17 May 2017

The garment and the three dates

Sheikh Ibn Uthaimeen narrates from a trustworthy person that there was a man who use to forbid his wife from giving charity to any poor person who knocked on the door!

So one day a poor man knocked on the door, he said that he has no clothes to protect him from the cold. She was afraid for his situation and so she gave him a garment and three dates.

The husband was sleeping in the mosque and he saw in his dream that it was the Judgment day and Judgment has begun.

He saw the people in enormous waves, extreme heat, and the sun burning. He then raises his head into the garment, and it, the garment, has three holes. Then he saw three dates came into to fill these holes so he was astonished and woke up from his sleep horrified. He related this story to his wife who then explained to him that the reason for this dream is the garment and dates she gave as charity.

So he replied to her: Do not turn away a poor person after today.

This incident made this person guided by Allah (عز وجل) and the Prophet (صلي الله عليه وسلم) Said  “Every man will be in the shade of his charity on the Day of Resurrection.”

29 August 2016

A short story of a man who feared hypocrisy

"If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (Sallallahu alibi wasallam) that you were mocking?" (Surah Tawba:65)

Ikrimah said in the Tafseer of this verse, "There was a man from among the people (May Allah Forgive him) who was saying , " Oh Allah, I heard a verse that is directed toward myself which make my skin pale and my heart tremble with fear for it. Oh Allah, make me die a death in your way (fee sabeeluka) , without a single person saying, 'I bathed him, I shrouded him, and I buried him'."

"After that he was killed in the Battle of Yamama, and no Muslim looked for him but instead found another (the body of another person, while his body was not found)."

"وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ"   Surat Tawba:65

قال عكرمة في تفسير هذه الآية : كان رجل ممن إن شاء الله عفا عنه يقول : اللهم إني أسمع آية أنا أعنى بها ، تقشعر منها الجلود ، وتجب منها القلوب ، اللهم فاجعل وفاتي قتلا في سبيلك ، لا يقول أحد : أنا غسلت ، أنا كفنت ، أنا دفنت ، قال : فأصيب يوم اليمامة ، فما أحد من المسلمين إلا وقد وجد غيره

27 July 2016

Thabit bin qais, The man of Jannah

O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not. (Holy Qur'an 49:2)

When this Ayah was revealed, the Sahaba Thabit bin Qais who have a strong voice and used to be in the Majalis of Prophet sallallahu alihi wasllam stayed in his house crying day and night.

Prophet sallallahu alihi wasallam missed him and asked the companions about Thabit. The Sahaba replied: Oh prophet sallallahu alihi wasllam.  He from the time the Ayah was revealed, he is in his crying day and night. Prophet called Thabit and asked him about the reason and thabit replied that he fears that the Ayah was revealed about him. And he feared all his deeds would go waste.

Prophet sallallahu alihi wasallam gave him the good news that he will live a praise worthy life and will die a martyr and his abode is Jannah.

Anas bin Malik commented : We used to see Thabit walking among us knowing he was a man of paradise.

After praiseworthy life Thabit was martyred in the Battle against Musaylama al Kazzab.

30 March 2014

The Amputation: A Story For Those in Distress

By: Shaykh Ahmad Musa Jibril

Actually, let me tell you this story and this will tell you what Raghbah is. Not only Raghbah, but all three of these Ibaadaat that we will mention today Inshaa Allah. It will tell you what Raghbah, Rahbah and Khushoo’ are and how they pertain to and affect your Ibaadah, and in particular the story I am going to tell you is how it affects Salah. The chain of this story is authentic, had it not been authentic you would think it is a fictional story or a figment of someone’s imagination.

The story is about ‘Urwah Ibn az-Zubayr Ibn al-‘Awwaam radhiallahu ‘anhuma. ‘Urwah was a man with a golden ancestry. His father is az-Zubayr Ibn al-‘Awwaam, one of the ten people promised to go to Jannah and the companion who was one of the six people that Umar radhiallahu ‘anhu chose when he was stabbed, to choose the destiny of this Ummah after he dies. His mother is Asmaa’ Bint Abu Bakr, that makes his maternal grandfather Abu Bakr as-Siddeeq radhiallahu ‘anhu. His paternal grandmother was Safiyyah Bint Abdul-Muttalib. If his mother is Asmaa’, that means his aunt is Aishah radhiallahu ‘anha. That is why he used to enter upon Aishah, if you know Hadith where he used to narrate Ahaadith from her and he used to learn with her. And because of that, he became one of the top seven Fuqhahaa’ in Madina. May Allah honour this Ummah with the likes of Aishah and Asmaa’ who play their proper model role in raising revivers and Mujaahideen for this Ummah. 

After the death of the Messenger sallallahu ‘alayhi wa sallam, he remained in Madinah. When he grew older, he decided to visit Bilaad ash-Shaam. During his journey or possibly before it, he was infected with some kind of disease in his foot that began to spread during the journey where it reached the shin area (somewhere between the knee and the ankle). When he arrived in Bilaad ash-Shaam, they brought him the doctors who told him this leg needs to be amputated otherwise it is going to spread and kill you. And back then, they used alcohol for anaesthesia, that is what reduced the pain when they operated in these kind of surgeries. ‘Urwah held himself to a higher standard. If it was permissible for normal people in such circumstances, it is not something ‘Urwah would allow upon himself. He held himself to a higher standard and this is our point here, he said let me make Salah and when you see me get into my Salah, amputate my leg as you wish. You know what he meant by that? What he meant is let me get into my Salah, let me stimulate and rev up my Raghbah, Rahbah and Khushoo’ and then amputate my leg.

Why ‘Urwah? Because when a heart elevates in that Ibaadah of Raghbah, Rahbah and Khushoo’ during Ibaadah, it numbs the feeling of the limbs. You are present in your body, but in reality you are in another world. You may see a bodybuilder or someone very athletic in the peak of his fitness abilities, you tell him your son just got hit by a car and if it affects him and moves him internally. That strong and athletic man will drop down to his knees in weakness. Where are his muscles? Where are his athletic abilities? The heart feeling overwhelms and overpowers his physical strength and paralyses the limbs. While ‘Urwah was deep in his Raghbah, Rahbah and Khushoo’ (and this is precisely how the story goes), they cut with a knife. It is by a bone area (by the shin area) and when they got to the bone area, they heated a saw and began to saw it off. First cut, then saw. At that time, out of his seven sons his most beloved son Muhammad went to a stable for the leader (al-Waleed Ibn Abdul-Malik) and a horse or a camel booted and stamped him to death.

When the people began to visit him and among them was al-Waleed Ibn Abdul-Malik, they gave him condolence about his leg and then they informed him and gave him condolence over his son. Why? First my leg and now my son? Problem after problem. My grandfather is Abu Bakr radhiallahu ‘anhu and he gave victory to Islam. I am one of the top seven Fuqhahaa’ in Madinah. Why me? I am the son of the man who gave your Messenger victory Yaa Allah. Is that what he said? That is not ‘Urwah Ibn az-Zubayr. Listen to what he said.

He said:

اللهم كانوا سبعة ، فأخذت واحدا وأبقيت ستة     

Oh Allah they were seven, You took one and You left me six. He means about his sons, he had seven. He said You took one and You left six. Look at the positive thinking, You have been so gracious and kind to me Yaa Allah.

وكن أربعا ، فأخذت واحدة وأبقيت ثلاثا

Now he is talking about his limbs. Oh Allah they were four (two hands and two legs), You took one and You left me with three. You have been so gracious and kind to me. Look at the positive thinking in the middle of a calamity.

Then he said:

اللهم لك الحمد ، فلئن إن كنت قد أخذت فقد أبقيت

Allah if You took, You left me with plenty. You took one of my limbs and You left me with three. You took one of my sons and You left me with six.

وإن كنت قد ابتليت فلطالما عافيت

And if You tested me, you kept me sound and well for such a long time.

فلك الحمد على ما أخذت وعلى ما عافيت

All thanks to you Allah for what You took and for what You kept.

This story has a few narrations to it and what will stun you is the addition in Ibn Abi ad-Dunya. He said the night that happened (he lost his leg and he lost his son), he did not miss his Qiyaam. Take a break ‘Urwah, mourn your son, wait until your pain eases and then resume your night recitation. These were men who were born for the Aakhirah, he did not miss his night recitation that night.

It gets more amazing, and I remember mentioning this in one of the first Jumu’ah Khutbahs I gave. It had to have been one of the first ten that I delivered maybe twenty or twenty five years ago and I said back then what I will still say today. For me the most amazing and astonishing part of it is what Ibn Katheer stated that al-Awzaa’ee said.

وقال الأوزاعي : لما نشرت رجل عروة قال : اللهم إنك تعلم أني لم أمش بها إلى سوء قط

When his leg was cut, ‘Urwah said oh Allah, You know I never used this leg to walk to a sin before. How many of us can look at their legs today and say that? Or look in the mirror at their eyes and say the same statement? Or at their tongues or at their hands and say Allah You know we never used this for a sin? Do you know it is the opinion of some of the Hanafiyyah that whoever says Allah You know (Ya’lamullah (يعلم الله)) I did this or that and he is a liar, that he becomes a Kaafir. Because in reality, by that statement and by that lie, he claims that Allah does not know. That is the opinion of some of the Hanafiyyah and it may be the weaker of two opinions on that issue, but what I am trying to say is it shows you how dangerous it is to say Ya’lamullah on a lie, it is more dangerous than saying it on an oath. Saying Wallahi and lying is easier than saying Ya’lamullah on a lie. ‘Urwah was so sure of his past that he said oh Allah, You know I never used this leg to commit a sin before.

Listen to the icing on the cake of this story. I told you his leg was amputated in Bilaad ash-Shaam, so he returned back to Madinah with no son and no leg. He lost his son and he lost his leg. When he returned back to Madinah, they said Wallahi we never heard him complain about his foot or about his son. Men raised by Muhammad sallallahu ‘alayhi wa sallam. Before we get carried away, this story has so many lessons in it, however our point for this class and why I mention it for this class is the affect Raghbah, Rahbah and Khushoo’ have on someone’s Salah. The affect that it has is that it numbs and paralyses the limbs, because Raghbah, Rahbah and Khushoo’ take a person to another world. A true, spiritual world. A true Imaanic world. Some make superficial Salah, as many or most do. Others have Raghbah, Rahbah and Khushoo’ in them, like ‘Urwah. 

Source: The Amputation: A Story For Those in Distress - Shaykh Ahmad Musa Jibril


Transcribed: Explanation of Three Fundamental Principles 

                                                            

02 March 2014

The Story of Princess of Mongols and the Shaykh


By: Shaykh Ahmad Musa Jibril

Let me conclude with this story. We mentioned a lot about Hulagu in Ramadhaan, those who were present in the Ramadan Gems, I mentioned who Hulagu was. He was one of the leaders of the Mongols, he massacred the Muslims.

He had a daughter that was walking around in town one time, she saw a man and he had a crowd around him, she asked who is that guy? They told her that is a Shaykh, that is an ‘Aalim, they run the Muslim land. There is a Shaykh there, they were probably asking him questions, she said oh that is a Shaykh? She tried to embarrass him but look, a lot of lessons in this story I do not want get into because we do not have time but you will understand it. The daughter of Hulagu told the Shaykh or ‘Aalim, are you guys not the people that say Allah will make you guys victorious, supreme and inheritors on this land? It is in your Qur’an. That is fake because you are under our rule, I can order any one of my guards to kill you right now.

The Shaykh said, do you know shepherds? When they take their sheep to graze, they take a few dogs. He asked her, what is the purpose of those dogs with the shepherd? Everyone knows the purpose. She said when the sheep run off the herd, the dogs are unleashed and run wild after the sheep to get them back in the herd. He told her, you guys are the dogs; Allah unleashed you after us to get us back in the guidance of the Qur’an and the Sunnah. Once we get back in the guidance of the Qur’an and the Sunnah, you will be tethered by the One who unleashed you.

Deep story, meaning when we come back to Allah, that is when we will become victorious over you.

Source: Yaqeen (Certainty) In Allah سبحانه وتعالى - Shaykh Ahmad Musa Jibril


Transcribed by: http://opensourceilm.wordpress.com/2013/11/27/yaqeen-in-allah/

16 February 2014

Jihad is required in all Conditions


انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ

(March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew.)

Sufyan Ath Thawri narrated from his father from Abu-Duha, Muslim bin Subayh, who said, “This Ayah,

انْفِرُوا خِفَافًا وَثِقَالًا

(March forth, whether you are light or heavy)

was the first part to be revealed from “Surah Bara’ah” (At-Tabari 14:270) Mu’tamir bin Sulayman narrated that his father said, “Hadrami claimed that he was told that some people used to declare that they will not gain sin (if they lag behind the forces of Jihad) because they are ill and old. This Ayah was revealed.

انْفِرُوا خِفَافًا وَثِقَالًا

(March forth, whether you are light or heavy)

Allah commanded mass mobilization together with the Messenger of Allah (صلي الله عليه وسلم) for the battle of Tabuk, to fight the disbelieving, People of the Book, the Romans, Allah’s enemies. Allah ordained that the believes all march forth with the Messenger (صلي الله عليه وسلم) regardless whether they felt active, lazy, at ease or had difficult circumstances, (At Tabari 14:266)

انْفِرُوا خِفَافًا وَثِقَالًا

(March forth, whether you are light or heavy)

Ali bin Zayd narrated that Anas said that Abu Talhah commented (on this Ayah), “Whether you are old or young, Allah did not leave an excuse for anyone.” Abu Talhah marched to Ash-Sham and fought until he was killed. In another narration, Abu Talhah recited Surah Bara’ah until he reached this Ayah,

انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ

(March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew.)

He then said. “I see that Allah had called us to mobilize whether we are old or young. O my children! Prepare my supplies.” His children said, “May Allah grant you His mercy! You conducted Jihad along with the Messenger of Allah (صلي الله عليه وسلم) until he died, then with Abu Bakr until he died, then with Umar until he died. Let us perform Jihad in your place.” Abu Talhah refused and he went to the sea [under the command of Mu’awiyah] where he died. They could not find an island to bury him on until nine days later, during which his body did not deteriorate or change and they buried him on the island. (Ibn Abi Hatim 6:1802.)
As-Suddi said,

انْفِرُوا خِفَافًا وَثِقَالًا

(March forth, whether you are light or heavy), whether you are rich, poor, strong, or weak. A man came forward, and he was fat, complained, and asked for permission to stay behind (from Jihad) but the Prophet (صلي الله عليه وسلم) refused. Then this Ayah,

انْفِرُوا خِفَافًا وَثِقَالًا

(March forth, whether you are light or heavy) was revealed, and it became hard on the people. So Allah abrogated it with this Ayah,

لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَىٰ وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ

(There is no blame on those who are weak or ill or who find no resources to spend [in holy fighting (Jihad)], if they are sincere and true (in duty) to Allah and His Messenger.) (9:91)

Ibn Jabir said that Hibban bin Zayd Ash-Shar’abi narrated to him; “We mobilized our forces with Safwan bin ‘Amr, who was the governor of Hims towards the city of Ephsos appointed to the Jerajima Christian expatriates (in Syria). I saw among the army an old, yet active man, whose eyebrows had sunk over his eyes (from old age), from the residents of Damascus, riding on his animal. I said to him, ‘O uncle! Allah has given you an excuse (to lag behind).’ He said, ‘O my nephew! Allah has mobilized us whether we are light or heavy. Verily, those whom Allah loves, He tests them. Then to Allah is their return and eternal dwelling. Allah tests from His servants whoever thanks (Him) and observes patience and remembrance of Him, all the while worshipping Allah, the Exalted and Most Honored, and worshipping none else.’” (At-Tabari 14:264)
Next, Allah encourages spending in His cause and striving with one’s life in His pleasure and the pleasure of His Messenger (صلي الله عليه وسلم),

وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

(And strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew.)

Allah says, this is better for you in this life and the Hereafter. You might spend small amounts, but Allah will reward you the property of your enemy in this life, as well as, the honor that He will keep for you in the Hereafter. The Prophet (صلي الله عليه وسلم)  said,

«تَكَفَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرُدَّهُ إِلَى مَنْزِلِهِ بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah promised the Mujahid in His cause that if He brings death to him, He will enter him into Paradise. Or, He will return him to his house with whatever reward and war spoils he earns.) [Muslim 4:1496]

So Allah said;

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ

(Jihad is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.) [2:216]

 Imam Ahmad recorded that Anas said that the Messenger of Allah (صلي الله عليه وسلم) said to a man,

«أَسْلِم»

(Embrace Islam,) but the man said, "I dislike doing so.'' The Messenger (صلي الله عليه وسلم)  said,

«أَسْلِمْ وَإِنْ كُنْتَ كَارِهًا»

(Embrace Islam even if you dislike it).'' [Ahmad 3:109]

لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَاتَّبَعُوكَ وَلَٰكِنْ بَعُدَتْ عَلَيْهِمُ الشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِاللَّهِ لَوِ اسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنْفُسَهُمْ وَاللَّهُ يَعْلَمُ إِنَّهُمْ لَكَاذِبُونَ

Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance (Tabuk expedition) was long for them, and they would swear by Allah, "If we only could, we would certainly have come forth with you." They destroy their ownselves, and Allah knows that they are liars. [9:42].

Source: Tafsir Ibn Kathir (Vol 4) P: 432 to 435, Jihad is Required in all Conditions


25 January 2014

And Hasten to the Forgiveness from Your Lord – Abu Ayyub al-Maaldifi


وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
“And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous”
When the enemies join forces, to destroy the Deen of Allah, When the Sharia of Allah is belittled, and the Messenger of Allah sallallahu alaihi wasallam is mocked, when the Muslims are oppressed, and mischief widespread, when the true callers are imprisoned, and the word jihad omitted, Oh you who are oppressed by the hands of tyrants Oh you who are distressed by the situation of the Ummah Know that the Victory of Allah is near.
For; This is the religion of Allah the Creator of Heavens and Earth, No doubt Allah will keep sending His glorious soldiers, the best of His creation to protect & safeguard the firm Religion of Islam.
This is the Ummah of Muhammad sallallahu alaihi wasallam which produced Sahabas of Great Caliber most of whom took their last breath in the battlefields never to give up even when their limbs were cut off and their bodies mutilated. And no doubt their successors and grandsons will rise to irrigate the oasis of faith and action with their blood to aid the Ummah of Islam as time goes by.
This is the Muslim Ummah of Jihad in which, no doubt mother’s would keep giving birth to heroes and wives would keep sending their husbands out of comfort of their life into the cross fire of guns and swords never to return unless in shrouds of lifelessness.
That is when we see the Lions of Allah moving killing and roaring “Labbaik ya Allah” in the battlefields beginning from the deserts of Arabia to the horn of Africa over to the torabora proceeding to open the gate of Ash Sham and finally to al Quds.
That is when we see the magnificent men who are willing to fasten the bridges of Deen with their bodies in response to kuffar’s invasion for nothing but the reward of Paradise responding to the call of Jihad Fi Sabilillahi when it is announced from every corner of the earth; from north to south and from east to west.
They are the Lions of monotheism and the moths of Prophethood, standing in the vanguard of the Ummah defending the Kalimah La ilaha ill Allah. Whose hearts are filled with love of being killed for the sake of Allah and whose hearts are filled with hatred of enemies for the sake of Allah.
At one point this very person may be induced by this world forgetting the hereafter but by the will of Allah sunhanahu wata alaa, the turner of hearts brings him out of darkness into light. After true guidance starts to shine through his life, Allah becomes more beloved than anything else in his life. Tears roll down his cheeks in Salatul Tahajjad. He feels the pain of Muslims in his heart for Muslims are like one body, if one limb is hurting then the rest of the body hurts. As he moves he sees that indigence and indignity has becomes fate of the Ummah. He sees the prevailing kufr with Wahn submerged in the hearts of Muslims. Realization dawns upon him that the aid to the religion of Allah is only through Jihad.
He starts to write the history of sacrifice and devotedness with his heart moving here and there looking for Hijrah to the lands of Jihad like a fish wanting to be in the water. He would cry tears of truth and he would not rest until he gets to the lands of Jihad to help the Ummah to once again raise the banner of Tawheed and eliminate the Disbelievers.
It may be a journey of trials and tribulations, prison and torment but he gives the message to every kuffar’s squadron and leaders that he can slay his neck for the Tawheed of Allah but he would not submit to the sills of their Thagooth with a single beat left in his heart. (In sha Allah)
These are the Soldiers of Allah whose sweat and blood paves the road of the Deen and whose torn bodies become the brick of it pillars. For you will see them with greed and eagerness for the everlasting Jannatul Firdawus which is wider than the heavens and the earth. For they become the Martyrs rushing towards the pleasure of their Lord the true Lord of the heavens and the earth.”
Abu Ayyub al Maaldifi
Source: http://biladalsham.wordpress.com/2014/01/25/and-hasten-to-the-forgiveness-from-your-lord-abu-ayyub-al-maaldifi/

05 June 2013

The bravery of Tulayhah al Azdi


When Saad bin Abi Waqqaas (ra) asked the Khalifah Umar (ra) to send him reinforcement. Umar (ra) replied: “I have sent you 2000 men: Amr bin Ma’adi Yakrib and Tulayhah al Azdi. Each one of them counts as a thousand.”

Tulayhah al Azdi , Amr, and Qays bin Makshooh went on a reconnaissance mission to the enemy’s army. Both Amr and Qays kidnapped some Persian soldiers and brought them back to the Muslim camp for interrogation. 

Tulayhah went further until he was in the camp of the army’s commander. He hid until nightfall and then went straight to the tent of the commander and took away his horse - which was tied to the tent - and ran away. A Persian horseman saw that and followed him. Tulayhah killed him and took his horse along with his and the commander’s horse. Another horseman pursued him and Tulayhah also killed him and took his horse. A third horseman attacked him but then surrendered. Tulayhah captured him and carried him away, along with a total of four horses in addition to his. 

The Muslim leaders gathered to question the Persian who was captured who turned out to be one of their leaders. He said: “I have fought numerous battles but I have never seen anything like this man! He crossed our camps until he made it to where even the brave would not dare: the camp of our army’s commander, which had over 70,000 soldiers. As if that wasn’t enough he went ahead and took the commander’s horse! The first of us to follow him was considered among us to be equal to a thousand men and he killed him! The second to follow him was killed and then I pursued him and I don’t think that there is anyone in the army equal to myself in strength and courage. But I saw death on his hands and surrendered! The man then accepted Islam and fought alongside the Muslims.

Source: ‘Mashari al-Ashwaq ila Masari al-Ushaaq’ by Imam Ibn Nuhaas

31 May 2013

A Miswak from Medina

Oh Miswak! I wonder whether you came from the blessed land of Madina, the land of our beloved Prophet (صلي الله عليه وسلم) .
I wonder this was just the type Prophet (صلي الله عليه وسلم)  used & so did the Sahabas too.
Chewed a bit on to the Miswak, & Thoughts began to drift…
The last moments of our Prophet (صلي الله عليه وسلم), as he laid on the lap of his beloved wife.
As she chewed the Miswak gently and cleansed the beloved teeth of the Prophet...
He (صلي الله عليه وسلم)  took such care for hygiene though He (صلي الله عليه وسلم)  was feeling the pain and agony of death drawing nearer and nearer...
Tears rolled down as I wondered about how everyone present near the beloved Prophet (صلي الله عليه وسلم)  would have felt, as time drove near for Him (صلي الله عليه وسلم).
The fever, the fainting to unconsciousness, the waking up, pouring of water over on the beloved head of the Prophet (صلي الله عليه وسلم)  just so to break the fever.
And yet He constantly kept asking "Have they prayed? Have they prayed? So much concern and protection over Salah yet we do not take heed...
A calling brought me back and was questioned for my stillness and tears...
Shared my thoughts and the listener too broke into bitter tears as he had the other half of the Miswak in his hand.
You see for us Muslims using of a Miswak is just not something simple. It is a Sunnah of our Prophet (صلي الله عليه وسلم)  with so many medical benefits to fill the pages...
But most importantly it is a Sunnah to be followed and loved so that we may be loved by Allah subhanahu wa’ta’aalaa for following the Prophet (صلي الله عليه وسلم) though it may seem simple and small...
And as for me the Miswak is a reminder of the last day spent in this Dhunya by the Mercy sent to the mankind...
By Ummu Ayyub



03 May 2013

The description of the house in which Prophet (Peace be upon him) use to live with Aisha (Radiy Allah anha)


It was about six feet wide, had earthen walls and the roof was of leaves and twigs. To prevent rain water from seeping in the roof was covered with a blanket. The roof was so low that a person standing upright could touch the roof. There was a single shuttered door, which was never closed; a blanket served as a curtain. Close to the room, on a slightly higher level was another small room, which Muhammad (Peace be upon him) occupied on the one occasion when he had boycotted the Mothers of the believers. A mat, a thin mattress, a pillow filled with the bark of trees, a leather water bag, a small plate for dates and a glass for drinking water were all the things in the room. There were none of the signs of worldly wealth and pomp, but this little room was filled with spiritual treasures. 

Source: Great Women of Islam

The description of the Prophet (Peace be upon him)


Describing the Messenger of Allah (Peace be upon him), who passed by her tent on his journey of migration, Umm Ma‘bad Al-Khuza‘iyah said to her husband: “He was innocently bright and had broad countenance. His manners were fine. Neither was his belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by continuous eyebrows. His hair glossy and black, inclined to curl, he wore long. His voice was extremely commanding. His head was large, well-formed and set on a slender neck. His expression was pensive and contemplative, serene and sublime. The stranger was fascinated from the distance, but no sooner he became intimate with him than this fascination was changed into attachment and respect. His expression was very sweet and distinct. His speech was well set and free from the use of superfluous words, as if it were a rosary of beads. His stature was neither too high nor too small to look repulsive. He was a twig amongst the two, singularly bright and fresh. He was always surrounded by his Companions. Whenever he uttered something, the listeners would hear him with rapt attention and whenever he issued any command, they vied with each other in carrying it out. He was a master and a commander. His utterances were marked by truth and sincerity, free from all kinds of falsehoods and lies.”

‘Ali bin Abi Talib describing him said: “The Messenger of Allah (Peace be upon him) was neither excessively tall nor extremely short. He was medium height among his friends. His hair was neither curly nor wavy. It was in between. It was not too curly nor was it plain straight. It was both curly and wavy combined. His face was not swollen or meaty-compact. It was fairly round. His mouth was white. He had black and large eyes with long haired eyelids. His joints (limbs) and shoulder joints were rather big. He had a rod-like little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick hand palms and thick fingers and toes. At walking, he lifted his feet off the ground as if he had been walking in a muddy remainder of water. When he turned, he turned all. The Prophet hood Seal was between his shoulders. He is the Seal of Prophets, the most generous and the bravest of all.

His speech was the most reliable. He was the keenest and the most attentive to people’s trust and was very careful to pay people’s due in full. The Prophet (Peace be upon him) was the most tractable and the most yielding companion, seeing him unexpectedly you fear him and venerate him. He who has acquaintance with him will like him. He who describes him says:  ‘I have never seen such a person neither before nor after seeing him.’””

Jabir bin Samurah reported that Allah’s Messenger (Peace be upon him) had a broad face with reddish (wide) eyes and lean heels.

Abu At-Tufail said: “He was white, good-looking. He was neither fat nor thin; neither tall nor short.”

Anas bin Malik said: “He had unfolded hands and was pink-colored. He was neither white nor brown. He was rather whitish. In both his head and beard there were as many as twenty grey hairs, besides some grey hairs at his temples.” In another version: “and some scattered white hairs in his head.”
Abu Juhaifa said: “I have seen some grey color under his lower lip.”

Al-Bara’ said: “He was of medium height, broad-shouldered; his hair went up to his earlobes. I saw him dressed in a red garment and I (assure you) I have never seen someone more handsome. At first he used to let his hair loose so as to be in compliance with the people of the Book; but later on he used to part it.”

Al-Bara’ also said: “He had the most handsome face and the best character.” When he was asked: “Was the Messenger’s face sword-like?” “No,” he said: “it was moon-like.” But in another version: he said, “His face was round.”

Ar-Rabi‘ bint Muawwidh said: “Had you seen him, you would have felt that the sun was shining.”

Jabir bin Samurah said, “I saw him at one full-moon night. I looked at him. He was dressed in a red garment. I compared him with the moon and found that — for me — he was better than the moon.”

Abu Huraira said: “I have never seen a thing nicer than the Messenger of Allah (Peace be upon him). It seems as if the sunlight were moving within his face. I have never seen one who is faster in pace than the Messenger of Allah (Peace be upon him). It seemed as if the earth had folded itself up to shorten the distance for him. For we used to wear ourselves out while he was at full ease.”

Ka‘b bin Malik said: “When he was pleased, his face would shine with so bright light that you would believe that it was a moon-piece.” Once he sweated at ‘Aishah’s (house), and the features of his face twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:
“If you watch his face-features, you will see them twinkling like the lightning of an approaching rain.”

Whenever Abu Bakr saw him he would say:  “He is faithful, chosen (by Allâh), and calls for forgiveness. He shines like a full-moon light when it is far from dark (clouds).”

‘Umar used to recite verses by Zuhair describing Haram bin Sinan:
“Were you other than a human being, you would be a lighted moon at a full-moon night.” Then he would add: “Thus was the Messenger of Allah (Peace be upon him) . When he got angry his face would go so red that you would think it were “an inflected red skin-spot with pomegranate grains on both cheeks.”

Jabir bin Samurah said: “His legs were gentle, delicate and in conformity. His laughter is no more than smiling. Looking at him will make you say ‘He is black-eyed though he is not so.’”

Ibn Al-‘Abbas said: “Between his two front teeth were gaps, so whenever he speaks, light goes through them. His neck was as pure and silvery as a neck of doll. His eyelids were long haired but his beard was thick. His forehead was broad; but his eyebrows were like the metal piece attached to a lance, but they were unhorned. His nose was high-tipped, middle-cambered with narrow nostrils. His cheeks were plain, but he had (little hair) running down like a rod from his throat to his navel. He had hair neither on his abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flatted. He had long forearms with expansive palms of the hand. His legs were plain straight and stretching down. His other limbs were straight too. The two hollows of his soles hardly touch the ground. When he walks away he vanishes soon; but he walks at ease (when he is not in a hurry). The way he walks seems similar to one who is leaning forwards and is about to fall down.”

Anas said: “I have never touched silk or a silky garment softer than the palm of the Prophet’s (Peace be upon him); nor have I smelt a perfume or any scent nicer than his.” In another version, “I have never smelt ambergris nor musk nor any other thing sweeter than the scent and the smell of the Messenger of Allah (Peace be upon him).”

Abu Juhaifa said: “I took his hand and put it on my head and I found that it was colder than ice and better scented than the musk perfume.”

Jabir bin Samurah — who was a little child then — said: “When he wiped my cheek, I felt it was cold and scented as if it had been taken out of a shop of a perfume workshop.”

Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat smelt nicer than the nicest perfume.”

Jabir said: “Whoever pursues a road that has been trodden by the Messenger of Allah (Peace be upon him), will certainly scent his smell and will be quite sure that the Messenger of Allah (Peace be upon him) has already passed it.” The Seal of Prophet hood, which was similar in size to a pigeon’s egg, was between his shoulders on the left side having spots on it like moles.””

Source: Ar-Raheeq Al-Makhtum

30 April 2013

A poem which made Ahmed ibn Hanbal cry



Abu Hamid Al-Khulqani said: I asked Ahmed ibn Hanbal (Rahimahullah):  "O Abu Abdullah, Here is a poem which mentions Paradise and Hell? What do you say about these". He asked, "Like what?" He said, "It says:



إذا ما قال لي ربي
 أما استحييت تعصيني
وتخفي الذنب عن خلقي
 وبالعصيان تأتيني


"When my Lord asks me,
Are you not ashamed to disobey Me?
And you hide your sins from My creation,
And with disobedience (sins) you come to Me"" 

Ahmad said, "Read it to me again", so he did. Then Ahmad went into his house and closed the door. Then Abu Hamid said, “I could hear him from inside the house weeping and reciting :




إذا ما قال لي ربي
 أما استحييت تعصيني
وتخفي الذنب عن خلقي
 وبالعصيان تأتيني

"When my Lord asks me,
Are you not ashamed to disobey Me?
You hide your sins from My creation,
And with disobedience (sins) you come to Me""

27 April 2013

Oh, they left me alone to suffer the torture


Imam Adh-Dhahabi mentions this story in “Kitabul-Kabaair”

““Muhammad Ibn Yusuf Al-Feriabi said, “Once I went out accompanied with a group of my friends to visit Abu Sann'an, (May Allah have mercy on him). When we entered his house and sat down for a while, he said, “Let us visit a neighbor whose brother has recently died to console him.”

Then, we all went to the man but we found him wailing and impatient for the death of his brother. Accordingly, we tried to console him but of no avail. We admonished him that death is an inevitable end. Then, he said, I know. I just weep for my brother’s death abode and the torture he is in.

We asked, “Did Allah enable you to know the Unseen?” He said,” Of course not, but when I buried him and people went away I sat down by his grave.

Meanwhile, I heard a sound of distress. I heard someone crying.” ‘Oh, they left me alone to suffer the torture. I was praying, and fasting’. The brother went on saying “I wept out of pity for those words and I began to dig the grave to see his status. The grave was full of fire and I noticed a circle of fire around his neck. Out of pity I extended my arm to help him out from the fire. No sooner I extended my hand ,my fingers were burnt. Then, the man showed us his burnt hand.

He went on saying; “I hoarded the earth over him and went away. Thus, how can I keep patient after I have seen how he is”.

We, then, asked, "What did your brother do in this world (to deserve such a status)?"
He replied. “He did not pay Zakah from his money."

We said, "This is in accordance with Allah's saying,

{And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (Wealth) think that it is good for them (and so they do not pay the obligatory Zakat). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well-Acquainted with all that you do.} (Al-Imran: 180)

Your brother, therefore, is being tortured in advance in his grave until the Day of Judgment.”

Afterwards, we went to Abu Dharr (Radiy Allah anhu), the companion of the prophet (Sallallahu ‘alahi Wasallam), and told him this man's story. We also said, "When a Jew or a Christian dies, we do not notice them suffering like this," He said; "They are undoubtedly in the Hell-fire. Allah shows you the abode of the Muslims in order to learn the lesson. Allah, the Most High, says,

{Verily, proofs have come to you from your Lord, so whosoever sees, will do so for (the good of) his ownself, and whosoever blinds himself, will do so to his own harm, and I (Muhammad SAW) am not a watcher over you.)} (AI-An' am: 104)””

17 April 2013

Your Heart is the Pillar of Your Worship


By Sheikh Abdullah Azzam

 "...the heart is the machine that drives all acts of worship. It is what moves the entire body! As long as the heart is alive, then the limbs will be alive, and the soul will open itself up to worship. However, if the heart becomes diseased, then worship will become too heavy on the soul, leading to it eventually disliking and hating - and we seek refuge with Allah from this - worship. Because of this, Allah - the Glorified and Exalted - said, regarding the prayer:

{"...and truly, it is extremely heavy and hard except on those who are submissive..."} [al-Baqarah; 45]

The prayer is heavy, because one's legs and hands are not what get up for the prayer. What gets up for the prayer are the heart and the soul.

{"Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for the prayer, they stand with laziness and to be seen of men, and they do not remember Allah but little."} [an-Nisa'; 142]

Because of this, it is the heart that stands up for worship. The limbs are simply slaves of this heart, carrying out what it commands them. If the heart is alive, then the soul will be alive, and worship will become beloved and sweetened to the hearts and the souls, and they will open up for it. However, if the heart becomes diseased, then worship becomes too heavy on it. The heart is like the digestive system: right now, the most beloved thing to you is meat. However, if you develop an ulcer somewhere in your digestive system, then the meat - along with its fat and oil - becomes the most hated thing to it, since it is diseased. Sweets are also something that are beloved to the soul. For example, if you were fasting right now and were to break your fast on some desserts, then your soul would become satisfied with that, right? However, if one were to be stricken with diabetes, then he would not be able to handle these sugary foods, even if they were beloved to him. The heart is like this: it must be strong so that it can handle worship that is strong. The stronger your heart becomes, then throw as much worship upon it as you wish. You would get up to pray at night, and you would cherish this prayer and consider sleep to be your enemy:

{"Their sides forsake their beds, to invoke their Lord in fear and hope..."} [as-Sajdah; 16]

He begins to forsake it because an enmity develops between him and his bed. He prays behind the imam, and he says to himself: "If only he would make the prayer longer," so that he would increase in his opening up to this worship, and his tasting of its sweetness. At times, I would pray a normal prayer with the people behind me, so I would elongate the prayer.

The youth would then come to me and say (the hadith): "Whoever leads the people in prayer should go easy on them," - the youth! And there was an old man behind me who was between 90 and 100 years of age - his face filled with light - and he would say to me: "Keep making the prayer long and do not answer them." A man of 90 years getting pleasure out of a long prayer, and a youth of 20, who probably practices karate and judo, cannot handle the same prayer. Why? If he went to the soccer field and spent two hours playing there without becoming bored, then why would he become bored from hearing the Qur'an for five minutes? The difference between a short prayer and a long prayer is simply five minutes, so why does he become bored from these five minutes of Qur'an, yet he does not become bored from two hours of soccer? Why does he not get bored from standing for two hours staring at an inflated piece of leather, his heart attached to it? Because, what stands up to pray is the heart, and what stands up for sports are simply the body and muscles."

['at-Tarbiyah al-Jihadiyyah wal-Bina''; 1/220]