion, the Prophet (S) talked in a similar vein to his companions and asked them how they would be if they could have one suit of clothes in the morning and another in the evening and even have enough material to put curtains in their houses just as the Ka'bah was fully covered. The companions replied that they would then be in a better situation because they would then have sufficient sustenance and would be free for 'ibaadah (worship). The Prophet (S) however told them that they were indeed better off as they were. After about ten years of inviting people to Islam, most of Makkah still remained hostile. The noble Prophet (S) then went to Taa'if seeking new adherents to the faith. He was repulsed and chased out of the city. The future of Islam looked bleak. It was just after this that the Prophet chose Mus'ab to be his "ambassador" to Yathrib (Madinah) to teach a small group of believers who had come to pledge allegiance to Islam and prepare Madinah for the day of the great Hijrah. Mus'ab was chosen above companions who were older than he or were more closely related to the Prophet (S) or who appeared to possess greater prestige. No doubt Mus'ab was chosen for this task because of his noble character, his fine manners and his sharp intellect. His knowledge of the Quran and his ability to recite it beautifully and movingly was also an important consideration. Mus'ab understood his mission well. He knew that he was on a sacred mission to invite people to God and the straight path of Islam and to prepare what was to be the territorial base for the young and struggling Muslim community. He entered Madinah as a guest of Sa'd ibn Zuraarah of the Khazraj tribe. Together they went to people, to their homes and their gatherings, telling them about the Prophet (S), explaining Islam to them and reciting the Quran. Through the grace of God, many accepted Islam. This was especially pleasing to Mus'ab but profoundly alarming to many leaders of Yathribite society. Once, Mus'ab and Sa'd were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslims and others who were interested in Islam. A powerful noble of the city, Usayd ibn Khudayr, came up brandishing a spear. He was livid with rage. Sa'd ibn Zaraarah saw him and told Mus'ab: "This is a chieftain of his people. May God place truth in his heart." Musab replied, displaying all the calm and tact of a great daa'iy (inviter), "If he sits down, I will speak to him." The angry 'Usayd shouted abuse and threatened Mus'ab and his host. "Why have you both come to us to corrupt the weak among us? Keep away from us if you want to stay alive." Mus'ab smiled a warm and friendly smile and said to 'Usayd: "Won't you sit down and listen? If you are pleased and satisfied with our mission, accept it. However, if you dislike it, we would stop telling you what you dislike and leave." "That's reasonable," said Usayd and, sticking his spear in the ground, sat down. Mus'ab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was satisfied, well and good. If not, then Mus'ab would leave his district and his clan without any fuss and go to another district. Mus'ab began telling him about Islam and recited some verses of the Quran to him. Even before 'Usayd spoke, it was clear from his radiant face, that faith had entered his heart. He said: "How beautiful are these words and how true! What does a person do if he wants to enter this religion?" "Have a bath, purify yourself and your clothes. Then utter the testimony of Truth (Shahadah), and perform Salat." Usayd left the gathering and was absent for only a short while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah. He then prayed two rak'aats and said: "After me, there is a man who if he follows you, everyone of his people will follow him. I shall send him to you now. He is Sa'd ibn Mu'aadh." Sa'd ibn Muaadh came and listened to Mus'ab. He was convinced and satisfied and declared his submission to God. He was followed by another important Yathribite, Sa'd ibn 'Ubadah. Before long, the people of Yathrib were all in a flurry, asking one another: "If Usayd ibn Khudayr, Sa'd ibn Mu'aadh and Sa'd ibn 'Ubaadah have accepted the new religion, how can we not follow? Let's go to Mus'ab and listen to what he has to say. They say that truth emanates from his lips." The first ambassador of the Prophet (S) was thus supremely successful. The Prophet had chosen well. Men and women, the young and the old, the powerful and the weak accepted Islam at his hands. The course of Yathribite history had been changed forever. The way was being prepared for the great Hijrah. Yathrib was soon to become the center and the base for the Islamic state. Less than a year after his arrival in Yathrib, Mus'ab returned to Makkah. It was again in the season of pilgrimage. With him was a group of seventy-five Muslims from Madinah. Again at 'Aqabah, near Mina, they met the Prophet (S). From then on events moved swiftly. Shortly after the Pledge, the Prophet directed his persecuted followers to migrate to Yathrib where the new Muslims or Ansar (Helpers) had shown their willingness to give asylum and extend their protection to the afflicted Muslims. The first of the Prophet's companions to arrive in Madinah were Mus'ab ibn 'Umair and the blind 'Abdullah ibn Umm Maktum. 'Abdullah also recited the Quran beautifully and according to one of the Ansar, both Mus'ab and 'Abdullah recited the Quran for the people of Yathrib. Mus'ab continued to play a major role in the building of the new community. The next momentous occasion in which there is recorded history of Mus'ab was during the great Battle of Badr. After the battle was over, the Quraish prisoners of war were brought to the Prophet (S) who assigned them to the custody of individual Muslims. "Treat them well," he instructed. Among the prisoners was Abu 'Azeez ibn 'Umair, the brother of Mus'ab. Abu 'Azeez related what happened: "I was among a group of Ansar…Whenever they had lunch or dinner they would give me bread and dates to eat in obedience to the Prophet's instructions to them to treat us well. My brother, Mus'ab ibn 'Umair, passed by me and said to the man from the Ansar who was holding me prisoner: "Tie him firmly… His mother is a woman of great wealth and maybe she would ransom him for you." Abu 'Azeez could not believe his ears. Astonished, he turned to Mus'ab and asked: "My brother, is this your instruction concerning me?" "He is my brother, not you," replied Mus'ab. Thus affirming that in the battle between iman and kufr, the bonds of faith were stronger than the ties of kinship. At the Battle of Uhud, the Prophet (S) called upon Mus'ab, now well-known as Mus'ab al-Khayr (the Good), to carry the Muslim standard. At the beginning of the battle, the Muslims seemed to be gaining the upper hand. A group of Muslims then went against the orders of the Prophet (S) and deserted their positions. The mushrikeen forces rallied again and launched a counterattack. Their main objective, as they cut through the Muslim forces, was to get to the noble Prophet (S). The Prophet (S) was injured in this attack. The Quraish believed that they were successful and began shouting that they had killed the Prophet (S). In spite of hearing this tragic news, Mus'ab continued to valiantly fight and persevered through danger. He raised the flag high and shouted the takber. With the flag in one hand and his sword in the other, he plunged into the Quraish forces. The odds were against him. A Quraish horseman moved in close and severed his right hand. Mus'ab was heard to repeat the words: "Muhammad is only a Messenger. Messengers have passed away before him," showing that however great his attachment was to the Prophet himself, his struggle above all was for the sake of God and for making His word supreme. His left hand was also then severed and as he held the standard between the stumps of his arms, to console himself, he repeated: "Muhammad is only a Messenger of God. Messengers have passed away before him." Mus'ab was then hit by a spear. He fell and the flag fell. The words he repeated every time he was struck were later revealed to the Prophet (S). After the battle, the Prophet and his companions went through the battlefield, bidding farewell to the martyrs. When they came to Mus'ab's body, tears flowed. Khabbaab related that they could not find any cloth with which to shroud Mus'ab's body, except his own garment. When they covered his head with it, his legs showed; when his legs were covered, his head was exposed. The Prophet (S) then instructed the Sahabah: "Place the garment over his head and cover his feet and legs with the leaves of the idhkhir (rue) plant." The Prophet (S) felt deep pain and sorrow at the number of his companions who were killed at the Battle of Uhud. These included his uncle Hamzah whose body was horribly mutilated. But it was over the body of Mus'ab that the Prophet stood with great emotion. He remembered Mus'ab as he first saw him in Makkah, stylish and elegant, and then looked at the short burdah which was now the only garment he possessed and he recited the verse of the Quran: "Among the believers are men who have been true to what they have pledged to God." (Quran 33:23) The Prophet (S) then cast his tender eyes over the battlefield on which lay the dead companions of Mus'ab and said: "The Messenger of God testifies that you are martyrs in the sight of God on the day of Qiyaamah." Then turning to the living companions around him he said: "O People! Visit them, send peace on them for, by Him in whose hand is my soul, any Muslim who sends peace on them until the day of Qiyaamah, they would return the salutation of peace." As-salaamu 'alayka yaa Mus'ab… As-salaamu alaykum, ma'shar ash-shudhadaa. As-salaamu alaykum wa rahmatullah wa barakatuhu. Peace be on you, O Mus'ab… Peace be on you all, O martyrs… Peace be on you and the mercy and blessings of God. Islamicbulletin

Teacher: Millie give me a sentence starting with 'I' Millie: I is.. Teacher: No Millie always say I am Millie: Ok I am the ninth letter of the alphabet.

Sayyidina Ali رضي الله عنه “If I narrated from the messenger of Allah peace be upon him, I would rather fall from the sky than attribute to him something he didn’t say.” Al-Bukhari (3611)

Family Day Out One day out of the many days of life. A man was traveling with his Wife and Kids. On the way, he met someone standing in the roadway. So he asked him: Who are you? He said: I am Money The man asked his wife and kids : Should we ask him to ride with us? They said together: Yes, of course, because money can help us if we want to do something, and get anything we wish for. So, they took Money to ride with them. And the vehicle continued on its way until the man met someone else on the road. The Father asked: Who are you? He said: I am high Position and Power So, the father asked his wife and kids : Should we ask him to ride with us? They all answered in one voice: Yes, of course, because with high position and power we will have the ability to do anything we want and own anything we desire. The man took high Position and Power along and the vehicle went ahead. Further ahead they came across many more people who offered to add joy and comfort to their trip, and with the advice of the family, the man kept allowing them to accompany him. Yet again the vehicle was stopped by someone who wanted to give them company. The Father asked: Who are you? He said: I am Deen. The man, his wife, and the kids said in one voice: No, this isn't the time; we are looking for pleasures on this trip, and Deen will prevent us from joy; it will have control over us, and we will suffer listening to it and being loyal to it. So the man said:Deen, please wait and rest assured we will definitely return soon to you, and pick you up. Sadly Deen was left behind and the vehicle continued its trip. And out of no where something appeared in the middle of the road STOP!!! They found someone asking the father to get out of the vehicle.. He said to the father: As far as you are concerned the trip has ended!!! ! Get out of the vehicle and come with me. The father was shocked with fear and didn't say a word. Deen alone can come with you. Is he there with you? The father answered: No, but I have left him not too far behind. If you can let me go back, I can get Deen in no time. There is no going back from here. Huh! said the man. I have my Money, Position and Power, my Wife, and my Kids, The man said to him: They will not benefit you; nor will they protect you. So, the father asked: And who are you exactly? I am Death. the one you were quite heedless of and didn't take into account on your trip!! The father looked back at his vehicle; he found his wife taking control of it and continuing the trip with all of its passengers but him. 'Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious.' Qur'an 9:24 'Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.' Qur'an 3:185 Let us remember, our journey may end any moment and let us make sure that our Deen is there with us. https://www.muftisays.com/blog/abu+mohammed/235_26-03-2010/family-day-out.html

On the way to attending study sessions If you attend a study-session, behave only like someone who wishes to increase his knowledge and to win greater recompense from God. Do not behave like someone who is content with what he has, who is looking for some fault to criticise or a curious detail to hawk around. This would be the behaviour of vile men who never succeed in their studies. If you come to it with good intentions, you will always obtain the best results. Otherwise, to stay at home would be less tiring for your body, more worthy of your moral conduct and more salutary for your religious life. Extract from Al-Akhlâq wa’l-Siyar (Morals and Behaviour) By Ibn Hazm al-Andalusi https://ahmeduk.wordpress.com/2008/08/19/bare-minimum/

Sins of eyes may lead to disbelief A spiritual seeker and religious scholar wrote, there is strong involvement in the spiritual malady of seeing the unlawful. The Satan deceives by reassuring me that you are not going to actually commit the acts of these lustful desires so why refrain from only watching them. At these moments I even forget العینان تزنیان (the Prophetic saying that eyes commit adultery). Please prescribe a treatment for this. Shaikh Wasiullah Allahabadi (Allah have mercy on him) replied, ‘The treatment of spiritual malady you have written about was very simple. That is, contemplation of the Quranic and Prophetic statements mentioning the detrimental consequences of indulging in it. However, your mentioning that awareness of العینان تزنیان (the Prophetic saying that eyes commit adultery) is ineffective, makes the matter a bit hard. I find it difficult to what to tell you. The knowledge of rulings of Sharia should have been sufficient for an individual to keep him away from sinful activities. However, if they are not (for an individual) then what to do? In light of principles of this path (tariqat) for these kind of individuals I tell a thing. However, prior to this take into account two points, 1. How detestable and despicable it is that people consider an individual to be a scholar and acquire religious knowledge from him but in reality his inner self is completely opposite of his outward appearance? In regards to this Ibn Kathir (Allah have mercy on him) relates that Prophet Musa (peace and blessings of Allah be upon him) told the people of Bani Israel that you come to me wearing the clothes of monks and your heart are like that of wolves. Listen to me. Wear the clothes fit for a king but soften your heart and fill them to the brim with fear of accountability to Allah. Similarly Imam Hasan al Basri (Allah have mercy on him) said, there are people who have arrogance filled hearts, however, in outwardly appearance they look utmost humble. Contemplating on these can also lead to much reformation (islah). 2. You mentioned that Satan deceives you by telling that you are not going to indulge in these lustful acts so why abstain from just looking. So beware that all who committed adultery started by seeing the prohibited. Watching the sinful became a prelude to actual performance of the illicit activities. So how can a fallible individual be sure that this will not lead him to it. An individual wrote to Hakim al Umma (Allah have mercy on him) that a thought comes to mind, (at the opportunity to see the prohibited) go ahead and watch it as there is (extreme) hardship (beyond my volition) in abstaining from it. Hakim al Umma replied, ‘Quickly take heed and remove this thought process. Otherwise soon you will be knocking at the door of disbelief (ilhad). Now I will tell you the thing according to the principles of this path. Accept and follow it. The pious sages have written a parable, an individual (claimed to) fell in love with a lady. (One day) he was following her closely, the women turned to him and said why are you following me? A little behind me my sister is coming, she is much more attractive and prettier than me. The individual turned searching for her. The lady slapped him and said, O! Moron if you were truthful in your love for me than why did you look for someone else. O creep! Is this love? Now I ask you if a mortal being has so much pride and honor (ghairet) than what about the Supreme reality (Allah). He has the most pride and honor against someone claiming to love Him and is giving preference to other-than-Him. Stepping on this path is like making a claim of Allah’s love. The laws of love do not allow even looking at others. Understand this and let me know what you understood. Islahi maktubaat, wasiyet al Irfan, Rabi II, 1403, page 15-16 Source: ashrafiya

Key Ingredients for the Seeker of Knowledge 1. Intention – You will not find a single Hadith book which does not begin with Innamal A’malu Bin Niyyaati Correct your intention, it is the beginning but its also something which will need to be rectified over and over throughout your journey. You might be sitting in class just because the teacher is teaching a very important subject that day, but have the correct intention also. Our Ūlama made intention for everything from eating to sleeping! 2. Wudhu: Always try to stay in wudhu; being in a state of wudhu is also a weapon against Shaytaan, if you attend a class with wudhu that session will most likely – in’sha’allah – be one free of yawns and stray thoughts. 3. Adab – its not just adab to your teacher – yes that’s essential! – but to your kitaabs and your classmates. Have extreme adaab with your kitaabs, think! These books were written many, many years ago just for the sake of preserving this īlm and YOU are going to be the inheritor of this īlm so have utmost adaab and muhabbāh for your books. You are a special woman who has been chosen by Allah SWT to preserve and learn and teach this īlm so show Allah SWT that you appreciate this. Our pious predecessors showed so much respect to their books that it comes one scholar would not turn the kitaab but he himself would move around the kitaab to read it. Another scholar would not ever place his feet towards the house of his teacher because of his extreme respect for him! Allahu Akbar imagine! 4. Dua: keep making duā to Allah SWT for qubooliyāh; to accept you as a Seeker of this īlm, to grant you istiqama. View every subject, every baab and even every harf which you have been blessed to learn as a form of dhikr. As Shaykh Kamaluddin Ahmed DB says after every form of worship “make duā” . You do not know what āmaal will be maqbool in the eyes of Allah SWT, it is not your deeds that will gain you entry into Jannah rather it is the Rahma of Allah SWT, and to gain the Rahma of Allah SWT you will need all your good deeds! Finally, do a lot of shukr for having this great blessing of ilm. A CIL Student’s advice to her classmates. Source: ZAO

Surah Ibrahim (14), Verses 19-52 by Mu'ayyid al-Mazen (مؤيد المزين)

Wahb Bin Munbih said: “The example of the dunya (worldly life) and hereafter is like the example of a man who has two wives. If he pleases one of them, the other one will be displeased.” [Kitaab Dham Ad-Dunya, 1/119]

Oh I thought it was a case of continuous bleeding after 7 days. جزاك الله خيرا for clarifying.

السلام علیکم I have a question. On page number 9, it says: Question: If a woman generally bleeds for 7 days instead of 10 days then must she wait for 10 days or not. Answer: As I have explained earlier, the minimum period of bleeding is 3 days and 3 nights. Therefore a woman who regularly bleeds for 7 days should not wait for 10 days but she should make Ghusl and immediately start her Salaat on the 7th day. There is no need to wait for 10 days. But elsewhere I've read that she will have to wait until the expiry of the tenth day and only then will she know how many days were haidh. Please explain this.

Thanks for sharing. جزاك الله خيرا

Breaking an Oath and Kaffara <QUESTION> What the expiation (kaffarah) of breaking an oath in real money (i.e. pounds sterling/dollars, etc)? E.g. of a scenario: 1). one committed a bad act and then said "wAllahi I will never do that act again". Then some time later broke the oath by doing the same bad act again. 2). Or one committed a bad act and then did tauba and made a promise to Allah ta`ala to never commit that bad act again by saying "O Allah, I will never ... (naming the bad act), no matter how much I get tempted to" and then (being a weak slave of Allah) some time later did the same bad act again, hence breaking the promise with Allah `azza wa jall. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, If one commits a sinful act and then repents from his sin and promises Allah Almighty never to commit the sin again without actually having taken an oath (yamin), then there will be no expiation (kaffara) for breaking the promise. He should repent once again to Allah, seek His forgiveness and make a firm intention to abstain from that sin. However, if he took an oath that he will never commit the sin again, then firstly, it will be necessary upon him to keep this oath. Allah Most High states: “Keep your oaths.” (Sura al-Ma’idah, 89) Imam al-Mawsili (Allah have mercy on him) states in al-Ikhtiyar: “Determined (mun’aqida) oaths are of various types: 1) Those that must be safeguarded, such as swearing an oath to carry out a obligatory (fard) act or abstain from a sin, for these acts are already binding upon a person, thus an oath only adds to its importance. 2) Those that must be broken, such as swearing an oath to commit a sin or leave out an obligatory act. The Messenger of Allah (Allah bless him & give him peace) said: “Whosoever takes an oath to obey Allah, should carry out the oath and obey Him, and whosoever takes an oath to disobey Him, must not disobey Him.” 3) Those in which breaking the oath is better than keeping it (m, although both will be permissible), such as taking an oath to break ties with a fellow Muslim, etc. The Messenger of Allah (Allah bless him & give peace) said: “Whosoever takes an oath to do something and later on finds another thing, better than that, then he should do what is better and make expiation for (the dissolution of) the oath.” 4) Those in which keeping the oath and breaking it is both equal. Here, it is better to safeguard and keep the oath, for Allah Most High says: “Keep your oaths” meaning from breaking them.” (al-Ikhtiyar li Ta’lil al-Mukhtar, 2/276) Therefore, if one swears an oath to abstain from a particular sin, then he must keep to that oath and must not break it. However, if one breaks his oath, expiation (kaffara) will be binding upon him.Allah Most High says: “Allah will not call you to account for what is futile (lagw) in your oaths, but He will call you to account for your deliberate oaths.” (al-Ma’ida, 89) The method of the expiation of an oath has been mentioned by Allah Most High in the following verse: “For expiation, feed ten poor persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation (kaffara) for the oaths you have sworn.” (al-Ma’ida, 89) In light of the above verse of the Qur’an, the following is the method of expiation (kaffara) for an oath that is broken: 1) If one wishes, then he may free a slave (of no relevance in our times), or, If one wishes, he may feed ten destitute people, morning and evening (or one poor person for ten days), or, if he wishes, he may clothe ten destitute people, (giving) each of them one garment or more, the minimum of (each) being that in which salah is valid. One may also give the equivalent of the above in money. 2) If one is not capable of any of these three things, one must fast three consecutive days. (See: Radd al-Muhtar, 3/62 & al-Ikhtiyar, 2/276) And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK Source: daruliftaa.com

Unappetizing Answers The evil, reprehensible quality of miserliness stems from excessive love for wealth. When a person is overpowered by miserliness, he will behave in the most foolish manner. Though he may have much wealth, due to this terrible quality he will even be miserly towards his own near and dear ones. Below are two incidents of misers: There was once an extremely miserly man who instructed his children to buy him some meat. After they bought and prepared the meat, he sat to enjoy it, and ate it all, until only a single bone was left in his hand! The eager eyes of his children were watching him all along, hoping for a piece. With the bone in his hand, he said to them, “I will not give any of you this bone until you first describe to me the manner in which you will eat it.” Hence, the eldest son said, “O father! I will gnaw at it and suck it until I have not left on it even enough food for an ant!” However, the miserly father was unimpressed and said, “You are not deserving of this bone.” The second son said, “I will chew at the bone and lick it until it is so clean, that a person looking at it will not know whether it was eaten one year ago or two years ago!” Again, the father was unimpressed and said, “You are not deserving of this bone.” Finally, the youngest son said, “O beloved father! I will first lick the bone clean. Thereafter, I will crush it and swallow the powder!” At last, the miserly father was satisfied and gave the bone to his youngest son. (Al-Mustatraf vol. 1, pg. 283) Abul Aswad was renowned for his miserliness. On one occasion, a Bedouin came to his door while he was partaking of his midday meal. When the Bedouin greeted him (hoping to be invited to join the meal), he merely replied to the greeting and continued eating, without calling the Bedouin to join him. The Bedouin (still standing at the door and hoping to garner an invitation) commenced a conversation. He said to Abul Aswad, “I passed by your family.” Abul Aswad replied, “The path which you took led that way, so you had to pass them.” The Bedouin, still hopeful, next said, “Your wife is expecting.” Abul Aswad replied, “That’s exactly what I last knew of her as well.” Still undeterred, the Bedouin ploughed ahead, “Your wife gave birth.” Abul Aswad nonchalantly answered, “It had to happen, considering that she was expecting.” The Bedouin next said, “She delivered twin boys.” Abul Aswad, still eating, replied, “Her mother had done the same before her.” The Bedouin then said, “One of the twins passed away.” Abul Aswad, unaffected, replied, “It was probably because the mother did not have the strength to feed both.” The Bedouin continued, “The other twin also passed away.” To this, Abul Aswad said, “He could not bear living without his twin brother.” The Bedouin was now nearing his wit’s end and said, “The mother also died.” Abul Aswad replied, “Probably out of grief over losing her two children.” Finally reaching the limit of frustration, the Bedouin exclaimed, “Your food seems to be very delicious!” Abul Aswad retorted, “It is exactly for that reason that I am eating it alone!” (Al-Mustatraf vol. 1, pg. 283) Taken from Uswatulmuslimah.co.za

Poor Behaviour! There was once a family who saw a beggar standing at the door of their home. As they did not wish to give him anything, they tried to turn him away saying, “May Allah open your way.” The beggar, however, was undeterred and asked for a slice of bread. Hearing his request, the family responded, “We don’t have any.” Still undeterred, the beggar next asked, “Some wheat? Chicken? Barley?” They replied, “Sorry, but we don’t have any.” So the beggar asked, “How about some fat, olive oil or milk?” They answered, “Sorry, but we don’t have any of those either.” Finally, the beggar asked them for water. They said, “We don’t have any water.” In utter frustration, the beggar burst out, “What are you doing, sitting at home? You should join me and beg as you are obviously even more in need than I am!” (Al-Mustatraf vol. 2, pg. 379)

Ibn Taymiyyah's Innovative Prohibition of Travel to Visit the Holy Prophet After spending the years 719-721 in jail, he was jailed again in 726 until his death two years later amid charges of kufr for declaring that one who travels to visit the Prophet commits a prohibition (h.arâm), a sin (ma`s.iya), and an innovation (bid`a). The H.anbalî Rejection of His Fatwâ Al-Mardâwî, Ibn Hubayra, and others stated that the entirety of the early and late authorities in the H.anbalî Madhhab stipulate the desirability (istih.bâb) of visiting the grave of the Prophet in Madîna, most especially after H.ajj, and/or travelling to do so. Ibn Muflih., al-Mardâwî, and Mar`î ibn Yûsuf in Ghâyat al-Muntahâ stated the Sunnî character of visiting the graves of the Muslims and the permissibility (ibâh.a) of travelling to do so. Mar`î reiterates this ruling in his unpublished monograph on the ethics of graves and visitation, Shifâ' al-S.udûr fî Ziyârat al-Mashâhid wal-Qubûr. Shaykh al-Islâm al-Subkî's Rejection of His Fatwa This most notorious of all fatwas was refuted by his contemporary the h.adîth Master and Shaykh al-Islâm Taqî al-Dîn al-Subkî in his landmark book Shifâ' al-Siqâm fî Ziyârati Khayri al-Anam ("The Healing of Sickness Concerning the Visitation to the Best of Creatures") , also titled Shann al-Ghâra `alâ man Ankara al-Safar li al-Ziyâra ("The Raid Against Him Who Denied the Lawfulness of Travel for the Purpose of Visitation"). Shaykh al-Islâm adduced the h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" as proof against Ibn Taymiyya's claim that "all the h.adîths that concern the merit of visitation are weak or rather forged" and denounced Ibn Taymiyya's unprecedented fatwâ as a flagrant innovation. Shaykh al-Islâm al-Zayn al-`Irâqî's Rejection of His Fatwa Imâm Abû al-Fad.l Zayn al-Dîn `Abd al-Rahim ibn al-H.usayn al-`Irâqî al-Mis.rî (725-806), Shaykh al-Islâm, the Imâm, Qâd.î of Cairo, h.adîth Master of his time, and principal teacher to the h.adîth Master Ibn H.ajar al-`Asqalânî, said in al-Ajwiba al-Makkiyya, a refutation of Ibn Taymiyya's fatwâ claiming the prohibition of travel to visit the Prophet : "There is no tah.rîm (prohibition) of an act of travel in the h.adîth ["Mounts are not to be saddled except to travel to three mosques"]; rather, it is an emphasis on the importance of traveling to these three mosques in particular, and the emphasis becomes an obligation in case of vow (nadhr), which is not the case for a vow to pray in any mosque other than these three." Al-`Irâqî further reacted to Ibn Taymiyya's claim that it was an innovation in the Religion to several battles generosity to relatives on the day of `Âshûrâ' with the words: "I find it strange that such words should come from this Imâm, whose followers say that he has encompassed the Sunna in knowledge and practice.... One who has not heard of something should not deny that it exists!" Al-`Irâqî then proceeded to several battles that, on the contrary, it was a Sunna based on sound narrations from the Prophet as well as the Companions and the Imâms of the Successors and the succeeding generations. Shaykh al-Islâm Ibn H.ajar's Rejection of His Fatwa Imâm Ibn H.ajar al-`Asqalânî in Fath. al-Bârî said of Ibn Taymiyya's fatwa prohibition to travel in order to visit the Prophet : "This is one of the ugliest matters ever reported from him." In his marginalia on that work the "Salafî" scholar Bin Baz comments: "This was not an ugly thing but a correct thing for Ibn Taymiyya to say"! H.âfiz. al-S.afadî's Rejection of His Fatwa Al-S.afadî said: Ibn Taymiyya gilded his statement Concerning the visit to the Best of Creation, Whereupon souls came in droves to complain To the best of scholars and purest of Imâms Who compiled this book, providing them with a cure And so it was indeed The Healing of Sickness. H.âfiz. al-Qârî's Rejection of His Fatwa Al-Qârî said in his commentary on `Iyâd.'s al-Shifâ': Ibn Taymiyya - one of the H.anbalîs - committed excess when he declared it prohibited to travel to visit the Prophet just as other than him also committed excess saying that it is obligatory in the Religion to know that the Visitation is an act that draws near to Allâh (qurba) and whoever denies it is judged to be a disbeliever (kâfir). Yet the latter view is probably closer to being correct than the first, because to declare prohibited something the Ulema by Consensus declared desirable (mustah.abb), is disbelief. For it is graver than to declare prohibited something agreed to be merely permitted (mubâh.) on this chapter. Imâm al-Khafâjî's Rejection of His Fatwa Another H.anafî Imâm who wrote a major commentary on `Iyâd.'s Shifâ', al-Khafâjî, said of Ibn Taymiyya in relation to his heretical fatwa: "He imagined that he was defending monotheism with all kinds of nonsense which do not deserve mention for they do not originate from the mind of a rational person let alone an eminent one - Allâh forgive him!" Also rejecting Ibn Taymiyya's fatwa as invalid are Shaykh al-Islâm Ah.mad Zaynî Dah.lân in his books, Abû `Abd Allâh ibn al-Nu`mân al-Maghribî al-Tilimsânî al-Mâlikî in his Mis.bâh. al-Anâm fî al-Mustaghîthîn bi Khayr al-Anâm, Nûr al-Dîn `Alî al-H.alabî al-Shâfi`î - the author of the S.îra H.alabiyya - in his Bughyat al-Ah.lâm, both of them included in al-Nabahânî's H.ujjat Allâh `alâ al-`âlamîn among many other works on the topic of seeking means and asking the Prophet (al-tawassul wa al-istighâtha), al-Nabahânî with his Shawâhid al-H.aqq, Shaykh Muh.ammad ibn `Alawî al-Mâlikî in Shifâ' al-Fu'âd fî Ziyârati Khayr al-`Ibâd, al-Lacknawî's Ibrâz al-Ghay fî Shifâ' al-`Ay ("The Exposure of Deviation for the Healing of the Sick"), Shaykh `Îsâ al-H.ymiarî of Dubai, al-Sayyid Yûsuf al-Rifâ`î of Kuwait, and others. Ibn `Abd al-Hâdî Fanatic Defense of His Teacher A S.ûfî but anti-Ash`arî student of Ibn Taymiyya and al-Dhahabî, Ibn `Abd al-Hâdî, violently attacked Shaykh al-Islâm al-Subkî in a refutation titled al-S.ârim al-Munkî fî Nah.r al-Subkî ("The Hurtful Blade in the Throat of al-Subkî") in which he "adopted the manner of fanatics and departed from the norms of the scholars of h.adîth" according to Shaykh `Abd al-`Azîz ibn al-S.iddîq al-Ghumârî. Ibn `Abd al-Hâdî filled his book with unfounded accusations "in order to defend the innovations of his teacher.... It would have better been titled al-Shâtim al-Ifkî ('The Mendacious Abuser')." Ibn `Abd al-Hâdî falsely accuses al-Subkî of encouraging pilgrimage to the Prophet's grave, prostration to it, circumambulating around it, and the belief that the Prophet removes difficulty, grants ease, and causes whoever he wishes to enter into Paradise, all independently of Allâh (swt)! Nu`mân al-Alûsî also wrote an attack on both al-Haytamî and al-Subkî in his Jalâ' al-`Aynayn which he dedicated to the Indian Wahhâbî S.ûfî, S.iddîq H.asan Khân, and in which, according to al-Nabahânî, he went even further than Ibn `Abd al-Hâdî. Among the counter-refutations of these two works: al-Samannûdî's Nus.rat al-Imâm al-Subkî, a monograph by al-Akhnâ'î, and al-Nabahânî's Shawâhid al-H.aqq. The latter cites the poems of two other critics of al-Subkî - the H.anbalî Abû al-Muzaffar Yûsuf ibn Muh.ammad ibn Mas`ûd al-`Ubadî al-`Uqaylî al-Saramrî and Muh.ammad ibn Yûsuf al-Yumni al-Yâfi`î, "who claimed to follow the Shâfi`î school" - then proceeds to refute them together with Ibn `Abd al-Hâdî's book. The h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" The h.adîth "Whoever visits my grave, my intercession will be guaranteed for him" (Man zâra qabrî wajabat lahu shafâ`atî) is a fair (h.asan) narration as concluded by Imâm Abû al-H.asanât al-Lacknawî and his editor `Abd al-Fattâh. Abû Ghudda in the latter's notes on Mâlik's Muwat.t.a' as per Muh.ammad ibn al-H.asan's narration (chapter 49: On the Prophet's grave) as well as Shaykh Mah.mûd Mamdûh., although some early scholars had declared it sound (s.ah.îh.) such as Ibn al-Sakan in al-Sunan al-S.ih.âh. and `Abd al-H.aqq al-Ishbîlî in al-Ah.kâm, followed by Shaykh al-Islâm al-Taqî al-Subkî in Shifâ' al-Siqâm in view of the totality of the chains. Other h.adîth scholars who considered it authentic are Ibn H.ajar's student the h.adîth Master al-Sakhâwî, the h.adîth Master of Madîna Imâm al-Samhudi and Shaykh al-Islâm al-Haytamî in al-Jawhar al-Munaz.z.am. Al-Ghassâni (d. 682) did not include it in his compendium of al-Dâraqut.nî's weak narrations entitled Takhrîj al-Ahâdîth al-D.i`âf min Sunan al-Dâraqut.nî. Some late scholars, beginning with Ibn Taymiyya, remained undecided whether to grade this h.adîth weak or forged. Imâm al-Lacknawî said about this h.adîth: There are some who declared it weak [e.g. al-Bayhaqî, Ibn Khuzayma, and al-Suyût.î], and others who asserted that all the h.adîths on visitation of the Prophet are forged, such as Ibn Taymiyya and his followers, but both positions are false for those who were given right understanding, for verification of the case dictates that the h.adîth is h.asan, as Taqî al-Dîn al-Subkî has expounded in his book Shifâ' al-Siqâm." Source

Emmm... I'll send you the link via telegram iA.

Assalaamu'alaykum wa'rahmatullahi wa'barakatuhuWith the social media being on a high rise a number of channels have emerged associated with Islam be it on Facebook, websites, telegram etc. As such, people join\like\subscribe these channels without knowing who and what is being shared by these channels. A number of channels are being operated by deviant groups on these platforms. People without knowledge join these channels and go astray. Therefore, an individual must seek knowledge from a reliable source and leave that which is from an unidentified source which might lead the person to wrong path. Sources include the reliable ulama(scholars) and their works. An effort of compiling such reliable sources has been made by this person on Telegram. The link for the the Telegram channel is provided below: t.me/IslamicChannels

10 Practical Tips To Wake Up For Fajr Salah By Shaykh Yusuf Shabbir (1) SLEEP EARLY Try to sleep as early as possible after ʿIshāʾ Salah. The Prophet ﷺ disliked talking after ʿIshāʾ Ṣalāh (Ṣaḥīḥ al-Bukhārī, 568). (2) SLEEP WITH ABLUTION Perform ablution before you sleep as advised by the Prophet ﷺ (Ṣaḥīḥ al-Bukhārī, 247). It is narrated that angels remain in the company of the one who sleeps with ablution and say, “O Allah, forgive your such and such servant for he slept in the state of purity” (Ṣaḥīḥ Ibn Ḥibbān, 1051; al-Muʿjam al-Kabīr, 13620). (3) SLEEP ON YOUR RIGHT SIDE Lie on your right side and place your right hand under your right cheek as advised by the Prophet ﷺ (Ṣaḥīḥ al-Bukhārī, 6314). (4) RECITE THE QURʾĀN It was the habit of the Prophet ﷺ to recite the Qurʾān before resting for the night. The Prophet ﷺ is reported to have recited for example: Sūrah Sajdah and Sūrah Mulk (Sunan al-Tirmidhī, 2892). Sūrah Isrāʾ and Sūrah Zumar (Sunan al-Tirmidhī, 2920). Sūrah al-Ikhlāṣ, Sūrah al-Falaq and Sūrah al-Nās (Ṣaḥīḥ al-Bukhārī, 5017). Āyah al-Kursī (Ṣaḥīḥ al-Bukhārī, 5010). Final two verses of Sūrah Baqarah (Ṣaḥīḥ al-Bukhārī, 5009). There is a weak narration transmitted by ʿAllāmah Ibn Mardawayh (d. 498/1104-5) which suggests that if a person recites the final five verses of Sūrah al-Kahf before sleeping, Allah will awaken him at any time of the night he wishes (Tanzīh al-Sharīʿah, 1: 302; Fayḍ al-Qadīr, 3: 104). ʿAllāmah Ālūsī Baghdādī suggests in Ruḥ al-Maʿānī (8: 190) that he has tested this many times and it has proved useful. If you are struggling to wake up for Fajr Ṣalāḥ, recite these verses and have faith in Allah. (5) READ THE DUʿĀS Recite the Masnūn supplications and make these your final words. Ask Allah to give you Tawfīq and enable you to wake up. Some of the Masnūn supplications include: سُبْحَانَ اللہ thirty three times اَلْحَمْدُ لِلّٰہ thirty three times اللہُ أکْبَر thirty four times (Ṣaḥīḥ al-Bukhārī, 5361) اَللّٰهُمَّ بِاسْمِكَ أَمُوْتُ وَأَحْيَا (Ṣaḥīḥ al-Bukhārī, 6314) اَللَّهُمَّ قِنِيْ عَذَابَكَ يَوْمَ تَبْعَثُ عِبَادَكَ (Sunan al-Tirmidhī, 3398) اَللَّهُمَّ أَسْلَمْتُ نَفْسِيْ إلَيْكَ ، وَوَجَّهْتُ وَجْهِيْ إلَيْكَ ، وَفَوَّضْتُ أَمْرِيْ إلَيْكَ ، وَأَلجَأْتُ ظَهْرِيْ إلَيْكَ ، رَغْبَةً وَرَهْبَةً إلَيْكَ ، لَا مَلْجأَ وَلَا مَنْجٰى مِنْكَ إلاَّ إلَيْكَ ، آمَنْتُ بِكِتَابكَ الَّذِيْ أَنْزَلْتَ ، وَبِنَبيِّكَ الَّذِيْ أَرْسَلْتَ‏(Ṣaḥīḥ al-Bukhārī, 247) سُبْحَانَكَ اللَّهُمَّ رَبِّيْ بِكَ وَضَعْتُ جَنْبِيْ وَبِكَ أَرْفَعُهُ إِنْ أَمْسَكْتَ نَفْسِيْ فَاغْفِرْ لَهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِيْنَ ‏ (Ṣaḥīḥ Muslim, 2714) (6) FIRM INTENTION Have a firm and resolute intention to wake up for Fajr Ṣalāh. (7) ALARM CLOCK & BUDDY Use an alarm clock and if necessary on more than one device. Buddy up with a neighbour or a friend to wake up each other. Almighty Allah says, “Cooperate in righteousness and piety, but do not cooperate in sin and aggression” (Qurʾān, 5: 2). (8) NAP IN THE DAY Take a short nap (siesta) in the afternoon as this is an established Sunnah (Ṣaḥīḥ al-Bukhārī, 905). Try to establish a daily routine and fix your sleeping and waking up times. (9) DAILY REMINDERS Remind yourself of the virtues of Fajr Ṣalāh and the consequences of not performing it. The Prophet ﷺ said: “Whoever performs the Bardayn [the Fajr and ʿAṣr Ṣalāh that are performed when it is cool], will enter Paradise” (Ṣaḥīḥ al-Bukhārī, 574). “There is no Ṣalāh more burdensome for the hypocrites than ʿIshāʾ and Fajr. If they knew what [reward] they contain, they would attend even if they had to crawl” (Ṣaḥīḥ al-Bukhārī, 657). (10) WAKE UP! When your eyes open, make sure you wake up. Read the Masnūn supplications below and get out of bed. Do not allow Satan to whisper in your mind that another five minutes will do no harm. Fight the whispers, otherwise, before you realise, the sun will rise and the Fajr time would have elapsed. اَلْحَمْدُ لِلّٰهِ الَّذِيْ أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُوْرُ ‏ (Ṣaḥīḥ al-Bukhārī, 6314) اَلْحَمْدُ لِلّٰهِ الَّذِيْ عَافَانِيْ فِيْ جَسَدِيْ وَرَدَّ عَلَىَّ رُوْحِيْ وَأَذِنَ لِيْ بِذِكْرِهِ ‏ (Sunan al-Tirmidhī, 3401) To download the above in poster format, click here. Source: Nawadir

Excerpts from the book "Discipling the Soul" by Ibn al-Jawzi

The Reality of A Man By: Shaykh Zahir Mahmood

A Beneficial treatment for Recurring Wounds Some people suffer from recurring wounds and sores that seize to heal. Apart from the medical treatment of such wounds, the following should also be implemented. Shaykh ‘Ali ibnul Hasan ibn Shaqiq (rahimahullah) reports that he was by Imam ‘Abdullah Ibnul Mubarak (rahimahullah) when a man asked him, “O Abu ‘Abdir Rahman! A boil has emerged on my knee since seven years, I have tried different treatments and consulted many doctors but to no avail.” He (Imam ‘Abdullah Ibnul Mubarak (rahimahullah) said, “Go and look for a place wherein people need water and dig a well there, I hope that as soon as water gushes forth from there, the blood will stop oozing from your wound.” The man did so and was then cured.” [Bayhaqi] After narrating this, Imam Bayhaqi quotes the incident of his Shaykh Imam Hakim Abu ‘Abdillah (rahimahullah) that: His face was filled with boils and sores, he had tried many treatments but never got cured. He remained in that state for nearly one year. Then he asked his Ustadh: Imam Abu ‘Uthman as-Sabuni (rahimahullah) to make du’a for him in his gathering on the day of Jumu’ah. He made du’a for him and the people recited ‘amin’ abundantly. The following Jumu’ah, a woman threw a piece of paper in the gathering in which she wrote that she had returned to her house (the previous Friday) and exerted herself in du’a for Imam Hakim (rahimahullah) . That night she saw Rasulullah (sallallahu’alayhi wasallam) in her dream telling her, ‘Say to Abu ‘Abdillah (Imam Hakim -rahimahullah-), he must donate water for the Muslims.’ I (Imam Bayhaqi -rahimahullah-) took that paper to Imam Hakim (rahimahullah). He ordered that a tank for drinking water be built at the door of his house. When its construction completed, he ordered water to be poured into it and ice to be put in the water. The people began to drink and not a week passed before he was cured. The sores vanished and his face returned to its original state. He lived for many years thereafter. (Targhib, vol.2 pg.74) The Arabic quotation follows here-under وَعَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ شَقِيْقٍ قالَ سَمِعْتُ ابْنَ المُباَرَكِ وَسَأَلَهُ رَجُلٌُ ياَ أَباَ عَبْدِ الرَّحْمَنِ : قَرْحَةٌ خَرَجَتْ فِي رُكْبَتِي مُنْذُ سَبْعِ سِنِيْنَ وَقَدْ عَالَجْتُ بِأَنْوَاعِ العِلاَجِ وَسَأَلْتُ اْلأَطِباَّءَ فَلَمْ أَنْتَفِعْ بِهِ قاَلَ اذْهَبْ فَانْظُرْ مَوْضِعاً يَحْتاَجُ الناَّسُ الْمَاءَ فاَحْفُرْ هُناَكَ بِئْرًا فَإِنِّي أَرْجُو أَنْ تَنْبُعَ هُناَكَ عَيْنٌ وَيُمْسَكُ عَنْكَ الدَّمُ فَفَعَلَ الرَّجُلُ فَبَرَأَ . ورواه البيهقي وقال : وفي هذا المعنى حكاية شيخنا الحاكم أبي عبد الله رحمه الله فَإِنَّهُ قُرِحَ وَجْهُهُ وَعاَلَجَهُ بِأَنْوَاعِ المُعاَلَجَةِ فَلَمْ يَذْهَبْ وَبَقِيَ فِيهِ قَرِيباً مِنْ سَنَةٍ فَسَأَلَ الأُسْتاَذَ الإِماَمَ أَباَ عُثْماَنَ الصَّابُونِي أَنْ يَدْعُوَ لَهُ فِي مَجْلِسِهِ يَوْمَ الْجُمُعَةِ فَدَعاَ لَهُ وَأَكْثَرَ الناَّسُ التَّأْمِينَ فَلَمَّا كاَنَ يَومَ اْلجُمُعَةِ الأُخْرَى أَلْقَتِ امْرَأَةٌ فِي الْمَجْلِسِ رُقْعَةً بِأَنَّهاَ عَادَتْ إِلىَ بَيْتِهاَ وَاجْتَهَدَتْ فِي الدُّعاَءِ لِلْحاَكِمِ أَبِي عَبْدِ الله تِلكَ اللَّيْلَةَ فَرَأَتْ فِي مَناَمِها رَسُولَ اللهِ صلى الله عليه وسلم كَأَنَّهُ يَقُولُ لَهاَ قُولِي ِلأَبِي عَبْدِ اللهِ يُوَسِّعُ الماَءَ عَلىَ المُسْلِمِينَ فَجِئْتُ بِالرُّقْعِةِ إِلىَ الْحَاكِمِ فَأَمَرَ بِسِقاَيَةٍ بُنِيَتْ عَلىَ باَبِ دَارِهِ وَحِينَ فَرَغُوا مِن بِناَئِهاَ أَمَرَ بِصَبِّ الْمَاءِ فِيْهَا وَطَرْحِ الْجَمْدِ فِي الْمَاءِ وَأَخَذَ الناَّسُ فِي الشُّرْبِ فَماَ مَرَّ عَلَيْهِ أُسْبُوعٌ حَتَّى ظَهَرَ الشِّفاَءُ وَزَالَتْ تِلْكَ القُرُوحُ وَعَادَ وَجْهُهُ إِلىَ أَحْسَنِ ماَ كاَنَ وَعاَشَ بَعْدَ ذَلِكَ سِنِينَ . (2/74) Source: al-miftah