Islam and Gender
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Wednesday, September 30, 2009
Saturday, September 26, 2009
The Worshipper’s desire to be free from need / Munyat Al-Musali
In the name of Allah, most merciful, most beneficent
This is a first draft translation of part of the section on purity from Munyat Al-Musali by Imam Al-Kashghari. This is according to the Hanafi school of thought.
Author's Introduction
All praise belongs to Allah, Sustainer of the universe and prayers and blessings upon the Messenger Muhammad and all his family. May Allah grant you success. Know that there are many kinds of knowledge and the most important of them is to study of the issues of prayer. When I saw the students desire to catch the flame of learning, I chose the well known positions and what they would need from the works of the Muqaddimeen, Mutaikhreen from: Al-Hidiyyah, Al Muheet, Sharh Al-Isbijabi, Al-Ghina, Al-Multqd, Al-Dkhira, Fatwa Qadikhan. Then I gathered them and called the book, “The Worshippers desire to be free of need.”
I ask Allah to make what I chose sincerely for his countenance, removal of my sins by his bounty and to forgive me, my parents, my teachers, He is the one who puts people on the truth by his guidance and direction.
Book of purity for prayer
Know that Prayer is a permanent obligation by the Quran, the Hadith and the Consensus of the scholars.
Quran: Allah says, “Establish prayer.” (2.34) “Guard your prayers and the middle prayer.” (2.238) (According to the Ibn Mas'ud this is Asr prayer). “So glorify Allah when you enter the night and when you enter the morning. Unto him be praise in the Heavens and the Earth and the suns decline and at noon.” (30.17-18) (Ibn Abbas says that entering into the night is maghrib, entering the day is fajr, sun's decline is Isha and noon is Zuhr)
Allah also says, “Worship at fixed times has been enjoined on the believers.” (4.103)
Hadith: It is narrated that the Prophet (peace and blessings be upon him) said, “Islam is built upon five things: to testify that there is no deity except Allah and Muhammad is the Messenger of Allah, Establish prayer, Pay the tax, fast the months of Ramadan and perform pilgrimage for whoever is able.” (Bukhari 8, Muslim 19, At-Tirmidhi 2534)
He (peace and blessings be upon him) also said, “Everything has a sign and the sign of faith is prayer.” (Ibn 'Adi in Al-Kamal 4/118 and Al-Khattib in the History of Baghdad 11/9.)
Also he (peace and blessings be upon him) said, “Prayer is a pillar of faith, whoever establishes it has established the religion and whoever leaves it has ruined the religion.” (Ibn Hajar in Takhalis al-habir that is was narrated by Abu Nay'im teacher of Bukhari in the chapter on prayer.)
He (peace and blessings be upon him) said, “Five prayers have been enjoined upon the servant by Allah. Whoever prefects their Wudu, their prayer in its time and completes their bowing, prostration, presence of heart, they have an agreement with Allah that he will forgive them.”(Ahmed 22121, Al-Hakim 2407 and Tabarani in Al-Kabir 292)
He (peace and blessings be upon him) said, “The difference between worship and disbelief, is leaving the prayer.” (Abu Dawud 361, Ibn Majah 1391 and Ahmed 21737. Ibn Abbas says disbelief here means rejecting blessing not actual disbelief.)
The consensus of the scholars is that the prayer is obligatory from the time of the Prophet (peace and blessings be upon him) without denial or discussion. This is the consensus. The consensus of the Muslim is a proof, the witness of the truth said (peace and blessing be upon), “My nation will not agree upon a misguidance. If my nation agree upon a misguidance then I am free from them and they are free from them.” (Ahmed 25966, At-Tirmidhi 2544, An-Nisa'i 460, Ibn Majah 1077)
Now know that Prayer has conditions before it, obligations, pillars, requirements, sunnas, etiquettes and forbidden actions.
Obligations of Wudhu/Ablution
The obligations of wudu are four as Allah said in his book (Quran), “O ye who believe! When you rise up for prayer, wash your faces and your hands up to the elbows and wipe your heads and wash your feet to the ankles.” (5.6)
The elbows, ankles need to be washed in bathing, the skin between the hair and ear, its necessary to wash them. (Abu Yusuf (may Allah show him mercy) disagrees). It has been ordered to wipe the head to the extent of the forehead, a quarter of the head. It is narrated that Al-Mugeera ibn Sh’aba (may Allah be pleased be with) that the Prophet (peace and blessings be upon him) came to a garbage site he made wudu then wiped his head and his leather socks.”
Sunnan of Wudu
The Sunnas are;
1.Washing both hands up to the wrist before putting them into the water container, three times.
2. Saying Bismillah in the beginning of the prayer. The soundest opinion is to say it twice, one before revealing your nakedness for Istinja and once when starting to wash the limbs.
3. Siwak (Clean your teeth).
4. Rinsing the mouth out.
5. Cleaning the nose with new water.
6. Making the water reach under the moustache and eyebrows.
7.Wiping what hangs from the beard.
8.And putting wet hands through it.
9.Wiping the whole head with same water. Description of the parts, wet your hands, (palms and fingers) then use three fingers except the thumb and the index finger, to wipe the head starting at the forehead. The inside of the palm should not touch the head. Then wipe the sides of the head with the inside palms. Then wipe the back of the ear with the thumb and with the index finger wipe the internal ear. As described in the book, “Al Muheet.”
10.Wiping the back of the neck with three finger using new water and some say this is etiquette.
11. Wiping between fingers.
12. Washing the parts three times.
13. Intention.
14. In Order.
15. Rubbing.
16. Washing the next part before the other one is dry.
Etiquettes of Wudu
The Etiquettes are:
1. To prepare for prayer before the time enters.
2. To sit in a widened stance during Istinja except if fasting.
3. To wash the fifth if it leaves its exit or if it exceeds its exit, less than the amount of a Dirham, washing it is Sunna. If it is the equivalent of a Dirham then it is necessary to wash it. If it is more than a Dirham then it obligatory to wash it.
4. Wash until clean, there is no Sunna number to do Istinja with stone rather wash until clean.
5. To wash the place of Istinja with a cloth after bathing, before moving. If you do not have a cloth use the palm of your hand.
6. To cover your nakedness until finished
7. To perform wudu yourself and to order anyone else (to help you.)
8. To sit facing the Qibla when washing the limbs
9. Sit in an elevated place
10. Not to talk about worldly matters during Wudu
11. To say the shahada when washing each limb
12. To use the supplications of the scholars
13. To rinse your mouth and to clean your nostrils with your right hand
14. To take water away with your left hand
15. To clean your mouth out, with Siwak or your finger if you do not have Siwak (clean from side to side and up and down.)
16. To exaggerate the rinsing and cleaning nose unless you are fasting. To exaggerate during rinsing, some say this is to gargle, as Al Sadr states in “Al-Shahid”, “this is to use enough water to fill the mouth.” Cleaning the mouth is sniff water until it reaches the nose bone.
17. Entering the hand into the outer ear, when wiping
18. to wash between toes using the little finger
19. To move the ring, if it is large. If it is tight then the popular position of our companions is to move the ring or take it off, as mentioned in “Al-Muheet.”
20. Not to waste water even if you are at a riverbank. As it is related that the Prophet (peace and blessings be upon him) was asked, “Is it possible to waste water?” He (peace and blessings be upon him) said, “Yes, even if you are on a riverbank.” (Ibn Majah)
21. Not to use the least water.
22. To fill your container twice.
23. To say the following on completion of the Wudu: “O’Allah cause me to be amongst the forgiven and the purified and from your sincere servants. And make me those who are not scared or saddened." (Muslim 234, Abu Dawod 169)
24. To say when finishing say, looking at the sky: “Glory and praise be to you, O’Allah I testify that there is no diety but you alone, you have not partner, I ask you for forgiveness and seek your pardon. I testify that Muhammad is your servant and Messenger.” (An-Nisa'i in the actions of the day and night 71)
25. To read Sura Al-Qadr once, twice or thrice
26. To drink the reminder of the water standing and say: “O Allah heal me with your healing, cure me with your cure and protect me from diseases, dismay and hunger.” (Hilyah and Ibn Abideen 1/78) It is disliked to drink water standing up except here and Zam zam water.
27. To pray two units even in a disliked time (for greeting the Wudu.)
28. To make Wudu upon Wudu.
Prohibitions of Wudu
The prohibitions are:
1. Not to face the Qibla whilst doing Istinja
2. to uncover their nakedness to anyone. Istinja with water is superior, if it is possible not to uncover. If it is not possible to do Istinja with stones and not to uncover the nakedness if the filth is larger than a Dirham.
3. And not to do Istinja with our right hand
4. Not to do Istinja with food, animal faeces, bone, insects, animal food, the right of another or coal.
5. Not to spit or cough in the water.
6. Not to exceed the amount of times washed more than needed.
7. Not to wipe the limbs with the same cloth that you clean the Istinja place.
8. Not to strike you water with water, when washing.
9. Not to blow into the water.
10. Not to close the mouth or eyes so firmly that water does not reach the lips or eyelids, this is not possible.
This section is about major and minor impurity:
Major washing (bathing)
Reasons for bathing:
1. Emitting of semen with desire during the conjugation act. As for the leaving of the sperm its place, there is a difference of opinion. When a man was a wet dream and stops himself then semen exits from him without desire, bathing is necessary for him according to Abu Yusuf.
2. Entering one of either of the tracts of a man or woman, when the head of the male part has entered, whether semen has come out or not. It is necessary to bathe upon the actor and the acted upon.
3. As for entering animals, dead women, children which there is no legal union for. There is no washing upon him and scholars mentioned in “Al-Saghira” that it is necessary.
4. After Menstrual cycle.
5. Post partum bleeding (after childbirth.)
Necessities of the Bathing
The necessities of bathing
1. Rinsing mouth.
2. Cleaning the nose out.
3. Washing every limb of the body.
4. Water reaches the roots of the hair and after conjugation.
5. And likewise water has to reach the roots of the beard hair.
Sunnan of Bathing
1. Start wudu and leaving out washing the feet up the ankles.
2. Removing filth from the body if needed, then pouring water upon the head and the limbs three times. Then move from that place and wash the feet up to the ankles.
3. Not to waste water.
4. Not to use less water.
5. Do not face the Qibla when performing bathing.
6. Rub the limbs of the body, for the first time.
7. When he is washing that others do not see him.
8. Not to speak at all.
Desirable acts of Bathing
1. Wipe the body with a towel after washing.
2. Washing the feet after wearing clothes.
3. To pray two units of prayer.
The intention is not a condition for bathing or wudu, if they are impure and immerse himself or herself in running water or a large pool, even if it is to cool down; or standing in heavy rain and has rinsed the mouth and cleaned the nose out so that they have left impurity.
Bathing is eleven kinds,
Five of them are obligatory:
1. Bathing after periods.
2. Post partum bleeding.
3. Meeting of mating organs with pleasure of the organs.
4. Semen leaving by ejaculating or with desire.
5. Someone who has seen a wet dream when semen or prostate water has come out.
The Four that are Sunna
1. Washing on a Friday.
2. The two Eids.
3. The Day of Arafat.
4. In Ihram.
Tayyamum (Dry Ablution)
The Pillars
Two strikes, once for the face and once for the elbows - wiping from the hands up to elbows.
The conditions
1. Intention, is not acceptable without it
2. Searching for water. If you think that there is water in a place, in a building or that you where informed of the presence of water by people. The difference of opinion is when are unsure, when you have not been informed or if you are in the desert. We say that is not necessary to search, against the opinion of Imam Shafi (May Allah show him mercy). When you have been informed by a person that there is no water, it is permissible to do Tayamum without disagreement.
3. If they are unable to use water, because of illness, fear that the illness will worsen or slow down recovery then it is permissible to do Tayamum.
Chapter on wiping leather socks
Wiping upon them is permissible by Sunna from all impurities that necessitate wudu, when worn on complete purity. If resident they wipe for a day and a night. If travelling then they wipe for three days and nights.
It begins when entering impurity and not the time of purity or of wearing the socks.
When washing the feet and putting the socks on then completing Wudu before the action of wiping upon them is permissible according to us, against Imam Shafi. According to us it is enough that he is wearing them upon complete purification when the first impurity occurs.
Description of the wiping
To begin from the toes, using the palm and then moving towards the leg or by putting the palm and the fingers and spreading them completely.
Wiping the tips of the toes and underneath the foot is not permissible except if the water has dripped there.
It is desired to wipe with the inside of the palm, it is permissible if its wiped with the back of the hand. It is not permissible to wipe the sole of the foot, above the heal or at the sides.
Chapter on the ablution breakers
1. Anything that comes out of either exit (any kind of liquid) if wind comes from the male it breaks but not from the female private place, it does not break, as mentioned in Al-Muheet.
2. As for vomit, if the vomit is full mouth it breaks.
3. As for blood and the like, if it comes from the body and its flowing it breaks and it does not.
4. Sleep breaks wudhu, if lying down or leaning down on something and if it is removed then he falls. (Sleeping in a fixed position where the backside does not move does not break wudhu)
5.Losing consciousness.
6. Madness.
7. Drunkenness. The definition of drunkenness is that a person cannot tell the difference between a man and a woman.
8. Laughter (if audible) breaks any prayer with a bowing and prostration. It breaks the Wudhu and prayer both if done on purpose. (The funeral prayer is not affected.)
9. The meeting of reproductive organs (with desire) breaks wudhu according to Abu Hanifa and Abu Yusuf (may Allah show them mercy).
This is a first draft translation of part of the section on purity from Munyat Al-Musali by Imam Al-Kashghari. This is according to the Hanafi school of thought.
Author's Introduction
All praise belongs to Allah, Sustainer of the universe and prayers and blessings upon the Messenger Muhammad and all his family. May Allah grant you success. Know that there are many kinds of knowledge and the most important of them is to study of the issues of prayer. When I saw the students desire to catch the flame of learning, I chose the well known positions and what they would need from the works of the Muqaddimeen, Mutaikhreen from: Al-Hidiyyah, Al Muheet, Sharh Al-Isbijabi, Al-Ghina, Al-Multqd, Al-Dkhira, Fatwa Qadikhan. Then I gathered them and called the book, “The Worshippers desire to be free of need.”
I ask Allah to make what I chose sincerely for his countenance, removal of my sins by his bounty and to forgive me, my parents, my teachers, He is the one who puts people on the truth by his guidance and direction.
Book of purity for prayer
Know that Prayer is a permanent obligation by the Quran, the Hadith and the Consensus of the scholars.
Quran: Allah says, “Establish prayer.” (2.34) “Guard your prayers and the middle prayer.” (2.238) (According to the Ibn Mas'ud this is Asr prayer). “So glorify Allah when you enter the night and when you enter the morning. Unto him be praise in the Heavens and the Earth and the suns decline and at noon.” (30.17-18) (Ibn Abbas says that entering into the night is maghrib, entering the day is fajr, sun's decline is Isha and noon is Zuhr)
Allah also says, “Worship at fixed times has been enjoined on the believers.” (4.103)
Hadith: It is narrated that the Prophet (peace and blessings be upon him) said, “Islam is built upon five things: to testify that there is no deity except Allah and Muhammad is the Messenger of Allah, Establish prayer, Pay the tax, fast the months of Ramadan and perform pilgrimage for whoever is able.” (Bukhari 8, Muslim 19, At-Tirmidhi 2534)
He (peace and blessings be upon him) also said, “Everything has a sign and the sign of faith is prayer.” (Ibn 'Adi in Al-Kamal 4/118 and Al-Khattib in the History of Baghdad 11/9.)
Also he (peace and blessings be upon him) said, “Prayer is a pillar of faith, whoever establishes it has established the religion and whoever leaves it has ruined the religion.” (Ibn Hajar in Takhalis al-habir that is was narrated by Abu Nay'im teacher of Bukhari in the chapter on prayer.)
He (peace and blessings be upon him) said, “Five prayers have been enjoined upon the servant by Allah. Whoever prefects their Wudu, their prayer in its time and completes their bowing, prostration, presence of heart, they have an agreement with Allah that he will forgive them.”(Ahmed 22121, Al-Hakim 2407 and Tabarani in Al-Kabir 292)
He (peace and blessings be upon him) said, “The difference between worship and disbelief, is leaving the prayer.” (Abu Dawud 361, Ibn Majah 1391 and Ahmed 21737. Ibn Abbas says disbelief here means rejecting blessing not actual disbelief.)
The consensus of the scholars is that the prayer is obligatory from the time of the Prophet (peace and blessings be upon him) without denial or discussion. This is the consensus. The consensus of the Muslim is a proof, the witness of the truth said (peace and blessing be upon), “My nation will not agree upon a misguidance. If my nation agree upon a misguidance then I am free from them and they are free from them.” (Ahmed 25966, At-Tirmidhi 2544, An-Nisa'i 460, Ibn Majah 1077)
Now know that Prayer has conditions before it, obligations, pillars, requirements, sunnas, etiquettes and forbidden actions.
Obligations of Wudhu/Ablution
The obligations of wudu are four as Allah said in his book (Quran), “O ye who believe! When you rise up for prayer, wash your faces and your hands up to the elbows and wipe your heads and wash your feet to the ankles.” (5.6)
The elbows, ankles need to be washed in bathing, the skin between the hair and ear, its necessary to wash them. (Abu Yusuf (may Allah show him mercy) disagrees). It has been ordered to wipe the head to the extent of the forehead, a quarter of the head. It is narrated that Al-Mugeera ibn Sh’aba (may Allah be pleased be with) that the Prophet (peace and blessings be upon him) came to a garbage site he made wudu then wiped his head and his leather socks.”
Sunnan of Wudu
The Sunnas are;
1.Washing both hands up to the wrist before putting them into the water container, three times.
2. Saying Bismillah in the beginning of the prayer. The soundest opinion is to say it twice, one before revealing your nakedness for Istinja and once when starting to wash the limbs.
3. Siwak (Clean your teeth).
4. Rinsing the mouth out.
5. Cleaning the nose with new water.
6. Making the water reach under the moustache and eyebrows.
7.Wiping what hangs from the beard.
8.And putting wet hands through it.
9.Wiping the whole head with same water. Description of the parts, wet your hands, (palms and fingers) then use three fingers except the thumb and the index finger, to wipe the head starting at the forehead. The inside of the palm should not touch the head. Then wipe the sides of the head with the inside palms. Then wipe the back of the ear with the thumb and with the index finger wipe the internal ear. As described in the book, “Al Muheet.”
10.Wiping the back of the neck with three finger using new water and some say this is etiquette.
11. Wiping between fingers.
12. Washing the parts three times.
13. Intention.
14. In Order.
15. Rubbing.
16. Washing the next part before the other one is dry.
Etiquettes of Wudu
The Etiquettes are:
1. To prepare for prayer before the time enters.
2. To sit in a widened stance during Istinja except if fasting.
3. To wash the fifth if it leaves its exit or if it exceeds its exit, less than the amount of a Dirham, washing it is Sunna. If it is the equivalent of a Dirham then it is necessary to wash it. If it is more than a Dirham then it obligatory to wash it.
4. Wash until clean, there is no Sunna number to do Istinja with stone rather wash until clean.
5. To wash the place of Istinja with a cloth after bathing, before moving. If you do not have a cloth use the palm of your hand.
6. To cover your nakedness until finished
7. To perform wudu yourself and to order anyone else (to help you.)
8. To sit facing the Qibla when washing the limbs
9. Sit in an elevated place
10. Not to talk about worldly matters during Wudu
11. To say the shahada when washing each limb
12. To use the supplications of the scholars
13. To rinse your mouth and to clean your nostrils with your right hand
14. To take water away with your left hand
15. To clean your mouth out, with Siwak or your finger if you do not have Siwak (clean from side to side and up and down.)
16. To exaggerate the rinsing and cleaning nose unless you are fasting. To exaggerate during rinsing, some say this is to gargle, as Al Sadr states in “Al-Shahid”, “this is to use enough water to fill the mouth.” Cleaning the mouth is sniff water until it reaches the nose bone.
17. Entering the hand into the outer ear, when wiping
18. to wash between toes using the little finger
19. To move the ring, if it is large. If it is tight then the popular position of our companions is to move the ring or take it off, as mentioned in “Al-Muheet.”
20. Not to waste water even if you are at a riverbank. As it is related that the Prophet (peace and blessings be upon him) was asked, “Is it possible to waste water?” He (peace and blessings be upon him) said, “Yes, even if you are on a riverbank.” (Ibn Majah)
21. Not to use the least water.
22. To fill your container twice.
23. To say the following on completion of the Wudu: “O’Allah cause me to be amongst the forgiven and the purified and from your sincere servants. And make me those who are not scared or saddened." (Muslim 234, Abu Dawod 169)
24. To say when finishing say, looking at the sky: “Glory and praise be to you, O’Allah I testify that there is no diety but you alone, you have not partner, I ask you for forgiveness and seek your pardon. I testify that Muhammad is your servant and Messenger.” (An-Nisa'i in the actions of the day and night 71)
25. To read Sura Al-Qadr once, twice or thrice
26. To drink the reminder of the water standing and say: “O Allah heal me with your healing, cure me with your cure and protect me from diseases, dismay and hunger.” (Hilyah and Ibn Abideen 1/78) It is disliked to drink water standing up except here and Zam zam water.
27. To pray two units even in a disliked time (for greeting the Wudu.)
28. To make Wudu upon Wudu.
Prohibitions of Wudu
The prohibitions are:
1. Not to face the Qibla whilst doing Istinja
2. to uncover their nakedness to anyone. Istinja with water is superior, if it is possible not to uncover. If it is not possible to do Istinja with stones and not to uncover the nakedness if the filth is larger than a Dirham.
3. And not to do Istinja with our right hand
4. Not to do Istinja with food, animal faeces, bone, insects, animal food, the right of another or coal.
5. Not to spit or cough in the water.
6. Not to exceed the amount of times washed more than needed.
7. Not to wipe the limbs with the same cloth that you clean the Istinja place.
8. Not to strike you water with water, when washing.
9. Not to blow into the water.
10. Not to close the mouth or eyes so firmly that water does not reach the lips or eyelids, this is not possible.
This section is about major and minor impurity:
Major washing (bathing)
Reasons for bathing:
1. Emitting of semen with desire during the conjugation act. As for the leaving of the sperm its place, there is a difference of opinion. When a man was a wet dream and stops himself then semen exits from him without desire, bathing is necessary for him according to Abu Yusuf.
2. Entering one of either of the tracts of a man or woman, when the head of the male part has entered, whether semen has come out or not. It is necessary to bathe upon the actor and the acted upon.
3. As for entering animals, dead women, children which there is no legal union for. There is no washing upon him and scholars mentioned in “Al-Saghira” that it is necessary.
4. After Menstrual cycle.
5. Post partum bleeding (after childbirth.)
Necessities of the Bathing
The necessities of bathing
1. Rinsing mouth.
2. Cleaning the nose out.
3. Washing every limb of the body.
4. Water reaches the roots of the hair and after conjugation.
5. And likewise water has to reach the roots of the beard hair.
Sunnan of Bathing
1. Start wudu and leaving out washing the feet up the ankles.
2. Removing filth from the body if needed, then pouring water upon the head and the limbs three times. Then move from that place and wash the feet up to the ankles.
3. Not to waste water.
4. Not to use less water.
5. Do not face the Qibla when performing bathing.
6. Rub the limbs of the body, for the first time.
7. When he is washing that others do not see him.
8. Not to speak at all.
Desirable acts of Bathing
1. Wipe the body with a towel after washing.
2. Washing the feet after wearing clothes.
3. To pray two units of prayer.
The intention is not a condition for bathing or wudu, if they are impure and immerse himself or herself in running water or a large pool, even if it is to cool down; or standing in heavy rain and has rinsed the mouth and cleaned the nose out so that they have left impurity.
Bathing is eleven kinds,
Five of them are obligatory:
1. Bathing after periods.
2. Post partum bleeding.
3. Meeting of mating organs with pleasure of the organs.
4. Semen leaving by ejaculating or with desire.
5. Someone who has seen a wet dream when semen or prostate water has come out.
The Four that are Sunna
1. Washing on a Friday.
2. The two Eids.
3. The Day of Arafat.
4. In Ihram.
Tayyamum (Dry Ablution)
The Pillars
Two strikes, once for the face and once for the elbows - wiping from the hands up to elbows.
The conditions
1. Intention, is not acceptable without it
2. Searching for water. If you think that there is water in a place, in a building or that you where informed of the presence of water by people. The difference of opinion is when are unsure, when you have not been informed or if you are in the desert. We say that is not necessary to search, against the opinion of Imam Shafi (May Allah show him mercy). When you have been informed by a person that there is no water, it is permissible to do Tayamum without disagreement.
3. If they are unable to use water, because of illness, fear that the illness will worsen or slow down recovery then it is permissible to do Tayamum.
Chapter on wiping leather socks
Wiping upon them is permissible by Sunna from all impurities that necessitate wudu, when worn on complete purity. If resident they wipe for a day and a night. If travelling then they wipe for three days and nights.
It begins when entering impurity and not the time of purity or of wearing the socks.
When washing the feet and putting the socks on then completing Wudu before the action of wiping upon them is permissible according to us, against Imam Shafi. According to us it is enough that he is wearing them upon complete purification when the first impurity occurs.
Description of the wiping
To begin from the toes, using the palm and then moving towards the leg or by putting the palm and the fingers and spreading them completely.
Wiping the tips of the toes and underneath the foot is not permissible except if the water has dripped there.
It is desired to wipe with the inside of the palm, it is permissible if its wiped with the back of the hand. It is not permissible to wipe the sole of the foot, above the heal or at the sides.
Chapter on the ablution breakers
1. Anything that comes out of either exit (any kind of liquid) if wind comes from the male it breaks but not from the female private place, it does not break, as mentioned in Al-Muheet.
2. As for vomit, if the vomit is full mouth it breaks.
3. As for blood and the like, if it comes from the body and its flowing it breaks and it does not.
4. Sleep breaks wudhu, if lying down or leaning down on something and if it is removed then he falls. (Sleeping in a fixed position where the backside does not move does not break wudhu)
5.Losing consciousness.
6. Madness.
7. Drunkenness. The definition of drunkenness is that a person cannot tell the difference between a man and a woman.
8. Laughter (if audible) breaks any prayer with a bowing and prostration. It breaks the Wudhu and prayer both if done on purpose. (The funeral prayer is not affected.)
9. The meeting of reproductive organs (with desire) breaks wudhu according to Abu Hanifa and Abu Yusuf (may Allah show them mercy).
Friday, September 25, 2009
Satan's Post Ramadan Trick
(As with all the written posts here, these are reminders to myself/Naafs first and foremost.)
Now that Ramadan is over satan’s comes out with another trick, which is an old one, it tries to convince you that now Ramadan is over you can do anything you like. Ramadan is over and I can do what I like! Well, this is true in one aspect but in another way it is false. The greatest lies are a mixture of falsehood and truth, this is no exception. Satan has been around for a while and he knows all the tricks but if you are ready then you can stop him in his tracks!
Now that Ramadan is over you can eat, drink and maintain conjugal relationships with your legally wedded partner during the day but that's it. What was prohibited for you in Ramadan is prohibited for you now. So do not let you Naafs think, 'Yeah I don’t have to lower my gaze anymore,' no; you still have to lower your gaze. 'I do not need to pray anymore;' yes you still have to pray.
Yes sins commited in Ramadan are worse but outside Ramadan they are the same so don’t be fooled into thinking its okay to miss a prayer outside Ramadan and not okay during Ramadan. It's sinful to miss an obilgatory prayer any time of the year, month or day!
You have to be aware of this and mentally prepare yourself for this attack as well as the internal attack of the naafs, which is greater. By seeking refuge with Allah (mighty and exalted) satan goes away but your naafs doesn’t, so that is why we have to purify it.
All the good work that you have done during Ramadan cannot be allowed to go to waste. Now that you have purified yourself of many sins maintain this and you will see the benefits, as will other people around you.
We are aware that some people find it much easier to practice in Ramadan so if you are one of these people then please focus on one thing, try not to miss any daily prayers and if you do then make them up.
Your responsibility is the same now as it was in Ramadan so please beware of Satan’s trick. Ramadan is over but that does not mean that you can do what you want now, you still have to do what Allah wants. And if you do what Allah wants then you'll get what you want, Paradise.
Now that Ramadan is over satan’s comes out with another trick, which is an old one, it tries to convince you that now Ramadan is over you can do anything you like. Ramadan is over and I can do what I like! Well, this is true in one aspect but in another way it is false. The greatest lies are a mixture of falsehood and truth, this is no exception. Satan has been around for a while and he knows all the tricks but if you are ready then you can stop him in his tracks!
Now that Ramadan is over you can eat, drink and maintain conjugal relationships with your legally wedded partner during the day but that's it. What was prohibited for you in Ramadan is prohibited for you now. So do not let you Naafs think, 'Yeah I don’t have to lower my gaze anymore,' no; you still have to lower your gaze. 'I do not need to pray anymore;' yes you still have to pray.
Yes sins commited in Ramadan are worse but outside Ramadan they are the same so don’t be fooled into thinking its okay to miss a prayer outside Ramadan and not okay during Ramadan. It's sinful to miss an obilgatory prayer any time of the year, month or day!
You have to be aware of this and mentally prepare yourself for this attack as well as the internal attack of the naafs, which is greater. By seeking refuge with Allah (mighty and exalted) satan goes away but your naafs doesn’t, so that is why we have to purify it.
All the good work that you have done during Ramadan cannot be allowed to go to waste. Now that you have purified yourself of many sins maintain this and you will see the benefits, as will other people around you.
We are aware that some people find it much easier to practice in Ramadan so if you are one of these people then please focus on one thing, try not to miss any daily prayers and if you do then make them up.
Your responsibility is the same now as it was in Ramadan so please beware of Satan’s trick. Ramadan is over but that does not mean that you can do what you want now, you still have to do what Allah wants. And if you do what Allah wants then you'll get what you want, Paradise.
Wednesday, September 23, 2009
Sheikh Atabek Shukurov
Types of clothing, definition of nakedness/Awrah
Clothing is five types
1. Fard/Obligatory to cover the awrah/nakedness of a person. A males nakedness is between the navel and knees, including the knees. A females nakedness is her whole self excluding her hands and face. There is a dispute according to the feet, according to Ibn Abideen and his son the feet it is nakedness in the prayer and not outside but the other way around according to others. The nakedness of female Muslims between each other is the same as a male. As for a non muslim women this depends if she will describe her to other women, if she does then it’s not permissible.
There is no nakedness between wife and husband!
Mahrem is someone that you can never marry – ever!
The nakedness between these are the same as a males including, stomach, back and sides
Milk sister is the same as a sister but they cannot travel with each other
The levels of clothing:
1. The obligation of clothing is to wear what will protect you from the weather. You have to wear clothes appropriate to the weather, for cold weather wear warm clothes etc.
2. Mustahab/desired
Clothing that is in addition to the obligatory amount.
3. Mubah/Permissible clothing – permissible means that there is no sin or reward for that act
To wear beautiful clothing
4. Makruh/highly disliked clothing
Anything that shows arrogance, clothes that mimic the people of oppression, clothes beneath ankles to show arrogance, colours that are for women that men wear – this is depending on the locality and some clothing that the nakedness can be seen – if it's the colour of skin, too tight and see prohibited clothing.
5. Haram/prohibited clothing
Silk for men – it has to be more than four fingers stripes – the prohibition with silk is wearing it,
Symbols of other religions unless it is common then its highly disliked,
Clothes that are tight around the nakedness or show nakedness and shoes for women that make sounds.
Women can wear any type of rings.
Men can only wear a silver rings, the weight of ten grams of silver. To be worn on the ring or small finger,(either hand) if it’s worn on another finger then it’s highly disliked. (index or middle finger)
(All types of Gold Haram/prohibited for men)
To dress children in disliked or prohibited clothing is a sin for the parent not the child.
Clothing is five types
1. Fard/Obligatory to cover the awrah/nakedness of a person. A males nakedness is between the navel and knees, including the knees. A females nakedness is her whole self excluding her hands and face. There is a dispute according to the feet, according to Ibn Abideen and his son the feet it is nakedness in the prayer and not outside but the other way around according to others. The nakedness of female Muslims between each other is the same as a male. As for a non muslim women this depends if she will describe her to other women, if she does then it’s not permissible.
There is no nakedness between wife and husband!
Mahrem is someone that you can never marry – ever!
The nakedness between these are the same as a males including, stomach, back and sides
Milk sister is the same as a sister but they cannot travel with each other
The levels of clothing:
1. The obligation of clothing is to wear what will protect you from the weather. You have to wear clothes appropriate to the weather, for cold weather wear warm clothes etc.
2. Mustahab/desired
Clothing that is in addition to the obligatory amount.
3. Mubah/Permissible clothing – permissible means that there is no sin or reward for that act
To wear beautiful clothing
4. Makruh/highly disliked clothing
Anything that shows arrogance, clothes that mimic the people of oppression, clothes beneath ankles to show arrogance, colours that are for women that men wear – this is depending on the locality and some clothing that the nakedness can be seen – if it's the colour of skin, too tight and see prohibited clothing.
5. Haram/prohibited clothing
Silk for men – it has to be more than four fingers stripes – the prohibition with silk is wearing it,
Symbols of other religions unless it is common then its highly disliked,
Clothes that are tight around the nakedness or show nakedness and shoes for women that make sounds.
Women can wear any type of rings.
Men can only wear a silver rings, the weight of ten grams of silver. To be worn on the ring or small finger,(either hand) if it’s worn on another finger then it’s highly disliked. (index or middle finger)
(All types of Gold Haram/prohibited for men)
To dress children in disliked or prohibited clothing is a sin for the parent not the child.
Sunday, September 20, 2009
Sheikh Atabek Shukurov
Trust/Amanah and Deception/Khianah
A trust/ Amanah is to keep someones belongs safe
This can mean actual belongings or someones secret
When someone looks to both sides then speaks, he is giving you a secret
It is obligatory for you to keep someones trust
The Messenger of Allah (peace and blessings of Allah be upon him) said, “He has no faith who cannot keep a trust.” (Imam Ahmed)
Khianah is the antonym of Amanah/trust
It is prohibited to deceieve
Breaking your word without intention is okay but it’s sinful if he did not intent to do
Sura Saff 61:2 “O’ You who believe do not say what you do not do.”
Having a bad opinion
“O’ you who believe avoid most of conjecture as truly some conjecture is sinful.” Hujjarat 49:12
It is a major sin to think that Allah (the All-Forgiving) will not forgive you when you have committed a sin.
It is prohibited to have bad opinion about Muslim
“Beware of conjecture as most of conjecture is sinful.”
It is only permissible to have bad opinion if you know that someone is going to steal something
To have a good opinion about Allah (mighty and Majestic) is necessary/wajib.
Do not think badly about Allah (mighty and majestic)
A trust/ Amanah is to keep someones belongs safe
This can mean actual belongings or someones secret
When someone looks to both sides then speaks, he is giving you a secret
It is obligatory for you to keep someones trust
The Messenger of Allah (peace and blessings of Allah be upon him) said, “He has no faith who cannot keep a trust.” (Imam Ahmed)
Khianah is the antonym of Amanah/trust
It is prohibited to deceieve
Breaking your word without intention is okay but it’s sinful if he did not intent to do
Sura Saff 61:2 “O’ You who believe do not say what you do not do.”
Having a bad opinion
“O’ you who believe avoid most of conjecture as truly some conjecture is sinful.” Hujjarat 49:12
It is a major sin to think that Allah (the All-Forgiving) will not forgive you when you have committed a sin.
It is prohibited to have bad opinion about Muslim
“Beware of conjecture as most of conjecture is sinful.”
It is only permissible to have bad opinion if you know that someone is going to steal something
To have a good opinion about Allah (mighty and Majestic) is necessary/wajib.
Do not think badly about Allah (mighty and majestic)
Friday, September 18, 2009
Stop eating haram!
I was informed about the following conversation:
"Stop eating haram!"
"I'm fasting. I haven't eaten all day!"
"Stop eating haram!"
"Honest, no food or drink has entered my mouth and if it did it would be halal!"
"That's not what I mean. How many a faster doesn't consume halal food or drink but fill their bellies with haram because of the backbiting that they do. Even though they stay away from halal, their bellies are full of haram and they think their fasts are ok!"
"Do not backbite each other, would any of you like to eat the flesh of his dead brother?” (49:12)
May Allah (mighty and majestic) forgive us all.
Notes on a backbiting lecture
http://sheikhynotes.blogspot.com/2009/05/sheikh-atabek-shukurov.html
"Stop eating haram!"
"I'm fasting. I haven't eaten all day!"
"Stop eating haram!"
"Honest, no food or drink has entered my mouth and if it did it would be halal!"
"That's not what I mean. How many a faster doesn't consume halal food or drink but fill their bellies with haram because of the backbiting that they do. Even though they stay away from halal, their bellies are full of haram and they think their fasts are ok!"
"Do not backbite each other, would any of you like to eat the flesh of his dead brother?” (49:12)
May Allah (mighty and majestic) forgive us all.
Notes on a backbiting lecture
http://sheikhynotes.blogspot.com/2009/05/sheikh-atabek-shukurov.html
Thursday, September 17, 2009
Wednesday, September 16, 2009
Sheikh Atabek Shukurov
Types of permissible animals according the Hanafi school
Hanafi School divides food into three types
1. Insects – All Haram except Grasshoppers
2. Reptiles – Salamander is makruh/disliked
3. Rest of animals – birds, fish, etc. This is split into two types:
a) Predators/carnivores/birds of prey are Haram/prohibited
b) Herbivores –Dolphin makruh/highly disliked
Fish have two conditions
1. Whatever is known by the name fish
2. Arabs hate to eat it (not fish then)
Other water life that does not fit into this category are makhruh like prawns
It is disliked/makruh to eat camel/cow if they eat filth; you have to allow the chicken three days to eat clean food and the camel forty days.
Seven parts of an animal are Haram/prohibited to eat
1.the blood and arteries inside the meat
2. Male private area
3. Balls
4. Female private area
5. Glands
6. Bladder – large intestines and rectum
7. Spleen
There are three things that harm the body:
1. See effect -something that clearly effects the body like poison or eating glass is Haram/prohibited
2. Visible see the effect – does not kill – eating a rock – Disliked
3. Not visible straightaway but only hurts certain people – something that is better not to do
Animals that are slaughtered without pronouncing the name of Allah (wajib/necessary) are not permissible to eat if forgotten on purpose but if forgotten without intention then it’s okay.
When slaughtering three of the four must be cut, food tube, two arteries and air way
It is only permissible to eat haram/prohibited food in severe necessity. The definition of necessity is:
1. Without it you will die
2. Or you will lose the function of a limb – leg – five senses
3. Or you will have extreme pain
Kosher Jewish meat is permissible that is killed in the tradition way
The definition of dead meat/maitah is:
Any animal not slaughtered in Islamic way or an animal killed without being slaughtered
To train a hunting animal: it has to hunt something and not eat it three times and you have to send it saying Bismillah.
Hanafi School divides food into three types
1. Insects – All Haram except Grasshoppers
2. Reptiles – Salamander is makruh/disliked
3. Rest of animals – birds, fish, etc. This is split into two types:
a) Predators/carnivores/birds of prey are Haram/prohibited
b) Herbivores –Dolphin makruh/highly disliked
Fish have two conditions
1. Whatever is known by the name fish
2. Arabs hate to eat it (not fish then)
Other water life that does not fit into this category are makhruh like prawns
It is disliked/makruh to eat camel/cow if they eat filth; you have to allow the chicken three days to eat clean food and the camel forty days.
Seven parts of an animal are Haram/prohibited to eat
1.the blood and arteries inside the meat
2. Male private area
3. Balls
4. Female private area
5. Glands
6. Bladder – large intestines and rectum
7. Spleen
There are three things that harm the body:
1. See effect -something that clearly effects the body like poison or eating glass is Haram/prohibited
2. Visible see the effect – does not kill – eating a rock – Disliked
3. Not visible straightaway but only hurts certain people – something that is better not to do
Animals that are slaughtered without pronouncing the name of Allah (wajib/necessary) are not permissible to eat if forgotten on purpose but if forgotten without intention then it’s okay.
When slaughtering three of the four must be cut, food tube, two arteries and air way
It is only permissible to eat haram/prohibited food in severe necessity. The definition of necessity is:
1. Without it you will die
2. Or you will lose the function of a limb – leg – five senses
3. Or you will have extreme pain
Kosher Jewish meat is permissible that is killed in the tradition way
The definition of dead meat/maitah is:
Any animal not slaughtered in Islamic way or an animal killed without being slaughtered
To train a hunting animal: it has to hunt something and not eat it three times and you have to send it saying Bismillah.
Tuesday, September 15, 2009
Monday, September 14, 2009
Sunday, September 13, 2009
Sheikh Atabek Shukurov
Envy
The definition of envy/hasad is to when you want a blessing to be taken from someone but it has to be with the intention. If he rejects it then it is not envy.
The Messenger of Allah (peace and blessings of Allah be upon him) said, “Envy devours good actions like fire consumes wood.”
Causes of envy: it brings sins forth, it takes a person towards hell without being tried.
One scholar said that it takes a person away from intercession (of the Prophet (peace and blessings of Allah be upon him) on the day of judgement).
Envy returns to the envier in two ways
1. In the world – he is stressed
2. In the afterlife – oppressing someone who will pick up your good deeds
Imam Ghazali (may Allah show him mercy) said, “It is envy, even if you do not act upon it.”
The Messenger of Allah (peace and blessings of Allah be upon him) said, "Do not be envious of one another...” (Muslim)
Envy is the first sin committed on earth by Satan on the sons of Adam ( upon him peace)
The envier goes against Allah (mighty and majestic) on these points
1. His provision
2. Decree
3. The envier is Miserly
4. Undeserving
5. Helps satan
(Allah can give dunya to those he loves and those he does not love. Possessing that which is perishing is not a sign of love!)
Ghibta is a kind of envy in which you want the same as the other person but you do not wish that person to lose his blessing (permissable).
If you want to be like a scholar then is permissible but in worldly matters, to be like someone, is prohibited.
(Please see Halal and Haram label for other notes on this series or Sheikh Atabek's label.)
The definition of envy/hasad is to when you want a blessing to be taken from someone but it has to be with the intention. If he rejects it then it is not envy.
The Messenger of Allah (peace and blessings of Allah be upon him) said, “Envy devours good actions like fire consumes wood.”
Causes of envy: it brings sins forth, it takes a person towards hell without being tried.
One scholar said that it takes a person away from intercession (of the Prophet (peace and blessings of Allah be upon him) on the day of judgement).
Envy returns to the envier in two ways
1. In the world – he is stressed
2. In the afterlife – oppressing someone who will pick up your good deeds
Imam Ghazali (may Allah show him mercy) said, “It is envy, even if you do not act upon it.”
The Messenger of Allah (peace and blessings of Allah be upon him) said, "Do not be envious of one another...” (Muslim)
Envy is the first sin committed on earth by Satan on the sons of Adam ( upon him peace)
The envier goes against Allah (mighty and majestic) on these points
1. His provision
2. Decree
3. The envier is Miserly
4. Undeserving
5. Helps satan
(Allah can give dunya to those he loves and those he does not love. Possessing that which is perishing is not a sign of love!)
Ghibta is a kind of envy in which you want the same as the other person but you do not wish that person to lose his blessing (permissable).
If you want to be like a scholar then is permissible but in worldly matters, to be like someone, is prohibited.
(Please see Halal and Haram label for other notes on this series or Sheikh Atabek's label.)
Friday, September 11, 2009
The humbleness of the Prophet (peace and blessings of Allah be upon him)
One of the aspects of the character of the Prophet (peace and blessings of Allah be upon him) which has been neglected, in teaching and practice, is his humility.
This aspect of his character is very difficult for an arrogant person like me to practice.
This aspect of his character is very difficult for an arrogant person like me to practice.
When we read the life story of the Prophet (peace and blessings of Allah be upon him) we are reminded how humble he was.
The most amazing aspect of his humility was that he was a Prophet and not just any Prophet but the final prophet. The one who bore the great Quran and transmitted the speech of Allah to us. Yet he was never arrogant or haughty about his lofty station. He continued to deliver the message of Islam to the people without a change in his personality that may reflect the level of his greatness.
In fact this increased him in gratitude towards Allah; he would pray all night and when asked by Aisha (may Allah be pleased with him) asked him why he was praying all night when Allah had forgiven his previous and future errors. He said, "Shall I not be grateful slave?" (Bukhari 21, Number 230)
Snippets of his life (peace and blessings of Allah be upon him) such as this are a reminder to his character. One of the names that the Prophet (peace and blessings of Allah be upon him) loved was slave or servant because of this Quranic passage:
“Praised is he who took his slave during the night from the sacred prescient to the furthest mosque.” The Night journey 40:50
Essentially, this is the story of the night journey followed by the heavenly ascent. Notice the name used here slave which can also be translated as servant.
Here are some prophetic narrations that the Prophet (peace and blessings of Allah be upon him) calls himself a servant or slave.
Umar narrated, "I heard the Prophet (peace and blessings of Allah be upon him) say, "Do not praise me as the Christians praised Isa of Mary, for I am only a slave; call me the slave of Allah and His Messenger." (Bukhari 3445)
Imam Ahmad relates in book of abstinence that someone brought the Prophet a nice pillow to sit on and gave him bread on a nice platter. The Prophet (peace and blessings of Allah be upon him) said, "I am slave; I eat like a slave eats and I sit as a slave sits.”
This narration really is amazing, is this how you imagined a Prophet would sit? It was said that he removed the bread from the platter onto the floor and moved the pillow to one side so he could sit on the floor. The following two narrations explain that he used to sit on the floor and he did not consider himself as a king even though all of Arabia was in his control, just prior to his passing.
Ibn Abbas states the Messenger of Allah (peace and blessings of Allah be upon him) would eat and sit on the ground. (At-Tabarani in Mujam Al-Kabir)
Ibn Mas’ud (may Allah be pleased with him) narrates that a man came to the Prophet (peace and blessings of Allah be upon him), he spoke trembling so he said, “Be calm, I am not a king, I am only the son of a woman of Qureshi who ate dried meat.” (Ibn Majah 3312, Ibn Sa’d At-Tabaqat 1/23, At-Tabarani in Al-Awsat)
How many of us eat off sitting on the floor? How many can make others calm with a few words?
The next narration shows us the extent of his sacrifice; he (peace and blessings of Allah be upon him) spent many days and months without cooked food surviving on just water and dates.
Once the Prophet Muhammad (peace and blessings of God be upon) was sat on the mountain of Saffa, next to the angel Gibreal. He said to him, "I have not eaten for three days except for some dates and water." A large explosion was heard in front of them. The Prophet (peace and blessings of Allah be upon him) asked, "What was that?" The Angel replied, "Allah has heard what you said to me and he has sent Israefel onto you." Israefel had descended faster that the speed of light. "Allah has ordered me to transform the mountains of Mecca into Gold and place it into your hands. Would you like that? So you live like a Prophet king not as a Prophet man." The Prophet (peace and blessings of God be upon him) turned to Gibreal who looked back then he indicated with his wing downward. The Prophet (peace and blessings of Allah be upon him) said to the angel Israfel, "I am a Prophet servant, a Prophet servant, a Prophet servant." Reported by Imam Ahmed with a sound chain.
Someone could ask, did he have something to be humble about? Yes, please read the next two narrations which explain this point further.
Narrated Abu Hurayra that the Prophet (peace and blessings of Allah be upon him) said, "When I was asleep I saw that the keys of the treasures of the earth; they were brought to me and put into my hand.” (Bukhari, Muslim)
It is related in the collection of at-Tirmidhi from Abu Hurayra (may Allah be pleased with him) that the Prophet (Peace and blessings of Allah be upon him) said, “My Lord (the Mighty and Majestic) gave me the choice of the valley of Makkah filled with gold, but I said, “No, O Lord. However, grant food to me one day, and hunger the day after. So when I am hungry I humble myself before You and remember You, and when I am full, I am grateful to You.”
He could’ve had a luxurious life but instead chose a life of humbleness. This is something that we should reflect upon in our money hungry environment. The following narration came towards his final period before he passed away.
The Prophet (peace and blessings of Allah be upon him) said, “Allah gave the servant the choice between the splendors of the world and that which is with Him; and the slave has chosen that which is with Allah.” Abu Bakr wept and said, "May my forefathers and foremothers be your ransom." (Bukhari 2382, At-Tirmidhi 3661 and 3660, Imam Ahmed 3/18) Abu Bakr (may Allah be pleased with him) knew that the choice meant imminent death.
Abu Bakr (may Allah be pleased with him) knew what he meant because he knew him like others did not. He called himself a slave. Sometimes I think why he was happy with this title. Then the answer came; he was happy with this title because a slave does not have a will, its will is the will of his master. It shows that the master is complete control. The slave has do to the masters bidding and cannot do as the slave likes. The Prophet (peace and blessings of Allah be upon) had attained a level of slavehood or servitude that was unrivalled.
There are many facets to the amazing character of the Prophet Muhammad (peace and blessings of Allah be upon him) that are not explained, his character deserves that we look again, once, twice and three times because the point of sending a human being to lead human beings is so that they do what a human being does! Not so they get excited and start screaming; it is in order that people look into themselves and rectify themselves in line with his (peace and blessings of Allah be upon him) character.
The most amazing aspect of his humility was that he was a Prophet and not just any Prophet but the final prophet. The one who bore the great Quran and transmitted the speech of Allah to us. Yet he was never arrogant or haughty about his lofty station. He continued to deliver the message of Islam to the people without a change in his personality that may reflect the level of his greatness.
In fact this increased him in gratitude towards Allah; he would pray all night and when asked by Aisha (may Allah be pleased with him) asked him why he was praying all night when Allah had forgiven his previous and future errors. He said, "Shall I not be grateful slave?" (Bukhari 21, Number 230)
Snippets of his life (peace and blessings of Allah be upon him) such as this are a reminder to his character. One of the names that the Prophet (peace and blessings of Allah be upon him) loved was slave or servant because of this Quranic passage:
“Praised is he who took his slave during the night from the sacred prescient to the furthest mosque.” The Night journey 40:50
Essentially, this is the story of the night journey followed by the heavenly ascent. Notice the name used here slave which can also be translated as servant.
Here are some prophetic narrations that the Prophet (peace and blessings of Allah be upon him) calls himself a servant or slave.
Umar narrated, "I heard the Prophet (peace and blessings of Allah be upon him) say, "Do not praise me as the Christians praised Isa of Mary, for I am only a slave; call me the slave of Allah and His Messenger." (Bukhari 3445)
Imam Ahmad relates in book of abstinence that someone brought the Prophet a nice pillow to sit on and gave him bread on a nice platter. The Prophet (peace and blessings of Allah be upon him) said, "I am slave; I eat like a slave eats and I sit as a slave sits.”
This narration really is amazing, is this how you imagined a Prophet would sit? It was said that he removed the bread from the platter onto the floor and moved the pillow to one side so he could sit on the floor. The following two narrations explain that he used to sit on the floor and he did not consider himself as a king even though all of Arabia was in his control, just prior to his passing.
Ibn Abbas states the Messenger of Allah (peace and blessings of Allah be upon him) would eat and sit on the ground. (At-Tabarani in Mujam Al-Kabir)
Ibn Mas’ud (may Allah be pleased with him) narrates that a man came to the Prophet (peace and blessings of Allah be upon him), he spoke trembling so he said, “Be calm, I am not a king, I am only the son of a woman of Qureshi who ate dried meat.” (Ibn Majah 3312, Ibn Sa’d At-Tabaqat 1/23, At-Tabarani in Al-Awsat)
How many of us eat off sitting on the floor? How many can make others calm with a few words?
The next narration shows us the extent of his sacrifice; he (peace and blessings of Allah be upon him) spent many days and months without cooked food surviving on just water and dates.
Once the Prophet Muhammad (peace and blessings of God be upon) was sat on the mountain of Saffa, next to the angel Gibreal. He said to him, "I have not eaten for three days except for some dates and water." A large explosion was heard in front of them. The Prophet (peace and blessings of Allah be upon him) asked, "What was that?" The Angel replied, "Allah has heard what you said to me and he has sent Israefel onto you." Israefel had descended faster that the speed of light. "Allah has ordered me to transform the mountains of Mecca into Gold and place it into your hands. Would you like that? So you live like a Prophet king not as a Prophet man." The Prophet (peace and blessings of God be upon him) turned to Gibreal who looked back then he indicated with his wing downward. The Prophet (peace and blessings of Allah be upon him) said to the angel Israfel, "I am a Prophet servant, a Prophet servant, a Prophet servant." Reported by Imam Ahmed with a sound chain.
Someone could ask, did he have something to be humble about? Yes, please read the next two narrations which explain this point further.
Narrated Abu Hurayra that the Prophet (peace and blessings of Allah be upon him) said, "When I was asleep I saw that the keys of the treasures of the earth; they were brought to me and put into my hand.” (Bukhari, Muslim)
It is related in the collection of at-Tirmidhi from Abu Hurayra (may Allah be pleased with him) that the Prophet (Peace and blessings of Allah be upon him) said, “My Lord (the Mighty and Majestic) gave me the choice of the valley of Makkah filled with gold, but I said, “No, O Lord. However, grant food to me one day, and hunger the day after. So when I am hungry I humble myself before You and remember You, and when I am full, I am grateful to You.”
He could’ve had a luxurious life but instead chose a life of humbleness. This is something that we should reflect upon in our money hungry environment. The following narration came towards his final period before he passed away.
The Prophet (peace and blessings of Allah be upon him) said, “Allah gave the servant the choice between the splendors of the world and that which is with Him; and the slave has chosen that which is with Allah.” Abu Bakr wept and said, "May my forefathers and foremothers be your ransom." (Bukhari 2382, At-Tirmidhi 3661 and 3660, Imam Ahmed 3/18) Abu Bakr (may Allah be pleased with him) knew that the choice meant imminent death.
Abu Bakr (may Allah be pleased with him) knew what he meant because he knew him like others did not. He called himself a slave. Sometimes I think why he was happy with this title. Then the answer came; he was happy with this title because a slave does not have a will, its will is the will of his master. It shows that the master is complete control. The slave has do to the masters bidding and cannot do as the slave likes. The Prophet (peace and blessings of Allah be upon) had attained a level of slavehood or servitude that was unrivalled.
There are many facets to the amazing character of the Prophet Muhammad (peace and blessings of Allah be upon him) that are not explained, his character deserves that we look again, once, twice and three times because the point of sending a human being to lead human beings is so that they do what a human being does! Not so they get excited and start screaming; it is in order that people look into themselves and rectify themselves in line with his (peace and blessings of Allah be upon him) character.
Many of us want positions or stations in the world and he was happy with the station of servitude with his Lord. He (peace and blessings of Allah be upon him) was content with very little and look at how much we have and we still want more.
A previous post
Was the Prophet Muhammad (peace and blessings of Allah be upon him) sent to all nations?
http://sheikhynotes.blogspot.com/2008/09/was-prophet-muhammad-peace-and.html
A previous post
Was the Prophet Muhammad (peace and blessings of Allah be upon him) sent to all nations?
http://sheikhynotes.blogspot.com/2008/09/was-prophet-muhammad-peace-and.html
Thursday, September 10, 2009
Sheikh Atabek Shukurov
Repentance/Tawba
“Repent to Allah, together.” The Light 24:31
The Prophet (peace and blessings of Allah be upon him) said, “Whoever is taken into account is punished.”
If we are offered our sins we will be forgiven (on the day of judgement) but if our sins are counted we will be punished
Sincere repentance is to repent and to reject the sin inwardly and outwardly
To repent you must return to Allah (mighty and majestic) and be sorry for what you have done, make intention not to return to it
Repentance is intention and determination
The conditions of repentance
1. Cease the sin
2. Have regret
3. To make intention not to return to it
4. To give someone’s rights back, if it is between you and other people
Repenting from major sins is necessary and repenting from minor sins is desired
Mutaziltes and Khawarij saw that minor sins needs repentance and major sins need expiation/Kafar
A sin can be between you and Allah (mighty and majestic) or it can be between you and people
Stolen items from someone must be returned or you must ask for forgiveness for hurting someone; ask Allah to forgive you; Supplicate for that person
If you backbitten or hurt someone and it did not reach him then do not go to tell him, just repent to Allah (mighty and majestic).
“Repent to Allah, together.” The Light 24:31
The Prophet (peace and blessings of Allah be upon him) said, “Whoever is taken into account is punished.”
If we are offered our sins we will be forgiven (on the day of judgement) but if our sins are counted we will be punished
Sincere repentance is to repent and to reject the sin inwardly and outwardly
To repent you must return to Allah (mighty and majestic) and be sorry for what you have done, make intention not to return to it
Repentance is intention and determination
The conditions of repentance
1. Cease the sin
2. Have regret
3. To make intention not to return to it
4. To give someone’s rights back, if it is between you and other people
Repenting from major sins is necessary and repenting from minor sins is desired
Mutaziltes and Khawarij saw that minor sins needs repentance and major sins need expiation/Kafar
A sin can be between you and Allah (mighty and majestic) or it can be between you and people
Stolen items from someone must be returned or you must ask for forgiveness for hurting someone; ask Allah to forgive you; Supplicate for that person
If you backbitten or hurt someone and it did not reach him then do not go to tell him, just repent to Allah (mighty and majestic).
Wednesday, September 09, 2009
Tuesday, September 08, 2009
The Rights that Muslims have over each other
Part four
Relations between each other
(Please see end note.)
The Messenger of Allah (peace and blessings of Allah be upon him) said, “To insult a Muslim is corruption and to wage war on him is disbelief.” (Bukhari 48, Muslim 64)
The Prophet (peace and blessings of Allah be upon him) said, “Allah has prohibited a believers blood, wealth, honour and to have bad thoughts about him.” (Al-Hakim)
The Prophet (peace and blessings of Allah be upon him) said, “Do not assist satan over your brother.” (Bukhari)
Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said, “None of you truly believes until he loves for his brother, what he loves for himself.” (Muslim and Al-Bukhari)
The Prophet (peace and blessings of Allah be upon him) said, "The annihilation of the world would be less grave in the sight of God than the unjustifiable killing of a single believer." (Bukhari 6785 and Muslim 65,1218)
The Prophet (peace and blessings of Allah be upon him) said, "Anyone who assists in the killing of a Muslim, even with so much as half a word, will meet God with the phrase 'Despairs of God's mercy' written between his eyes." (Ibn Majah 2761)
Umar ibn Al-Khattab (may Allah be pleased with him) said, “A servant has not been given, after Islam, better than a righteous brother.” (Abu Talib Al-Makki Qut Al-Qulub vol 2 p.360)
Just reading these narrations would be sufficient for anyone trying to understand his relationship with his fellow Muslim. These include relations with the same and opposite gender.
A Muslim must be careful with all his dealings with people. He has to tread carefully because he has such a great responsibility towards his fellow man.
So a Muslim cannot harm his brother physically, mentally or otherwise nor cause loss of wealth. These are high values that people have to think about before opening their mouths or to be more precise before doing anything!
One of the famous sayings in Morocco is 'treat people well because anyone could be a wali / a person of Allah.' A similar saying is known in Yemen that they treat people well because any one of them could be Khidr (upon him peace).
Muslims need to consider that the person that they are speaking to may be a member of the blessed family of the Prophet (peace and blessings of Allah be upon him). I have witnessed, several times, a member of this blessed family disagreeing with an opinion of a particular group then he has suffered verbal abuse. There were minor issues which there were more than one answer but because that person disagreed with him, because it went against their group, that person would then respond with insults. From being called a disbeliever, polytheist, innovator and even being struck!
This behaviour was from people who knew his lineage! Is what we shout from our pulpits false? Do we not talk about love The Family of the Prophet (peace and blessings of Allah be upon him) or is it just lip service? If someone comes to you and says he is from the family then accept it. Do not question him about his family tree in an insulting manner. You can ask him about it but not in an insulting way. Please click here for a discourse on the Ahl Al-Bayt.
If there is a member of this family who is committing sins then advise them in a good way and do not insult them. Maintain respect for the sake of his grandfather. There are many members of this family who need our help and we should be there for them.
When I see gangs fighting and harming each other, it shocks me and I wonder if they know these narrations. I wish that they knew...
Part One
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each.html
Part Two
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each_19.html
Part Three
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each.html
Part Four
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each_08.html
Relations between each other
(Please see end note.)
The Messenger of Allah (peace and blessings of Allah be upon him) said, “To insult a Muslim is corruption and to wage war on him is disbelief.” (Bukhari 48, Muslim 64)
The Prophet (peace and blessings of Allah be upon him) said, “Allah has prohibited a believers blood, wealth, honour and to have bad thoughts about him.” (Al-Hakim)
The Prophet (peace and blessings of Allah be upon him) said, “Do not assist satan over your brother.” (Bukhari)
Anas ibn Malik (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said, “None of you truly believes until he loves for his brother, what he loves for himself.” (Muslim and Al-Bukhari)
The Prophet (peace and blessings of Allah be upon him) said, "The annihilation of the world would be less grave in the sight of God than the unjustifiable killing of a single believer." (Bukhari 6785 and Muslim 65,1218)
The Prophet (peace and blessings of Allah be upon him) said, "Anyone who assists in the killing of a Muslim, even with so much as half a word, will meet God with the phrase 'Despairs of God's mercy' written between his eyes." (Ibn Majah 2761)
Umar ibn Al-Khattab (may Allah be pleased with him) said, “A servant has not been given, after Islam, better than a righteous brother.” (Abu Talib Al-Makki Qut Al-Qulub vol 2 p.360)
Just reading these narrations would be sufficient for anyone trying to understand his relationship with his fellow Muslim. These include relations with the same and opposite gender.
A Muslim must be careful with all his dealings with people. He has to tread carefully because he has such a great responsibility towards his fellow man.
So a Muslim cannot harm his brother physically, mentally or otherwise nor cause loss of wealth. These are high values that people have to think about before opening their mouths or to be more precise before doing anything!
One of the famous sayings in Morocco is 'treat people well because anyone could be a wali / a person of Allah.' A similar saying is known in Yemen that they treat people well because any one of them could be Khidr (upon him peace).
Muslims need to consider that the person that they are speaking to may be a member of the blessed family of the Prophet (peace and blessings of Allah be upon him). I have witnessed, several times, a member of this blessed family disagreeing with an opinion of a particular group then he has suffered verbal abuse. There were minor issues which there were more than one answer but because that person disagreed with him, because it went against their group, that person would then respond with insults. From being called a disbeliever, polytheist, innovator and even being struck!
This behaviour was from people who knew his lineage! Is what we shout from our pulpits false? Do we not talk about love The Family of the Prophet (peace and blessings of Allah be upon him) or is it just lip service? If someone comes to you and says he is from the family then accept it. Do not question him about his family tree in an insulting manner. You can ask him about it but not in an insulting way. Please click here for a discourse on the Ahl Al-Bayt.
If there is a member of this family who is committing sins then advise them in a good way and do not insult them. Maintain respect for the sake of his grandfather. There are many members of this family who need our help and we should be there for them.
When I see gangs fighting and harming each other, it shocks me and I wonder if they know these narrations. I wish that they knew...
Part One
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each.html
Part Two
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each_19.html
Part Three
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each.html
Part Four
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each_08.html
Sunday, September 06, 2009
The Rights that Muslims have over each other
Part three
Everyone is safe from the believer
The Prophet (peace and blessings of Allah be upon him) said: “The Muslim is he whom the people are safe from harm of his hand and tongue.” Al-Bukhari
The hadith is not specific to the way a Muslim treats a believer or a non believer. There is no stipulation about who is mentioned, the good treatment is general to everyone. But people note there are different versions of this hadith. One saying Muslim, one people and one saying believer.
Some do translate it as Muslims but the word used is people. Are not people made of believers and non believers? Now that you agree you can see the far reaching meaning of this one hadith. People, whoever they are, should be safe from any harm from the Muslim. One Muslim cannot harm another Muslim because this of the bond of belief. In terms of the non believer, he has to be good to him, how else will that person come to Islam? Good character is one of the ways that a person enters into Islam. So a Muslim has a huge responsibility towards his fellow man, regardless of their faith.
After the conquest of Mecca, Wahshi came to the Prophet (peace and blessings of Allah be upon him) accepted Islam then someone recognised that he was the killer of Hamza (may Allah be pleased with him). He (peace and blessing of Allah be upon him) said, “Let him be.” “For one man’s Islam is dearer to me than the slaying of a thousand disbelievers.” (Martin lings Sira p.323)
Look how the Prophet (peace and blessings of Allah be upon him) has complete control of his being and anger. Then look how the slayer of his beloved uncle is absolutely safe with him because he has become Muslim.
A Muslim should never lie
Lying is something that anyone who knows anything is bad. We all know how bad lying is, so we do we do it?
Abu Darda (may Allah be pleased with him) said, “O’ Messenger of Allah, can a believer lie?” He said, “No. No believer in Allah and the Final day, lies when he speaks.” (Ibn Abi Dunya Makarim Al-Akhlaq p.144)
In a more famous hadith the Messenger of Allah (peace and blessings of Allah be upon him) was asked, “Can a Muslim be cowardly?”
“Yes.”
“Can a Muslim be miserly?”
“Yes.”
“Can a Muslim lie?”
“No.”
(Imam Malik)
Some of us do live in societies where lying is a norm and this has to change. Although we may not be able to change those around us, we must change ourselves. Children must be taught that lying is wrong. If we at least do that and that will be a lot.
Musa ibn Shayba reports that, “The Prophet (peace and blessings of Allah be upon him) rejected the testification of a liar.” (Ibn Abi Dunya Makarim Al-Akhalaq p.120)
Do we want our testifications to be rejected? How will people know when a lair is telling the truth? Is that what we want? What will we do on the day of judgement?
When you know you are about to lie, stop yourself and think. Then tell the truth and do not perceive any lie as small or minor. All lies are major wrong actions.
Part One
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each.html
Part Two
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each_19.html
Part Three
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each.html
Part Four
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each_08.html
Everyone is safe from the believer
The Prophet (peace and blessings of Allah be upon him) said: “The Muslim is he whom the people are safe from harm of his hand and tongue.” Al-Bukhari
The hadith is not specific to the way a Muslim treats a believer or a non believer. There is no stipulation about who is mentioned, the good treatment is general to everyone. But people note there are different versions of this hadith. One saying Muslim, one people and one saying believer.
Some do translate it as Muslims but the word used is people. Are not people made of believers and non believers? Now that you agree you can see the far reaching meaning of this one hadith. People, whoever they are, should be safe from any harm from the Muslim. One Muslim cannot harm another Muslim because this of the bond of belief. In terms of the non believer, he has to be good to him, how else will that person come to Islam? Good character is one of the ways that a person enters into Islam. So a Muslim has a huge responsibility towards his fellow man, regardless of their faith.
After the conquest of Mecca, Wahshi came to the Prophet (peace and blessings of Allah be upon him) accepted Islam then someone recognised that he was the killer of Hamza (may Allah be pleased with him). He (peace and blessing of Allah be upon him) said, “Let him be.” “For one man’s Islam is dearer to me than the slaying of a thousand disbelievers.” (Martin lings Sira p.323)
Look how the Prophet (peace and blessings of Allah be upon him) has complete control of his being and anger. Then look how the slayer of his beloved uncle is absolutely safe with him because he has become Muslim.
A Muslim should never lie
Lying is something that anyone who knows anything is bad. We all know how bad lying is, so we do we do it?
Abu Darda (may Allah be pleased with him) said, “O’ Messenger of Allah, can a believer lie?” He said, “No. No believer in Allah and the Final day, lies when he speaks.” (Ibn Abi Dunya Makarim Al-Akhlaq p.144)
In a more famous hadith the Messenger of Allah (peace and blessings of Allah be upon him) was asked, “Can a Muslim be cowardly?”
“Yes.”
“Can a Muslim be miserly?”
“Yes.”
“Can a Muslim lie?”
“No.”
(Imam Malik)
Some of us do live in societies where lying is a norm and this has to change. Although we may not be able to change those around us, we must change ourselves. Children must be taught that lying is wrong. If we at least do that and that will be a lot.
Musa ibn Shayba reports that, “The Prophet (peace and blessings of Allah be upon him) rejected the testification of a liar.” (Ibn Abi Dunya Makarim Al-Akhalaq p.120)
Do we want our testifications to be rejected? How will people know when a lair is telling the truth? Is that what we want? What will we do on the day of judgement?
When you know you are about to lie, stop yourself and think. Then tell the truth and do not perceive any lie as small or minor. All lies are major wrong actions.
Part One
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each.html
Part Two
http://sheikhynotes.blogspot.com/2009/08/rights-that-muslims-have-over-each_19.html
Part Three
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each.html
Part Four
http://sheikhynotes.blogspot.com/2009/09/rights-that-muslims-have-over-each_08.html
Friday, September 04, 2009
Thursday, September 03, 2009
Sheikh Atabek Shukurov
Generosity, Waste money and love of the world
The definition of generosity is to give more than what is necessary, with the intention that it is for Allah or to lower miserliness without excessiveness.
One of the audience said it is to give more than what could be expected
The highest level is pay out when in need yourself; this is ethar
Greed is punishable so we should try to remove it
Whoever dies upon doing something is resurrected upon it
Israf is to give out when it is necessary to keep on prohibited
Israf is prohibited by consensus
“Verily spendthrifts are brothers of satans.” Isra 17:27
A bad death is:
1. Die disbeliever
2. Die sinning
3. Die of an extreme illness
Gambling, wasting on food that you do not eat both are kinds of israf
Israf is caused by: ignorance, lack of intelligence, showing off, laziness, ashamed – because of the clothes of last year and weak faith
Love of the world/Dunya
You can want to help others or yourself
“The world is a place; for he without a place.”
Only the mad gather it!
The definition of generosity is to give more than what is necessary, with the intention that it is for Allah or to lower miserliness without excessiveness.
One of the audience said it is to give more than what could be expected
The highest level is pay out when in need yourself; this is ethar
Greed is punishable so we should try to remove it
Whoever dies upon doing something is resurrected upon it
Israf is to give out when it is necessary to keep on prohibited
Israf is prohibited by consensus
“Verily spendthrifts are brothers of satans.” Isra 17:27
A bad death is:
1. Die disbeliever
2. Die sinning
3. Die of an extreme illness
Gambling, wasting on food that you do not eat both are kinds of israf
Israf is caused by: ignorance, lack of intelligence, showing off, laziness, ashamed – because of the clothes of last year and weak faith
Love of the world/Dunya
You can want to help others or yourself
“The world is a place; for he without a place.”
Only the mad gather it!
Tuesday, September 01, 2009
Julaybib (may Allah be pleased with him)
Julaybib
You have probably never heard of this companion and neither did I until I was asked to post something about him. This has been summarised from Companions of the Prophet 1 by Abdulwahid Hamid pages 216-221.
He was described as someone was extremely short and what we could call a social outcast. He was a companion whose lineage was unknown and this made his life in Yathrib (Medina) difficult.
He was one of Ansar from the outlying tribes in Medina. He was shunned and treated badly because of his unknown lineage and his appearance. He could not rely on support from his tribe this made him an easy target.
The Prophet (peace and blessings of Allah be upon him) recognised his needs and his problems. He (peace and blessings of Allah be upon) sought to find him a wife in order the help him get married which would have been difficult in these circumstances.
The Prophet (peace and blessings of Allah be upon him) approached one of the Ansar but when they found out it was Julaybib they refused but when the daughter found out she accepted. She said, “Do you refuse the request of the Messenger of God?” They were married and they lived together until Julaybib (may Allah be pleased with them) was martyred. When his body was found on the battlefield his body was surrounded seven slain enemies. The Prophet (peace and blessings of Allah be upon him) dug the grave himself and placed him into it then he said, “He is of me and I am of him.” How wonderful these words are that the Prophet (peace and blessings of Allah be upon him) spoke.
In every society there are people who need our help and support just like Julaybib (may Allah be pleased with him). The Messenger of Allah (peace and blessings of Allah be upon him) sought to help those people who were in need and many people in our mist are in need. There are many of us who need help getting married and we need to help each other, families need to be more supportive of their children. Who helps those in need now?
You have probably never heard of this companion and neither did I until I was asked to post something about him. This has been summarised from Companions of the Prophet 1 by Abdulwahid Hamid pages 216-221.
He was described as someone was extremely short and what we could call a social outcast. He was a companion whose lineage was unknown and this made his life in Yathrib (Medina) difficult.
He was one of Ansar from the outlying tribes in Medina. He was shunned and treated badly because of his unknown lineage and his appearance. He could not rely on support from his tribe this made him an easy target.
The Prophet (peace and blessings of Allah be upon him) recognised his needs and his problems. He (peace and blessings of Allah be upon) sought to find him a wife in order the help him get married which would have been difficult in these circumstances.
The Prophet (peace and blessings of Allah be upon him) approached one of the Ansar but when they found out it was Julaybib they refused but when the daughter found out she accepted. She said, “Do you refuse the request of the Messenger of God?” They were married and they lived together until Julaybib (may Allah be pleased with them) was martyred. When his body was found on the battlefield his body was surrounded seven slain enemies. The Prophet (peace and blessings of Allah be upon him) dug the grave himself and placed him into it then he said, “He is of me and I am of him.” How wonderful these words are that the Prophet (peace and blessings of Allah be upon him) spoke.
In every society there are people who need our help and support just like Julaybib (may Allah be pleased with him). The Messenger of Allah (peace and blessings of Allah be upon him) sought to help those people who were in need and many people in our mist are in need. There are many of us who need help getting married and we need to help each other, families need to be more supportive of their children. Who helps those in need now?
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