ummtaalib

A Cure For Every Disease, Pain and Ailment (By Allah's Permission) What is cupping (hijama)? Cupping (hijama) is the best remedy recommended and used by the Messenger (Sallallaahu Álayhi Wasallam). The Messenger (Sallallaahu Álayhi Wasallam) said, "Indeed the best of remedies you have is cupping (hijama)…" [saheeh al-Bukhaaree (5371)]. He (Sallallaahu Álayhi Wasallam) also said that on the night of Israa (his ascension to the heavens) he (Sallallaahu Álayhi Wasallam) did not pass by an angel except that it said to him, "Oh Muhammad, order your Ummah (nation) with cupping (hijama)." [saheeh Sunan Tirmidhee (3479)]. This shows the importance and greatness of this Sunnah. 'Hijama' in arabic is derived from 'hajm' which means 'sucking'. Cupping (hijama) is the process of applying cups to various points on the body by removing the air inside the cups to form a vacuum. Cupping (hijama) is of three types: Dry cupping (hijama) - This is the process of using a vacuum on different areas of the body in order to gather the blood in that area without incisions (small, light scratches using a razor). Dry massage cupping (hijama) – This is similar to dry cupping (hijama) but olive oil is applied to the skin (before applying the cups) in order to allow easy movement of the cups. 70% of diseases, pains and ailments are due to the blood being unable to reach certain parts of the body. Dry cupping (hijama) and dry massaging cupping (hijama) allow the blood to reach these places. Dry and massage cupping (hijama) may be self-administered in the comfort and privacy of your own home. Each cupping (hijama) box is accompanied by an instruction booklet. We have also provided further instructions on our 'How To Cup' page. Dry and massage cupping (hijama) may be administered any time of the day, any day of the week or month. There are no restrictions. Wet cupping (hijama) - This is the process of using a vacuum at different points on the body but with incisions in order to remove 'harmful' blood which lies just beneath the surface of the skin. (It is recommended that wet cupping (hijama) is only administered by a cupping therapist). We will run cupping (hijama) courses for wet cupping (hijama) inshAllah. Please join our FREE newsletter and we will keep you updated inshAllah. Wet cupping (hijama) may only be administered at certain times of the day and days of the week. Please see our 'Authentic Narrations' page for further details. Is cupping (hijama) a cure for every disease? Cupping (hijama) is a cure for every disease if performed in its correct time. The Messenger (Sallallaahu Álayhi Wasallam) said, "Indeed in cupping (hijama) there is a cure." [saheeh Muslim (5706)]. The Messenger (Sallallaahu Álayhi Wasallam) said, "Whoever performs cupping (hijama) on the 17th, 19th or 21st day (of the Islamic month) then it is a cure for every disease." [saheeh Sunan Abi Dawud (3861)]. There are specific points on the body where the cups are applied for each ailment. Is cupping (hijama) from the Sunnah? Above are just some of the authentic narrations which show that cupping (hijama) is from the Sunnah of the Messenger (Sallallaahu Álayhi Wasallam). Please see our 'Authentic Narrations' page for more authentic narrations about cupping (hijama). The Messenger (Sallallaahu Álayhi Wasallam) said, "Whoever revives a Sunnah from my Sunnah and the people practise it, s/he will have the same reward of those who practise it without their reward diminishing…" [sunan ibn Maajah (209)]. Authentic Narrations About Cupping (Al-Hijama) Cupping (Hijama) Is The Best Of Remedies Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Indeed the best of remedies you have is cupping (hijama)…" [saheeh al-Bukhaaree (5371)]. Abu Hurairah (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "If there was something excellent to be used as a remedy then it is cupping (hijama)." [saheeh Sunan abi Dawud (3857), Saheeh Sunan ibn Maajah (3476)]. The Angels Recommending Cupping (Hijama) Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "I did not pass by an angel from the angels on the night journey except that they all said to me: Upon you is cupping (hijama), O Muhammad." [saheeh Sunan ibn Maajah (3477)]. In the narration reported by Abdullah ibn Mas'ud (may Allaah be pleased with him) the angels said, "Oh Muhammad, order your Ummah (nation) with cupping (hijama)." [saheeh Sunan Tirmidhee (3479)]. Cupping (Hijama) Is A Prevention Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Whoever wants to perform cupping (hijama) then let him search for 17th, 19th and 21st and let none of you allow his blood to rage (boil) such that it kills him." [saheeh Sunan ibn Maajah (3486)]. Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "When the weather becomes extremely hot, seek aid in cupping (hijama). Do not allow your blood to rage (boil) such that it kills you." [Reported by Hakim in his 'Mustadrak' and he authenticated it and Imam ad-Dhahabi agreed (4/212)]. In Cupping (Hijama) There Is A Cure And A blessing Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Healing is in three things: in the incision of the cupper, in drinking honey, and in cauterizing with fire, but I forbid my Ummah (nation) from cauterization (branding with fire)." [saheeh al-Bukhaaree (5681), Saheeh Sunan ibn Maajah (3491)]. Jaabir ibn Abdullah (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Indeed in cupping (hijama) there is a cure." [saheeh Muslim (5706)]. Ibn Umar (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Cupping (hijama) on an empty stomach* is best. In it is a cure and a blessing..." [saheeh Sunan ibn Maajah (3487)]. * 'alaa ar-reeq in arabic means to fast until after being treated with cupping. Once the treatment of cupping has been completed, one may eat and drink. Cupping (Hijama) In Its Time Is A Cure For Every Disease Abu Hurairah (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Whoever performs cupping (hijama) on the 17th, 19th or 21st day (of the Islamic, lunar month) then it is a cure for every disease." [saheeh Sunan abi Dawud (3861)]. The Best Days For Cupping (Hijama) The best days for cupping (hijama) are the 17th, 19th and 21st of the Islamic month which coincide with Monday, Tuesday or Thursday. Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Whoever wants to perform cupping (hijama) then let him search for 17th, 19th and 21st…" [saheeh Sunan ibn Maajah (3486)]. Ibn Umar (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Cupping (hijama) on an empty stomach* is best. In it is a cure and a blessing. It improves the intellect and the memory. So cup yourselves with the blessing of Allaah on Thursday. Keep away from cupping (hijama) on Wednesday, Friday, Saturday and Sunday to be safe. Perform cupping (hijama) on Monday and Tuesday for it is the day that Allaah saved Ayoub from a trial. He was inflicted with the trial on Wednesday. You will not find leprosy except (by being cupped) on Wednesday or Wednesday night." [saheeh Sunan ibn Maajah (3487)]. Ibn Umar (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Cupping (hijama) on an empty stomach* is best. It increases the intellect and improves the memory. It improves the memory of the one memorising. So whoever is going to be cupped then (let it be) on a Thursday in the name of Allaah. Keep away from being cupped on a Friday, Saturday and Sunday. Be cupped on a Monday or Tuesday. Do not be cupped on a Wednesday because it is the day that Ayoub was befallen with a trial. You will not find leprosy except (by being cupped) on Wednesday or Wednesday night." [saheeh Sunan ibn Maajah (3488)]. * 'alaa ar-reeq in arabic means to fast until after being treated with cupping. Once the treatment of cupping has been completed, one may eat and drink. As for the Islamic day and night, the night enters before the day. So at sunset on Tuesday, Wednesday night comes in. Cupping (hijama) is best performed during the daytime between the adhaan of fajr and the adhaan of maghrib because yawm in arabic means daytime. The Sunnah days for cupping (hijama) every month are when the 17th or 19th or 21st of the lunar month coincide with a Monday, Tuesday or Thursday. These are the best and most beneficial days for cupping (hijama). If one is not able to be cupped on 17th, 19th or 21st (coinciding with Monday, Tuesday or Thursday) then any Monday, Tuesday or Thursday of the month. Cupping (Hijama) May Be Used For: Headaches Salma (may Allaah be pleased with him), the servant of the Messenger of Allaah (Sallallaahu Álayhi Wasallam) said, "Whenever someone would complain of a headache to the Messenger of Allaah (Sallallaahu Álayhi Wasallam), he (Sallallaahu Álayhi Wasallam) would advise them to perform cupping (hijama)." [saheeh Sunan abi Dawud (3858)]. Magic Ibn al-Qaiyum (may Allaah have mercy on him) mentions that the Messenger (Sallallaahu Álayhi Wasallam) was cupped on his head when he was afflicted with magic and that it is from the best of cures for this if performed correctly. [Zaad al Ma'aad (4/125-126)]. Poison Abdullah ibn Abbas (may Allaah be pleased with him) reported that a Jewish woman gave poisoned meat to the Messenger of Allaah (Sallallaahu Álayhi Wasallam) so he (Sallallaahu Álayhi Wasallam) sent her a message saying, "What caused you to do that?" She replied, "If you really are a Prophet then Allaah will inform you of it and if you are not then I would save the people from you!" When the Messenger (Sallallaahu Álayhi Wasallam) felt pain from it, he (Sallallaahu Álayhi Wasallam) performed cupping (hijama). Once he travelled while in Ihram and felt that pain and hence performed cupping (hijama). [Ahmed (1/305) the hadeeth is hasan (good chain with all the paths)]. Strengthening One's Intelligence And Memory Ibn Umar (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) said, "Cupping (hijama) on an empty stomach* is best. In it is a cure and a blessing. It improves the intellect and the memory. So cup yourselves with the blessing of Allaah on Thursday. Keep away from cupping (hijama) on Wednesday, Friday, Saturday and Sunday to be safe. Perform cupping (hijama) on Monday and Tuesday for it is the day that Allaah saved Ayoub from a trial. He was inflicted with the trial on Wednesday. You will not find leprosy except (by being cupped) on Wednesday or Wednesday night." [saheeh Sunan ibn Maajah (3487)]. * 'alaa ar-reeq in arabic means to fast until after being treated with cupping. Once the treatment of cupping has been completed, one may eat and drink. Dislocation/Bruising Jaabir ibn Abdullah (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) fell from his horse onto the trunk of a palm tree and dislocated his foot. Waki' (may Allaah be pleased with him) said, "Meaning the Messenger (Sallallaahu Álayhi Wasallam) was cupped on (his foot) for bruising." [saheeh Sunan ibn Maajah (2807)]. Cupping (Hijama) While fasting Or In The State Of Ihram Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was cupped on his head for a unilateral headache while he was in Ihraam. [saheeh al-Bukhaaree (5701)]. Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was cupped while he was fasting. [saheeh al-Bukhaaree (5694)]. Areas of Cupping (Hijama) Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was treated with cupping (hijama) three times on the two veins at the side of the neck and the base of the neck. [saheeh Sunan abi Dawud (3860), ibn Maajah (3483)]. Abdullah ibn Abbas (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was cupped on his head. [saheeh al-Bukhaaree (5699)]. Abdullah ibn 'Umar (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) used to cup his head and would call it (the place at the top of the head) "Umm Mugheeth." [saheehah (753), Saheeh al-Jaami' (4804)]. Jaabir ibn Abdullah (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was treated with cupping (hijama) on his hip for a pain in that area. [saheeh Sunan abi Dawud (3863)]. Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger (Sallallaahu Álayhi Wasallam) was treated with cupping (hijama) when he was in Ihram, on the top of his foot, for a pain in that area. [saheeh Sunan abi Dawud (1836)]. Ibn al-Qayyim (may Allaah have mercy on him) said, "Cupping (hijama) under the chin is beneficial for pain in the teeth, face and throat, if it is performed in its proper time. It purifies the head and the jaws. Cupping (hijama) on the top of the foot is a substitution for the puncturing of the Saphena, which is a large vein in the heel. It is beneficial for treating ulcers that occur on the thighs and calves, the interruption of menses and skin irritation on the testicles. Cupping (hijama) at the bottom of the chest is beneficial for the treatment of sores, scabies and mange on the thighs. It helps against gout, hemorrhoids, elephantiasis and itchiness on the back." [Zaad al-Ma'aad, 4/58]. Cupping (Hijama) For Women Jaabir ibn Abdullah (may Allaah be pleased with him) reported Umm Salama (may Allah be pleased with her) asked permission from the Messenger (Sallallaahu Álayhi Wasallam) to be treated with cupping (hijama). So the Messenger (Sallallaahu Álayhi Wasallam) ordered Abu Teeba (may Allaah be pleased with him) to cup her. Jaabir ibn Abdullah (may Allaah be pleased with him) said, " I think he (Sallallaahu Álayhi Wasallam) said that Abu Teeba (may Allaah be pleased with him) is her brother through breastfeeding or a young boy who didn't reach puberty". [saheeh Muslim (5708), abu Dawud (4102), Saheeh ibn Maajah (3480)]. Source

SIWAK An Oral Health Device (Preliminary Chemical and Clinical Evaluation) By Dr. M. Ragaii El-Mostehy, Dr. A.A.Al-Jassem, Dr. I.A.Al-Yassin, Dr.A.R; El-Gindy and Dr. E. Shoukry Kuwait A variety of oral hygiene measures have been performed since the dawn of time. This has been verified by various excavations done all over the world, in which toothpicks, chew sticks, tree twigs, linen strips, birds' feathers, animal bones and porcupine quills were recovered 1. Those that originated from plants are tasty twigs and although primitive they represented a transitional step towards the modern toothbrush. It has been stated that about seventeen plants could be enumerated as natural sources for several of these oral hygiene devices 2. The most widely used tree twigs since early times is the ..Siwak" or ..Miswak" 3 .The stick is obtained from a plant called Salvadore Persica that grows around Mecca and the Middle East area in general. It is widely used among Muslims after Prophet Mohammed ( pbuh ) realised its value as a device which should be used by Muslims to clean their teeth. In this respect our Prophet ( pbuh ) is considered the first dental educator in proper oral hygiene. Although there is no reference to the use of Siwak in Al-Quran, yet several quotations could be read in the compendium of the sayings of Mohammed ( pbuh ) as to the benefits of Siwak in mouth cleanliness. One saying reads as follows: "IF IT WERE NOT TOO MUCH A BURDEN ON THE BELIEVERS, I WOULD PRESCRIBE THAT THEY USE THE SIWAK BEFORE EACH PRAYER". Several anecdotes6, incidents, and rules of ethics in using Siwak were mentioned in various references talking on the subject of cleanliness of the mouth. Salvadora Persica is in fact a small tree or shrub with a crooked trunk, seldom more than one foot in diameter, bark scabrous and cracked, whitish with pendulous extremities. The root bark is light brown and the inner surfaces are white, odour like cress and taste is warm and pungent. Chemically the air dried stem bark os S. Persica is extracted with 80% alcohol and then extracted with ether and run through exhaustive chemical procedures. This showed that it is composed of: 1 .Trim ethyl amine 2. An alkaloid which may be salvadorine 3. Chlorides 4. High amounts of fluoride and silica 5. Sulphur 6. Vitamin C 7. Small amounts of Tannins, saponins, flavonoids & sterols PURPOSE OF THE PRESENT INVESTIGATION: Because of the great quality of oral cleanliness noticed in individuals who use Siwak as the sole device to brush their teeth and because of the low incidence of dental decay of those individuals this work was undertaken. It is intended to study the following: 1 .The mechanical ability of Siwak as a cleaning device to the mouth and its ability to rid the mouth of bacterial plaque (aggregates harmful to the gum) 2. If Siwak is powdered and used with a toothbrush, could it act as an efficient mouth cleaner? 3. As compared to other strongly abrasive toothpowder's, could Siwak rank as highly efficient as to the used material? Discussion Oral hygiene and patient motivation towards a clean mouth owe their birth to the teachings of Mohammed (pbuh). Due to the repeated use of Siwak during the day, the users showed an unusually high level of oral cleanliness. It is a well known fact that plaque formed immediately after meticulous tooth brushing. By the end of 24 hours the plaque is well on its way towards maturation and hence starts its deleterious effects on the gingiva 8. Proper oral hygiene should be maintained through intensive instructions by the periodontist as well as by a great expenditure of time and dexterity on part of the patient. This item is self corrected in Muslims because Siwak users take Siwak as a device that should be used as part of their religious ritual regimen. The results obtained in this investigation have proved that Siwak and other tree twigs 9 could act as an effective tool in removing soft oral deposits. It could be even used as an effective device in preventive dental programme's in mass populations. The indices used in this investigations were simple and adequate as they discriminated between experimental stages as well as between experimental groups. Using starch is not quite accurate but it was meant to evaluate the degree by which Siwak and powdered Siwak could rid teeth of deposits as compared to the best abrasive viz. commercial powder. It is noticed that the difference between first and fifth week of the mean score of plaque percentage for powdered Siwak is the highest (-11.2%) of all readings. This indicates that powdered Siwak is used with t mechanically proper device i.e. tooth brush will give a great deal of oral cleanliness. It has been reported that Salvadora Persica contains substances that possess antibacterial properties Some other components are astringents, detergents and abrasives 8. Those properties encourage some toothpaste laboratories to incorporate powdered stems and/or root material of Salvadora persica in their products (Beckenham U.K. Sarakan Ltd.). Although the commercial powder gave a high degree of efficiency in plaque removal yet its use over the experimental period gave a high score of gingivitis percentage within the group using the powder. It is time that plaque eradication is essential but this should not be on the expense of deleterious side effect on other tissues. It could be concluded that Siwak and powdered Siwak are excellent tools for oral cleanliness. Because of its availability in this part of the world, being inexpensive and readily adopted by Muslims as part of their religious regimen, it is highly recommended in implementing a preventive dental health program Islamic countries. Also recommendations should be directed to manufacturers of toothpastes to include the powdered form of Siwak in a highly debriding sophisticated toothpaste. http://www.missionislam.com/health/siwak.htm

Their allies deceived them) like Shaitân (Satan), when he says to man: “Disbelieve in Allâh.” But when (man) disbelieves in Allâh, Shaitân (Satan) says: “I am free of you, I fear Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)!” So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zâlimûn (i.e. polytheists, wrong-doers, disbelievers in Allâh and in His Oneness, etc.). (Al-Hashr 59:16-17) This true story can be related to the above Quranic verse, There were three brothers from Bani Israel who were called upon to go on Jihad. These three brothers had a sister who did not have any one else to be taken care other that by them. They did not know under whose care could they leave the young woman. Then they thought that the most reasonable place to leave her was with the Abid (worshipper) because he was the most trusted man in town. Barsisa, the Abid was a man who used to be in a monastery devoted to worship of ALLAH. So they went to him and said, ” We are being enlisted to go on Jihad and we want to leave our sister with you. We trust no one in town but you.” Barsisa replied “Audhu billah, get away from me.” This was an Abid who was not married and he did not want to deal with these problems. The brothers said, “We have no where else to leave our sister but with you. We don’t trust anyone else.” So Shaytan came to Barsisa and said, “If u don’t accept, she might be left with somebody who might not be trustworthy.You have to step-up and take this responsibility.” So Barsisa told the brothers, “Leave her in the empty house.” (which was seperate from the monastery where he was staying). The brothers then left her there and went on Jihad. After that, Barsisa the Abid used to leave food at his doorstep and the young woman had to come out of her house and walk all the way to take the food from his doorstep. Barsisa never used to leave from his monastery. Barsisa had never met her and they were not seeing each other. Days passed by like this. One day, Shaytan came to Barsisa and said, “Somebody might see her when she is walking out. So rather than have her leave from her house. You need to carry it and leave at her doorstep.” So he started leaving the food at her doorstep. This happened for many days. Again one day, Shaytan came to Barsisa and said, “You can’t just leave the food at her doorstep. Somebody might see her when she opens the door and she is very beautiful. You would have to take the food and leave it inside her room.” So Barsisa would go and knock on the door. She would open and he would walk inside and leave the food there. That continued for a while. Then again one day Shaytan said, “You can’t leave this poor woman alone without giving her any company. Nobody is speaking to her. So she may be feeling very lonely and that might lead to haram. So why don’t you go and talk to her from behind the door.” Barsisa liked the idea and so for a while he would sit outside and just talk to her for HOURS. Slowly and slowly the relationship was building up and Shaytan was finding it easier to drag him to the next step. Shaytan then came and said, “You can’t just sit there talking to her, people might see you. You need to go inside, just sit in another room without looking at her and talk to her.” So for sometime that is what he did. Slowly she started getting closer to him and everytime they got more and more close to the extent that eventually he comitted zina (fornication) with her. So the Abid, the worshipper who devoted his life to service in the monastery comitted zina. Because of that, she became pregnant and delivered a boy. Then Shaytan came to Barsisa and said,”Now when the brothers come back and find out that their sister has a child you are going to be in big trouble. The only way for you to put an end to this issue is to kill the baby.” Barsisa followed the advice of Shaytan and killed the child. But it didn’t end there. Shaytan came to him and said, “Do you think that this woman will keep the secret after you kill her own child? The only way out is to kill her.” So Barsisa killed her and burried both mother and child in a certain location inside the house. Later the brothers came back and inquired about their sister. Barsisa gave some reason and said, “She had passed away and this is where she is burried.” Saying that he pointed to a false grave. Then Shaytan went to the brothers and made them see a dream. In that dream they were told that Barsisa killed their sister and the proof was that she was burried in a different location (i.e. under the rock inside the house). When the brothers woke up they started talking to each other and found out that they all had seen the same dream. They thought that there must be some truth in it. So they went and uncovered the grave which Barsisa had pointed to and found it empty. Then they went inside the house and found the rock as mentioned in the dream. On digging underneath the rock they found their sister’s dead body along with that of the child. So they went to Barsisa and forced him to disclose the secret of what happened. He went ahead and told them the whole story. The three brothers took Barsisa to the king’s court and he was given punishment of execution. While Barsisa was being dragged to his execution spot, Shaytan came to him and said, “Listen Barsisa I am Shaytan and it was me who was in communication with you since this whole thing started and not your inner thoughts. Now I can get u out of this trouble if you want. I am the one who put you in this trouble in the first place and I can get u out of it.” Barsisa asked, “What should I do?” Shaytan said, “Do sujood to me and I will save you.” Barsisa did sujood to Shaytan (i.e. committed shirk) and as soon as he did so, Shaytan ran away and Barsisa was executed. Taken from Imam Anwar Al-Awlaki’s lecture set “Hereafter” Original Context of this story can be found here Final word... Such is the deception of Shaytaan. Praise be to Allah, who Gives the Muslimeen safe haven from fitaan, with the different alternatives we have been given. And when Allah ta’ala has granted us the ability to leave off this fitnah, let us not willingly plunge ourselves into potentially harmful situations. For, ultimately we put our own emaan to the test. And shall we have yaqeen [certainty] with our level of emaan, knowing that it fluctuates, increasing at times and decreasing at others? No, for Allah Knows Best that which shall come to pass. The example is brought before us, of a pious man, who fell into sin and was deceived by Shaytaan. And indeed the ma’asiyah [sin] shall touch those who are pious if they lower their shield of taqwa. So inshaaAllah, when the fitaan is present, let us remember Allah ta’ala, fear Him with the fear that He is deserving of us and distance ourselves from it. O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allâh is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allâh. (Luqman 31:33) http://www.islamicinformation.net/2008/06/barsisa-worshipper-deception-from.html

HIS JUSTICE AND IMPARTIALITY Allah Ta’ala says in the Qur’aan; “We have sent down to you The Book [The Qur’aan] in truth that you may judge between men as guided by Allah.” In another Ayah, Allah Ta’ala says, “Then by the oath of your lord, they are not believers until they make you judge in all disputes between them, thereafter they find no resistance in their souls against your decision and they accept them with the fullest conviction.” Justice and impartiality were qualities attached to Nabi sallallaahu 'alayhi wasallam and recognised by his most vicious enemies. Rabee’ ibn Khuthaim relates, “Even prior to Nubuwat people would approach Nabi sallallaahu 'alayhi wasallam with their disputes for him to adjudicate.” Five years prior to Nubuwat, the Quraish decided to reconstruct the Ka’ba. When they were faced with the decision of who would have the honour to replace the Hajre Aswad they disputed till they reached the point of bloodshed. Eventually after several days Abu Umayyah ibn Mugheerah suggested that the first person to enter the Masjidul Haraam the following day should be selected as a judge. All parties agreed. The following morning all of them eagerly assembled at the Haram to find that Muhammad Rasulullaah sallallaahu ‘alayhi wasallam was the first to arrive. They exclaimed with delight and pleasure, “This is Muhammad the Trustworthy, we are pleased with his verdict.” Rasulullaah sallallaahu ‘alayhi wasallam found a peaceful solution. He asked for a sheet on which he placed the Black Stone and asked the chief of each tribe to hold the sheet and raise it to the correct height. Rasulullaah sallallaahu ‘alayhi wasallam himself placed the stone in its place. Hind Ibn Abu Haalah relates, “The whole creation was equal to him as far as rights were concerned.” ‘Aa’isha radiyallaahu ‘anhaa relates, “The Quraish were grieved by a woman named Fatimah who was implicated for theft. They decided on a person who would intercede on her behalf to Rasulullaah sallallaahu ‘alayhi wasallam. They decided that none besides Usamah ibn Zaid who was the beloved of Rasulullaah sallallaahu ‘alayhi wasallam had the courage to intercede. Hence Usamah spoke to Rasulullaah sallallaahu ‘alayhi wasallam. He responded, “Do you intercede regarding the HUDOOD [shar’ee punishment].” Thereafter Nabi sallallaahu ‘alayhi wasallam stood up and delivered a sermon in which he said, “Certainly those before you were destroyed because when the noble among them would steal they would redeem them and when the weak would steal they would implement the Shar’ee punishment. By Allah, if Fatimah bint Muhammad [my daughter] would steal I would cut off her hand.” CONCLUSION The beautiful Akhlaaq of our beloved Prophet sallallaahu ‘alayhi wasallam is the most perfect example for all of mankind as nowhere can such an example be found. He was ornamented with peerless attributes of perfection. No wonder to be like that for he was brought up, educated and taught (the Qur’an) by Allah. Those who knew him were fascinated and enchanted by him. They were ready to sacrifice their lives for the sake of saving a nail of his from hurt or injury.

HIS TRUST AND RELIANCE IN ALLAH Hadhrat Anas radiyallaahu ‘anhu relates, “Rasulullaah sallallaahu ‘alayhi wasallam did not store anything for the next day.” NOTE: Nabi sallallaahu ‘alayhi wasallam fed people with whatever he possessed until all his possessions were exhausted. He did not keep back anything in anticipation that he would need it the next day. ‘Umar radiyallaahu ‘anhu relates, “Once a destitute person approached Rasulullaah sallallaahu ‘alayhi wasallam to fulfil his need. Rasulullaah sallallaahu ‘alayhi wasallam replied, “I do not possess anything at present. Go and purchase something on my behalf and when I receive goods I will repay the debt.” ‘Umar radiyallaahu ‘anhu remarked, “You have already given away whatever you possessed. Allah Ta’ala has not imposed upon you that which is beyond your means.” Rasulullaah sallallaahu ‘alayhi wasallam became annoyed with ‘Umar’s statement. Thereupon a person from the Ansaar said, “O Rasulullaah sallallaahu ‘alayhi wasallam, spend whatever you wish, and do not fear any abatement from the Lord of the Throne.” Rasulullaah sallallaahu ‘alayhi wasallam smiled and happiness could be seen on his face because of the Ansari’s statement. Thereafter he said, “I have been commanded to do this.” Bilal [radiyallaahu ‘anhu]was once asked, “How did Rasulullaah spend in charity?” He replied, “Rasulullaah sallallaahu ‘alayhi wasallam did not hold back anything, till the end I was responsible for the distribution of his alms. It was his noble habit that when a person accepted Islam and he was unclothed, Rasulullaah sallallaahu ‘alayhi wasallam would command me to clothe him. I would obtain a loan to purchase clothing and food for that person. Once a polytheist came to me and said, “I have a lot of wealth, loan whatever you need from me.” I began taking loans from him. Once after performing Wudhu and preparing to call out the Adhaan, I saw that polytheist approaching with a few merchants. Upon seeing me he said, “O Habshi.” I replied, “Here I am, at your service.” He became abusive and cynically asked, “How many days are left for the end of the month?” I replied, “The month has nearly come to an end.” He responded, “Four days remain. If you do not repay your loans by then, I will enslave you in lieu of the debt. You will graze sheep as you had done before.” Bilal continued, “What would become of a person as a result of such threats. I was overtaken by his statement.” That evening, after Isha, I came to Rasulullaah sallallaahu ‘alayhi wasallam and narrated the entire incident to him. Thereafter I said, “There is no way of paying this debt in such a short time, neither of us have any possessions. I will go into hiding. Once the debt is repaid I will come out, otherwise that polytheist will disgrace me.” Before Fajr a person came running to me and informed me that Rasulullaah sallallaahu ‘alayhi wasallam has called for me. On entering, Rasulullaah sallallaahu ‘alayhi wasallam said, “Allah Ta’ala has made a means for the repayment of your debt. These four camels, laden with gifts, have been sent by the ruler of Fadak. I repaid the debt in full that morning and informed Rasulullaah sallallaahu ‘alayhi wasallam that Allah Ta’ala has freed him from debts. Rasulullaah sallallaahu ‘alayhi wasallam inquired, “Is there anything left over from the gifts.” I replied, “Yes, a little.” Rasulullaah sallallaahu ‘alayhi wasallam responded, “Distribute it so that I may be at ease.” That evening there remained a little yet to be distributed. After Isha, Rasulullaah sallallaahu ‘alayhi wasallam once again inquired about the distribution to which I replied, “Still a little remains as the needy has not yet arrived.” Rasulullaah sallallaahu ‘alayhi wasallam spent the night in the Masjid without going home. The following day, after Isha, Rasulullaah sallallaahu ‘alayhi wasallam once again inquired, whereupon I replied, “Allah Ta’ala has freed you of its responsibility all the goods has been distributed. Thereupon Rasulullaah sallallaahu ‘alayhi wasallam thanked Allah Ta’ala and went home

HIS BRAVERY & COURAGE Anas said: "One night the people of Madinah felt alarmed. People went out hurriedly towards the source of sound, but the Prophet sallallaahu ‘alayhi wasallam had already gone ahead of them. He was on the horseback of Abu Talhah which had no saddle over it, and a sword was slung round his neck, and said to them: ‘There was nothing to be afraid for.’” (Bukhari) ‘ Ali’s radiyallaahu ‘anhu courage and bravery is well known. He relates, “When the battle would become furious and the eyes of the warriors become red [out of anger] we would take shelter behind Rasulullaah sallallaahu ‘alayhi wasallam. None would be closer to the enemy than him.” In the Battle of Hunayn part of the enemy, known for their archery, took up their positions in the hills surrounding the valley through which the Muslims passed. As they advanced, the Muslims were met with showers of arrows from all sides while the main portion of the enemy attacked them from the front. The new converts to Islam could not resist the fierce attack of the enemy. They retreated, causing untold confusion on the battle field. Regarding this incident a person asked Bara ibn Aazib, “Did you people retreat leaving Rasulullaah sallallaahu ‘alayhi wasallam?” He replied, “Yes, but Rasulullaah sallallaahu ‘alayhi wasallam did not retreat. I saw him on his white mule. Abu Sufyaan was holding its reins and Nabi sallallaahu ‘alayhi wasallam was saying, “I am a Nabi not an imposter [in another narration], I am the son of Abdul Muttalib.” Hadhrat Abbas [radhiyallahu anhu] describes the above in the following words, “The Muslims retreated, but Nabi sallallaahu ‘alayhi wasallam raced his mule forward towards the Kuffar while I held its reins and Abu Sufyaan its stirrups.

HIS GENORISTY & CHARITY Jaabir radhiyallaahu ‘anhu relates, “Nabi sallallaahu ‘alayh wasallam did not refuse anything for which he was asked.” NOTE: Commenting on the above Hadith, Hafidh Ibn Hajar rahmatullaahi ‘alayhi states, “Whenever a person would ask Nabi sallallaahu ‘alayhi wasallam for something which he possessed, he would immediately hand it over, if he was not in possession of anything he would not explicitly refuse, he would either remain silent or offer an excuse in polite words or make Du’a for the one who asks.” Anas radiyallaahu ‘anhu relates, “A person once asked Rasulullah sallallaahu ‘alayhi wasallam for the number of goats that will fill a valley between two mountains. Nabi sallallaahu ‘alayhi wasallam gave him that many goats. The person returned to his people and said, “O my people, accept Islam, by Allah, Muhammad gives so much that he does not fear poverty.” Hasan radiyallaahu ‘anhu relates, “A beggar came to Rasulullaah sallallaahu ‘alayhi wasallam. Nabi sallallaahu ‘alayhi wasallam said, “Sit down, Allah will grant something.” A little while later a second and thereafter a third beggar came. Nabi sallallaahu ‘alayhi wasallam]seated the three of them. At that instance a person came and presented Nabi sallallaahu ‘alayhi wasallam with four Awqiya of silver. He distributed three among the three beggars and announced regarding the fourth, but nobody came forward to receive it. At night Nabie sallallaahu ‘alayhi wasallam kept it at his head side. ‘Aa’isha radiyallaahu ‘anhaa noticed that Nabie sallallaahu ‘alayhi wasallam could not sleep. He would get up, perform Salaah and lie down. She inquired, “Is something disturbing you O Rasool of Allah ?" He replied, “No.” She then inquired, “Then is there any command of Allah that has been revealed which causes you concern.” He replied “No.” She once again asked, “Then why do you not rest?” Rasulullaah sallallaahu ‘alayhi wasallam removed the piece of silver and said, “This is the cause of my restlessness. I fear that this remains while death comes to me.

HIS RENUNCIATION OF THE WORLD Rasulullaah’s sallallaahu ‘alayhi wasallam renunciation and rejection of the world was not in any way imposed upon him in that he had no option. In reality it was by choice. The following Ahadith indicate that Allah Ta’ala had offered Rasulullaah sallallaahu ‘alayhi wasallam all the wealth one may desire yet the master of both the worlds sallallaahu ‘alayhi wasallam preferred to remain without it to the extent that Anas radhiyallaahu ‘anhu states, “Nabi sallallaahu ‘alayhi wasallam departed from this world while his armour remained pawned by a Jew and he did not possess sufficient wealth to release it.” Abu Umamah radhiyallaahu ‘anhu relates that Rasulullaah sallallahu ‘alayhi wasallam said, “I swear by that Divine Personality in whose control is my life, if I desired, the mountains of Madinah would have turned into gold and followed me. But I do not like being so wealthy.” Ibn Abbas radhiyallaahu ‘anhu relates, “The Quraish said to Rasulullaah sallallaahu ‘alayhi wasallam, “Beseech your Lord to turn Mount Safa into gold for us. Should it become gold we will follow you. Nabi sallallaahu ‘alayhi wasallam submitted to Allah. Jibraeel appeared saying, “Allah conveys Salaam to you and said, “If you so desire, Mount Safa will turn into gold then I will punish those who commit Kufr [thereafter] with a penalty as I have not inflicted on any one among all the people; and if you desire I will open for them the doors of repentance and Mercy.” Rasullullaah sallallaahu ‘alayhi wasallam replied, “Nay, I desire the doors of repentance and mercy.” ‘Aa’isha radhiyallaahu ‘anhaa relates, “Never did Rasulullaah sallallaahu ‘alayhi wasallam eat to his fill and never did he complain of his starvation. He loved destitution more than affluence. On certain occasions hunger would ward away his sleep yet this would not prevent him from fasting the following day. If Rasulullaah sallallaahu ‘alayhi wasallam desired he could have asked Allah Ta’ala for all the treasures and fruit of this world and all the comforts of life this world has to offer. I would cry when I would see him in this condition and I would rub my hand on his stomach because of the pangs of his hunger. I would say “May I be sacrificed for you, if only you would accept that much that would give you strength.” He would reply, "O ‘Aa’isha, what relationship do I have with the world? My brothers of the resolute Messengers persevered in more severe conditions than this; they departed from this world in that condition and appeared in the presence of Allah Ta’ala. Allah Ta’ala honoured them and increased their reward manifold. I find myself bashful to desire affluence and become inferior to them tomorrow [in the Hereafter]. There is nothing more beloved to me than meeting my brothers and bosom friends

HIS HUMOUR Our beloved Prophet sallallaahu ‘alayhi wasallam enjoyed humour. On some occasions he himself would make humorous remarks however, even in humour, he always spoke the truth. He smiled often but it was not his habit to laugh out loud. His Companions followed his example and refrained from bursting into laughter in an amusing situation. His remarks cheered the audience but never made the meeting a place of fun and frolic. His assembly always remained a place of learning, understanding and spiritual fulfilment. A wonderful example of this is the amusing episode of Zaahir, a bedoin tribsman. He was a close companion of the Prophet sallallaahu ‘alayhi wasallam. Once, while he was selling his wares in the market of Madinah, Rasulullaah sallallaahu ‘alayhi wasallam passed by. He saw Zaahir so absorbed in his work that he was unaware of his surroundings. Rasulullaah sallallaahu ‘alayhi wasallam sneaked up from behind and hoisted him aloft. “Who is it?” cried Zaahir, twisting and turning in the strong grasp, in vain to see who it was that held him. Then he heard Rasulullaah sallallaahu ‘alayhi wasallam shout, “Here is a young boy for sale! A young boy for sale! Who wants him?” At this, Zaahir laughed and replied, “O Rasulullaah, whoever buys a slave like me will end up a loser!”

HIS FORBEARANCE & TOLERANCE During the Battle of Uhud, the disbelievers made a ferocious attack on the Prophet sallallaahu ‘alayhi wasallam and his tooth was broken and his cheek and forehead were injured. This distressed his Companions. They said, “Why do you not curse them, O Rasulullaah sallallaahu ‘alayhi wasallam? He replied, “I have not been sent as a curser but as a guide and a mercy.” He then submitted, “O Allah, forgive my people for they do not know.” He did not invoke curses upon them but rather he sought Allah’s forgiveness on their behalf. His compassion is further exposed by the fact that he referred to them as “My people” and he offered an excuse in the Grand Court of Allah that they were ignorant. Anas radhiyallaahu ‘anhu relates, “Once we were with Rasulullah sallallaahu ‘alayhi wasallam. He wore a sheet with a course edge. A bedouin pulled the sheet so viciously that it wrinkled the surface of his shoulder and said, “O Muhammad, load for me goods on these two camels from the goods of Allah and not from your or your father’s possession.” The Prophet sallallaahu ‘alayhi wasallam remained silent. After a while he said, “You will be requited, O bedouin, for what you have done to me.” The bedouin replied, “No, you do not retaliate evil with evil.” At this our Prophet sallallaahu ‘alayhi wasallam smiled and directed that one camel be loaded with barley and the other with dates.” ‘Aa’isha radhiyallahu ‘anhaa relates, “I have not witnessed Rasulullah sallallaahu ‘alayhi wasallam retaliating any injustice caused to him so long as it did not concern the sacred laws of Allah Ta’ala. He did not strike anything with his blessed hand except while waging Jihad in the path of Allah nor did he lift his hand on any slave or woman.” ‘Aa’isha[radhiyallaahu ‘anhaa said, “Rasulullah sallallaahu ‘alayhi wasallam did not take revenge against anyone in matters regarding himself. However when the sacred laws of Allah were being violated, he would retaliate only for the pleasure of Allah and in consideration of His laws.” Rasulullaah sallallahu ‘alayhi wasallam said: “I have been subjected to harm (and suffering) in the cause of Allah, as no one else had been.” The brutal tortures and relentless persecutions reached such levels that the pathway of Rasulullaah sallallaahu ‘alayhi wasallam was secretly laden with thorns, refuse and the intestines of animals was flung at him. He and his group of devout companions were denied a home, denied food, water and medicine for three years. The cry of infants and children echoed through the valleys of Arabia

HIS FEAR, OBEDIENCE & WORSHIP OF Allah In reality, every movement and stillness of Rasulullah salallaahu ‘alayhi wasallam is an act of worship. Both his speech and silence are remembrance of Allah Ta’ala. Hadhrat Abu Dharr radhiyallaahu ‘anhu relates that Rasulullah[salallaahu ‘alayhi wasallam said, “By Allah, if you know what I know you will laugh less and cry more and you would not derive pleasure from your wives. You will emerge onto the streets supplicating to Allah, “Verily I desire to be a tree that has been cut down." NOTE: Allah Ta’ala says in the Qur’aan, “Let then laugh a little, and much will they weep.” [9:82] Commenting on this ayah, ‘Abdullah ibn Mas’ood radhiyallahu ‘anhu has stated, “This world is but a few days, let them laugh as much as they desire. When the world comes to an end and they appear in the presence of Allah Ta’ala they shall begin to cry endlessly.” ‘Abdullah ibn Shikheer radhiyallahu ‘anhu relates, “I went to Rasulullah salallaahu ‘alayhi wasallam while he was performing Salaah. The sound like that of a boiling pot emitted from his chest because of his weeping.” Ataa ibn Abi Rabah radhiyallahu ‘anhu relates, “I once asked 'Aisha radhiyallahu ‘anhaa to inform me about the most admirable action of Rasulullaah salallaahu ‘alayhi wasallam. She replied, “Which action of Rasulullaah salallahu ‘alayhi wasallam was not admirable? One evening Rasulullah salallahu ‘alayhi wasallam returned home and shared my sheet. A little while later he said, “Give me permission so that I may worship my Creator.” Rasulullah salallaahu ‘alayhi wasallam stood up, performed Wudhu and engaged himself in Salaah. He began weeping (in Qiyaam] until the tears flowed onto his Mubarak chest. He performed Ruku and then Sajda while the tears continued to flow. He stood up for the second Rakaah still weeping. He persisted in this condition all night till Bilal called him for the Fajr Salaah.” Rasulullaah salallahu ‘alayhi wasallam wept because of MUHABBAH [profound love] for Allah Ta’ala. On certain occasions Rasulullah salallahu ‘alayhi wasallam wept out of benevolence for the deceased or out of anxiety for his Ummah. Ibn Abi Halah relates, “Rasulullah salallaahu ‘alayhi wasallam was perpetually grieved and in persistent contemplation. Leisure was not his lot.” NOTE: Rasulullah’s salallaahu ‘alayhi wasallam grief, anxiety and apprehension pertained to Deen, the Hereafter, and the condition of the Ummah and not to this material world

HIS HUMBLENESS Visiting the poor and the sick, helping the needy and the destitute, attending the funeral prayers etc were some of his habits. He did not feel he was above accepting the invitation of a slave or riding a donkey. He sat among his friends as if he was an ordinary person and one of them. ‘Aisha said that he used to repair his shoes, sew or mend his clothes and do what ordinary men did in their homes. Anas ibn Malik (May Allah be pleased with him) relates, “Rasulullah sallallaahu ‘alayhi wasallam would visit the sick, attend the Janaza Salaat (funeral prayers), ride on a donkey, and accept the invitation of a slave. During the campaign of the Banu Quraiza he rode a donkey with a rein and saddle of palm fibres” (Shamaaile Tirmidhi) Despite his being the most honoured and virtuous creation of Allah ta’ala he did not find it to be below his dignity to visit the sick and despite this fact he did not show any disparagement in riding a donkey even though it was regarded as an inferior mode of conveyance to a horse. Anas (may Allah be pleased with him) relates, “ Rasulullah sallallaahu ‘alayhi wasallam accepted invitations in which bread made of barley and stale fat was served.” Note that fat smells when it becomes stale and the nature of the food to be served can be ascertained by the host’s status yet knowing the menu did not deter him from accepting the invitation

Allah subhaanahu wata’ala has blessed man with the external form which is the physical body as well as the internal or inner spiritual form. When beauty is inculcated in the internal dimension of man he/she will attain honour. This internal character forms one of the most important aspects of one’s Deen. Our beloved Prophet sallallaahu ‘alayhi wasallam said, “A Muslim, by virtue of his excellent character, is elevated to the ranks of one who throughout his life, spend the entire night in worship and fasts during the day.” (Abu Daawood) For us there can be no better example than the Messenger of Allah sallallaahu ‘alayhi wasallam since he was sent as a guide and an example to the entire world. Allah subhaanau wata’ala says, “Indeed, in Rasulullah sallallaahu ‘alayhi wasallam is a beautiful example for you” (Ahzaab: 21 ) The following articles have been compiled from: The Noble Akhlaaq of Rasulullaah sallallaahu ‘alayhi wasalla – by Mawlana A.S. Chohan

How fortunate were the Sahaabah who saw our Prophet Muhammad sallallaahu ‘alayhi wasallam and spent time in his company observing his every action! Since Islam forbids picture making there are no pictures of Prophet Muhammad sallallaahu’alayhi wasallam, however, we have been blessed with a complete record of not only his teachings and practices but also of his appearance. ‘Ali (may Allah be pleased with him) gave a descriptive account of the physical appearance of our beloved Prophet Muhammad sallallaahu ‘alayhi wasallam as did many other Sahaabah. The following is a compilation from “The Life of Perfection” by Abidullah Ghazi – IQRA’ International Educational Foundation. Prophet Muhammad sallallaahu ‘alayhi wasallam was neither very tall nor very short, but was of average height. He was not of a heavy build. His face was somewhat round. He had a red and white complexion. His pupils were dark black and his eyelashes long. His eyebrows were thin and unconnected; between them was a vein which appeared when he was displeased with something. He had a sharp, high luminous nose. His beard was thick and luxuriant, cheeks smooth, mouth wide, teeth small and separated from one another. His neck was distinguished looking. His hair was neither very curly nor was it very straight, though it had some waviness in it. He would part the hair if it parted easily otherwise he allowed it to stay as it was. When his hair was long it reached the upper lobes of his ears. The bones of his joints were strong and heavy. The space between his two shoulders was soft and fleshy. His body was moderate, proportionate and well built. He had wide shoulders and his bones were well set. The upper part of his body radiated when it was without clothes. A thin line of hair ran between his chest and navel. When he walked he lifted his legs with power, as if descending from a higher to lower level. His feet touched the earth softly. He walked fast and took long steps. His perspiration emitted a fragrance sweeter than musk. Between his shoulders was the Seal of Prophethood. ‘Ali (may Allah be pleased with him) said, “He always had a smiling countenance. When he listened to someone, he gave his full attention. He had the most generous heart, most truthful tongue and most sweet temperament, and this kind-hearted person belonged to the noblest family. Whoever saw him unexpectedly was awed and whoever became acquainted with him fell in love with him. Whoever wishes to describe him can only say: ‘I have not seen anyone like him.’” Jabir bin Sumurah said that he saw him on a full-moon night and he compared him with moon and found that he was brighter and more luminous than the moon. Al-Bara’ said, “He had the most handsome face and the best character “ ‘Ayesha (may Allah be pleased with her) would frequently say “The women cut their hands off when they were enchanted and captivated by the beauty of Yusuf alayhissalaam. Had they seen my beloved, they would have cut out their hearts.” muftisays NTI

During the centuries of the crusades, all sorts of slanders were invented against Prophet Muhammad (pbuh). But with the birth of the modern age, marked with religious tolerance and freedom of thought, there has been a great change in the approach of Western authors in their delineation of his life and character. The views of some non-Muslim scholars regarding Prophet Muhammad, given at the end, justify this opinion. But the West has still to go a step forward to discover the greatest reality about Muhammad and that is his being the true and the last Prophet of God for the whole humanity. In spite of all its objectivity and enlightenment there has been no sincere and objective attempt by the West to understand the Prophethood of Muhammad (pbuh). It is so strange that very glowing tributes are paid to him for his integrity and achievement but his claim of being the Prophet of God has been rejected explicitly or implicitly. It is here that a searching of the heart is required, and a review of the so-called objectivity is needed. The following glaring facts from the life of Muhammad (pbuh) have been furnished to facilitate an unbiased, logical and objective decision regarding his Prophethood. Up to the age of forty, Muhammad was not known as a statesman, a preacher or an orator. He was never seen discussing the principles of metaphysics, ethics, law, politics, economics or sociology. No doubt he possessed an excellent character, charming manners and was highly cultured. Yet there was nothing so deeply striking and so radically extraordinary in him that would make men expect something great and revolutionary from him in the future. But when he came out of the Cave (HIRA) with a new message, he was completely transformed. Is it possible for such a person of the above qualities to turn all of a sudden into 'an impostor' and claim to be the Prophet of Allah and invite all the rage of his people? One might ask: for what reason did he suffer all those hardships? His people offered to accept him as their King and he would leave the preaching of his religion. But he chose to refuse their tempting offers and go on preaching his religion single-handedly in face of all kinds of insults, social boycott and even physical assault by his own people. Was it not only God's support and his firm will to disseminate the message of Allah and his deep-rooted belief that ultimately Islam would emerge as the only way of life for humanity, that he stood like a mountain in the face of all opposition and conspiracies to eliminate him? Furthermore, had he come with a design of rivalry with the Christians and the Jews, why should he have made belief in Jesus Christ and Moses and other Prophets of God (peace be upon them), a basic requirement of faith without which no one could be a Muslim? Is it not an incontrovertible proof of his Prophethood that in spite of being unlettered and having led a very normal and quiet life for forty years, when he began preaching his message, all of Arabia stood in awe and wonder and was bewitched by his wonderful eloquence and oratory? It was so matchless that the whole legion of Arab poets, preachers and orators of the highest calibre failed to bring forth its equivalent. And above all, how could he then pronounce truths of a scientific nature contained in the Qur'an that no other human being could possible have developed at that time? Last but not least, why did he lead a hard life even after gaining power and authority? Just ponder over the words he uttered while dying: "We the community of the Prophets are not inherited. Whatever we leave is for charity." As a matter of fact, Muhammad (pbuh) is the last link of the chain of Prophets sent in different lands and times since the very beginning of the human life on this planet. Read the following writings of the Western authors: "If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world; and more than that, he moved the altars, the gods, the religions, the ideas, the beliefs and souls. . . his forbearance in victory, his ambition, which was entirely devoted to one idea and in no manner striving for an empire; his endless prayers, his mystic conversations with God, his death and his triumph after death; all these attest not to an imposture but to a firm conviction which gave him the power to restore a dogma. This dogma was twofold, the unity of God and the immateriality of God; the former telling what God is, the latter telling what God is not; the one overthrowing false gods with the sword, the other starting an idea with words." "Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?" Lamartine, HISTOIRE DE LA TURQUIE, Paris, 1854, Vol. II, pp. 276-277. "It is not the propagation but the permanency of his religion that deserves our wonder, the same pure and perfect impression which he engraved at Mecca and Medina is preserved, after the revolutions of twelve centuries by the Indian, the African and the Turkish proselytes of the Koran. . . The Mahometans have uniformly withstood the temptation of reducing the object of their faith an devotion to a level with the senses and imagination of man. 'I believe in One God and Mahomet the Apostle of God' is the simple and invariable profession of Islam. The intellectual image of the Deity has never been degraded by any visible idol; the honours of the Prophet have never transgressed the measure of human virtue, and his living precepts have restrained the gratitude of his disciples within the bounds of reason and religion." Edward Gibbon and Simon Ocklay, HISTORY OF THE SARACEN EMPIRE, London, 1870, p. 54. "He was Caesar and Pope in one; but he was Pope without Pope's pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Mohammed, for he had all the power without its instruments and without its supports." Bosworth Smith, MOHAMMAD AND MOHAMMADANISM, London, 1874, p. 92. "It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher." Annie Besant, THE LIFE AND TEACHINGS OF MUHAMMAD, Madras,1932, p. 4. "His readiness to undergo persecutions for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement - all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves. Moreover, none of the great figures of history is so poorly appreciated in the West as Muhammad." W. Montgomery Watt, MOHAMMAD AT MECCA, Oxford, 1953, p. 52. "Muhammad, the inspired man who founded Islam, was born about A.D. 570 into an Arabian tribe that worshipped idols. Orphaned at birth, he was always particularly solicitous of the poor and needy, the widow and the orphan, the slave and the downtrodden. At twenty, he was already a successful businessman, and soon became director of camel caravans for a wealthy widow. When he reached twenty-five, his employer, recognizing his merit, proposed marriage. Even though she was fifteen years older, he married her, and as long as she lived, remained a devoted husband. "Like almost every major Prophet before him, Muhammad fought shy of serving as the transmitter of God's word, sensing his own inadequacy. But the angel commanded "Read." So far as we know, Muhammad was unable to read or write, but he began to dictate those inspired words which would soon revolutionize a large segment of the earth: "There is one God." "In all things Muhammad was profoundly practical. When his beloved son Ibrahim died, an eclipse occurred, and rumours of God's personal condolence quickly arose. Whereupon Muhammad is said to have announced, "An eclipse is a phenomenon of nature. It is foolish to attribute such things to the death or birth of a human being." "At Muhammad's own death an attempt was made to deify him, but the man who was to become his administrative successor killed the hysteria with one of the noblest speeches in religious history: "If there are any among you who worshipped Muhammad, he is dead. But if it is God you worshipped, He lives forever." James A. Michener, "ISLAM: THE MISUNDERSTOOD RELIGION," in READER'S DIGEST (American edition), May 1955, pp. 68-70. "My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level." Michael H. Hart, THE 100: A RANKING OF THE MOST INFLUENTIAL PERSONS IN HISTORY, New York: Hart Publishing Company, Inc., 1978, p. 33. Source: www.islam101.com/dawah

By Shaykh Muhammad Saleem Dhorat hafizahullah Many Muslims, nowadays appear to share the misconception that material progress and prosperity rather than moral grit are the most expedient means to success. This concept has become so popular today that it is accepted even by the people who are otherwise pious or stand for religious revival. This way of thinking is, nevertheless, discredited by the lives, noble characters and achievements of the Prophets alayhimus salaam. The character and conduct of the Prophets of Allah alayhimus salaam make it quite clear that the secret of their victory and weapons with which they successfully fought their enemies were faith and obedience to Allah subhanahu wa ta'aalaa. The noble person of the Prophet sallallahu alayhi wasallam stands pre-eminent, dignified and exalted amongst all the Prophets alayhimus salaam in all qualities, habits and manners. Allah subhanahu wa ta'aalaa has praised in the Holy Qur’ãn the grandeur of the noble character of the Prophet sallallahu alayhi wasallam in the following words: And thou (standest) on an exalted standard of character. (68:4) The Prophet sallallahu alayhi wasallam has himself said: ‘I have been sent to bring the good morals to perfection.’ From the above it is evident that all the virtues and noble qualities had been granted to him. ‘Allãmah Nawawi rahimahullah writes in his book ‘Tahzeeb’: ‘Allah subhanahu wa ta'aalaa had assembled all the excellencies and virtues of character and habits in the Prophet sallallahu alayhi wasallam.’ To describe all these noble qualities and merits is beyond human capacity, since all those excellencies which can be imagined as attainable are possessed by the Prophet sallallahu alayhi wasallam. However, a hadeeth which comprehends the majority of the noble characters of the Prophet sallallahu alayhi wasallam is presented hereunder: ‘Allah subhanahu wa ta'aalaa says: “O Prophet! We have surely sent you a witness, a bringer of good tidings, a warner and a protector for the Ummies. You are my chosen servant and messenger. I have named you the ‘Trusting’, (since you trust Me in every matter). You are neither rough mannered, nor hardhearted, nor do you uproar in the market place. You never requite evil for evil, but you forgive and overlook. Allah will not give you death till He has brought the astray ummah on the right path through you and has given light to blind eyes of the unbelievers; and has opened their deaf ears and closed hearts.”’ In some traditions the following is also mentioned: ‘I will refine you with all that is noble; and endow you with every noble habit; and will make tranquillity your attire and trait; and piety your conscience; and wisdom the substance of your thought and knowledge; and truthfulness and sincerity your nature; and forgiveness and good works your custom; and justice your practice, truth your rule, righteousness your guide.’ These were the very characteristics which prompted even the non-Muslim leaders at the time of Rasoolullah sallallahu alayhi wasallam to testify to his Prophethood. One such incident is related in Saheehul Bukhãri: Aboo Sufyãn ibn Harb radiyallahu anhu relates that Heraclius had sent a messenger to him while he (Aboo Sufyãn radiyallahu anhu) had been accompanying a caravan from the Quraysh. They were merchants doing business in Shãm (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Messenger sallallahu alayhi wasallam had truce with Aboo Sufyãn and Quraysh infidels. So Aboo Sufyãn radiyallahu anhu and his companions went to Heraclius at Ilyã (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’ question said to them, ‘Who amongst you is closely related to that man who claims to be a Prophet?’ Aboo Sufyãn replied, ‘I am the nearest relative to him (amongst the group).’ Heraclius said, ‘Bring him (Aboo Sufyãn) close to me and make his companions stand behind him.’ Aboo Sufyãn radiyallahu anhu added, ‘Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet sallallahu alayhi wasallam) and that if I told a lie they (my companions) should contradict me.’ Aboo Sufyãn radiyallahu anhu added, ‘By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about the Prophet sallallahu alayhi wasallam.’ The first question he asked me about him was: ‘What was his family status amongst you?’ I replied, ‘He belongs to a good (noble) family amongst us.’ Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a prophet) before him?’ I replied, ‘No.’ He said, ‘Was anybody amongst his ancestors a king?’ I replied, ‘No.’ Heraclius asked, ‘Do the nobles or the poor follow him?’ I replied, ‘It is the poor who follow him.’ He said, ‘Are his followers increasing or decreasing (day by day)?’ I replied, ‘They are increasing.’ He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’ I replied, ‘No.’ Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a prophet)?’ I replied, ‘No.’ Heraclius said, ‘Does he break his promises?’ I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find an opportunity to say anything against him except that. Heraclius asked, ‘Have you ever had a war with him.’ I replied, ‘Yes.’ Then he said, ‘What was the outcome of the battles?’ I replied, ‘Sometimes he was victorious and sometimes we.’ Heraclius said, ‘What does he order you to do?’ I said, ‘He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our kith and kin.’ Heraclius asked the translator to convey to me the following. ‘I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Messengers come from noble families amongst their respective peoples. I questioned you whether anyone else amongst you has claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether this man was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostles have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship idols along with him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’ The noble and graceful character of Rasoolullah sallallahu alayhi wasallam is in total conformity to all the natural needs of man. His perfect human nature, sublimity of character, long suffering and forgiveness, magnanimity and grace, valour, benevolence, trust in Allah subhanahu wa ta'aalaa, modesty, honesty, humility, purity of heart, self denial and forbearance, devotion and piety, fear of Allah subhanahu wa ta'aalaa, mercy, compassion and generosity in all he is a perfect and beautiful example and a complete code of life for all. For rulers and heads of states, the life of the Chief and King of the Arabs holds a perfect example. For the poverty stricken, the life of the one in whose house the fire was not lit for two months holds an example. For the warriors and conquerors, the life of the Warrior of Badr and the Conqueror of Makkah holds a beautiful example, who forgave even his bitterest enemies. For those who have turned their backs on this world, the life of the Lone worshipper in the solitude of the cave of Hira is an example. For the labourers the one who laboured strenuously in the digging of the trench before the Battle of Khandaq is an example. The orphans can find solace if they look at the Orphan of Ãminah. The businessmen may inculcate honesty and piety within them, by looking at the life of the one who handled business in Syria. For the imãm and judges, the great Imãm and Judge of Masjidun Nabawi, who pronounced justice, without distinguishing between strong and weak is a worthwhile lesson. In a nutshell, there remains no facet of the life which has not been covered by the noble life of Rasoolullah sallallahu alayhi wasallam and in which there is not a beautiful example to follow . Verily in the Messenger of Allah you have a good example for him who looks unto Allah and the last day, and remember Allah abundantly. (33:21) We must all study this great life which is a beacon light for every human, and imitate this greatest personality in every mode of our lives. May Allah subhanahu wa ta'aalaa enlighten our hearts with the love of His Rasool sallallahu alayhi wasallam. Ãmeen. http://www.idauk.org.../leaflet61.html

The term in Arabic for convert is Aslam. When Muslim scholars speak about conversion they say wal kafir idha aslama. In the Qur'an the term "repentance" (Tawbah) is also used: "...But if they (the pagans, polytheists) repent, and establish regular prayers and practice regular charity, then open the way for them..." (9:5). There are several steps to be discussed regarding the process: How To Become A Muslim. For the common unbeliever to become a Muslim, he must pronounce the two statements of the Shahadah: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger." A person who has previously believed in Judaism or Christianity has to add: "And I bear witness that Jesus is the servant of Allah, His Messenger, and His word which He gave to Mary, and a spirit from Him." This expression is to signify a rejection of both the Jewish misconception and derogation of Jesus, and the Christian misconception and exaggeration of his position. The Prophet (s.A.w.) said: "Whoever testified that there is no god but Allah, alone, without partners with him, and that Muhammad is His servant and Messenger, and His word which He has thrown into Mary, and a spirit from Him, and that Paradise is true and that Hell is true - Allah will let him enter Paradise with what action he did." (Bukhari, Muslim) Witnesses To Conversion From a religious point of view, there is no need for any witnesses to a conversion, but for a person from a non-Muslim background to be known as a Muslim, he or she must officially register their acceptance of Islam so as to be treated as a Muslim in all aspects of life, such as civic and personal matters. This is especially important in non-Muslim countries: I am aware of the case of an elderly, hospitalised brother who embraced Islam sometime before passing away. Nearly all his visitors during this period were Muslims, but because his conversion was not recorded officially, his body was handed over to his immediate family who carried out the funeral procedures according to non-Islamic ways. Ghusl Once the Shahadah has been pronounced the new convert becomes subject to the rules of Islam. If the new Muslim is an adult, male or female, Ghusl is obligatory to enable the person to perform his or her prayers. It is not permitted, when a person comes to announce his conversion, to ask him or her to go and perform Ghusl first; this means delaying his conversion, and no-one knows what may happen during this delay. Abu Hanifah (r.a.) says that there is no obligation on the convert to perform Ghusl because Allah (s.w.t.) says: "Say to the unbelievers, if (now) they desist (from unbelief), their past would be forgiven them..."(8:38). Many people embraced Islam and the Prophet (s.A.w.) did not ask them to take a bath. When Amr Ibn al-'As accepted Islam, the Messenger of Allah said to him: "Did you not know that Islam wipes away what happened before, and repentance wipes out what was before." The explanation to this apparent contradiction is that Allah will forgive sins according to a person's rights. The obligation to perform Ghusl comes after conversion, to enable the new convert to offer his or her prayers. When Qays Ibn Asim accepted Islam, the Prophet (s.A.w.) asked him to take a bath. Circumcision The male convert should be circumcised, as this is part of the natural manners recommended in Islam. If circumcision would pose any risk to health it may be delayed until the person is fitter and more able to cope with it. The scholars refer to the example of Prophet Ibrahim (a.s.) who circumcised himself at the age of eighty. Some Muslim scholars would not accept an uncircumcised person leading prayers. Incidentally, there is no requirement of circumcision for females in Islam. Shaving The Head, Removing Bodily Hair It is recommended for the new convert to shave his head (men only) and to remove body hair from the armpits and the private parts (both sexes). It is reported that Kulayb came to the Prophet to declare his Islam, and to one he told him to shave his hair, and to another convert he said: "Clean off the hair which grew while you were a disbeliever, and circumcise yourself." Changing The Name If the name is an ordinary one according to the culture of the person accepting Islam, there is no need to change it. But if it has a meaning which is objectionable on Islamic grounds (such as Abd al-Masih, the servant of the Messiah), it has to be changed. Family Matters If the convert is in a marriage which is not acceptable in Islamic law, it is automatically nullified when he accepts Islam. For example marriage to a blood relative who is actually prohibited for marriage (Mahram) is of course null and void. If a man was married to two sisters, on accepting Islam he would have to choose between them. If a Muslim convert's wife remains a Jew or Christian, the marriage remains valid, but if she is of any other religion, the marriage is nullified. Underage children become Muslim once one of the parents accepts Islam. Adult children are free to choose. Wills And Inheritance A difference of religion prevents inheritance; a Muslim cannot inherit from a non-Muslim or vice versa. Inheritance here refers to cases where a person dies in the state (without having made a will) and the estate is distributed to heirs according to the law of the land. According to Islamic law, a Muslim cannot inherit from a non-Muslim relative in this manner. Wills, on the other hand, do make a difference: a Muslim may accept what has been left to him in a will by a non-Muslim relative. A Muslim with non-Muslim relatives may leave up to one-third of his estate to them in his will, but the other two-thirds must go to Muslim relatives. UmmIbrahimIsa sunniforum.com

Children are like sponges and quickly absorb what they see practiced around them. Assalamu Alaykum, Once young toddlers begin to imitate sounds, expressions, words and acts etc, we must be very careful with what we say and do and also take care of whose company we leave them in. From the age of about 18 months, my child began to repeat many words that she'd hear. Whether it was something that I or other family members said or something she had heard out on the street. We must try and develop a clean atmosphere at home for the sake of our children at least and put utmost effort in to this. Numayr ibn Aws said, "They used to say, 'Correct action is a gift from Allah, but Adab (respect) comes from the parents." From this young age we should encourage little children to speak only good words. Insha Allah we will be rewarded for every good deed that we teach our children and we'll be rewarded every time they make the effort to practise those good deeds. Never laugh at a bad habit or expression that your child may have picked up. No matter how humorous or amusing it may be because that in itself is permission for your child to continue. Always stop them and explain nicely why it is wrong or replace the bad word with a good. The first person from whom a child learns good manners is the parent. If a child is raised in a good Islamic home, then it would be natural for him to treat his parents respectfully. Just as a child should be taught ritual acts of worship, he should also be taught good habits and etiquettes until they become second nature to him. Young children are very quick learners, it is not difficult to teach them good habits. In fact, there are times when I forget to read the eating and sleeping Du'aa to my 18 month old child and she would remind me. When they see the things that please us parents, our children enjoy doing those things. So remember to praise your child when they do something good. The Prophet (pbuh) said: "The believers who have the most perfect faith are those who have the best manners." [Abu Daawood] Good manners are an acquired trait that must be adopted from a young age and it's our responsibility as parents to teach them. http://www.muftisays.com/blog/ubuntu/190_28-10-2009/quick-learners.html

“Fear Allah, and deal justly between your children.” [sahîh al-Bukhârî (2587) and Sahîh Muslim (1623) Assalamu Alaykum, Children are an Amanah and it is our duty to raise our children with love and righteous manners. Children with their tender hearts can be molded into righteous people with a positive approach. Children become what they see and hear. It is quite common for parents to become so immersed in this world that they forget the importance of the upbringing of their children. Earning for them is not the only important thing with regards to their upbringing. Raising them with love, care and giving them the attention they require is more important. Prophet Muhammad never held back his love for the children and always expressed his fondness to them. In one hadith Abu Hurairah (may Allah be pleased with him) narrated: I went along with Allah’s Messenger (peace and blessings be upon him) at a time during the day but he did not talk to me and I did not talk to him until he reached the market of Banu Qainuqa`. He came back to the tent of Fatimah and said, “Is the little chap (meaning Al-Hasan) there?” We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with sweet garland. Not much time had passed that he (Al-Hasan) came running until both of them embraced each other, thereupon Allah’s Messenger (peace and blessings be upon him) said, “O Allah, I love him; love him and love one who loves him.” (Muslim) To be blessed with more than one child is a great bounty from the Almighty and it is our duty to treat them all fairly. Being unfair and showing favoritism between your children can be very dangerous and could be detrimental to their healthy development. Preferential treatment between children can cause sibling rivalry http://www.muftisays.com/blog/ubuntu/3032_29-09-2012/raising-children.html

Many a times parents unknowingly are the main cause of sibling rivalry. One thing that we must refrain from doing is 'comparing'. No two people are the same so we must never compare or praise one child's behavior in contrast to a siblings. It unfairly puts pressure on the child you praised and devalues the other child. Comparing children creates unwanted hatred between them. When one is due praises then do praise their behavior, effort or work and let them know you appreciate it in the presence of the other children as this will allow them to see what you like and what makes you happy and it will also encourage the praised child to continue and the others to follow. Or remind them of something praiseworthy they also did. But praising one child and immediately turning to the others with saying "Why can't you be like that?" or similar will just cause resentment. One thing I've noticed my husband do a couple of times when he praises the younger children for anything that they've done in the presence of the older child, he'd ask the older child "did you teach them?", Which makes the older child feel a sense of pride and responsible. We should be with our children so that each of them feel like the special one. Take out time for each child individually. We should always teach our children to share. When we buy them toys then tell them its for everyone to share so either take it turns to play or play together. Or if your buying something for your son then buy something for your daughter too so she doesn't feel left out or jealous. We should get the older children involved in looking after the younger, it will help create a stronger bond between the siblings Insha Allah. If any of children feel like you are being unfair, speak to them. Always explain to the children why you did what you did so they also see it and don't keep things bottled up inside. Always encourage them to play together and get them to help each other out when they are stuck with anything. If they hurt one another, encourage them to apologies. This type of care needs to be taken from when they are still very little so it seems normal as they grow older. As the thought of favoritism comes to children's minds as they get older. Therefore, if we put love for each other into their little hearts, it will remain there as they grow up Insha Allah. http://www.muftisays.com/blog/ubuntu/3032_29-09-2012/raising-children.html

How to Perform Sajdah Sahw After completing tashahhud in the final sitting position one turns one's face only to the right with salutation and then saying takbeer, performs two sajdahs, one after the other, peacefully. After the second sajdah, one has to repeat tashahhud, durood, etc and complete the prayer in usual way. When Sajdah Sahv will Not Make the Prayer Valid If a fard part of the prayer is ignored or missed intentionally or unintentionally. If a wajib part is missed intentionally. When Sajdah Sahv is Obligatory If a person omits a wajib part of salat. If a person causes undue delay in performance of a wajib or fard part of salat. If a person repeats or overdoes something. If a person recites the Qur'an audibly where it should be recited inaudibly or vice-versa. If a person forgets to stand in qauma or to sit in jalsah. If a person forgets to observe the first sitting (qa'dah ula) and stands up, he should not resume the sitting position on remembering the mistake, but should complete the prayer and perform sajdah sahv. However, if he realizes his mistake before standing up fully, he should sit down and need not perform sajdah sahv. If a person forgets to observe final sitting position in a fard prayer containing two or four rak'ahs and stands up, he should sit down if he realizes the mistake before performing the sajdah (of the extra rak'ah) and carry out sajdah sahv to complete the prayer. If however he realizes his mistake after performing the sajdah (of the extra rak'ah), he should not sit but perform another rak'ah to complete four or six rak'ahs. He need not perform sajdah sahv, for this prayer will be regarded as nafl and fard prayer will have to be offered again. If a person forgets to recite Al-Fatiha, Qunut, or tashahhud or the additional takbirs in Eid Prayer. If the Imam omits or ignores wajib of the prayer, the follower has to perform sajdah sahv with the Imam. But if the follower omits a wajib neither of them has to perform sajdah sahv. If a person omits to recite the additional surah in one or both of the first rak'ahs of the fard prayer he may recite the additional surah in one or both of the last rak'ah and perform sajdah sahv at the end. If a person omits to recite the additional surah in any rak'ah of the sunnah or nafl prayer, he must perform sajdah sahv at the end. If in the final sitting of a fard prayer or four rak'ahs a person has completed tashahhud and then has a doubt that this is his first sitting, he should stand up for the fifth rak'ah. Now if before performing the sajdah he realizes his mistake he should resume the sitting position and complete his prayer with sajdah sahv. But if he has performed the sajdah of the fifth rak'ah, he should add the sixth rak'ah as well and complete his prayer with sajdah sahv. The first four rak'ahs will be regarded as the fard prayer and the last two as nafl. If the Imam or individual omits to recite Al-Fatiha in one or both of the last two rak'ahs of a fard prayer of four rak'ahs, he need not carry out sajdah sahv. But if he omits to recite Al-Fatiha in any of the sunnah or nafl rak'ahs, he will have to perform sajdah sahv because it is essential to recite Al-Fatiha in the first two rak'ahs of the fard prayer but in all the rak'ah of sunnah and nafl. If a person carries out two rukus or three sajdahs in the same rak'ah or recites Al-Fatiha twice, he will have to perform sajdah sahv. If a person begins to recite durood after tashahhud in first sitting and has recited as much as "Allahuma salli ala Muhammadin…" he will have to carry out sajdah sahv. If a masbuq commits mistake while he is completing his prayer independently, he has to perform sajdah sahv in the final sitting. If a person develops a doubt during his prayer as to whether he has performed three rak'ahs or four and he does not have such a doubt normally, he should repeat the whole prayer. But if he generally has such doubts he should take into account the lesser number of rak'ahs (3) and complete his prayer with sajdah sahv. If a person omits any sunnah or mustahabb parts in the prayer he need not perform sajdah sahv. If a person has committed a mistake entailing sajdah sahv but completes his prayer without carrying out sajdah sahv and realizes this before the salutation he should immediately perform sajdah sahv and repeat tashahhud, durood, and complete his prayer provided that he has not turned his face away from the Qiblah nor has had any conversation with another person. If a person performs only one sajdah in a rak'ah he may make it up in a subsequent rak'ah before tashahhud in the final sitting and perform sajdah sahv. If, however, he, remembers the mistake after tashahhud, he should perform the missed sajdah immediately and recite tashahhud, durood, etc. and complete the prayer with sajdah sahv as usual. If a person has offered four rak'ahs instead of two rak'ahs during a journey when it is essential to shorten one's prayer, and has observed the first sitting duly, he should carry out sajdah sahv in the final sitting. In this case, his first two rak'ahs will be regarded as fard and the remaining two as nafl. albalagh

3 Faraaidh of Ghusl To gargle the mouth up to the throat. If fasting one should ensure that no water goes down into the stomach otherwise the fast will be nullified To wash the fleshy part inside the nose To wash the whole body making sure that not a single hair is left dry, taking special care that the private parts are thoroughly wet, especially when one stands and takes a bath. (a woman should take particular care so as to ensure that the water reaches into the foreskin of the private part. Ghusl will not be valid if water does not reach this area) 5 Sunnats of Ghusl To wash both hands up to the wrist To wash the private parts and to remove impurities from the body To make intention To perform Wudhu To pour water over the entire body thrice 4 occasions when Ghusl becomes fardh After ejaculation, whether one is awake or in a dream (wet dream) After penetration, whether there has been discharge of sperm or not For a woman after haidh For a woman after child birth when the bleeding stops 4 occasions when Ghusl is Sunnat To make ghusl for Friday To make ghusl for the two ‘eids To make ghusl when coming into the state of ihram for Umrah or Hajj To make ghusl after midday on the plains of Arafat for the Hajji Occasions when Ghusl is Mustahab After giving ghusl to a dead body When a non Muslim accepts Islam and he is not in a state of impurity (note that if he is in need of a Fardh ghusl then ghusl is Waajib) After unconsciousness and insanity Upon entry into Madeenah During Fajr time at the stopover in Muzdalifah during Hajj For the occasion of Rami of the Jamaraat during Hajj For Salaatul Istisqaa, Salaatul Khawf, Salaatul Haajat, Salaatut Taubah Upon returning from a journey On the occasion of the eclipse of the sun and the moon SUNNAT METHOD OF PERFORMING GHUSL Wash both hand up to the wrists 3 times with the intention of cleaning oneself of impurity-wash off filth found on any part of the body-wash both private parts-perform Wudhu according to the sunnat method (feet should be washed at the end if used water does not flow away)-pour water over the head thrice-then pour water over the right shoulder thrice and then the left shoulders thrice. Rub the body while pouring the water to ensure water reaches every part of the body and not a single spot remains dry. NOTE: If the hair of a woman is plaited she is excused from loosening her plait but it is compulsory for her to wet the base of each and every hair. IF A SINGLE HAIR IS LEFT DRY, GHUSL WILL NOT BE VALID. If she is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait and wash her entire hair. * It is not necessary to repeat the entire ghusl if, after ghusl, one recalls that a certain portion of the body was left dry. Merely washing the dry portion will suffice.

Times to do Wudu Fard Before all prayers. Before making a sajdah tilaawat. Wajib Before doing taawaf. Before touching and handling the Qur'an. Sunnah Before going to bed. Before taking a bath. Mustahabb Before saying adhan. Before saying khutbah. Before saying religious instructions. Before doing dhikr. After rising from sleep. Parts of Wudu Fard To wash the whole face once from forehead to chin, ear to ear. To wash both hands to elbow. To wipe ¼ of the head. To wash the feet up to the ankles once. Sunnah To have the intention. To start wudu with Bismillah. To wash hands up to wrist before washing the face. To rinse mouth three times with water. To brush the teeth. To sniff water three times. To clean the space between fingers and toes. To wipe the whole head. To wipe both ears. To wash right limb first, then left. To wash each limb three times. To follow the sequence. Things to avoid To talk. To use too much or too little water. To splash water. To wash the limbs more than thrice or head more than once. Breakers of Wudu 1# Passing urine or stool. Passing wind. Bleeding from any parts of the body. Vomiting a mouthful. If spit contains overwhelming element of blood. 2# http://www.albalagh.net/kids/understanding_deen/wudu.shtml Sleeping with one's back or belly flat on the bed or reclined against a support. Fainting. Breaking into big laughter during prayer.

Please Note: Any attack on the true Salaf-As-Saliheen will not be tolerated and while genuine question will be permitted, disputes and endless circles of arguments will be locked or even removed without notice to avoid sever confusions for new Muslims. Islam is easy, please keep it easy. The most hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: "If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man gives up disputations in matters of Haqq, a house will be built up for him in the highest Paradise." Imam Malik (Rahmatullahi-'alaih) states: [this] Debate destroys the 'light' of knowledge. Mufti Taqi Uthmani: “Even if Argument & Debate are for/on Haqq, abstain from Argument & Debate.” Maulana Yusuf Ludhianvi Shaheed: Discussions and debates hamper the ability of a person to carry out (good) actions. It is reported in Musnad-e-Ahmad, Tirmidhi, Ibn Majah and Mustadrak Haakim that Rasulullaah (sallAllaahu alaihi wasallam) said: “That nation is not led astray after the guidance has been brought to them, except when they are given to arguments.” Shaykh Ashraf Ali Thanwi It is written in Malfoozāt Hakeem-ul Ummat, vol. 1, p. 180 that once, in the course of a discussion, Hadhrat Moulānā Ashraf Ali Thanwi said: The Deobandi, Wahhābi, and Barelwi differences have caused great harm to the ummah. Nevertheless, I do not respond to anyone (to their criticism and allegations). In fact I detest such futile discussions. Taken from muftisays.com

After Ismail’s (alayhis salam) mother had died, Ibrahim came to see his family whom he had left near Zam-zam. Ismail (alayhis salam) was not at home when Ibrahim (alayhis salam) arrived, but his wife was. She did not know who Ibrahim (alayhis salam) was. When Ibrahim (alayhis salam) asked her about how they were managing, she started complaining about how difficult life was and how poor they were. Ibrahim (alayhis salam) told her to give her husband greetings from him and to tell him to change the threshold of the gate to his house. When Ismail (alayhis salam) returned, he sensed that something unusual had happened and he asked his wife if anyone had been there. Then she told him what had happened and what Ibrahim (alayhis salam) had said to her. Ismail (alayhis salam) told her that the stranger had been his father, and that he had ordered Ismail to divorce her. How did Ismail (alayhis salam) know what Ibrahim (alayhis salam) was talking about? A threshold is the sill of a door or gate, the part that one steps on when one enters a house. If the threshold is rotten, the house is not strong. Ismail’s (alayhis salam) wife was the rotten threshold because of her whining, complaining ways. Had she remained as Ismail’s (alayhis salam) wife, his entire household would have been weakened. The wife, as mother of a man’s children, is the foundation of his family for many generations to come, and she must be made of good material in order to fulfill her purpose well. Sometime after Ismail (alayhis salam) had taken another wife, his father Ibrahim (alayhis salam) again came visiting and again found no one but the wife at home. However, this time when he asked her how they were doing, she cheerfully answered that they were prospering and she gave thanks to Allah for all their blessings. She offered Ibrahim (alayhis salam) meat and water, and he asked for Allah’s blessing on all their meat and water. When he left, he told her to give his regards to her husband and to tell him to keep the threshold of his gate. When Ismail (alayhis salam) returned home he asked if anyone had visited. She told him all about the nice old man and the piece of advice he had given in his message to Ismail (alayhis salam). From this message Ismail (alayhis salam) knew that his father approved of the new wife and had advised Ismail (alayhis salam) to keep her with him. Again some time had passed when Ibrahim (alayhis salam) wished to see his son. He found Ismail (alayhis salam) sharpening his arrows at the Zam-zam well, and they exchanged a warm father-son greeting. This time Allah had given Ibrahim (alayhis salam) an order and Ibrahim (alayhis salam) needed Ismail’s (alayhis salam) help to fulfill it. Ismail (alayhis salam) agreed immediately to help, before he even knew what was required of him. Allah had ordered Ibrahim (alayhis salam) to build a house on the hillock where Ismail (alayhis salam) had been left as a baby with his mother, a place which was higher than the land surrounding it. And so it was that Ibrahim (alayhis salam) and Ismail (alayhis salam) built the Ka’ba. Ismail (alayhis salam) brought the stones and Ibrahim (alayhis salam) put them in place. When the walls became too high, Ibrahim (alayhis salam) stood on a rock and Ismail (alayhis salam) handed the stones up to him. As they worked they kept repeating: “Our Lord! Accept this service from us, for Thou art the All-Hearing, the All-Knowing.” (al-Qur’an 2:127). That is how the Ka’ba came to be built. You can read about Ismail (alayhis salam) and his father in Sahih al-Bukhari IV: 583-584 and in the Qur’an 2:125-129. Haqq Islam