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Friday 4 November 2011

Four things out of 50 Books


only 4 results from 50 books

Wednesday 19 October 2011

About Struggling...



About Struggling...

A man found a cocoon of a butterfly. One day a small opening appeared. He sat and watched the butterfly for several hours as it struggled to force its body through that little hole. Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could, and it could go no further.

So the man decided to help the butterfly. He took a pair of scissors and snipped off the remaining bit of the cocoon. The butterfly then emerged easily. But it had a swollen body and small, shriveled wings.

The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time.

Neither happened! In fact, the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings. It never was able to fly.

What the man, in his kindness and haste, did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were Allah's way of forcing fluid from the body of the butterfly into
its wings so that it would be ready for flight once it achieved its freedom from the cocoon.

Sometimes struggles are exactly what we need in our lives. If Allah allowed us to go through our lives without any obstacles, it would cripple us.

We would not be as strong as what we could have been. We could never "fly"!

I asked for Strength... And Allah gave me Difficulties to make me strong.

I asked for Wisdom... And Allah gave me Problems to solve.

I asked for Prosperity... And Allah gave me Brain and Brawn to work.

I asked for Courage... And Allah gave me Danger to overcome.

I asked for Love... And Allah gave me Troubled people to help.

I asked for Favours... And Allah gave me Opportunities.

I received nothing I wanted... I received everything I needed!

"fatabâraka-LLahu aHsanu-l khâliqîn"
"So blessed be Allah, the best of creators!"
Sura The Believer (23) verse 14 

Are we this foolish?



Are we this foolish?

There lived in a town a very rich man, who was given every comfort and luxury by Allah. He had a servant who was slightly foolish. One day the rich man called him and presented him with a gift saying: “Keep this in a safe place until you find someone more foolish than yourself. When you do, give it to Him.”

The servant replied: “Very good, Sir!”

After some time, the rich man became very ill. Many doctors treated him but there was no sign of recovery. He finally lost hope and called for his servant and said to Him: “I am leaving now. If I have caused you any grief, please forgive me.”

Servant: “Sir, where are you going?”

Rich Man: “Where everyone has to go.”

Servant: “When wil you return?”

Rich Man: “I am going to a place from where there is no return.”

Servant: “I see…Have you made your preparations for your comfort there, sir?”

Rich Man: “No.”

Servant: “Sir, have you made arangements to safeguard yourself from heat and cold?”

Rich Man: “No.”

Servant: “What have you done about your food and drink, sir?”

RichMan: “Nothing.”

Hearing this, the servant laughed and said: “Sir, this is most surprising. In your temporary home, you have made all sorts of arrangements of joy and comfort; buildings and bungalows, gardens and parks, servants and maids, beautiful cars, shops, factories and all sorts of luxuries, but for your permanent home, you have made no preparations whatsoever.
Now tell me sir! Where will I find someone more foolish than you? Hence I am giving this gift to you.”

The moral of the story is that we should take time out and review frequently whether our actions are solely for the life of this world or for the eternal life in the hereafter.

Ya Allah… I’m Sorry!



Ya Allah… I’m Sorry!

Ya Allah…..!

it hurts when I have to let go the things I really love..
it hurts when I have to lose something that I really want..
it hurts, Allah..
it hurts..

but believe me, Ya Allah..
I will feel hurt most when I know disobey You..
it hurt most, Allah..
believe me..
believe me….

I realize that I can never live without Your mercy..
I realize that I can never smile without the concious that You are pleased with me..
I realize that I can never lead my life if You are unhappy with me..

I am sorry..
I am really really sorry..
For I have neglected You for long time..
For I have loved others more than I should love You..
For I have prioritized others more than I should..

la ilaha illallah mohammad-ur-rasul Allah



la ilaha illallah mohammad-ur-rasul Allah

Kitna Sakoon Deta Hai Us Jagha Tanha Baeth Ke RONA,
Jahan "ALLAH" Ki Zaat Meri Saanson Se Bhi Qareeb Ho...

Wise Words



Wise Words

It Is Very Easy To Defeat Someone, But It Is Very Hard To Win Someone.

When You Are In The Light, Everything Follows You, But When You Enter Into The Dark, Even Your Own Shadow Doesn’t Follow You.

Opportunities Are Like Sunrises, If You Wait Too Long You Can Miss them.

Coin Always Makes Sound, But The Currency Notes Are Always Silent. So When Your Value Increases Keep Yourself Calm Silent.

Never Play With The Feelings Of Others Because You May Win The Game. But You Will Surely Lose The Person For Life Time.

In The Times Of Crisis I Was Not Hurt By The Harsh Words Of My Enemies, But By The Silence Of My Friends.

Laughing Faces Do Not Mean That There Is Absence Of Sorrow! But It Means That They Have The Ability To Deal With It.

One day, a poor boy who was selling goods from door to door



One day, a poor boy who was selling goods from door to door to pay his way through school, found he had only one thin dime left, and he was hungry. He decided he would ask for a meal at the next house. However, he lost his nerve when a lovely young woman opened the door. Instead of a meal he asked for a drink of water. She thought he looked hungry so brought him a large glass of milk. He drank it slowly, and then asked, “How much do I owe you?” “You don’t owe me anything,” she replied. “Mother has taught us never to accept pay for a kindness.” He said, “Then I thank you from my heart.”

As Howard Kelly left that house, he not only felt stronger physically, but his faith in God and man was strong also. He had been ready to give up and quit.

Year’s later that young woman became critically ill. The local doctors were baffled. They finally sent her to the big city, where they called in specialists to study her rare disease. Dr. Howard Kelly was called in for the consultation. When he heard the name of the town she came from, a strange light filled his eyes. Immediately he rose and went down the hall of the hospital to her room. Dressed in his doctor’s gown he went in to see her. He recognized her at once. He went back to the consultation room determined to do his best to save her life. From that day he gave special attention to the case.

After a long struggle, the battle was won. Dr. Kelly requested the business office to pass the final bill to him for approval. He looked at it, then wrote something on the edge and the bill was sent to her room. She feared to open it, for she was sure it would take the rest of her life to pay for it all. Finally she looked, and something caught her attention on the side of the bill. She began to read the following words: “Paid in full with one glass of milk”.

Once upon a time a daughter complained to her father



Once upon a time a daughter complained to her father that her life was miserable and that she didn't know how she was going to make it.

She was tired of fighting and struggling all the time. It seemed just as one problem was solved, another one soon followed.

Her father, a chef, took her to the kitchen. He filled three pots with water and placed each on a high fire.

Once the three pots began to boil, he placed potatoes in one pot, eggs in the second pot and ground coffee beans in the third pot.

He then let them sit and boil, without saying a word to his daughter. The daughter, moaned and impatiently waited, wondering what he was doing.

After twenty minutes he turned off the burners. He took the potatoes out of the pot and placed them in a bowl. He pulled the eggs out and placed them in a bowl. He then ladled the coffee out and placed it in a cup.

Turning to her, he asked. "Daughter, what do you see?" "Potatoes, eggs and coffee," she hastily replied.

"Look closer", he said, "and touch the potatoes." She did and noted that they were soft.

He then asked her to take an egg and break it. After pulling off the shell, she observed the hard-boiled egg.

Finally, he asked her to sip the coffee. Its rich aroma brought a smile to her face.

"Father, what does this mean?" she asked.

He then explained that the potatoes, the eggs and coffee beans had each faced the same adversity-the boiling water. However, each one reacted differently. The potato went in strong, hard and unrelenting, but in boiling water, it became soft and weak.

The egg was fragile, with the thin outer shell protecting its liquid interior until it was put in the boiling water. Then the inside of the egg became hard.

However, the ground coffee beans were unique. After they were exposed to the boiling water, they changed the water and created something new.

"Which one are you?" he asked his daughter. "When adversity knocks on your door, how do you respond? Are you a potato, an egg, or a coffee bean?"

In life, things happen around us, things happen to us, but the only thing that truly matters is what happens within us.

Which one are you? When problems come (and they will) how will we react? Will they make us weak, hard hearted or will they cause us to change into something worthwhile?

Motivational Quote: "Happiness is not something you find, it's something you create."

Inspirational Quote: "Smile in pleasure, smile in pain; Smile when trouble pours like rain; Smile when someone hurts you, Smile coz someone cares for you."

"Prophet Mohammed (s.a.w.w) Say’s: “You cannot treat people by means of your wealth; hence, you should treat them by means of your moral conduct”

A young man was getting ready to graduate college


A young man was getting ready to graduate college. For many months he had admired a beautiful sports car in a dealer's showroom, and knowing his father could well afford it, he told him that was all he wanted.

As Graduation Day approached, the young man awaited signs that his father had purchased the car. Finally, on the morning of his graduation his father called him into his private study. His father told him how proud he was to have such a fine son, and told him how much he loved him. He handed his son a beautiful wrapped gift box.

Curious, but somewhat disappointed the young man opened the box and found a lovely, leather-bound Quran. Angrily, he raised his voice at his father and said, "With all your money you give me a Quran?" and stormed out of the house, leaving the holy book.

Many years passed and the young man was very successful in business...

He had a beautiful home and wonderful family, but realized his father was very old, and thought perhaps he should go to him. He had not seen him since that graduation day. Before he could make arrangements, he received a telegram telling him his father had passed away, and willed all of his possessions to his son. He needed to come home immediately and take care things. When he arrived at his father's house, sudden sadness and regret filled his heart.

He began to search his father's important papers and saw the still new Quran, just as he had left it years ago. With tears, he opened the Quran and began to turn the pages...

“If you disclose your alms, even then it is well done, but if you keep them secret, and give them to the poor, then that is better still for you; and this wipes off from you some of your evil deeds...”

As he read those words, a car key dropped from an envelope taped behind the Quran. It had a tag with the dealer's name, the same dealer who had the sports car he had desired. On the tag was the date of his graduation, and the words... PAID IN FULL.

How many times do we miss God's blessings because they are not packaged as we expected? we are loossing lot of god package without proper identification...

Moral: We should not ignore worthy things in our life...

bismillah hirrahman nirrahim



ALLAH KE NAAM SE, JO BARA MAHARBAAN, NEHAYAT RAEHM KARNE WALA HAI!!!

1. Allah Rab-Ul-Izzat Se Kal Ka Rizq Na Maango
Jis Tarah ALLAH hum Se Kal Ka Amal Nahi Maangta

2. ALLAH ke Thore Diye Se Raazi Ho Jao,
Qayaamat Ke Din ALLAH humare Thore Kiye Se Raazi Ho Jaye Ga INSHAALLAH

3. Jab aap ko Ghussa Aye To ALLAH ko Yaad Kiya Karo,
ALLAH Apne Ghazab Ke Waqt hum ko Yaad Rakhe ga

INSHAALLAH !!!

SUBHANALLAH !!!

♥ A word "MOTHER" that means the world to me ♥



♥ A word "MOTHER" that means the world to me ♥

• My mother taught me RELIGION.
"You better pray that will come out of the carpet."

• My mother taught me WISDOM.
"When you get to be my age, you'll understand."

• My mother taught me TO APPRECIATE A JOB WELL DONE.
"If you're going to kill each other, do it outside. I just finished cleaning."

• My mother taught me IRONY.
"Keep crying, and I'll give you something to cry about."

• My mother taught me about STAMINA.
"You'll sit there until all that spinach is gone."

• My mother taught me the CIRCLE OF LIFE.
"I brought you into this world, and I can take you out."

• My mother taught me about ENVY.
"There are millions of less fortunate children in this world who don't have wonderful parents like you do."

• My mother taught me HOW TO BECOME AN ADULT.
"If you don't eat your vegetables, you'll never grow up."

• My mother taught me about JUSTICE.
"One day you'll have kids, and I hope they turn out just like you!"

"M" - is for million things she gave me,
"O" - is for the way she never grows old,
"T" - is for the tears she shed to save me,
"H" - is for her heart of purest gold,
"E" - if for her eyes, with love - light shining,
"R" - means right, and right she'll always be

JUDGMENT



JUDGMENT

Once upon a time, there was a selfish man. He liked everything to be his own. He could not share his belongings with anyone, not even his friends or the poor.


One day, the man lost thirty gold coins. He went to his friend’s house and told him how he lost his gold coins. His friend was a kind man. As his friend’s daughter was coming from an errand she found thirty gold coins, when she arrived home, she told her father what she had found. The girl’s father told her that the gold coins belong to his friend and he sent for him. When the selfish man arrived, he told him how his daughter had found his thirty gold coins and handed then to him.

After counting the gold coins the man said that ten of them was missing and had been taken by the girl as he had forty gold coins. He further commented that he will recover the remaining amount from him. But the girl’s father refused. The man left the gold coins and went to the court and informed the judge there about what had taken place between him and the girl’s father. 

The judge sent for the girl and her father, and when they arrived asked the girl how many gold coins did she find. She replied thirty gold coins. The Judge that asked the selfish man how many gold coins did he lose and he answered forty gold coins.


The judge then told the man that the gold coins did not belong to him because the girl found thirtyand not forty as he claimed to have lost and then told the girl to take the gold coins and that if anybodyis looking for them he will send for the girl.

The judge told the man that if anybody reports that they have found forty gold coins he will sendfor him. It was then that the man confessed that he lied and that he lost thirty gold coins but the judge did not listen to him.

'Amr b. al-'As reported that he heard Allah's Messenger (may peace be upon him) as saying: When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him. (S. Muslim 18:4261)

It is well known that Abu Hanifa (radi Allahu 'anhu)


It is well known that Abu Hanifa (radi Allahu 'anhu), did tahajjut every night. He would spend his night reciting the Quran. He had a neighbor who was an alcoholic, and he used to drink a lot and sing love poems. This used to bother the imam.

But one day, the imam did not hear this man's revelry, so he went and asked about him. They said, "Oh, so-and-so. They took him to jail." So, the very well respected imam went to the jail. He was the most respected imam and qaadi at the time in that place. When the ruler found out the imam went to the jail, he asked for the reason and was told that the imam was concerned about his neighbor who had been arrested. So, the ruler said to release the man, and he was released.

The neighbor then asked Abu Hanifa why he did that, and he replied, "Because you have a right upon me as a neighbor, and I have not been neglectful of that." That was the reason that the neighbor made repent (tauba )to Allah subhâna wa ta'âla.

Abu Dharr reported Allah's Messenger (may peace be upon him) commanded me thus: Whenever you prepare a broth, add water to it, and have in your mind the members of the household of your neighbours and then give them out of this with courtesy. (S.Muslim 32:6358)

you will simply call her MOTHER!



Once upon a time there was a child ready to be born. One day the child asked God, “They tell me you are going to send me to earth tomorrow but how am I going to live there being so small and helpless?” God replied, “Among the many angels I have chosen one for you. She will be waiting for you and will take care of you.”

Said child, “But tell me here in Heaven I don’t do anything else but sing and smile. That’s what I need to be happy!” God replied, “Your angel will sing for you every day. And you will feel your angel’s love and be happy.”

And, said the child, “How am I going to be able to understand when people talk to me, if I don’t know the language that men talk?” “That’s easy”, God said, “Your angel will tell you the most beautiful and sweet words you will ever hear, and with much patience and care, your angel will teach you how to speak.” The child looked up at God saying, “And what am I going to do when I want to talk to you?” God smiled at the child saying, “Your angel will teach you how to pray.”

The child said, “I’ve heard on earth there are bad men. Who will protect me?” God replied, “Your angel will defend you, even if it means risking life!” The child looked sad, saying, “But I will always be sad because I will not see you anymore.” God replied, “Your angel will always talk to you about me and will teach you the way to come back to me, even though I will always be next to you.”

At that moment there was much peace in Heaven, but voices from earth could already be heard. The child in a hurry, asked softly, “Oh God, if I am about to leave now please tell me my angel’s name!” God replied, Your angel’s name is of no importance… you will simply call her MOTHER!

Keep Believing in Yourself!



There may be days when you get up in the morning and things aren’t the way you had hoped they would be. That’s when you have to tell yourself that things will get better.

There are times when people disappoint you and let you down.But those are the times when you must remind yourself to trust your own judgments and opinions, to keep your life focused on believing in yourself.

There will be challenges to face and changes to make in your life, and it is up to you to accept them.

Constantly keep yourself headed in the right direction for you. It may not be easy at times, but in those times of struggle you will find a stronger sense of who you are.

So when the days come that are filled with frustration and unexpected responsibilities, remember to believe in yourself and all you want your life to be.
Because the challenges and changes will only help you to find the goals that you know are meant to come true for you.

Keep Believing in Yourself!

Benefits of Struggling


A man found a cocoon of a butterfly. One day a small opening appeared, he sat and watched the butterfly for several hours as it struggled to force its body through that little hole.

Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could and it could go no farther. Then the man decided to help the butterfly, so he took a pair of scissors and snipped off the remaining bit of the cocoon. The butterfly then emerged easily.

But it had a swollen body and small, shriveled wings. The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time.

Neither happened!

In fact, the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings.

It never was able to fly.

What the man in his kindness and haste did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were Allah’s way of forcing fluid from the body of the butterfly into its wings so that it would be ready for flight once it achieved its freedom from the cocoon.

Sometimes struggles are exactly what we need in our life. If Allah allowed us to go through our life without any obstacles, it would cripple us. We would not be as strong as what we could have been.

And we could never fly.

Importance of Daughter in Islam

Importance of Daughter in Islam

Tuesday 18 October 2011

Benefits of reciting Ayatul Kursi



1. Holy prophet (PBUH) said: whoever recites the first 4 ayats of Surah-e-Baqarah (chapter: The cow), then Ayatul Kursi and then the last 3 ayats of Surah-e-Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur’an.
2. Holy Prophet (PBUH) said: Qur’an is a great word, and Surah-e-Baqarah is the leader of the Qur’an and Ayatul Kursi is the leader of Surah-e-Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it.
3. One who recites Ayatul Kursi every morning will be in the protection, safety of Allah until the night.
4. If one ties this to ones wealth or children, they will be safe from Satan.
5. Our Holy Prophet (PBUH) has said: These things increase ones memory: sweets, meat of an animal which is slaughtered in Islamic manner near the neck, Lentils, cold bread and recitation of Ayatul Kursi.
6. For those of our dear ones who have passed away, recitation of Ayatul Kursi and giving it as Hadiyeh to them, gives them light (noor) in the grave.
7. Frequent recitation makes ones own death easy.
8. When leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice, 2 groups of Angels are assigned to do this. If recited 3 times Allah tells the Angels not to worry as the Almighty himself takes care of him.
9. The Holy Prophet has said: If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect.
10. When one is alone in the house, recitation of Ayatul Kursi and asking Allah for help will make you remain calm and you will not fear.
11. The Holy Prophet has said: When leaving home, if one recites Ayatul Kursi, then Allah will send 70,000 Angels to do Istighfaar for him until he returns home, and upon his return Poverty will be removed from him.
12. If one recites this after performing Wudhoo, the 5th Imam Hazrat Imam Muhammad Baqir (a.s) has said: Allah will give him a reward of 40 years of Ibadaat, and his position will be raised in the Heavens 40 times (levels).
13. One who recites it after every prayer, their salat will be accepted, and they will remain in the safety of the Almighty and He will protect them.
14. Allah told Prophet Musa (a.s): If one recites it after every salat, the Almighty will make his heart a thankful one (Shakireen) will give him a reward of the prophets, and his deeds will be like those of the truthful (Siddiqeen).

A Powerful Story About Prayers



He remembered his grandmother's warning about praying on time: "My son, you shouldn't leave prayer to this late time". His grandmother's age was 70 but whenever she heard the Adhan, she got up like an arrow and performed Salah. He, however could never win over his ego to get up and pray. Whatever he did, his Salah was always the last to be offered and he prayed it quickly to get it in on time. Thinking of this, he got up and realized that there were only 15 minutes left before Salat-ul Isha. He quickly made Wudhu and performed Salat-ul Maghrib. While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed. His grandmother prayed with such tranquility and peace. He began making Dua and went down to make Sajdah and stayed like that for a while. He had been at school all day and was tired, so tired. He awoke abruptly to the sound of noise and shouting. He was sweating profusely. He looked around. It was very crowded. Every direction he looked in was filled with people.

Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting. Pure fear and apprehension filled him as he realized where he was.

His heart was about to burst. It was the Day of Judgement. When he was alive, he had heard many things about the questioning on the Day of Judgement, but that seemed so long ago. Could this be something his mind made up? No, the wait and the fear were so great that he could not have imagined this. The interrogation was still going on. He began moving frantically from people to people to ask if his name had been called. No one could answer him.

All of a sudden his name was called and the crowd split into two and made a passageway for him. Two people grabbed his arms and led him forward. He walked with unknowing eyes through the crowd. The angels brought him to the center and left him there. His head was bent down and his whole life was passing in front of his eyes like a movie. He opened his eyes but saw only another world. The people were all helping others. He saw his father running from one lecture to the other, spending his wealth in the way of Islam. His mother invited guests to their house and one table was being set while the other was being cleared. He pleaded his case, "I too was always on this path. I helped others. I spread the word of Allah. I performed my Salah. I fasted in the month of Ramadan. Whatever Allah ordered us to do, I did. Whatever he ordered us not to do, I did not."

He began to cry and think about how much he loved Allah. He knew that whatever he had done in life would be less than what Allah deserved and his only protector was Allah. He was sweating like never before and was shaking all over. His eyes were fixed on the scale, waiting for the final decision. At last, the decision was made. The two angels with sheets of paper in their hands, turned to the crowd. His legs felt like they
were going to collapse.

He closed his eyes as they began to read the names of those people who were to enter Jahannam. His name was read first. He fell on his knees and yelled that this couldn't be, "How could I go to Jahannam? I served others all my life, I spread the word of Allah to others". His eyes had become blurry and he was shaking with sweat. The two angels took him by the arms. As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam. He was yelling and wondered if there was any person who was going to help him. He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Qur'an that he read, he was asking if none of them would help him. The Jahannam angels continued to drag him. They had gotten closer to the Hellfire. He looked back and these were his last pleas. Had not Rasulullah [saw] said, "How clean would a person be who bathes in a river five times a day, so too does the Salah performed five times cleanse someone of their sins"?

He began yelling, "My prayers? my prayers? my prayers." The two angels did not stop, and they came to the edge of the abyss of Jahannam. The flames of the Fire were burning his face. He looked back one last time, but his eyes were dry of hope and he had nothing left in him. One of the angels pushed him in. He found himself in the air and falling towards the flames. He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back. He lifted his head and saw an old man with a long white beard. He wiped some dust off himself and asked him, "Who are you?" The old man replied, "I am your prayers". "Why are you so late! I was almost in the Fire! You rescued me at the last minute before I fell in!!"

The old man smiled and shook his head, "You always performed me at the last minute, did you forget?" At that instant, he blinked and lifted his head from Sajdah. He was in a sweat. He listened to the voices coming from outside. He heard the adhan for Salat-ul Isha. He got up quickly and went to perform Wudhu.

Position of a Mother



There was a young man, before he was a Muslim; he lived with his mother until he was about 18 years old. Then he moved out of his home and lived in a different place on his own. During those days, he met some Muslims and became very close friend to them.
Eventually he himself became a Muslim after learning about the beautiful religion of Islam from them. He made an effort every day to learn more and more about Islam. One day, he came to learn about the benefits of being good to one’s parents. After knowing this, he decided to visit his mother whom he did not visit for many years. He bought some flowers and fruits for her on his way. His mother was very pleased to see him after so long. He started spending lots of time with his mother on a regular basis. During his visits, he would stare at his mother and tears would roll down from his eyes. The mother noticed this happening many times and asked him one day the reason, why he visits her so much all of a sudden and why he cries. He told her about how he became a Muslim and that the position of a mother in Islam is very high.
He also told her about the reward he gets for looking at her.
But while looking at her, he cries because the mother is not a Muslim and would not be able to save herself if she dies in this state. The mother immediately recognized the beauty of Islam and became a Muslim.

Abdullah bin Mas`ud and the Third Caliph



All those persons who disliked the financial and administrative policies of Bani Umayyah and criticized them sincerely became the target of Uthman's wrath on the suggestion of Marwan and his other associates and advisers. One of those persons who opposed these policies and methods was Abdullah bin Mas`ud, a distinguished companion of the prophet. In order to explain how much the people were grieved on account of the oppression to which this companion of the prophet was subjected, it appears necessary to give a brief account of his life history.
Abdullah bin Mas`ud was one of those persons who embraced Islam first of all. It is said that his number was sixth on the list. He had the honour of migrating twice in the first instance to Ethiopia and then to Madina. He always remained in the company of the prophet. He was one of those whom the prophet loved and respected for their truthfulness, honesty and piety.
The Muslims of the early era considered Ibn Mas`ud to be one of the greatest scholars. It was on account of his profound knowledge that Umar sent him to Kufa to guide and educate the people of that city, although he himself needed his advice in Madina. While sending him to Kufa Umar sent a letter to the citizens of Kufa. He wrote:
"I am sending Abdullah bin Mas`ud to educate you. By sending him to Kufa I have given you preference over myself. You should acquire knoweldge from him".
Many Kufans benefited from Ibn Mas`ud. The number of his pupils increased day after day and they became renowned scholars. The famous Tabe`i (companion of the companions of the prophet) Sa`id bin Jaybar used to say:
"The pupils of Abdullah bin Mas`ud were the lamps of this city". (i.e. Kufa).
All the Muslims acknowledged Abdullah bin Mas`ud to be an erudite scholar. So much so that during the time of Umar it was he to whom the Kufans referred their religious problems and only his judgments were accepted by them.
In the matter of exegesis also he was one of the topmost authorities, and his rank was almost equal to that of Abdullah bin Abbas. He had many pupils who distinguished themselves in this branch of learning, such as Qatada and Masrooq ibn Ajda`.
In short Abdullah bin Mas`ud was the most respectable personality of his time. He was honoured in all Islamic cities more than every other companion of the prophet.
How did Uthman behave towards this distinguished companion? Ibn Mas`ud was one of those distinguished companions who openly disapproved and fearlessly criticized the policies and the modus operandi of Bani Umayyah.
On every Friday he used to say in Kufa: "The most correct word is the Book of God and the best guidance is that provided by prophet Muhammad and the worst things are innovations. Every innovation is deviation and every deviation leads one to Hell".
The above statement of lbn Mas`ud contained clear criticism of Uthman and the actions which he took for the benefit of only Bani Umayyah and the wealthy and influential persons ignoring the welfare of the common man.
He said many things criticizing Uthman, for example, he said: "In the eyes of God Uthman does not have even as much value as the feather of a fly".
Walid bin Uqbah, the Governor of Kufa, resented very much the remarks of Ibn Mas`ud about Uthman. This Walid was a brother of Uthman from his mother's side and was a great drunkard and a licentious person. Uthman had appointed him as the Governor of Kufa notwithstanding the displeasure of the residents of that city.
Walid wrote to Uthman informing him that Ibn Mas`ud criticized and abused him (Uthman). Uthman asked him to send Abdullah to him. It has been narrated that when Abdullah left Kufa for Madina many persons came to bid him farewell. Everyone of them requested him not to leave Kufa and assured him that they could not let him suffer any harm. He, however, replied: "There is something which must happen soon".
Abdullah bin Mas`ud reached Madina on Friday night. When Uthman came to know about his arrival he made the people gather in the masjid and said to them: "Just see a mean animal is coming towards you who tramples on his food, vomits and excretes". lbn Mas`ud said: "I am not like that. Of course, I am a companion of the prophet.
I was with him in the Battle of Badr and also participated in Bai`at al-Rizwan (the oath of allegiance taken under a tree at Hudaibiya).
Ayesha said loudly from her house: "Uthman! You are saying these words about a companion of the prophet!"
Others also disliked these remarks and expressed their resentment. As ordered by Uthman his officials and slaves turned Ibn Mas`ud out from the masjid in a very rude manner. They dragged him to the gate of the masjid and there they threw him down on the ground. Then they beat him so mercilessly that he broke his bones and from there he was carried home like a dead body.
Uthman was not satisfied with the beating and insulting to which this great companion of the prophet was subjected. He stopped the stipend which he used to get from the Public Treasury and deprived him of all his sources of livelihood. He also ordered the people not to visit him to enquire about his health. Eventually Ibn Mas`ud passed away and Ammar Yasir offered his funeral prayers and buried him secretly. When Uthman was informed about it he became very furious.

The True Generous and Master



Abdul-A'la reported: Abu-Abdillah(A.S.) asked me whether I had been associating with the people of Medina. I told that once I was sitting among people of Medina when they were talking about openhandedness.
A man, named Abu-Dukein, spoke, "It is surely Ja'far except that he is like this." He then closed his hand. As he listened to this story, the Imam(A.S.) commented: "Woe to Abu-Dukein! His like is the feather; the wind flights it whenever it blows." After a pause, he(A.S.) added:
The Holy Prophet(S.A.W.) said: "Any favor is charity. The best alms is that which does not influence one's expenditure of his family members. Begin, when you give alms, with those whose provisions are obligatory upon you. The hand or the giver is better than the hand of the receiver. Allah does not censure for the minimum sustenance." Do you think that Allah is ungenerous or there is something more generous than Him?
The true generous and master is that who carries out Allah's rights correctly. He who gains money illegally and spends it unrightfully is not generous. Most surely, I desire for meeting Allah without taking anything that is illicit for me. I have fulfilled the rights in my fortune.

Taqwa (Piety)


How can man achieve success and how can man achieve salvation in this world and the hereafter? 

Is it through our deeds that we'll achieve success? This can never be. The Prophet of Allah Sallallahu Alayhi Wa Sallam has told us that none can be relieved from the fire of Hell through his deeds. When the Sahaba Radhi Allahu Anhum heard this they were astonished at such news and questioned the Prophet Sallallahu Alayhi Wa Sallam that not even you O beloved Prophet Sallallahu Alayhi Wa Sallam except for the fact that Allah Subhanahu Wa Ta'ala has enveloped me in His mercy. 

This incident and Hadeeth clearly tells us that our actions are not the source of our salvation, but it is the mercy of Allah Subhanahu Wa Ta'ala that will save us from the Hell-fire and enter us into His paradise. The reason being for this is also mentioned in another Hadeeth on the authority of Ummul Mu'mineen, Hadhrat A'isha Radhi Allahu Anha that the Prophet Sallallahu Alayhi Wa Sallam said:

He who is questioned (on the day of resurrection) will be destroyed.

This is simple to understand knowing the fact that we a prone to sinning, every step of our life we commit a sin which makes us forget the creator of all. 

The point being made here is that although one has asked forgiveness from Allah Subhanahu Wa Ta'ala from his sins, although one has made intention not to commit sin again, despite having a firm intention to do good deeds, the intention of one should not be that I will commit good deeds through which I will enter Jannah. It is simple to understand that paradise cannot be bought by ones deeds yet it can be achieved through the mercy of Allah Subhanahu Wa Ta'ala. 

For this very reason, to attain the gardens of bliss we have to ensure the happiness of Allah Subhanahu Wa Ta'ala, we have to yearn for His friendship so that His mercy is showered upon us, not only in the hereafter but also throughout each day of our life. 

Allah States in the Holy Qur'an:

His (Allah's) friends are only those who attain piety (Taqwa).

From this one small verse, Allah Subhanahu Wa Ta'ala has clearly told us that the crown of His friendship is given to only those who acquire the great quality of Piety. 

Now we may ask ourselves, what is the meaning of Taqwa? The word Taqwa has a very broad meaning. There have been many explanations of the meaning of Taqwa from the Sahaba Radhi Allahu Anhum to the Awliya (pious friends of Allah). 

Abu Huraira Rahimahullah was once asked in regards to the meaning of Taqwa, in reply Abu Huraira Rahimahullah asked him as to whether he had trodden a thorn-infested path and the manner in which he walked upon it. The man said he had and replied, 'when I saw a thorn I took evasive action, lest I be pricked by it.' Abu Huraira Rahimahullah answered him by saying, 'this is exactly what Taqwa means (to take evasive action on seeing sin)'. 

Hamman ibn Shuraih Rahimahullah, a companion of Hadhrat Ali Radhi Allahu Anhu, once asked him to narrate the qualities of the people of Taqwa so that he would be able to recognise them. Hadhrat Ali Radhi Allahu Anhu said:

"When Allah created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth. The people of Taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility. 

They lower their gazes when they see something that Allah has forbidden them to see and they give an ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity. 

Had it not been for the appointed time that Allah has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste. 

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange. 

During the nights they stand in rows and read portions of the Qur'an. They recite with proper recitation which grieves their hearts and drink it (the Qur'an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them. 

In the day, they are tolerant and learned, kind and God-fearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds. If one of them is called "pious", he fears what will be said of him and says: 

'I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.' 

Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking Halal; active in (pursuing) guidance and they abhor greed. 

They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfill that which they dislike they deprive them (their selves) of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action. 

You will find their hopes are realistic their mistakes few; their hearts humble their selves content; their diet meagre, their matters simple; their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in prosperity. 

They are not prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood. 

Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them. 
Their own selves live in toil while others are comfortable around them.

Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."


The description of Hadrat Ali Radhi Allahu Anhu may be lengthy and seem to be impossible to accomplish. However, it is vital to understand, that whatever we achieve is not through our own cleverness or hard work, yet through the Will of Allah Subhanahu Wa Ta'ala. Therefore, we should ask Allah Subhanahu Wa Ta'ala to make us reach the rank of Taqwa and to make us from amongst His Awliya (friends). 

May Allah Subhanahu Wa Ta'ala give us all the ability to implement the steps that take us to the status of the Muttaqeen (God-fearing) and may He also forgive all of our shortcomings and rank us amongst those that are classed as His friends. Ameen. 

Insha-Allah next week a few steps will be mentioned in attaining Taqwa. 
Wasalaam

Tasawwuf & Tazkiyya - Sufism & Reformation


Tasawwuf and Tazkiya are regarded, by some, as a completely separate section, department and form of worship in Islam. It is regarded as a path that one ‘specialises’ in. However, in reality every part, section and action in Islam contains the essence of Tasawwuf and requires its presence.

Tasawwuf and Tazkiya are usually translated in the English language as Sufism or Reformation of the Self and its master is regarded as a Sheikh or a Sufi, whilst the followers of the masters are regarded as Mureeds.

There is a variation of opinions regarding the etymology of Tasawwuf in the Arabic language. Some regard it to originate from the word Saff (صَفَّ), whilst others from Safa (صَفَا), Suffa (صُفَا) or Soof (صُوف).

Saff means the row in congregation prayer which in denotes to the piety of the people that stand in the first row in prayer whilst; Safa refers to purity and cleansing. It is an indication towards the cleansing of the heart and the efforts placed by the Sufi in cleansing his inner self.

Suffa is the Arabic word for platform. Its indication is towards the residents of the platform of the Masjid Nabawi. These people were those who dedicated their lives for the knowledge of Islam and bore the difficulties of huger etc.

Finally, the word Soof, which has also been mentioned to be the one which is most grammatically correct, means wool. Once again its reference is towards the Sahaba رضي الله عنهم who used to wear woollen clothing either as a sign of their detachment from and discomfort with the material world or due to their dedication towards the religion of Islam whilst refraining from the pleasure of the world. The rough woollen cloak without any undergarments would be constant irritation to the skin. This pricking of the skin by the wool would keep the wearer in discomfort. This would serve as a constant reminder that the seeker has nothing to do with the comforts of this world, his only goal being to please Allah.

Another word used for Tasawwuf, as mentioned above, is Tazkiyah. Similarly, the word Ihsaan has also been used. These are the synonyms of Tasawwuf and denote the same principle of Sufism and spiritualism. It is these words that have come in many places in the Qur’an and Ahadeeth:

TAZKIYAH & TASAWWUF IN THE QUR’AN:

It should be noted that even if the word Tasawwuf or Tazkiyah did not exist in the time of our beloved Prophet صلي الله عليه و سلم its reality and practice always existed amongst the Prophet صلي الله عليه و سلم, the Sahaba رضي الله عنهم and those who followed their examples. The word Tasawwuf, as explained by Ibn Khaldun, is “the name of ‘total dedication’ to Allah the Most High. Thus, its existence in the time of our beloved Prophet صلي الله عليه و سلم was essential and obvious taking into consideration his rank, status and devotion”.

The actual word of Tasawwuf does not exist in the Qur’an within context. However, there are many places in the Qur’an where the synonym of the word has appeared or places where its notion and concept have been discussed.

Following are but a few examples of the mention of Tasawwuf in the Qur’an:

قَدْ أَفْلَحَ مَن زَكَّاهَا

“Indeed he has achieved success who purifies it (the soul)”
[Surah as-Shams - 91:9]


هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

"It is He who sent among the unlettered ones a Messenger from amongst themselves who recites upon them His Verses, purifies them and teaches them the Book (Qur'an) and Hikmah (wisdom). And verily, before this, they had been in manifest error."
[Surah Jumu’ah – 62:2]


جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء مَن تَزَكَّى

"Everlasting Gardens, under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves."
[Surah Ta Ha – 20:76]


وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالغَيْبِ وَأَقَامُوا الصَّلَاةَ وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ وَإِلَى اللَّهِ الْمَصِيرُ

"And a burdened soul cannot bear the burden of another and if one weighed down by burden should call another to carry his it they shall not carry in, even though he is closely related. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to Allah is the eventual coming."
[Surah Fatir - 35:18]


قَدْ أَفْلَحَ مَن تَزَكَّى

"Indeed whosoever purifies himself has achieved success."
[Surah al-A'laa – 87:14]


فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى

"Then say, do you desire to purify yourself?"
[Surah Naziaat - 79:18]


الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى

"He who spends his wealth for increase in self-purification."
[Surah Layl - 92:18]


TAZKIYAH & TASAWWUF IN THE HADEETH:

قال: فأخبرني عن الإحسان, قال “أن تعبد الله كأنك تراه, فإن لم تكن تراه فإنه يراك

He (Hadhrat Jibreel عليه السلام) questioned, “What is Ihsaan?” He صلي الله عليه و سلم replied, “That you worship Allah as though you are able to see Him, and if you are not able to see Him then (to bear in mind) that He is watching you."
[Saheeh Muslim]


ان الله لا ينظر الى صوركم ولا الى اجسامكم ولكن ينظر الى قلوبكم وأعمالكم

"Indeed Allah does not look towards your appearance and neither towards your bodies (physique) but instead He looks towards your hearts and actions."


ان القلوب لتصدأ كما يصدأ الحديد قيل وما جلاءها يا رسول الله، قال ذكر الموت وتلاوة القرآن

"The Prophet of Allah صلي الله عليه و سلم stated, “Indeed the hearts rust just as metal does.” It was asked, “What is its treatment O Messenger of Allah صلي الله عليه و سلم?” He صلي الله عليه و سلم replied, “The remembrance of death and the recitation of the Qur’an."


These are just a few of the Ahadeeth that have a connection with Tasawwuf and Sufism. Any Hadeeth that relates to the heart will have some sort of connection with spirituality and ‘Tazkiya’. Therefore, there are many Ahadeeth that contain this notion.

In addition to the above mentioned, there are various other topics related to the topics of Tasawwuf; these include topics such as methods of finding a Guide (Shaykh), things to look for in a Shaykh, methods of reformation, chains of Sufism etc. Insha Allah, if the opportunity arises I will mention these on another occasion.

May Allah guide us all and give us the inclination to reform ourselves so that when we appear before Him we come with a قلب سليم (sound heart). Aameen.

GUIDING THE YOUTH


Who are the people guiding our youth? Who is teaching our kids their rights, limits and boundaries? Where are our youth gaining their characteristics and morals from?

I pray to Allah that the answer to the above questions was: "Parents", "Ulamaa", "Islamic Teachers" and "Qur'an & Hadeeth".

And not: "school teachers", "college friends" and "text books"

When we walk into the Masaajids we will see the front rows are full... But who are they filled with? The older generation!

When we look at the assembly of people in a Bayaan (lecture) what percentage will we find of youths?

Is Islam a religion to be practiced when one reaches an old age? Does Islam overlook the actions of a person just because he feels he is not 'ready'? Will only the old have to answer for their deeds while the younger generation is free to leave?

What is the contemplation of the Muslim generation? What goes through their mind? What are the calamities awaiting the younger children each time they step into a school? Finally, whose responsibility is it to guide these children?

We will see that in our society, especially in some areas, that the older generation is practicing Islam very steadfastly. However, through the midst of this steadfastness and practicing they seem to forget that they are also responsible for their offspring and younger generations.

How many parents are aware of what occurs in government schools? How many parents are aware of what their child is doing with their friends? How many parents know where their child is while they are praying in the Masaajids.

Indeed, non can doubt the reward of spending one's time in the Masjid and spending one's time in the path of Allah. But similarly, non can deny the responsibility upon a parent to guide his child nor the responsibility of saving them from the hell-fire.

Allah Subhanahu Wa'tala states in the Qur'an:

"O people who believe, save yourselves and your family from the hell-fire"

From this verse Allah denotes that one is primarily responsible for his own actions and safety. A person has the foremost responsibility to safeguard himself from the Hell-fire. But along with this, Allah Ta'ala has also pointed out that a person is responsible for the safety of his family too.

Each person has been given a responsibility in Islam. In accordance to the position of a person the responsibility will be given.

The Prophet's were given the responsibility of their nation, their people. The kings and leaders are given responsibility over their countrymen. The father and mother is given responsibility for their children and offspring.

The Prophet Sallallahu Alayhi Wa Sallam has said:
"Stay alert! Each of you is a shepherd, and each of you will be questioned in regards to your flock"

From this narration it is clear that each person carries a responsibility; a responsibility that one will be questioned about on the Day of Judgment.

Therefore, it is vital that parents do not turn a blind eye to what their children are doing in regards to their religion. Let us not be ignorant of the saying of the Prophet Sallallahu Alayhi Wa Sallam to the nearest meaning that 'a time will come when a person will sleep as a Muslim and wake up as a disbeliever, and he will wake up as a believer and sleep as a disbeliever'.

May Allah save us all... but if we let our children be brainwashed by the western society, if we are carefree of the people who are feeding our children with 'knowledge'... then surely we will be responsible for their Imaan...

It is a thing to ponder! Can we really say we really tried? I believe it is time that we, the youth, woke up and realise that we are the future, the people who will be the one's that will need to uphold Islam.

May Allah save us all and give us the understanding and ability to train and bring up our younger generation in the light of Islam... Ameen.

I pray to Allah that the youth that are reading this are safeguarded from the disasters of society. But I urge each and everyone to spread the word, and try to make a difference...

The Prophet Sallallahu Alayhi Wa Sallam has said:


"Whosoever sees from amongst you, something that is disliked (in Islam) then he should change it through his hands (ie. by action), and if he not able to do so then through is tongue (ie. verbally), and f he not able to do so then through his heart (ie. by acknowledging and accepting that the deed being done is bad) and this (form) is the weakest of Imaan (ie. the minimum requirement)".

Wa Maa Taufiqu Illah billah

Wasalaam

Halaal Earnings


Each morning the Allah showers His mercy upon us, even before the rays of sunlight reach our eyes. It is only through His mercy that we awaken from death itself. Each night, our souls leave our bodies only to be returned to us by the mercy and will of Allah Ta'ala. A process each and everyone of us go through everyday yet we fail to realise the power of the being who is behind this process.

It has been narrated on the authority of Hadhrat Abu Maalik al-Haarith bin al-Haarith al-Ash'aree Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said:

"...Every person starts his day as a vendor of his soul, either freeing it or causing its ruin."
[Saheeh al-Muslim]

This Hadeeth informs us that every morning we are made responsible for the abode and actions of our souls. It is our personal choice which will either grant our souls freedom from the punishment of Allah and from the fire of Hell, or we could cause its ruin by following Shaytaan and his desires.

Allah Ta'ala has stated that if He is the buyer of the soul of a believer then in return for him shall be paradise:

"Verily, Allah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise"
[at-Tawbah 9:111]

Therefore, it is the sole responsibility of man, to steer his soul in either direction. His actions and intentions will make his abode either Paradise or Hell. So each morning, while man has been classified as being the "vendor" of his soul, he goes out to seek his sustenance and livelihood. It is his option to either sell his soul, or to free it, to earn this livelihood.

Hadhrat Abdullah ibn Mas'ood Radhi Allahu Anhu has narrated that the Prophet Sallallahu Alayhi Wa Sallam said:

"The seeking of a permissible (Halaal) livelihood is an obligation after the obligatory acts (Faraa'idh)"
[Bayhaqi]

On the authority of Hadhrat Umar Radhi Allahu Anhu), He Sallallahu Alayhi Wa Sallam is reported to have also said:

"If you placed your trust in Allah, in the manner in which He should be trusted, then He would arrange sustenance for you just as He provides for the birds; they leave in the morning with their stomachs empty and return with their stomachs filled in the evening."
[Sunan ut-Tirmidhi]

These two Ahadeeth outline the manner in which man should seek his sustenance. A manner in which earning a livelihood will not cause him to destroy his soul.

The seeking of sustenance is an obligatory act just as Salaah, Sawn, Zakaah etc are, yet earning one's sustenance should be done whilst placing trust and belief in Allah Ta'ala. We should convince our hearts to believe that no matter what efforts we put into earning sustenance, at the end of the day, it is Allah Ta'ala's will and decision as to how much we earn and what we shall receive. No effort of man can change the the amount that Allah Ta'ala has written for us.

Hadhrat Jaabir ibn Abdullah has narrated the Prophet Sallallahu Alayhi Wa Sallam as saying:

Verily a person does not acquire death until he receives his sustenance"
[Sunan ibn Majah]

On another occasion, Hadhrat Abu Dardaa Radhi Allahu Anhu reports the Prophet of Allah Sallallahu Alayhi Wa Sallam as saying:

"Verily sustenance seeks the servant (of Allah) more than the manner in which death seeks him"
[Jaami' us-Sageer]

From the above Ahadeeth we can deduce that no matter how much effort a person puts into acquiring his sustenance he will only receive that which Allah Ta'ala has written for him. But, at the same time, it is important to note that every man has to make an effort to earn what has written for him. In brief, we learn that every person has to make an effort to earn his livelihood. However, in order to earn his sustenance, he should not break the Laws of Allah Ta'ala instead he should have complete faith in Allah Ta'ala that it is He who will feed us and even if we were to break His Shari'ah to earn our sustenance we would never acquire more than that which is written for us.

Similarly, just as how death seeks out a man at one time or another, and is certainly to occur, just in the same manner, sustenance seeks the person and he receives the sustenance that is written for him without any doubt. The person who strives to earn his living by breaking the Shari'ah of Allah Ta'ala; whilst sinning and overlooking the requirements of Shari'ah seems to have this belief in his mind that he has, through using using every means possible, acquired a large amount of money, which would not have been possible if he had chosen to stay within the boundaries of Shari'ah.

However, this is far from the truth. A person, in reality, denies himself of the sustenance that was written for him by committing sins and breaking the Islamic Law. Primarily, he is denied from all the Barakah (blessings) that Allah places in the wealth of those who earn their money in accordance to Allah's pleasure and additionally, his the wealth the was written for him decreases due to his sins.

On the authority of Hadhrat Thaubaan Radhi Allahu Anhu, it has been narrated that the Prophet of Allah Sallallahu Alayhi Wa Sallam said:

"Verily a man makes forbidden upon him the sustenance (that was written for him) due to the sins which he commits"
[Sunan ibn Majah]

All the above Ahadeeth enlighten the believer to the reality of placing trust in Allah in attaining sustenance. It shows the believer that the giver of wealth and food is Allah Ta'ala alone and that we should concentrate of acquiring livelihood in the manner in which the Prophet Sallallahu Alayhi Wa Sallam has shown us, for indeed sustenance is going to reach us no matter what happens, and our sins will actually will be the cause for our sustenance to decrease.

It is vital to note that the earning of Halaal livelihood. is directly connected to the eating of Halaal. Many people are in falsely deluded to think that Halaal and Haraam consumption is limited to the ingredients of a product. However, the chain of Halaal and Haraam begins from the earnings of person. Furthermore, the earnings of a person does not become Haraam only by a person selling alcohol or other forbidden products, but earnings will also have an indication of impermissibility is a person seeks that earning by neglecting his Salaah or any other Fardh (obligatory) activity. Similarly, if a person does not rightfully return money belonging to someone, or acquires money by cheating someone, then that money will also be regarded as Haraam.

May Allah Ta'ala save us all from the harms and punishments of Haraam earnings. May He give us the strength, ability, inclination and means to acquire sustenance that is totally Halaal so that we can make the nourishment our body receives from it can be a cause for good deeds. Aameen.

Insha-Allah, the following post on Halaal Sustenance will contain some verses and Ahadeeth on merits of eating Halaal and the punishments and harms of eating Haraam.

Imaan & Action

Based on the request of one of our readers for an article explaining this issue, the following is an extract from the book 'The Ark of Salvation' by Abdul-Kareem Hassan and Murad el-Adnany:

Disagreement among the scholars of Islam has centred on whether action is part of Imaan or something based on Imaan. Some of the scholars of Islam have held the view that belief is simply an inward adherence (`aqd bi'l-qalb) and verbal confession (shahadah bi'l-lisan). Other scholars, such as Abu Talib al-Makki in Qut-al-Qulub , have maintained that action is a part of belief and Imaan is incomplete without works according to the pillars of Islam.

Imam al Ghazzali in "The Foundations of the Articles of Faith" says there is no disagreement at all that anyone who combines in himself all three, i.e., inward adherence, verbal confession and works according to the pillars of Islam, will have his final abode in Paradise. Disagreement has occurred as to whether inward adherence and verbal confession is sufficient to bring men forth from Hell and prevent them from remaining there forever, in accordance with the hadith: "Whoever hath in his heart the weight of an atom of belief will be brought forth from Hell-Fire."[al-Bukhari, al-Tirmidhi]

The Khawarij:

Those that say action is a part of Imaan contend that the person who does not perform the action, like prayer, is a disbeliever. For this reason the Khawarij sect considered a person who did not perform an obligatory duty (wajib) or who performed a forbidden action (haram) as a disbeliever. In arriving at this opinion they made ta`wil (allegorical type of interpretation) of the verse of Quran "He who kills a believer intentionally, his recompense is Hell, to abide therein forever" [al Nisa` 4:93] and the authentic tradition of the Prophet: "A fornicator is not a believer when he does it, a drinker is not a believer when he drinks." [Muslim]. These evidences appear to support the view that committing a sin makes one a disbeliever. This opinion has been rejected by the scholars of Ahlal Sunnah. The verse quoted was revealed, according to Imam al-Ghazzali, for the particular situation of a person killing a believer because of his belief. As for the tradition, Ibn al Qayim al-Jawziya quotes Imam Ahmad as saying the subject of the tradition is that the person in committing the sinful act is no longer a believer, but he is still a Muslim. It does not mean a disbelief that takes a person out of the community of muslims. It is not like believing in part of the revelation and disbelieving in another part of it; this is real disbelief, about which there is no doubt in anyone's mind.

The Mutazilah:
The Mutazilah school of thought said that the person who commits a major sin (kaba'ir), but performs some works according to the pillars of Islam, departs from true belief but does not become an unbeliever. He becomes a fasiq (reprobate), neither a believer nor an unbeliever, and will reside in Hell forever. The Mutazilahs opinion has been rejected by the scholars of Ahlal Sunnah on the grounds that they failed to understand the real meaning of the verses of Allah, such as "Surely I am indeed forgiving to him who repents, believes and does righteous good deeds, and then remains constant in doing them." [Ta-Ha 20:82]; and "And for such as will rebel against Allah and His Messenger for him is the fire of Hell, he shall dwell therein forever." [al-Jinn 72:23] These verses, and others wherein Allah couples good works with belief, are general statements, which also include specification, as proven by the verse: "Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom he pleases other sins than that." [an-Nisa 4:116]. Thus freedom to forgive men sins, other than shirk (setting up partners with Allah), must be left to Allah. This is proven by the tradition: "Whoever hath in his heart the weight of an atom of belief will be brought forth from Hell fire.", and the verse : "As to those who believe and do righteous deeds, verily! We shall not suffer to be lost the reward of anyone who do a righteous deed." [al-Kahf 18:30] In the context of this verse how would Allah suffer the reward, not only of good deeds, but the belief itself because of one sin?

The Murjiah:
The Murjiah considered the sinner to be full of Imaan, making ta`wil (allegorical type of interpretation) of such verses as: "And whoever believeth in his Lord, need not fear either loss or wrong." [al-Jinn 72:13]; and "And they who believed in Allah and His Messenger are the men of truth, and the witnesses in the presence of the Lord; they shall have their reward and their Light; but as for the disbelievers and those who give the lie to Our signs, these shall be the inmates of Hell." [al-Hadid 57:19] they said that no believer would enter Hell fire, although he might commit every possible sin. Their fundamental doctrine consisted of the suspension ( irja' ) of judgement against believers who committed sin. For the Murjiah the sinner was a sinner because of his major sin, and the believer a believer because of his Imaan . The opinion of the Murjiah has been completely rejected by the scholars of Ahlul Sunnah. The Prophet Muhammad (peace be upon him) said: "Whoever hath in his heart the weight of an atom of belief will be brought from Hell fire." How could anyone be brought forth from Hell fire if he had not first entered therein?

The People of Sunnah (Ahlul Sunnah):
The people of the sunnah and the majority of the muslims consider that action is a fruit of the belief and the person who commits a sin is not a disbeliever unless the sin is in the creed itself, i.e., it contradicts the faith such as the worship of idols, ridiculing the Quran, denying prayer or fasting, or permits adultery or usury etc. The person who does not pray is a sinner, the person who denies the duty of prayer is a disbeliever[1] . In other words, there is a distinction between conviction and action. Imam al Nawawi says in his introduction to Sahih Muslim, "The school of thought of the true believers is that no one from the people of the Qibla becomes a disbeliever through a sin or innovation ( bida ) or through following a desire. Only if he denies what is known by Islam of necessity does he at that time become an apostate and disbeliever, unless that is he is new to Islam."

Sheikh Ali al-Tantawi in his book "The Faith" says: "Scholars of Ahlul Sunnah are unanimous in their opinion that a person who commits a forbidden act without denouncing its prohibition or a person who neglects to do a duty but does not deny that it is a duty and expresses no contempt for it will no doubt be punished in the other world. But he will not be accused of blasphemy nor will he be condemned to the eternal fire of hell."[2]

The Fruit of Belief :
Those that say that action is neither a pillar of Imaan nor a part of it, but rather a fruit of Imaan, they also acknowledge that sometimes action is a part of Imaan; Imam Qurtubi in his explanation of : "Surely the (true) faith with Allah is Islam." [al Imran 3:19] quotes, for example, the Prophet having said, "Faith consists of seventy-odd aspects, the lowest of which is removing an obstacle (off the road), and the highest the profession that `There is no Allah but Allah.' and modesty is an aspect of faith."[Bukhari, Muslim] In this regard Qurtubi also quotes the hadith concerning the Abd al Qays delegation. This delegation came to the Prophet from the Island of Bahrain during the conquest of Makkah. They represented the tribe of Rabi'ah. The Prophet enjoined that they have faith in Allah alone. He then asked them, `Do you know what faith is?' They answered, `Allah and His Messenger knows best.' He said, `It is the witness that there is no Allah but Allah and that Muhammad is the Messenger of Allah, observing the regular worship, giving the obligatory alms, and observing the fast of Ramadan. It is also that you give in alms the fifth of the booty."

Imam al-Ghazzali says: "It is not unlikely that good works be considered a part of belief, because they perfect and complete it, just as it is said that the head and hands are part of man. it is evident that a person will cease to be human if his head no longer exists; but he will not cease to be a human being if one of his hands is lost through amputation. Similarly both the magnificent ( takbir ) and the praise (tasbih ) [at the beginning of prayer] are considered a part of prayer, although it is not annulled with their omission. Therefore acceptance with the mind stands in relation to belief as does the head in relation to the existence of man [in this life], since the one depends for its existence upon the other and ceases to exist when the other no longer is. The remaining good works are like the limbs of the body, some are more important than the others. The Messenger said, `A believer is no longer a believer when he commits fornication.' Furthermore the Companions held the same opinion as the Mutazilah concerning the fact that a person ceases to be a believer when he commits the sin of fornication. What this really means is that such a person is no longer a real believer possessing a complete and perfect belief, just as the deformed individual whose limbs have been amputated is described as being no longer a human being; in other words he lacks that perfection which is beyond actual humanity."[3]

[1] A Muslim who holds the prayer to be obligatory but through lack of concern neglects to perform it until its proper time is over has not committed unbelief; the Hanafis, Malikis, and Shafiis all hold this to be the case. Imam Nawawi says: "This is what the vast majority of early and later scholars have held. [al-Majmu]. The Hanbali scholars have held two views: the first being that such a person becomes an unbeliever while the second view is that he does not become an unbeliever, and this is what Ibn Qudama, in al-Mughni, has declared to be the soundest opinion. The Prophet, peace and blessings be upon him and his family, said: "Allah has made five prayers obligatory: whoever performs their ablution well and prays them in their time, completing the bowing, the humility, and the awe that is due to them, has entered a solemn pact with Allah to forgive him. And whosoever does not, has no pact with Allah: should He want, He will forgive him, and should He want, He will torment him." [Abu Dawud, Malik]. It is necessarily established that unbelievers will be tormented and enter Hell, yet the hadith indicates that Allah may chose not to punish the person who does not pray, a clear indication that someone who neglects to pray is not a disbeliever. The Muslims from the earliest times have considered the person who misses the prayer to be entitled to inherit by way of estate division and be inherited from, and washed and prayed over on death; this would not be the case for an unbeliever. [Ahmad ibn Naqib al-Misri, The Reliance of the Traveller, pp.881-884].[2] Tantawi, The Faith, p.69.[3] al Ghazzali, Ihya Ulum al-Din, The Foundations of the Articles of Faith, Translated by Nabih Amin Faris, pp115-116.

Lessons from the tragedy of Karbala


"O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence. Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friend deserts me, and enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire."

This was the moving dua' made by Imam Hussein (ra) just before the massacre in Karbala. Just before his martyrdom at the hands of the forces of Yazid bin Muawiya.

There are certain events in history that shape the emotions of a nation; moments that stir passions and produce personalities that mould the destiny of peoples. The massacre of Karbala is one such event. As Muslims all over the world in the month of Muharram remember the bravery of Imam Hussein (ra), we should understand the lessons to be learnt from Karbala.

Succession to the Throne (Wilayatul A'hd)
Near the end of Muawiya (ra) period as Khalifah, he (ra) became influenced by certain prevailing notions from the recently conquered Persians. This was the notion of hereditary rule. Hence he (ra) began a campaign to introduce hereditary rule into the structure of Islam. He did this because he used to understand the state leadership as monarchy and not Khilafah. To have monarchy, by force or otherwise, is something which Islam does not accept, and cannot be added into the Islamic ruling system.

He (ra) tried to place his son, Yazid, as the crown prince even though there is no prince-hood in Islam. The historians like Ibn Kathir and Ibn al-Athir narrated that after his Walis had failed to take the Bay'ah (oath of allegiance) to Yazid in Hijaz, Muawiya went there himself accompanied by the army and loaded with money. He summoned the prominent figures and said to them: "You have known my conduct towards you and my family ties with you, Yazid is your brother & your cousin. I want you to propose Yazid for the Khilafah, so that you would be the ones who remove and appoint; who put people in authority and collect and distribute the funds."

Abdullah b. Al-Zubayr (ra) replied to him that he should either choose what the Messenger of Allah (saw) did, when he (saw) did not designate anyone, or what Abu Bakr (ra) did, or what Umar (ra) did. Muawiya became angry and he asked the rest of the people, and their reply was the same as Ibnul-Zubayr (ra). Upon this Muawiya said: "You have been warned! I am going to speak a word, and I swear by Allah that if any of you replied to me by uttering a word on that occasion, he would not utter another word before the sword had reached his neck. So every man has only to spare himself." Then he ordered the chief of his guards to place two men behind every prominent person of Hijaz and every opponent, with the instructions that if any of them answered back, to strike his neck with their swords. He then climbed up to the Minbar (podium) and said: "This group of people are the leaders and the best among the Muslims and no decision is taken without them, and no matter is settled without their consultation. They have consented and given the Bay'ah. So, do give your Bay'ah in the name of Allah."

This is the basis on which Muawiya (ra) established the system of appointing a crown prince. However this was not what the Sahabah as a whole agreed too. Umar (ra) described appointing a crown prince, by saying: "If a man gave authority to someone because of a relationship or a friendship between them while there were among the Muslims men better qualified than him, he would betray Allah, His Messenger and the believers."

Muawiya (ra) was getting older day by day. At the age of 75, he became seriously ill and died in the middle of the month of Rajab 60 AH.

The road to Karbala
As Imam Hasan (ra) had already died before Muawiya (ra), a political vacuum had developed. Yazid took advantage of this situation and wrote a letter to Waleed bin Utba bin Abu Sufyan, who was appointed the Governor of Madinah by Muawiya (ra), to demand the bay'ah from Imam Hussein (ra) or else upon refusal, his head. Waleed invited Hussein (ra) to a meeting for this purpose. Hussein (ra) did not give his word at the meeting and decided to leave Medina along with his family to proceed to Mecca. When Hussein (ra) reached Mecca he received letters from Kufa urging him to go to Kufa to become the Khalifah. Hussein (ra) sent an emissary, his cousin Muslim Ibn Aqeel, to Kufa to ascertain first-hand information about the situation in Iraq. Imam Hussein (ra) also knew that giving the bay'ah to a usurper like Yazid would certainly place Islam at great jeopardy. Therefore he decided to leave Mecca for Kufa. Many friends and relatives urged Imam Hussein (ra) not to go to Kufa, but he insisted on going. Imam Hussein (ra), along with his family, friends, and companions began the journey towards Kufa (1,100 miles away) in a long caravan in the blistering heat of summer.

During the early phase of the journey the caravan met Al-Farazdaq (a famous poet) at a place called al-Sifah. Al-Farazdaq advised the Imam not to go to Kufa because though people's hearts were with him, their swords would be against him. But the Imam continued with the journey, and he received the first letter from his emissary Muslim Ibn Aqeel with good news. The letter indicated that the people were more than ready to welcome the Imam in Kufa and were looking forward to his leadership. Hussein (ra) decided to send another emissary to Kufa with a message. The caravan kept proceeding toward Kufa. Many days passed but the Imam did not receive any more responses from Muslim Ibn Aqeel.

In Kufa, Muslim Bin Aqeel with the help of Mukhtar Al-Thaqafi and Hani Ibn Urwah continued to hold meetings with the supporters of the Imam. Within a short period of time the gatherings started to gain momentum. Yazid learned about Muslim's successes in Kufa and appointed Ubaidullah Ibn Ziyad to replace al-Nu'man Ibn al-Basheer as Wali of Kufa.

Meanwhile, as Hussein's (ra) caravan got closer to its destination (Kufa), coming to a place called Zubalah, Hussein (ra) unexpectedly received shocking news. The shocking news was about Muslim Ibn Aqeel and the person who provided him shelter, Hani Ibn Urwah, both of whom were arrested and beheaded by the Governor Ibn Ziyad. Mukhtar was also arrested, imprisoned and tortured by Ibn Ziyad. Hussein (ra) gathered his companions and disclosed to them the bad news. Becoming scared, some companions left the caravan. Imam Hussein (ra) continued with the journey along with close companions and family members until he was face to face with 1,000 horsemen led by Hur al-Riyahi, representing Yazid's forces. The enemy army blocked the camps of Hussein (ra) from advancing and tension started to rise between the two sides. Hussein (ra) addressed the enemy explaining to them his motive for going to Kufa was in response to the invitation of the people. He even showed them a bag full of letters he had received from Kufa. Hur said that he and his men were not the writers of those letters. The Imam told them that if they did not like him to advance with the journey, he was prepared to return to Hijaz. Hur replied: "We are commissioned to follow you until we take you to Governor Ibn Ziyad", and suggested to the Imam to go towards a station which is neither Kufa nor Medina.

Hussein (ra) found the proposal fair and turned the caravan away from Kufa. Hur and his army marched parallel to the Imam. The two sides reached a village called Nainawa where Ibn Ziyad's messenger delivered a message to Hur. The message read: "...force Hussein to a halt. But let him stop in an open space, without vegetation or water." Hur conveyed the contents of the letter to Imam Hussein (ra). The Imam defiantly resumed his journey and reached a place where another enemy force blocked his move and forced him to stop. When Imam Hussein (ra) learned that the place was called Karbala, he ordered his camp to be setup. That day was 2nd of Muharram, Hijri 61.

Upon learning that his army had succeeded to lay a siege around the Imam's camp, Governor Ibn Ziyad sent additional military units to Karbala and appointed Umar Ibn Sa'ad in charge. Imam Hussein (ra) opened a dialogue with Umar Ibn Sa'ad and convinced him to lift the siege so that the Imam with his family and companions could leave Iraq. Umar Ibn Sa'ad liked the Imam's proposal and sent a message to Governor Ibn Ziyad notifying him about the results of the talks with Imam Hussein (ra). Ibn Ziyad also found the Imam's proposal acceptable. However before agreeing to it officially, Shimr Bin Dhil-Jawshan, opposed it strongly. As a result Ziyad wrote a letter to Umar Ibn Sa'ad commanding him to either go to war with Imam Hussein (ra) or be relieved of his duties as commander of the army and Shimr would not only replace him but despatch Ibn Sa'ad's head to Kufa as well.

Umar Ibn bin Sa'ad got the letter. After pondering over the consequences he decided to fight Imam Hussein (ra). On the 7th day of Muharram he moved his troops closer to the camp and began to surround the Hussein camp. Ibn Sa'ad laid a blockade around the camp to cut it off from access to the river Euphrates, to deprive it of water in a move to force them to surrender.

Two days later, (on the 9th of Muharram), the enemy forces closed in on the camp of Imam Hussein (ra). Hussein (ra) asked his brother, Abbas, to talk to Ibn Sa'ad and request a delay of the aggression by one night. Umar Ibn Sa'ad agreed to the request. He ordered his troops to delay the aggression until the following morning. Imam Hussein (ra) and his companions spent that night in prayer.

The Dawn of Ashuraa
Finally, the day of Ashuraa (10th Muharram) dawned upon the soil of Karbala. It was the day in which Muslim blood would be shed and 72 innocent lives would be sacrificed.

In the morning Hussein (ra) went out of the camp and saw Umar Ibn Sa'ad mobilizing his troops to start the hostility. He stared at the intimidating army, and as large as it was Hussein (ra) showed no signs of compromise. Hussein (ra) raised his hands to Allah:

"O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence. Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friends desert me, and my enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire."

Umar Ibn Sa'ad threw an arrow in the air to indicate the start of the battle.

The tragedy at Karbala
Imam Hussein's (ra) supporters insisted on being the first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious. Within a short time the Imam's supporters slew a large number of the enemy fighters, they were on the offensive and the enemy on the defensive. This caused apprehension and confusion in the enemy. The 72 people of Hussein's (ra) force against the 5,000 of the enemy force. So worried and nervous did the enemy become that their commander-in-chief ordered his army to set fire to the Imam's tents (which were occupied mostly by frightened females and children), and he reinforced his fighters with more troops.
By noontime, the Imam stopped the fight to perform the Salah. By this time those left were mainly his family and a few supporters. They performed the Salah together. Two supporters were guarding the performers of the Salah. When the Salah was finished one of the guards fell dead; there were 17 arrows in his back.

Ali Akbar, Hussein's son obtained permission to fight and dashed toward the enemy. He engaged them in fierce fighting and he continued to move forward, deep inside the enemy. The enemy was overpowering in number, it overwhelmed him cutting him with swords and spears, and his body became nothing but wounds gushing blood, until he died. Imam Hussein (ra) rushed to the area and picked up the wounded limp body and brought it to his camp. His sister and others in the camp were horrified and shocked at the scene.

Abbas and five other brothers of Imam Hussein (ra) went to fight next. They also engaged the enemy in fierce fighting. Abbas went towards the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy, overwhelming and severely wounding him. As much as he tried Abbas could not save the water, he fell from his horse to breathe his last.
Next to the battlefield went the sons of Hasan (ra) and Zainab (ra) and their cousins (about 17 of them). They were all in their teens but each stood bravely.

By the afternoon 70 people had sacrificed their lives in Karbala. All had fought under nerve-racking conditions: severe thirst, dehydration, exhaustion, and agonizing feelings of what would happen to the family of the Prophet (saw) afterwards. Hussein (ra) endured all that and more, for he saw all his beloved ones brutally cut to pieces, including children. Remaining the only one, Hussein (ra) was to face the enemy head on. Precisely at that moment Hussein (ra) heard his baby crying incessantly, agonizing because of the thirst. Hussein's (ra) love for his family was unbound, especially for a suffering baby. He held the six months old baby, his youngest son (Ali Asghar) in his arms, and appealed to the enemy fighters for some water for the baby. The Imam wanted to awaken their Islamic feelings but the stonehearted enemy, instead of giving water, zoomed an arrow toward the agonizing baby and killed him instantly. Imam Hussein (ra) was shocked. He felt an unbearable wave of pain. The sight of the limp baby in his arms was agonizingly painful. He filled his palm with the blood of the baby, and threw it upwards toward the sky, complaining to Allah (swt):

O Allah, O my Lord! My consolation is the fact that Thou in Thine Majesty are witnessing what I am going through.

Imam Hussein (ra) was alone, one man against thousands. He took them on, fighting them bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move towards him. The silence was broken when Shimr screamed for an attack, and then screamed again, threatening. In response they attacked collectively, and one sword fell on Imam Hussein's (ra) left wrist and deeply cut his left hand. The blood gushed like a fountain. Another sword was soon to follow and it hit his upper back. Imam Hussein (ra) felt numb as he fell to the ground, bleeding profusely. He was at the point of shock, even though staggering he tried to stand by leaning on his sword. Then he received the fatal blow.

It was at this point, that Shimr came forward and severed Imam Hussein's (ra) noble head from his body, the noble head kissed often by the Prophet (saw)! Shimr and others had the audacity to carry it on the tip of a spear to Yazid, 600 miles away! At this, an old man in the assembly cried: "Gently! It is the Prophet's grandson. By Allah, I have seen these very lips kissed by the blessed mouth of RasoolAllah (saw)."

Yazid the usurper (Mutasallit)
It is clear that these events were organised and executed by Yazid. Yazid never received the bay'ah by consent and selection, and thus never held the seat of Khalifah. He was a usurper (Mutasallit).

If a usurper were to seize power by force he would not become Khalifah, even if he declared himself to be the Khalifah of the Muslims. This is because the Khilafah in this case would not have been contracted to him by the Muslims. If he were to take the Bay'ah from the people by force and coercion he would not become Khalifah even if the Bay'ah was given to him (taken by him). This is because a Bay'ah that is taken by force and coercion is not considered valid and the Khilafah cannot be concluded by it. For it is a contract based on mutual consent and choice, and cannot be concluded forcefully, or by coercion. The Khilafah cannot therefore be concluded except by a Bay'ah of consent and choice.

However, if the usurper managed to convince the people that it would be in the interest of the Muslims to give him their Bay'ah and that the implementation of Shar'a rules obliges them to give the Bay'ah, and they were convinced of that and accepted it and then gave him the Bay'ah by consent and free choice, he would become Khalifah from the moment that the Bay'ah was given to him by consent and choice. This never happened in the case of Yazid, and the Muslims were correct in trying to secure the Bay'ah for the man whom they wished to pledge allegiance to.

Lessons from the tragedy of Karbala:
Karbala is amongst one of the worst tragedies humanity has ever seen. It is imperative that we learn vital lessons from this disaster. The following lessons can be learnt from this entire episode:

Khilafah is a vital issue

The institution of Khilafah is matter of life and death. A matter which Imam Hussein (ra) gave his life, his family's lives and the life of his son for. This was done in order to ensure that the seat of Khilafah not be abused or usurped.

1. Bay'ah is the only method to appoint the Khalif - It must be given by consent and choice

The Bay'ah is the only Islamic method to appoint the Khalifah. We can see clearly that Yazid never received the Bay'ah by consent and choice. Indeed his father took the Bay'ah by force for him, and he subdued any opposition to his power by killing. A vital lesson to learn is that, just like any contract, the Bay'ah cannot be taken by coercion, but must be based on consent and choice.

2. The process of Bay'ah must be codified and put in the constitution of the Islamic Khilafah

We saw how Muawiya (ra) was able to manipulate the Bay'ah contract for his son. This would have been far more difficult had the process of Bay'ah been codified and put in the constitution of the Islamic Khilafah. This would ensure that due process would be followed which the Ummah had agreed too.

3. Rotating the Walis quickly

It can be seen that one of the reasons that allowed Muawiya (ra) to gain such popularity and build a strong support base in Syria (which later allowed him to appoint Yazid) was that he was allowed to remain in the position of Wali for over 20 years. It would be considered wise political manoeuvring for the Khalifah to change his Walis regularly.

The Messenger of Allah (saw) used to appoint Walis for a period of time and then relieve them, and no Wali remained at his Wilaya during the whole era of the Messenger of Allah (saw). This indicates that the Wali should never be appointed permanently, but only for a short spell after which he is removed. However, evidence about the length of this period (i.e. whether it should be long or short) has not been determined by the actions of the Messenger of Allah (saw). All that is related to this matter is that the Messenger of Allah (saw) did not keep a Wali at his post during the whole of his life. What has been established as a fact is that he (saw) used to appoint the Walis and then relieve them. However, the civil strife (fitna) that shook the Ummah was caused by the lengthy period of Mu'awiya's Wilaya over Ash-Sham during the times of Umar (ra) and Uthman (ra). This leads us to the conclusion that a lengthy period of Wilaya could harm the Muslims and the State. This is why the period of Wilaya should not be long.

Umar (ra) was known to be strict when accounting the Walis and the Amils. He would even remove some of them on just a suspicion without conclusive evidence. He even used to remove a Wali on the slightest doubt that did not even reach the level of suspicion. He was asked about this one day and he said: "It is easy to swap an Amir for another so as to amend the people's affairs."

4. Constantly checking up on them

Another lesson we can learn is that the Khalifah must constantly enquire about the works of his Walis and he should monitor them closely.

The Khalifah should appoint someone who would check their state of affairs and carry out inspections. The Khalifah should also meet with all of them or some of them from time to time and listen to the complaints of the subjects against them.

It has been confirmed that the Messenger of Allah (saw) used to examine the Walis when appointing them, as he did with Mu'az (ra) and Abu Moussa (ra). He used to explain to them how they should conduct their duties, as he did with 'Amr b. Hazm (ra). He also drew their attention to some important matters as he did with Aban b. Sa'id (ra) when he appointed him Wali over Bahrain and said to him: "Look after Abd Qays and honour their leaders". Likewise it has also been confirmed that he (saw) used to hold the Walis to account, inspect their situation and listen to news brought to him about them. He (saw) used to ask the Walis to account for the revenues and expenses spent.

Umar (ra) used to closely monitor the Walis, and he appointed Muhammad Ibnu Maslama (ra) to examine their state of affairs and inspect them. Umar (ra) used to gather the Walis during the Hajj season to review their performance and to listen to the complaints from the people about them, and he also used to discuss with them the affairs of the Wilayahs and ask about their own conditions. It has been reported that Umar (ra) once said to people around him: "Would you say that my duty would be fulfilled if I appointed over you the best from amongst you, and ordered him to be just?" They said: "Yes." He said: "No. Not until I had checked his performance, and seen whether or not he did what I had ordered him to do."

5. Walis should have restricted powers

Muawiya (ra) was appointed Wali over Syria and Iraq with general powers, i.e. a general Wilaya. He had full control over the armed forces, the finances, the judiciary, the police force, the economy, the administration and all other aspects of ruling. It can be seen that had the powers of Muawiya (ra) been limited, he might not have been able to muster the support needed to fight Ali (ra) or award his son leadership.
In the wake of Uthman's (ra) death, Ali (ra) had problems getting Muawiya to come under his authority. This was because, Muawiya (ra) had built a strong power base when he was a Wali over Ash-Sham. Therefore, giving a general Wilaya causes a known harm to the Islamic State. Thus, the Wali should be given a restricted Wilaya in a way that would prevent him from becoming autonomous of the Khalifah and strengthening the Khalifah himself.

This can be further seen in the latter Khulafah of the Abbasid period where the Wilaya became autonomous from the centre, further weakening the Khilafah state itself.

The main factors contributing to a breakaway would be the armed forces, funds and the judiciary, because the armed forces represent the power, the funds represent the "life blood" and the judiciary demonstrates the safeguarding of the rights and the execution of the penal codes. Therefore the Walis should be given a specific (Khassa) Wilaya that excludes the judiciary, the armed forces and the funds. Delegating these to the Wali would encourage a potential breakaway and this would undermine the State's authority.

6. Conditions of the Wali

The Messenger of Allah (saw) used to select his Walis from among the good people, and those who had knowledge and were known for their piety. He used to select them from among those who were experts in their field, and who would fill people's hearts with Iman and respect for the State. Sulayman Ibnu Barida reported on the authority of his father that he said:

"Whenever the Messenger of Allah (saw) appointed an Ameer over an army or an expedition, he used to advise him regarding himself to fear Allah, and to be good to the Muslims who accompany him," [Muslim]

Since the Wali is, in fact, an Ameer over his Wilaya, the Hadith would then apply to him as well. Appointing Walis and rulers devoid of these qualities could lead to the problems mentioned earlier.
Conclusion

The massacre of Karbala has highlighted the importance to Muslims to always stand steadfast in dealing with oppressive rulers. The rulers of the Muslim world today have not been appointed by the will of the Muslims, but imposed upon the Ummah by the Western colonialists. They are usurpers (Mutasallit) and have taken the authority away from the Ummah. In order for the Ummah to realise her full potential, and restore the honour that Islam has given her, these false Yazids need to be replaced with a just Khalifah.

"Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam)."
[TMQ al-Nur: 55]
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