Bint e Aisha

Son on Drugs Question: Assalaamu ‘alaikum I would like your advice. I have a 33 year old son that’s on drugs. He has been in a few rehabs but just don’t want to come right. He refuses to move out of the house and when we put him out a few times then he comes after a week or 2 and says that his finished with drugs. He is alright for a while then he starts again. We really don’t know what to do anymore. Answer: Bismihi Ta‘ala Respected Sister Wa ‘alaikumus salaam wa rahmatullahi wa barakaatuh We are greatly saddened by your plight. Our suggestion is that you allow him back home provided he agrees to the following aspects: 1. Daily he must participate in ta’leem at home for 10 minutes. Read from the book Fazaail e A’amaal of Shaikhul Hadeeth Moulana Muhammad Zakariyya Kandhelwi (rahimahullah). 2. He must first go out for at least 20 days with the Tableegh Jamaat. If you indicate which area you are from we could suggest who he must contact. 3. He must perform his five daily salaah. 4. He must not be out of the house from maghrib till fajr (except to go straight to the Musjid for esha and return with some good company). 5. He must read the book “Kicking the Habit” a few times. It can be downloaded from Here 6. Do not give him any money or any privilege. May Allah Ta‘ala guide him. Answered by: Uswatul Muslimah Panel of ‘Ulama Uswatulmuslimah

Hanzalah bin Abi 'Aamir رضي الله عنه During the battle of Uhud, Hanzalah bin Abi ‘Aamir (radhiyallahu ‘anhu) fought very bravely but was eventually martyred by Shaddaad bin Aswad. Innaa lillaahi wa innaa ilayhi raaji‘oon! When the battle had terminated, Nabi (sallallahu ‘alaihi wasallam) addressed the Sahaabah (radhiyallahu ‘anhum) saying, “Verily I saw the angels bathing (giving ghusl to) the body of Hanzalah bin Abi ‘Aamir (radhiyallahu ‘anhu), between the heavens and the earth, with the water of the clouds in utensils of silver.” Abu Usaid (radhiyallahu ‘anhu) mentions that he, together with a few other Sahaabah (radhiyallahu ‘anhum), then went in search of Hanzalah (radhiyallahu ‘anhu)’s body. When they found it, they saw that his head was dripping with water! They returned to Nabi (sallallahu ‘alaihi wasallam) and informed him of what they had seen. After hearing what had happened, Nabi (sallallahu ‘alaihi wasallam) instructed them to enquire from his wife as to why the angels were giving him ghusl. Hanzalah (radhiyallahu ‘anhu) had shortly before the Battle of Uhud, married Jameelah (radhiyallahu ‘anha), the sister of the infamous ‘Abdullah bin Ubayy bin Salool, the leader of the hypocrites, and had only just consummated his marriage the previous night. While asleep that night, Jameelah (radhiyallahu ‘anha) had a dream in which she saw a door open in the sky into which Hanzalah (radhiyallahu ‘anhu) was ushered. The door was then shut behind him. When she awoke, she instantly realized that the dream she had seen was an indication that her husband, Hanzalah (radhiyallahu ‘anhu), was about to pass away. She therefore called for four witnesses and informed them that her marriage had been consummated the previous night as, if people were unaware of her spending the night with her husband, complications would have possibly arisen later on. Hanzalah (radhiyallahu ‘anhu) was still making ghusl when the call was made for people to arm and depart for Uhud. Although his wife, Jameelah (radhiyallahu ‘anha), had only completed washing half his head, his eagerness to strive and fight in the path of Allah Ta‘ala was such that he immediately grabbed his weapons and left without completing his ghusl. When Nabi (sallallahu ‘alaihi wasallam) was informed of this he said, “That is why the angels gave him ghusl.” (Reference: Nasbur Raayah vol. 2 pg. 316, Ibnu Hishaam vol. 3 pg. 75, and ‘Umdatul Qari vol. 14 pg. 224) Lessons: 1. We need to become so eager for and committed to deen that nothing – not even the joy and excitement of life as newlyweds - will be able to deter us from striving and sacrificing in the path of Allah Ta‘ala. 2. Despite having received indication that her husband would pass away and despite having spent only a single night with him, Jameelah (radhiyallahu ‘anha) was selfless and allowed Hanzalah (radhiyallahu ‘anhu) to strive in the path of Allah Ta‘ala, understanding that no sacrifice is too great to make for deen. 3. In matters of marriage, children etc, it is crucial for us to maintain transparency so that complications do not arise. In this regard, “secret marriages” are to be totally avoided. Uswatulmuslimah

Every society is made up of people of different classes, values and ages, and everyone has to play an important, essential and crucial role in the society of today and of future. And it is the duty of every member of society to participate in strengthening the society. And every society is as well made up of different classes of people participating in building and maintaining it. The youths and young ones are part of this society, but their role is more important than others. They are integral and essential part of a society and a society is incomplete without young blood. Therefore it is said: “Today’s youths are the force, hope and leaders of tomorrow”, because they are the future of society, country and community. Young people are the driving force of change and can encourage governments and authorities to declare their priorities. Young people have important responsibilities towards their society. It is important to learn from the past and to live with a hope for a better future, a future that is appropriate for our children and future generations. Based on this, the following, though not limited to them, should be fundamental responsibilities of the youths in a Muslim society: 1- Knowledge of the basic fundamentals of the teachings of Islam and Allah’s guidance through the right sources. It remains a crystal fact that man is lost and blind if not for the divine guidance of the Creator. And to achieve this guidance, one have to know at the very least the most basic fundamentals of his religious teachings and through the correct sources. This will make the youths know what is good for them in the both worlds; their limitations to things, and more importantly it will instill that God consciousness in anything they may be doing. As such, they realize that building the society towards the right direction is a means to attaining paradise and a positive contribution to the world. 2- True Values and Morals: After the basic knowledge stated above, it becomes imperative that the youths take it a responsibility upon themselves to display and put in practice what they have learnt. The future generation has a duty to be honest, genuine, of good values and to work day and night for the betterment of the society and the country. Young people have a duty to use their skills, strength, creativity and imaginations to serve the country and the nation in the best possible manner. These are the young people who can make the difference, because they are the backbone of a nation and can build a bright future for society based on values and courageous behavior. 3- Sound Education: The world we are today requires a very sound and well modeled education to be abreast of happenings or be able to make positive impact in it. It is necessary that one must build his educational carrier upon a very strong sound religious knowledge. This is one of the best ways, if not the only, that can guarantee a balance in educational and worldly achievements, good morals, honesty and true dedication in one’s endeavours. It is the responsibility of the youths to get all these very well imbibed into them to serve as a foundation upon which they will rely as they face the later challenges of life. 4- Good Home. This is a great pillar to the building of a better society. Youths should get married to spouses who are not just beautiful damsels, but God fearing and righteous. Based on Islamic teachings and the reality on ground, beauty will surely fade off, money can diminish or dwindle away as Allah may wish it, but when the fear of God and righteousness are there, the home will forever be a bliss and the kids brought forth in such a house will also be different and unique. If such is achieved, then the future of our society is brighter. In doing this, it is essential that the elderly who are more experienced in life are consulted and their advice well considered. Marriage should be encouraged for the youths and supported as much as possible morally, psychologically and financially. This will prevent the lots of immoralities we witness in our societies. Here, the role of the parents and guardians is very important. 5- Financial Stability. The youths are to be taught how to get financially stable as early as possible. They will by that get prepared to take so much responsibilities without piling more responsibilities on their parents. This will also give them the self confidence to happily shoulder responsibilities. 6- Support of the Elders and needy. It must be made clear to the youth that they are the golden eyes of the society. They have the physical strength and courage, the time and little responsibilities, the health and less boredom. All these are characteristics they should be able to utilize effectively in supporting their parents, elders and other needy ones. These features are so mind blowing and deceitful. They are not for ever but yet the possessor would think they are until they start diminishing. So please, let the youths realize the huge responsibility upon them to make use of these skills and characteristic for the betterment of the society. In our modern society, there are very important challenges being faced by the youth, which the elderly generation may not have a good understanding of their impacts and importance in the life of the growing youths. These are challenges no more restricted to any one ethnic or religious group, but affect young people generally. Most discussions on youth have focussed on issues such as drug abuse, crime, violence, sexuality and poverty. This are well spelt out problems already being tackled by the societies, in a view of making the youths realize their responsibilities towards such challenges as a way to building a better collective society. In addition to the just mentioned are issues like: 1. An Identity Crisis: Who am I? 2. Lack of self confidence and low self esteem: I am worthless 3. A sense of hopelessness: Where am I going? 4. Confusion and ambiguity concerning moral issues: What is right and wrong? 5. The negative impact of the electronic media: Entertainment ? 6. Competitiveness in education: the uneven playing field: Excellence by whom? Not Me. Muslim Youth In the Quran and history of Islam, as found in the life of the Prophet (PBUH), we have numerous examples of outstanding youth. Indeed the image of Abraham (PBUH) in the Quran is one of extreme inspiration, enlightenment and uniqueness. It is the image of a young man rebelling against his people’s decadent traditions, a young man defying the dominant values of his society even in the form of a tyrant king who claims divinity. His son Ismail (PBUH) inherited these qualities of sincerity in worshipping Allah and sacrifice of everything for His sake, as clear in the story of the sacrifice when his father consulted him upon seeing in his dream that he is to sacrifice him, and he answered with determination and certainty to obey Allah’s command “Oh my father, do as you are commanded, you will find me, if Allah so wills, of the patient”. The mission of Muhammad (PBUH) was also one for the youth as the eldest of those who first believed in the prophet was Abu Bakr As-Siddiq who was only thirty five years old then. Most of them had not reached the age of twenty. In fact, some like Ali bin Abi Talib were as young as ten. To give more credence to the importance of the youth in bearing their actual responsibilities in the society, it was not surprising that the leader of the Muslim army following the death of the Prophet (PBUH) was Usama Ibn Zayd who was only sixteen years old, and India was later conquered by Mohamed Ibn Al-Qasim who was the same age. Who is The Ideal Muslim Youth? One may define the ideal youth as a balanced individual exhibiting a highly spiritual life informed by absolute moral values and whose behaviour demonstrates qualities such as righteousness, honesty, humility and conscientiousness in everything he/she does. He/she does not do things just because it is what was the vogue, but they do things because they are the right things to do. They fear no blame from anyone, as far as they are on the right track of attaining the pleasure of Allah. This is because they are well acquainted with the fact that “A man receives but only that for which he strives; that his endeavors will be judged, and only then will he receive his recompense in full.” (Quran, 53:39-41) Saalikeen.org

عصر کی نماز مثل اول میں پڑھنے کا حکم کیا مثل اول میں عصر کی نماز پڑھنے سے نماز ادا ہو جائے گی (مجبوری کی حالت میں خاص طور پر پاکستان سے باہر غیرحنفی علاقوں میں؟ کیا مثل اول میں عصر کی نماز باجماعت پڑھنا بہتر ہے یا مثل ثانی میں انفرادی طور پر (مکہ کے علاوہ )۔ بسم اللہ الرحمن الرحیم الجواب حامدا ومصلیا حضرت امام ابوحنیفہ رحمہ اللہ کے راجح قول کے مطابق عصر کا وقت مثل ثانی کے بعد ہے، لہٰذا حتیٰ الامکان مثل ثانی ہونے کے بعد ہی جماعت سے نماز پڑھنی چاہیے ، لیکن اگر کسی علاقے میں فقہ حنفی کے مطابق مسجدوں میں عصر کی نماز باجماعت مثل ثانی کے بعد نہ ہوتی ہو بلکہ مثل اول کے بعد ہوتی ہو توچونکہ مسجد کی جماعت کی بہت فضیلت آئی ہے اس لیے مجبوری کی حالت میں عصر کی نماز مثل اول ہونے کے بعد جماعت کے ساتھ پڑھنا بھی جائز ہے ۔کیونکہ آئمہ ثلاثہ رحمہم اللہ کے ساتھ احناف میں سے حضرات صاحبین رحمہما اللہ کے نزدیک بھی مثل اول میں عصر کی نماز پڑھنا جائز ہے اور حضرت امام ابوحنیفہ رحمہ اللہ کی ایک روایت یہ بھی ہے،لہذا ایسی صورت میں مثل ثانی میں اکیلے پڑھنے کی بجائے مثل اول ہی میں باجماعت مسجد میں نماز پڑھ لینی چاہیے۔ الدر المختار مع رد المحتار (و وقت الظهر من زواله )۔۔۔۔(الی بلوغ الظل مثليه ) وعنه مثله ،وهو قولهما وزفر والائمة الثلاثاء و في الشاميه تحت ۔۔۔ألخ گوہر احمد کشمیری دار الافتاء جامعہ دارالعلوم کراچی ٢٢/٠٣ / ١٤٣٦ ھ ١٤/٠١/٢٠١٥ء Suffahpkء

QUESTION: Are Zaydi's Muslims and part of Ahlus Sunnah Wal Jama’ah? Answer In the Name of Allaah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The Zaidi Shi’ahs[1] are divided into three sects: the Batriyyah, the Sulaymaaniyyah and the Jaarudiyyah. The Batriyyah regard Sayyiduna ‘Ali (Radhiyallaahu ‘anh) to be the best from amongst the Sahaabah (Radhiyallaahu‘anhum). They do however accept the caliphate of Sayyiduna Abu Bakr (Radhiyallaahu ‘anh) and Sayyiduna ‘Umar (Radhiyallaahu ‘anh) while withholding judgment on Sayyiduna ‘Uthman (Radhiyallaahu ‘anh). The Sulaymaaniyyah deem the caliphate of Sayyiduna Abu Bakr (Radhiyallaahu ‘anh) and Sayyiduna ‘Umar (Radhiyallaahu ‘anh) an error. As far as Sayyiduna ‘Uthmaan (Radhiyallaahu ‘anh) is concerned, some amongst them regard him to be an apostate. The Jaarudiyyah curse Sayyiduna Abu Bakr (Radhiyallaahu ‘anh) and Sayyiduna ‘Umar (Radhiyallaahu ‘anh) along with Sayyiduna ‘Uthmaan (Radhiyallaahu ‘anh). According to the contemporary Yemeni scholar, Qaadhi Isma’eel ibn ‘Ali Al-Akwa’, the latter day Houthi Zaidis generally fall within the Jaarudi influence, with notable exceptions[2]. To curse Sayyiduna Abu Bakr (Radhiyallaahu ‘anh) and Sayyiduna ‘Umar (Radhiyallaahu ‘anh) is a grave offence and an act of kufr (disbelief)[3]. In general, the Zaidi Shi’ahs are regarded to be Muslims, albeit not from the Ahlus Sunnah Wal Jamaa’ah. We cannot pass a blanket ruling of kufr on them. One should not approach them in an abusive or disrespectful manner. They should rather be approached in an adequate and diplomatic manner. If this method is adopted, they may lend an ear and Allaah Ta’aala may guide them through us. And Allaah Ta’aala Knows Best Muajul I. Chowdhury Student, Darul Iftaa Astoria, New York, USA Checked and Approved by, Mufti Ebrahim Desai. [1] الموسوعة الميسرة في الأديان والمذاهب والأحزلب المعاصرة (1/76) والزيدية هي: إحدى فرق العدلية القدرية التي تقول بالعدل، إذ تنفي خلق الله تعالى لأفعال العباد بزعم نفي الجبر، كما تعطل نصوص الصفات الذاتية والفعلية لله تعالى تحت دعوى التوحيد. وتعد الزيدية (الهادوية) أقرب فرق الشيعة إلى أهل السنة والجماعة، إذ يتصف مذهبهم بالابتعاد عن غلو الاثني عشرية وباقي فرق الشيعة، كما أن نسبتها ترجع إلى مؤسسها زيد بن علي زين العابدين، الذي كان يرى صحة إمامة أبي بكر وعمر وعثمان رضي الله عنهم جميعاً، ولم يقل أحد منهم بتكفير أحد من الصحابة. ومن مذهبهم جواز إمامة المفضول مع وجود الأفضل، إلا أن فرق الزيدية انحرفت، ما عدا الهادوية، عن مبادئ زيد هذه ورفضوا خلافة الشيخين وتبرؤوا من عثمان وقالوا بالرجعة وعصمة الأئمة موافقة للرافضة. من هم الزيدية؟ للسيد يحيى بن عبد الكريم الفضيل الزيدي http://zaydiya.blogspot.co.za/2009/10/zaidiya-zaidia-zaydiya-zaidism.html http://zaidiah.com/sites/default/files/articles_files/_hm_lzydy.pdf الملل والنحل (1/ 155) فتلمذ في الأصول لواصل بن عطاء الغزال الألثغ رأس المعتزلة ورئيسهم الفرق بين الفرق (ص 26) البدر الليالي شرح بدء الأمالي (2/ 543) تاريخ الفرقة الزيدية لفضيلة عبد الأمير الشامي الموسوعة الشاملة للفرق المعاصرة في العالم (ص 193) [2] Taken from our correspondence with Hazrat Mufti Taha Karan (Hafizahullaah) [3] لسان الحكام (ص: 414) الرافضي إِذا كَانَ يسب الشَّيْخَيْنِ رَضِي الله تَعَالَى عَنْهُمَا ويلعنهما يكون كَافِرًا وَإِن كَانَ يفضل عليا على أبي بكر وَعمر رَضِي الله عَنْهُمَا أَجْمَعِينَ لَا يكون كَافِرًا لكنه يكون مبتدعا الفتاوى الهندية (2/ 264) الرافضي إذا كان يسب الشيخين ويلعنهما والعياذ بالله فهو كافر رد المحتار (4/ 237) أقول: نعم نقل في البزازية عن الخلاصة أن الرافضي إذا كان يسب الشيخين ويلعنهما فهو كافر، وإن كان يفضل عليا عليهما فهو مبتدع. اهـ. تفسير ابن كثير (7/ 338) وَمِنْ هَذِهِ الْآيَةِ انْتَزَعَ الْإِمَامُ مَالِكٌ رَحِمَهُ الله عليه فِي رِوَايَةٍ عَنْهُ، بِتَكْفِيرِ الرَّوَافِضِ الَّذِينَ يُبْغِضُونَ الصحابة رضي الله عنهم قال: لأنهم يغيظونهم ومن غاظ الصحابة رضي الله عنهم فَهُوَ كَافِرٌ لِهَذِهِ الْآيَةِ متن الطحاوية (ص: 81) ونحب أصحاب رسول الله صلى الله عليه وسلم ولا نفرط في حب أحد منهم ولا نتبرأ من أحد منهم ونبغض من يبغضهم وبغير الخير يذكرهم ولا نذكرهم إلا بخير وحبهم دين وإيمان وإحسان وبغضهم كفر ونفاق وطغيان متن الطحاوية (ص: 82) ومن أحسن القول في أصحاب رسول الله صلى الله عليه وسلم وأزواجه الطاهرات من كل دنس وذرياته المقدسين من كل رجس فقد برئ من النفاق صحيح البخاري (5/ 8) 3673 - حدثنا آدم بن أبي إياس، حدثنا شعبة، عن الأعمش، قال: سمعت ذكوان، يحدث عن أبي سعيد الخدري رضي الله عنه، قال: قال النبي صلى الله عليه وسلم: «لا تسبوا أصحابي، فلو أن أحدكم أنفق مثل أحد، ذهبا ما بلغ مد أحدهم، ولا نصيفه» تابعه جرير، وعبد الله بن داود، وأبو معاوية، ومحاضر، عن الأعمش فضائل الصحابة لأحمد بن حنبل (1/ 49) 4 - حَدَّثَنَا عَبْدُ اللَّهِ، حَدَّثَنِي زَكَرِيَّا بْنُ يَحْيَى بْنِ صَبِيحٍ زَحْمَوَيْهِ، وَحَدَّثَنِي مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ، قَالَا: نا إِبْرَاهِيمُ بْنُ سَعْدٍ قَالَ: حَدَّثَنِي عُبَيْدَةُ بْنُ أَبِي رَائِطَةَ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ الْمُزَنِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «اللَّهَ اللَّهَ فِي أَصْحَابِي، لَا تَتَّخِذُوا أَصْحَابِي غَرَضًا، مَنْ أَحَبَّهُمْ فَبِحُبِّي أَحَبَّهُمْ، وَمَنْ أَبْغَضَهُمْ فَبِبُغْضِي أَبْغَضَهُمْ، وَمَنْ آذَاهُمْ فَقَدْ آذَانِي، وَمَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَجَلَّ، فَيُوشِكُ أَنْ يَأْخُذَهُ» .

Humility: Our master Abu Yazid [al-Bistami] (d. 261/875) (Allah have mercy on him) was asked, “When is a person deemed humble?” He replied, “When he sees neither a [high] station nor state for himself, and when he cannot find among mankind anyone who is worse than himself.” al-Risala al-Qushayriya Ashrafiya

Abdullah ibn Mas'ud When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "ibn Umm Abd"-- the son of the mother of a slave. His real name was Abdullah and his father's name was Mas'ud. The youth had heard the news of the Prophet who had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Meccan society. It was his custom to leave with the flock of Uqbah early in the morning and not return until nightfall. One day while tending the flocks, Abdullah saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very tired. They were also so thirsty that their lips and throat were quite dry. They came up to him, greeted him and said, "Young man, milk one of these sheep for us that we may quench our thirst and recover our strength." "I cannot," replied the young man. "The sheep are not mine. I am only responsible after them." The two men did not argue with him. In fact, although they were so thirsty, they were extremely pleased at the honest reply. The pleasure showed on their faces... The two men in fact were the blessed Prophet himself and his companion, Abu Bakr Siddiq. They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraysh. The young man in turn was impressed with the Prophet and his companion and soon became quite attached to them. It was not long before Abdullah ibn Mas'ud became a Muslim and offered to be in the service of the Prophet (PBUH). The Prophet (PBUH) agreed and from that day the fortunate Abdullah ibn Mas'ud gave up tending sheep in exchange for looking after the needs of the blessed Prophet. Abdullah ibn Mas'ud remained closely attached to the Prophet. He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his siwak (toothbrush) and attend to his other personal needs. Abdullah ibn Mas'ud received a unique training in the household of the Prophet. He was under the guidance of the Prophet, he adopted his manner and followed his every trait until it was said of him, "He was the closest to the Prophet in character." Abdullah was taught in the "school" of the Prophet. He was the best reciter of the Qur'an among the companions and he understood it better than them all. He was therefore the most Knowledgeable on the Shariah. Nothing can illustrate this better than the story of the man who came to Umar ibn al-Khattab as he was standing on the plain of Arafat and said: "I have come, O Amir al-Mu'mineen, from Kufah where I left a man filling copies of the Qur'an from memory." Umar became very angry and paced up and down beside his camel, fuming. "Who is he?" he asked. "Abdullah ibn Mas'ud," replied the man. Umar's anger subsided and he regained his composure. "Woe to you," he said to the man. "By God, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this." Umar continued: "One night the Messenger of God, peace be upon him, was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognize. The Prophet stood and listened to him, then turned to us and said, "Whoever wants to read the Qur'an as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd." After the Prayer, as Abdullah sat making supplications, the Prophet, peace be on him, said, "Ask and it will be given to you. Ask and it will be given to you." Umar continued: "I said to myself--I shall go to Abdullah ibn Mas'ud straight away and tell him the good news of the Prophet's ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and conveyed the good news to him. By God, I have never yet beaten Abu Bakr in the doing of any good." Abdullah ibn Mas'ud attained such a knowledge of the Qur'an that he would say, "By Him besides Whom there is no god, no verse of the book of God has been revealed without my knowing where it was revealed and the circumstances of its revelation. By God, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him." Abdullah was not exaggerating in what he said about himself. Once Umar ibn al-Khattab met a caravan on one of his journeys as caliph, it was pitch dark and the caravan could not be seen properly. Umar ordered someone to hail the caravan. It happened that Abdullah ibn Mas'ud was in it. "From where do you come?" asked Umar. "From a deep valley," came the reply. (The expression used fajj amiq--deep valley--is a Qur'anic one). "And where are you going?" asked Umar. "To the ancient house", came the reply. (The expression used al-bayt al-atiq--the ancient house -- is a Qur'anic one.) "There is a learned person (alim) among them," said Umar and he commanded someone to ask the person: "Which part of the Qur'an is the greatest?" "God! There is no god except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep," replied the person answering, quoting the Ayat al-Kursi (the verse of the Throne). "Which part of the Qur'an is the most clear on justice?" "God commands what is just and fair, the feeding of relatives..." came the answer. "What is the most comprehensive statement of the Qur'an?" "Whoever does an atom's weight of good shall see it, and whoever does an atom's weight of evil shall see it." "Which part of the Qur'an gives rise to the greatest hope?" "Say, O my servants who have wasted their resources, do not despair of the mercy of God. Indeed, God forgives all sins. He is the Forgiving, the Compassionate." Thereupon Umar asked: "Is Abdullah ibn Mas'ud among you?""Yes, by God," the men in the caravan replied. Abdullah ibn Mas'ud was not only a reciter of the Qur'an, a learned man or a fervent worshipper. He was in addition a strong and courageous fighter, one who became deadly serious when the occasion demanded it. The companions of the Prophet were together one day in Makkah. They were still few in number, weak and oppressed. They said, "The Quraysh have not yet heard the Qur'an being recited openly and loudly. Who is the man who could recite it for them?" "I shall recite it for them," volunteered Abdullah ibn Mas'ud. "We are afraid for you," they said. "We only want someone who has a clan who would protect him from their evil." "Let me," Abdullah ibn Mas'ud insisted, "Allah shall protect me and keep me away from their evil." He then went out to the mosque until he reached Maqam Ibrahim (a few meters from the Ka'bah). It was dawn and the Quraysh were sitting around the Ka'bah. Abdullah stopped at the Maqam and began to recite: "Bismillahir Rahmani-r Rahim. Ar-Rahman. Allama-l Qur'an. Khalaqa-l insan. Allamahu-l bayan... (In the name of God, the Merciful. The Merciful God, He has taught the Qur'an. He has created man and taught him the clear truth...)" He went on reciting. The Quraysh looked at him intently and some of them asked: "What is Ibn Umm Abd saying?""Damn him! He is reciting some of what Muhammad brought!" they realized. They went up to him and began beating his face as he continued reciting. When he went back to his companions the blood was flowing from his face. "This is what we feared for you," they said. "By God," replied Abdullah, "the enemies of God are not more comfortable than I at this moment. If you wish, I shall go out tomorrow and do the same." "You have done enough," they said. "You have made them hear what they dislike." Abdullah ibn Mas'ud lived to the time of Khalifah Uthman, may God be pleased with him. When he was sick and on his death-bed, Uthman came to visit him and said: "What is your ailment?" "My sins." "And what do you desire?" "The mercy of my Lord." "Shall I not give you your stipend which you have refused to take for years now?" "I have no need of it." "Let it be for your daughters after you." "Do you fear poverty for my children? I have commanded them to read Surah al-Waqi'ah every night for I have heard the Prophet saying, 'Whoever reads Al-Waqi'ah every night shall not be afflicted by poverty ever.'" That night, Abdullah passed away to the company of his Lord, his tongue moist with the remembrance of God and with the recitation of the verses of His Book. Source

❝ Believers fly with two wings: one of hope, the other of fear. Fear should dominate in our youth; hope should dominate as we draw closer to death.❞

بسم الله الرحمن الرحيم The Perfume of Piety There was once a person whose body would always exude the fragrance of the most exotic musk and perfume. A friend one day asked him, “What is this wonderful fragrance I always smell on you? You must be spending a lot of money on musk if you apply it so often!” The person replied, “By Allah! Never have I purchased musk nor have I ever applied it!” His friend was astonished and asked, “Then where does your fragrance come from?” Not keen to answer the question, he said to his friend, “Why are you asking me?” His friend explained, “I hope that Allah Ta‘ala will let me benefit in some way by what you will tell me.” On his friend’s coaxing and urging, he eventually narrated the following: In my youth I was a very handsome lad. My father was a merchant and I would generally spend my time with him. One day, an old woman came to him and purchased some cloth. As she did not have the money with her to pay for it, she asked my father if he would send me along to her home where I would collect the money. My father agreed. Hence, I proceeded with her until we finally stood before a grand, palatial home. The old woman ushered me into a stunning courtyard and as I entered, my gaze fell on a beautiful young girl who was seated atop a raised seat on a silken cushion. The instant she saw me, she was dazzled by my beauty and immediately demanded that I join her on her seat. I staunchly refused. Instead of bringing her to her senses, my rejection only incited her to get down and come to me. Then, in a fit of infatuation, she began pulling and tugging me towards herself. I was in a genuine predicament. Thus in order to escape from her embrace, I asked her if I could use the toilet. Although impatient, she acceded and shouted for her slaves who guided me to the toilet. I entered the toilet where I relieved myself into my hands. Not wasting a moment, I smeared the filth over my body, clothing, and face. When I exited the toilet, the eagerly awaiting girl was greeted by the sight and smell of not a handsome youth but a person literally covered in human waste! The flames of her passion were, at once, thoroughly doused and she screamed to her servants in horror and disgust, “This is a madman! Throw him out immediately!” I happened to have only one dirham with me. On leaving, I purchased some soap and thereafter went to the river where I cleansed my body and clothing of the filth. When I was done, I went back to my father and did not tell him a word of what had transpired. When I went to sleep that night, I saw a dream in which a handsome man with an excellent fragrance came to me. I asked him who he was to which he replied that he was Jibreel (‘alaihis salaam). He said to me, “Allah Ta‘ala has sent me to give you the glad tidings of Jannah and to reward you with some of its perfume because of the extent to which you went to avoid falling into sin.” He then passed his hands over my face, body and clothing and departed. When I awoke the next morning, I smelt an exquisite fragrance which, to this day, still perpetually wafts from my body. (At-Targheeb wa Tarheeb lil Yaafi‘ee pg. 165) LESSONS: ┣━◈ 1. The pious youngster was prepared to go to the extreme of covering himself with filth and mess in order to avoid falling into sin. We, on the other hand, make an all out effort to ensure that we fall into sin and filth – resulting in us making a mess of our lives. ┣━◈ 2. In order to avoid sin, a person will have to stay far from the places and environments of sin. This is especially vital as we enter the holiday season in which places and environments of sin greatly increase. ┣━◈ 3. A person who leaves sin for the pleasure of Allah Ta‘ala will enjoy rewards in both this world as well as the Hereafter. ┣━◈ 4. A true Muslim detests sin even more than he detests filth and faeces. ┣━◈ 5. A Muslim is prepared to make any sacrifice necessary in order to keep his link of love with Allah Ta‘ala intact. Uswatulmuslimah.co.za

Abu Bakr As-Siddiq (رضي الله عنه) used to say in his sermons: "Where is the beauty and the handsome? Where are those who were delighted by their youth and good looks? Where are the kings who built cities and fenced them with walls? Where are the victorious in wars? They all perished and ended in the depths of dark graves! Hasten and hurry up [to do good deeds]; but death is faster.” [Al-Zuhd by Imam Ahmad (2/18), Hilyah al-Awliya’ (1/34) and Sifat al-Safwah (1/261)]

When we think of a religious person who Allāh loves, we tend to think of a man who has a beard, wears an 'imama and a juba, always lives in the mosque, constantly prays, fasts and recites the Qur'an. But you know who we tend to forget that Allāh loves? ▪The mother who manages to get up for Fajr despite sleeping less than an hour because her baby was up all night. ▪The young person who is fighting depression but still musters the strength to get through the day because of a belief that he has in Allāh. ▪The woman who has to speed through her prayer because her little one is crying. ▪The man who lays down the mat and prostrates whilst at work. ▪The lady who wears the hijab correctly in public despite the pressures. ▪The student who lowers his gaze in an environment in college and university because he is conscious of Allāh. ▪The individual who wants to fast throughout the month but his medical situation doesn't allow it. ▪The one who leaves the house in the morning to earn halal so he can feed the family and look after the kids. ▪The guy who leaves what he used to do because it was wrong and returns to Allāh in remorse such that he often feels down. ▪The one who can barely recite a page of the Qur'an and doesn't have a great voice but still sits there and tries. ▪The people who didn't know anything about religion until later on in life but still have the power to humble themselves and seek knowledge. Piety has many forms and comes in different shapes If we are obeying Allāh in whichever way we can, then be pleased and know that Allāh loves us. Something small for one man is like climbing a steep mountain for another, and Allāh knows that. He won't let the tears, the tiredness, the effort, the good intentions and the striving go to waste. Allah bless us all with His love.

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

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

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

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

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

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

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

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

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

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

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

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