"AHAD!"

By Waleed Gubara

Why shed these tears of sorrow?

Why shed these tears of grief?

Ya nafsy how soon you forget,

After trials come sweet relief

Why turn you from Ar-Rahman?

Why yearn for a listening friend?

Ya nafsy, do you not remember,

On ALLAH, you must depend?

Read you not those stories,

of the trials in days gone by,

Of the Sahabi beloved by Allah,

Who for Allah's cause did strive?

Why loosen your hold upon him?

Why fling away, His outstretched Hand?

Ya nafsy, do you not remember,

Bilal's sabr on the blazing sand?

"Ahad! Ahad!" He cried,

While his flesh did drip and burn.

"Ahad! Ahad!" He cried,

To Allah alone he turned.

Forget you the firmness of Hamza,

As the gleaming swords did fall?

With Sabr he turned to Allah,

as the qureish did slice and maul.

Why drown in salty teardrops?

How can you dare compare your pain?

To that of Yasir and Summayah,

As the lay tortured on the scorching plain?

Forget you the charring of Khabbab,

As on burning coals he lay?

Ya nafsy how meager your suffering,

Wherefore do you lose your way?

Why befriend you not Al-Wali?

Why not in Salat to Him complain?

Like Job who only to Allah,

Turned in all his grief and pain?

Forget you those trials in this life,

Cleanse your heart and make it clean?

Ya nafsy, why all this sadness?

Do you not wish your heart to gleam?

Be patient in all your hardships,

Allah hears your cries of woe.

So trust Him and His hikma,

For He knows best and you don't know.

So tighten your hold upon him,

Lest He withdraw His outstretched Hand!

And remember the example of Bilal,

As he lay anchored on the blazing sand.

"Ahad! Ahad!" he cried,

While his flesh did drip and burn.

"Ahad! Ahad!" he cried,

To Allah alone he turned.

"A small part" of Womans' Rights in Islam

"…He created for you mates from among yourselves that you may dwell in tranquility with them, and He has put love and mercy between your hearts …"(Quran 30:21)

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"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).

Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection.

It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions.

The Qur'an gives us an example:"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).

Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship.

The Qur'an states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).

The Shari'ah regards women as the spiritual and intellectual equals of men. The main distinction it makes between them is in the physical realm based on the equitable principle of fair division of labor. It allots the more strenuous work to the man and makes him responsible for the maintenance of the family. It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society.


It is a fact, however, that sound administration within the domestic field is impossible without a unified policy. For this reason the Shari'ah requires a man, as head of the family, to consult with his family and then to have the final say in decisions concerning it. In doing so he must not abuse his prerogative to cause any injury to his wife. Any transgression of this principle involves for him the risk of losing the favor of Allah, because his wife is not his subordinate but she is, to use the words of the Prophet (peace be upon him), 'the queen of her house', and this is the position a true believer is expected to give his wife.

"O you who believe! When you deal with each other in transactions involving future obligations in a fixed period of time, reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah has taught him, so let him write. Let him who incurs the liability dictate, but let him fear his Lord, Allah, and not diminish aught of what he owes. If the party liable is mentally deficient, or weak, or unable himself to dictate, let his guardian dictate faithfully. And get two witnesses out of your own men, and if there are not two men, then a man and two women, such as you choose for witnesses so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is more just in the sight of Allah, more suitable as evidence, and more convenient to prevent doubts among yourselves, but if it be a transaction which you carry out on the spot among yourselves, there is no blame on you if you reduce it not to writing. But take witnesses whenever you make a commercial contract; and let neither scribe nor witness suffer harm. If you do (such harm), it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things"

(Quran 2:282)

Nowhere in this above Ayah does it say that the reason it is "two females to one male" is because the Male's brain is bigger than the Females and therefore he is the smarter sex! This is nonsense! Women need to learn their rights within Islam so men cannot make them their personal slaves and baby machines...We as Muslims have rights given to us by Allah and men must be informed of these rights and we as women should use them...Never accept something you know is wrong...Pursue what is Islamically correct and never make yourself any ones slave.

We are only Slaves to
Allah.

The Quran on Human Embryonic Development

23:12

NOW, INDEED, We create man out of the essence of clay,

Walaqad khalaqna alinsana min sulalatin min teenin

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

23:13

and then We cause him to remain as a drop of sperm in [the wombs] firm keeping,

Thumma jaAAalnahu nutfatan fee qararin makeenin

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ

23:14

and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump, and then We create within the embryonic lump bones, and then We clothe the bones with flesh - and then We bring [all] this into being as a new creation:
hallowed, therefore, is God, the best of artisans!

Thumma khalaqna alnnutfata AAalaqatan fakhalaqna alAAalaqata mudghatan fakhalaqna almudghata AAithaman fakasawna alAAithama lahman thumma anshanahu khalqan akhara fatabaraka Allahu ahsanu alkhaliqeena

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

The explanation of this and discussion can be found here:

http://theunjustmedia.com/Islam/Science/The%20quran%20on%20human%20embryonoic%20development.htm

I strongly recommend you to ponder these Ayats from the Quran and the lesson we can learn from it...

Fatimah Bint Muhammed

Fatimah bint Muhammad (radiallaahu 'anhaa)

From Alim® Online

Fatimah was the fifth child of Muhammad and Khadijah. She was born at a time when her noble father had begun to spend long periods in the solitude of mountains around Makkah, meditating and reflecting on the great mysteries of creation. This was the time, before the Bithah, when her eldest sister Zaynab was married to her cousin, al-Aas ibn ar Rabiah. Then followed the marriage of her two other sisters, Ruqayyah and Umm Kulthum, to the sons of Abu Lahab, a paternal uncle of the Prophet. Both Abu Lahab and his wife Umm Jamil turned out to be flaming enemies of the Prophet from the very beginning of his public mission.

The little Fatimah thus saw her sisters leave home one after the other to live with their husbands. She was too young to understand the meaning of marriage and the reasons why her sisters had to leave home. She loved them dearly and was sad and lonely whe n they left. It is said that a certain silence and painful sadness came over her then.

Of course, even after the marriage of her sisters, she was not alone in the house of her parents. Barakah, the maid-servant of Aminah, the Prophet's mother, who had been with the Prophet since his birth, Zayd ibn Harithah, and Ali, the young son of Abu Ta lib were all part of Muhammad's household at this time. And of course there was her loving mother, the lady Khadijah.

In her mother and in Barakah, Fatimah found a great deal of solace and comfort. in Ali, who was about two years older than she, she found a "brother" and a friend who somehow took the place of her own brother al-Qasim who had died in his infancy. Her other brother Abdullah, known as the Good and the Pure, who was born after her, also died in his infancy. However in none of the people in her father's household did Fatimah find the carefree joy and happiness which she enjoyed with her sisters. She was an unusually sensitive child for her age.

When she was five, she heard that her father had become Rasul Allah, the Messenger of God. His first task was to convey the good news of Islam to his family and close relations. They were to worship God Almighty alone. Her mother, who was a tower of strength and support, explained to Fatimah what her father had to do. From this time on, she became more closely attached to him and felt a deep and abiding love for him. Often she would be at his side walking through the narrow streets and alleys of Makkah , visiting the Kabah or attending secret gatherings of the early Muslims who had accepted Islam and pledged allegiance to the Prophet.

One day, when she was not yet ten, she accompanied her father to the Masjid al-Haram. He stood in the place known as al-Hijr facing the Kabah and began to pray. Fatimah stood at his side. A group of Quraysh, by no means well-disposed to the Prophet, gathe red about him. They included Abu Jahl ibn Hisham, the Prophet's uncle, Uqbah ibn Abi Muayt, Umayyah ibn Khalaf, and Shaybah and Utbah, sons of Rabi'ah. Menacingly, the group went up to the Prophet and Abu Jahl, the ringleader, asked:

"Which of you can bring the entrails of a slaughtered animal and throw it on Muhammad?"

Uqbah ibn Abi Muayt, one of the vilest of the lot, volunteered and hurried off. He returned with the obnoxious filth and threw it on the shoulders of the Prophet, may God bless him and grant him peace, while he was still prostrating. Abdullah ibn Masud, a companion of the Prophet, was present but he was powerless to do or say anything.

Imagine the feelings of Fatimah as she saw her father being treated in this fashion. What could she, a girl not ten years old, do? She went up to her father and removed the offensive matter and then stood firmly and angrily before the group of Quraysh thu gs and lashed out against them. Not a single word did they say to her. The noble Prophet raised his head on completion of the prostration and went on to complete the Salat. He then said: "O Lord, may you punish the Quraysh!" and repeated this imprecation on three times. Then he continued:
"May You punish Utbah, Uqbah, Abu Jahl and Shaybah." (These whom he named were all killed many years later at the Battle of Badr)

On another occasion, Fatimah was with the Prophet as he made; tawaf around the Kabah. A Quraysh mob gathered around him. They seized him and tried to strangle him with his own clothes. Fatimah screamed and shouted for help. Abu Bakr rushed to the scene and managed to free the Prophet. While he was doing so, he pleaded:

"Would you kill a man who says, 'My Lord is God?'" Far from giving up, the mob turned on Abu Bakr and began beating him until blood flowed from his head and face.

Such scenes of vicious opposition and harassment against her father and the early Muslims were witnessed by the young Fatimah. She did not meekly stand aside but joined in the struggle in defence of her father and his noble mission. She was still a young girl and instead of the cheerful romping, the gaiety and liveliness which children of her age are and should normally be accustomed to, Fatimah had to witness and participate in such ordeals.

Of course, she was not alone in this. The whole of the Prophet's family suffered from the violent and mindless Quraysh. Her sisters, Ruqayyah and Umm Kulthum also suffered. They were living at this time in the very nest of hatred and intrigue against the Prophet. Their husbands were Utbah and Utaybah, sons of Abu Lahab and Umm Jamil. Umm Jamil was known to be a hard and harsh woman who had a sharp and evil tongue. It was mainly because of her that Khadijah was not pleased with the marriages of her daughters to Umm Jamil's sons in the first place. It must have been painful for Ruqayyah and Umm Kulthum to be living in the household of such inveterate enemies who not only joined but led the campaign against theft father.

As a mark of disgrace to Muhammad and his family, Utbah and Utaybah were prevailed upon by their parents to divorce their wives. This was part of the process of ostracizing the Prophet totally. The Prophet in fact welcomed his daughters back to his home w ith joy, happiness and relief.

Fatimah, no doubt, must have been happy to be with her sisters once again. They all wished that their eldest sister, Zaynab, would also be divorced by her husband. In fact, the Quraysh brought pressure on Abu-l Aas to do so but he refused. When the Qurays h leaders came up to him and promised him the richest and most beautiful woman as a wife should he divorce Zaynab, he replied:

"I love my wife deeply and passionately and I have a great and high esteem for her father even though I have not entered the religion of Islam."

Both Ruqayyah and Umm Kulthum were happy to be back with their loving parents and to be rid of the unbearable mental torture to which they had been subjected in the house of Umm Jamil. Shortly afterwards, Ruqayyah married again, to the young and shy Uthma n ibn Allan who was among the first to have accepted Islam. They both left for Abyssinia among the first muhajirin who sought refuge in that land and stayed there for several years. Fatimah was not to see Ruqayyah again until after their mother had died.

The persecution of the Prophet, his family and his followers continued and even became worse after the migration of the first Muslims to Abyssinia. In about the seventh year of his mission, the Prophet and his family were forced to leave their homes and seek refuge in a rugged little valley enclosed by hills on all sides and defile, which could only be entered from Makkah by a narrow path.

To this arid valley, Muhammad and the clans of Banu Hashim and al-Muttalib were forced to retire with limited supplies of food. Fatimah was one of the youngest members of the clans -just about twelve years old - and had to undergo months of hardship and suffering. The wailing of hungry children and women in the valley could be heard from Makkah. The Quraysh allowed no food and contact with the Muslims whose hardship was only relieved somewhat during the season of pilgrimage. The boycott lasted for three years. When it was lifted, the Prophet had to face even more trials and difficulties. Khadijah, the faithful and loving, died shortly afterwards. With her death, the Prophet and his family lost one of the greatest sources of comfort and strength which had sustained them through the difficult period. The year in which the noble Khadijah, and later Abu Talib, died is known as the Year of Sadness. Fatimah, now a young lady, was greatly distressed by her mother's death. She wept bitterly and for some time was so grief-striken that her health deteriorated. It was even feared she might die of grief.

Although her older sister, Umm Kulthum, stayed in the same household, Fatimah realized that she now had a greater responsibility with the passing away of her mother. She felt that she had to give even greater support to her father. With loving tendernes s, she devoted herself to looking after his needs. So concerned was she for his welfare that she came to be called "Umm Abi-ha the mother of her father". She also provided him with solace and comfort during times of trial, difficulty and crisis.

Often the trials were too much for her. Once, about this time, an insolent mob heaped dust and earth upon his gracious head. As he entered his home, Fatimah wept profusely as she wiped the dust from her father's head.

"Do not cry, my daughter," he said, "for God shall protect your father."

The Prophet had a special love for Fatimah. He once said: ang"Whoever pleased Fatimah has indeed pleased God and whoever has caused her to be angry has indeed angered God. Fatimah is a part of me. Whatever pleases her pleases me and whatever angers her angers me."
He also said: "The best women in all the world are four: the Virgin Mary, Aasiyaa the wife of Pharoah, Khadijah Mother of the Believers, and Fatimah, daughter of Muhammad." Fatimah thus acquired a place of love and esteem in the Prophet's heart that was only occupied by his wife Khadijah.

Fatimah, may God be pleased with her, was given the title of "az-Zahraa" which means "the Resplendent One". That was because of her beaming face which seemed to radiate light. It is said that when she stood for Prayer, the mihrab would reflect the light of her countenance. She was also called "al-Batul" because of her asceticism. Instead of spending her time in the company of women, much of her time would be spent in Salat, in reading the Quran and in other acts of ibadah.

Fatimah had a strong resemblance to her father, the Messenger of God. Aishah. the wife of the Prophet, said of her: "I have not seen any one of God's creation resemble the Messenger of God more in speech, conversation and manner of sitting than Fatimah, may God be pleased with her. When the Prophet saw her approaching, he would welcome her, stand up and kiss her, take her by the hand and sit her down in the place where he was sitting." She would do the same when the Prophet came to her. She would stand up and welcome him with joy and kiss him.

Fatimah's fine manners and gentle speech were part of her lovely and endearing personality. She was especially kind to poor and indigent folk and would often give all the food she had to those in need even if she herself remained hungry. She had no craving for the ornaments of this world nor the luxury and comforts of life. She lived simply, although on occasion as we shall see circumstances seemed to be too much and too difficult for her.

She inherited from her father a persuasive eloquence that was rooted in wisdom. When she spoke, people would often be moved to tears. She had the ability and the sincerity to stir the emotions, move people to tears and fill their hearts with praise and gratitude to God for His grace and His inestimable bounties.

Fatimah migrated to Madinah a few weeks after the Prophet did. She went with Zayd ibn Harithah who was sent by the Prophet back to Makkah to bring the rest of his family. The party included Fatimah and Umm Kulthum, Sawdah, the Prophet's wife, Zayd's wife Barakah and her son Usamah. Travelling with the group also were Abdullah the son of Abu Bakr who accompanied his mother and his sisters, Aishah and Asma.

In Madinah, Fatimah lived with her father in the simple dwelling he had built adjoining the mosque. In the second year after the Hijrah, she received proposals of marriage through her father, two of which were turned down. Then Ali, the son of Abu Talib, plucked up courage and went to the Prophet to ask for her hand in marriage. In the presence of the Prophet, however, Ali became over-awed and tongue-tied. He stared at the ground and could not say anything. The Prophet then asked: "Why have you come? Do you need something?" Ali still could not speak and then the Prophet suggested: "Perhaps you have come to propose marriage to Fatimah."
"Yes," replied Ali. At this, according to one report, the Prophet said simply: "Marhaban wa ahlan - Welcome into the family," and this was taken by Ali and a group of Ansar who were waiting outside for him as indicating the Prophet's approval. Another re port indicated that the Prophet approved and went on to ask Ali if he had anything to give as mahr. Ali replied that he didn't. The Prophet reminded him that he had a shield which could be sold.

Ali sold the shield to Uthman for four hundred dirhams and as he was hurrying back to the Prophet to hand over the sum as mahr, Uthman stopped him and said:

"I am returning your shield to you as a present from me on your marriage to Fatimah." Fatimah and Ali were thus married most probably at the beginning of the second year after the Hijrah. She was about nineteen years old at the time and Ali was about twenty one. The Prophet himself performed the marriage ceremony. At the walimah, the guests were served with dates, figs and hais ( a mixture of dates and butter fat). A leading member of the Ansar donated a ram and others made offerings of grain. All Madinah rejoiced.

On her marriage, the Prophet is said to have presented Fatimah and Ali with a wooden bed intertwined with palm leaves, a velvet coverlet. a leather cushion filled with palm fibre, a sheepskin, a pot, a waterskin and a quern for grinding grain.

Fatimah left the home of her beloved father for the first time to begin life with her husband. The Prophet was clearly anxious on her account and sent Barakah with her should she be in need of any help. And no doubt Barakah was a source of comfort and sol ace to her. The Prophet prayed for them:

"O Lord, bless them both, bless their house and bless their offspring." In Ali's humble dwelling, there was only a sheepskin for a bed. In the morning after the wedding night, the Prophet went to Ali's house and knocked on the door.

Barakah came out and the Prophet said to her: "O Umm Ayman, call my brother for me."
"Your brother? That's the one who married your daughter?" asked Barakah somewhat incredulously as if to say: Why should the Prophet call Ali his "brother"? (He referred to Ali as his brother because just as pairs of Muslims were joined in brotherhood aft er the Hijrah, so the Prophet and Ali were linked as "brothers".)

The Prophet repeated what he had said in a louder voice. Ali came and the Prophet made a du'a, invoking the blessings of God on him. Then he asked for Fatimah. She came almost cringing with a mixture of awe and shyness and the Prophet said to her:

"I have married you to the dearest of my family to me." In this way, he sought to reassure her. She was not starting life with a complete stranger but with one who had grown up in the same household, who was among the first to become a Muslim at a tender age, who was known for his courage, bravery and virtue, and whom the Prophet described as his "brother in this world and the hereafter".

Fatimah's life with Ali was as simple and frugal as it was in her father's household. In fact, so far as material comforts were concerned, it was a life of hardship and deprivation. Throughout their life together, Ali remained poor because he did not set great store by material wealth. Fatimah was the only one of her sisters who was not married to a wealthy man.

In fact, it could be said that Fatimah's life with Ali was even more rigorous than life in her father's home. At least before marriage, there were always a number of ready helping hands in the Prophet's household. But now she had to cope virtually on her own. To relieve theft extreme poverty, Ali worked as a drawer and carrier of water and she as a grinder of corn. One day she said to Ali: "I have ground until my hands are blistered."

"I have drawn water until I have pains in my chest," said Ali and went on to suggest to Fatimah: "God has given your father some captives of war, so go and ask him to give you a servant."
Reluctantly, she went to the Prophet who said: "What has brought you here, my little daughter?" "I came to give you greetings of peace," she said, for in awe of him she could not bring herself to ask what she had intended.

"What did you do?" asked Ali when she returned alone.

"I was ashamed to ask him," she said. So the two of them went together but the Prophet felt they were less in need than others.

"I will not give to you," he said, "and let the Ahl as-Suffah (poor Muslims who stayed in the mosque) be tormented with hunger. I have not enough for their keep..."

Ali and Fatimah returned home feeling somewhat dejected but that night, after they had gone to bed, they heard the voice of the Prophet asking permission to enter. Welcoming him, they both rose to their feet, but he told them:

"Stay where you are," and sat down beside them. "Shall I not tell you of something better than that which you asked of me?" he asked and when they said yes he said: "Words which Jibril taught me, that you should say "Subhaan Allah- Glory be to God" ten ti mes after every Prayer, and ten times "Alhamdu lillah - Praise be to God," and ten times "Allahu Akbar - God is Great." And that when you go to bed you should say them thirty-three times each."

Ali used to say in later years: "I have never once failed to say them since the Messenger of God taught them to us."

There are many reports of the hard and difficult times which Fatimah had to face. Often there was no food in her house. Once the Prophet was hungry. He went to one after another of his wives' apartments but there was no food. He then went to Fatimah's ho use and she had no food either. When he eventually got some food, he sent two loaves and a piece of meat to Fatimah. At another time, he went to the house of Abu Ayyub al-Ansari and from the food he was given, he saved some for her. Fatimah also knew that the Prophet was without food for long periods and she in turn would take food to him when she could. Once she took a piece of barley bread and he, said to her: "This is the first food your father has eaten for three days."

Through these acts of kindness she showed how much she loved her father; and he loved her, really loved her in return.

Once he returned from a journey outside Madinah. He went to the mosque first of all and prayed two rakats as was his custom. Then, as he often did, he went to Fatimah's house before going to his wives. Fatimah welcomed him and kissed his face, his mouth and his eyes and cried.
"Why do you cry?" the Prophet asked.

"I see you, O Rasul Allah," she said, "Your color is pale and sallow and your clothes have become worn and shabby."

"O Fatimah," the Prophet replied tenderly, "don't cry for Allah has sent your father with a mission which He would cause to affect every house on the face of the earth whether it be in towns, villages or tents (in the desert) bringing either glory or h umiliation until this mission is fulfilled just as night (inevitably) comes."

With such comments Fatimah was often taken from the harsh realities of daily life to get a glimpse of the vast and far-reaching vistas opened up by the mission entrusted to her noble father.

Fatimah eventually returned to live in a house close to that of the Prophet. The place was donated by an Ansari who knew that the Prophet would rejoice in having his daughter as his neighbor. Together they shared in the joys and the triumphs, the sorrows and the hardships of the crowded and momentous Madinah days and years.

In the middle of the second year after the Hijrah, her sister Ruqayyah fell ill with fever and measles. This was shortly before the great campaign of Badr. Uthman, her husband, stayed by her bedside and missed the campaign. Ruqayyah died just before her father returned. On his return to Madinah, one of the first acts of the Prophet was to visit her grave.

Fatimah went with him. This was the first bereavement they had suffered within their closest family since the death of Khadijah. Fatimah was greatly distressed by the loss of her sister. The tears poured from her eyes as she sat beside her father at the edge of the grave, and he comforted her and sought to dry her tears with the corner of his cloak.

The Prophet had previously spoken against lamentations for the dead, but this had lead to a misunderstanding, and when they returned from the cemetery the voice of Umar was heard raised in anger against the women who were weeping for the martyrs of Badr and for Ruqayyah.

"Umar, let them weep," he said and then added: "What comes from the heart and from the eye, that is from God and His mercy, but what comes from the hand and from the tongue, that is from Satan." By the hand he meant the beating of breasts and the smiting of cheeks, and by the tongue he meant the loud clamor in which women often joined as a mark of public sympathy.

Uthman later married the other daughter of the Prophet, Umm Kulthum, and on this account came to be known as Dhu-n Nurayn - Possessor of the Two Lights.

The bereavement which the family suffered by the death of Ruqayyah was followed by happiness when to the great joy of all the believers Fatimah gave birth to a boy in Ramadan of the third year after the Hijrah. The Prophet spoke the words of the Adhan into the ear of the new-born babe and called him al-Hasan which means the Beautiful One.

One year later, she gave birth to another son who was called al-Husayn, which means "little Hasan" or the little beautiful one. Fatimah would often bring her two sons to see their grandfather who was exceedingly fond of them. Later he would take them to the Masjid and they would climb onto his back when he prostrated. He did the same with his little granddaughter Umamah, the daughter of Zaynab.

In the eighth year after the Hijrah, Fatimah gave birth to a third child, a girl whom she named after her eldest sister Zaynab who had died shortly before her birth. This Zaynab was to grow up and become famous as the "Heroine of Karbala". Fatimah's fourth child was born in the year after the Hijrah. The child was also a girl and Fatimah named her Umm Kulthum after her sister who had died the year before after an illness.

It was only through Fatimah that the progeny of the Prophet was perpetuated. All the Prophet's male children had died in their infancy and the two children of Zaynab named Ali and Umamah died young. Ruqayyah's child Abdullah also died when he was no t yet two years old. This is an added reason for the reverence which is accorded to Fatimah.

Although Fatimah was so often busy with pregnancies and giving birth and rearing children, she took as much part as she could in the affairs of the growing Muslim community of Madinah. Before her marriage, she acted as a sort of hostess to the poor and destitute Ahl as-Suffah. As soon as the Battle of Uhud was over, she went with other women to the battlefield and wept over the dead martyrs and took time to dress her father's wounds. At the Battle of the Ditch, she played a major supportive role together with other women in preparing food during the long and difficult siege. In her camp, she led the Muslim women in prayer and on that place there stands a mosque named Masjid Fatimah, one of seven mosques where the Muslims stood guard and performed their devotions.

Fatimah also accompanied the Prophet when he made Umrah in the sixth year after the Hijrah after the Treaty of Hudaybiyyah. In the following year, she and her sister Umm Kulthum, were among the mighty throng of Muslims who took part with the Prophet in th e liberation of Makkah. It is said that on this occasion, both Fatimah and Umm Kulthum visited the home of their mother Khadijah and recalled memories of their childhood and memories of jihad, of long struggles in the early years of the Prophet's mission.

In Ramadan of the tenth year just before he went on his Farewell Pilgrimage, the Prophet confided to Fatimah, as a secret not yet to be told to others:

"Jibril recited the Quran to me and I to him once every year, but this year he has recited it with me twice. I cannot but think that my time has come."

On his return from the Farewell Pilgrimage, the Prophet did become seriously ill. His final days were spent in the apartment of his wife Aishah. When Fatimah came to visit him, Aishah would leave father and daughter together.

One day he summoned Fatimah. When she came, he kissed her and whispered some words in her ear. She wept. Then again he whispered in her ear and she smiled. Aishah saw and asked:
"You cry and you laugh at the same time, Fatimah? What did the Messenger of God say to you?" Fatimah replied:

"He first told me that he would meet his Lord after a short while and so I cried. Then he said to me: 'Don't cry for you will be the first of my household to join me.' So I laughed."

Not long afterwards the noble Prophet passed away. Fatimah was grief-striken and she would often be seen weeping profusely. One of the companions noted that he did not see Fatimah, may God be pleased with her, laugh after the death of her father.

One morning, early in the month of Ramadan, just less than five month after her noble father had passed away, Fatimah woke up looking unusually happy and full of mirth. In the afternoon of that day, it is said that she called Salma bint Umays who was looking after her. She asked for some water and had a bath. She then put on new clothes and perfumed herself. She then asked Salma to put her bed in the courtyard of the house. With her face looking to the heavens above, she asked for her husband Ali.

He was taken aback when he saw her lying in the middle of the courtyard and asked her what was wrong. She smiled and said: "I have an appointment today with the Messenger of God."
Ali cried and she tried to console him. She told him to look after their sons al-Hasan and al-Husayn and advised that she should be buried without ceremony. She gazed upwards again, then closed her eyes and surrendered her soul to the Mighty Creator.

She, Fatimah the resplendent one, was just twenty nine years old.

RELATED (as at 10th November 2000):

My Sea, My History...

This is a place in Abu Dhabi,UAE...It is near the sea...I grew up on the sea and its the only place i know to go to when i am stressed out or depressed...Something about the sea lifts my soul and makes me feel light...I love the smell of the sea, the sound of the water lazily folding and crashing against the rocks, and the peace that can be found in an afternoon at the sea watching the sun go down...

My people are sea people. It is in my blood. My history.

Hijamah in Islam and Medicine

After 2 days of making the Hijamah it looks like this above...

Images taken from:http://www.hmc.org.qa/heartviews/VOL5NO2/special_section.htm

Volume 7, Book 71, Number 584:
Narrated Ibn 'Abbas:
(The Prophet said), "Healing is in three things: A gulp of honey, cupping, and branding with fire (cauterizing)." But I forbid my followers to use (cauterization) branding with fire."

Volume 7, Book 71, Number 597:
Narrated Ibn 'Abbas:
The Prophet was cupped while he was fasting.

Volume 7, Book 71, Number 598:
Narrated Ibn 'Abbas:
The Prophet was cupped while he was in a state of Ihram.

Volume 7, Book 71, Number 599:
Narrated Anas:
that he was asked about the wages of the one who cups others. He said, 'Allah's Apostle was cupped by Abd Taiba, to whom he gave two Sa of food and interceded for him with his masters who consequently reduced what they used to charge him daily. Then the Prophet s said, "The best medicines you may treat yourselves with are cupping and sea incense.' He added, "You should not torture your children by treating tonsillitis by pressing the tonsils or the palate with the finger, but use incense."

Excerpt from:http://www.hmc.org.qa/heartviews/VOL5NO2/special_section.htm

Click the URL for the full article

"The Arabic word “hijamah” means “sucking.” In the Arabian Gulf, Hijamah was used not only for treatment but also for prophylaxis against diseases. The pearl divers in the Arabian Gulf used to undergo hijamah before the diving season in the belief that the procedure will prevent diseases during the 3 months at sea. It was thought to be very effective against dizziness."

my notes:

Hijamah is used for treatment of many different types of diseases. Below are some of the Disease Groups "Wet" cupping is used for.

Rheumatic pain,Back Pain,Epilepsy,Hypertension,Asthma,Diabetic,Peptic Ulcer,Smoking.

Inshallah today i will upload photos of what wet hijamah looks like one day after being done!

Earth and Ecology in Islam

وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ

"And the earth—we have spread it out wide, and placed on it mountains firm, and caused life of every kind to grow on it in a balanced manner, and provided means of livelihood for you as well as for all living beings whose sustenance does not depend on you. "

(15:19)

Quran(55:10)

10. It is He Who has spread out the earth for (His) creatures:
11. Therein is fruit and date-palms, producing spathes (enclosing dates);
12. Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.
13. Then which of the favours of your Lord will ye deny?
14. He created man from sounding clay like unto pottery,
15. And He created Jinns from fire free of smoke:
16. Then which of the favours of your Lord will ye deny?
17. (He is) Lord of the two Easts and Lord of the two Wests:
18. Then which of the favours of your Lord will ye deny?
19. He has let free the two bodies of flowing water, meeting together:
20. Between them is a Barrier which they do not transgress:
21. Then which of the favours of your Lord will ye deny?
22. Out of them come Pearls and Coral:
23. Then which of the favours of your Lord will ye deny?
24. And His are the Ships sailing smoothly through the seas, lofty as mountains:
25. Then which of the favours of your Lord will ye deny?
26. All that is on earth will perish:
27. But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.
28. Then which of the favours of your Lord will ye deny?
29. Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!
30. Then which of the favours of your Lord will ye deny?
31. Soon shall We settle your affairs, O both ye worlds!
32. Then which of the favours of your Lord will ye deny?
33. O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!
34. Then which of the favours of your Lord will ye deny?
35. On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:
36. Then which of the favours of your Lord will ye deny?
37. When the sky is rent asunder, and it becomes red like ointment:
38. Then which of the favours of your Lord will ye deny?
39. On that Day no question will be asked of man or Jinn as to his sin.
40. Then which of the favours of your Lord will ye deny?
41. (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.
42. Then which of the favours of your Lord will ye deny?
43. This is the Hell which the Sinners deny:
44. In its midst and in the midst of boiling hot water will they wander round!
45. Then which of the favours of your Lord will ye deny?
46. But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-
47. Then which of the favours of your Lord will ye deny?-
48. Containing all kinds (of trees and delights);-
49. Then which of the favours of your Lord will ye deny?-
50. In them (each) will be two Springs flowing (free);
51. Then which of the favours of your Lord will ye deny?-
52. In them will be Fruits of every kind, two and two.
53. Then which of the favours of your Lord will ye deny?
54. They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).
55. Then which of the favours of your Lord will ye deny?
56. In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-
57. Then which of the favours of your Lord will ye deny?-
58. Like unto Rubies and coral.
59. Then which of the favours of your Lord will ye deny?
60. Is there any Reward for Good - other than Good?
61. Then which of the favours of your Lord will ye deny?
62. And besides these two, there are two other Gardens,-
63. Then which of the favours of your Lord will ye deny?-
64. Dark-green in colour (from plentiful watering).
65. Then which of the favours of your Lord will ye deny?
66. In them (each) will be two Springs pouring forth water in continuous abundance:
67. Then which of the favours of your Lord will ye deny?
68. In them will be Fruits, and dates and pomegranates:
69. Then which of the favours of your Lord will ye deny?
70. In them will be fair (Companions), good, beautiful;-
71. Then which of the favours of your Lord will ye deny?-
72. Companions restrained (as to their glances), in (goodly) pavilions;-
73. Then which of the favours of your Lord will ye deny?-
74. Whom no man or Jinn before them has touched;-
75. Then which of the favours of your Lord will ye deny?-
76. Reclining on green Cushions and rich Carpets of beauty.
77. Then which of the favours of your Lord will ye deny?
78. Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.

My Thoughts...

Today I was pondering this quotes meaning and how true it is...

Wonder of wonders! How is it that the same people who leave food out of fear of sickness cannot leave sin out of fear of the Hereafter.

[Yahya bin Mu’adh]

Universal Children's Day 2007 NOV.20th

Universal Children's Day 2007

Crucial Advice to Parents on Raising Children

Note: this advice has Islamic ideals written into it. Everything written below is MY opinion from my experience as a kindergarden teacher and my own private life.

“A child’s viewpoint of their future and the way they handle it is created and formed by the life experiences they are subjected to as children. This can be negative or positive experiences. They choose, as adults, how to utilize those experiences to either improve themselves and their life or to plunge into negative conflicts and fail in life. It is our job as parents to provide our children with the foundation of stability, security and loving encouragement to nurture this growth of their personalities and to provide positive loving experiences to them to propel them into successful futures as self-confident and well-rounded individuals who contribute positively to society.”
-Sultana

1) Lead by example. This is the most important advice I could possibly give anyone. In all aspects of life, if we want people to change we have to make ourselves the best examples to learn from! If we make a conscious effort to remember that our children are watching us, it will keep us in check. We will mind our manners, we will speak more soothingly, we will control our emotions, and ultimately we will see that, by our kids watching us, we are beginning to behave the way we want them to behave. In other words, it is a cycle that eventually trains parents and their children towards better behaviour and emotional restraint. If we know that our kids are watching our every move, we will be mindful of our behaviour and set an example with that behaviour. Then, our kids will model that good behaviour and essentially everyone wins.

2) Have great patience with your children and their annoyances. Laugh and find ease in their childishness. There is nothing more blissful than baby’s belly laughs or their ridiculously funny little questions that we stumble to answer at times. They are, after all, children. They are still learning the ways of life, from you. They won’t stay children forever!

3) Don’t EVER tell your children that “children are to be seen and not heard”. They just might grow up to take that advice and completely break away from you, emotionally, forever.

4) Give your children the greatest childhoods’ you can. Remember what yours was like and make it 100 times better for your own children. We remember our childhood as the crucial defining time of our lives. Let their defining time be recollected as one of immense joy and contentment.

5) Never use your children as your best friend. Mothers and Fathers are there to be Mothers and Fathers, not best friends! Your children don’t need your adult problems weighing on their shoulders, not to mention the emotional and psychological consequences of doing so are devastatingly destructive on a child’s personality and emotions. You don’t have to act as a best friend for your child to come to you with their problems and you, as an adult, should be able to handle your own without including your children in them!

6) Keep your promises to your children. A child promised a coveted prize/toy/trip will never forget that promise and will never let you forget it. Actually, quite sadly, many children roll their eyes when they hear their parents say "Inshallah" for fear that Inshallah really means "maybe" or "yeah, right" or a plain "no." A dishonest promise might grant you a few minutes of quiet shopping time, but in the end it will lead you further into the depths of your child's distrust.

7) Listen and Respond to your children’s feelings. Let them express their feelings and listen to them, give them advice, and comfort them, even if it is childish, they are after all, children, but to them, their problem is just as important and real as you think yours are. This will encourage your children to come to you for advice and help when they are teenagers and as adults.

8) Make the family relationship between the children and their relatives strong. Encourage children and their cousins to play, pray, and visit together regularly. This will strengthen the relationship and bond between siblings and their cousins throughout childhood and into adulthood. They will then, as adults, protect, help and strengthen each other throughout life because of this bond.

9) Be active in your children’s education and school. Show interest in their academic accomplishments and go to school for meetings and open houses. This will give the children a sense of security at school as well as motivation to do well in school because they know it will make their parents proud and happy. Tell them you are proud of them!

10) Show your children physical affection. If you’re not the “touchy feely type”, go out of your own comfort zone to comfort your children. You’d be surprised at how many children “violently act out” only because they wanted affection from their mothers and fathers! This DAILY type of affection eases the heart and strengthens the bond of love between parents and their children.

11) Teach your children their culture and traditions. Make them proud of it and teach them to respect it. This leads to pride in their identity as citizens and pride in knowing their country’s and people’s history. This knowledge and respect fosters love for their country and their people. It persuades them to serve their country well as adults contributing to their society and helping their people progress for the good.

12) Don’t spoil your children. Teach them the value of money and “things”. Never replace love with “things”. This leads to unhappy shallow adults whose only happiness is found in how much they can buy and how much stuff they have! Giving a child everything they want, when they want it, and how they want it, just so they will be quiet and happy only makes them greedy adults who will never want to work hard for what they desire in life. Find a balance in this very significant aspect of parenthood.


13) Be equal in love and attention among all of your children. Don’t play each child off of the other. (ex. “Look at your brother, he’s being good. Why can’t you be good like him?”) This leads to hatred and jealousy between siblings, this also doesn’t solve the child’s behavior in the first place! Giving one child favoritism over another will crumble the self-esteem and self-worth of the child who you don’t give attention to and only make them envious of their siblings. This loss of self-esteem and self-worth in the child can lead to difficulty in future relationships and development throughout life when the child was not given love and attention from the parents when he needed it the most.

13) Teach them the Honor in helping others and giving charity. This is self explanatory really. Show your children how morally responsible and honorable it can be to help others in need. Teach them that helping others is one of the most dignified qualities a human being can have. Teach them that having mercy and giving kindness to all living creatures and humans is a noble quality for a person to possess.

Correcting People's Mistakes

The Messenger of Allaah (sallallaahu 'alayhi wa sallam) said:

"Whomsoever from amongst you see an evil he should change it with his hand. If he does not have the power to do this, then he should change it with his tongue. If he does not have the ability to do even this, then he should change it with his heart

(by scheming in the eradication of this evil)."

(Hadith)

My Thoughts

13 Surah ar-Rad (The Thunder)

Verse 11

لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللّهِ إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللّهُ بِقَوْمٍ سُوءًا فَلاَ مَرَدَّ لَهُ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ

(13:11)

For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah.

Verily never will Allah change the condition of a people until they change it themselves

(with their own souls).

But when (once) Allah willeth a people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect.

(13:11)

___________________________________________________________

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Questions To Self:

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Why is it that some people think thier race and culture is superior to others and that their people are perfect and can do no wrong?

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Why do they blame "Western Influence" for thier bad deeds they make?

-----

Are we not responsible for our own actions?

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Do we not have the "Best Guideance given to mankind" to influence and direct our lives and the way we live it and to deal with all issues in this life?

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If so, then why do I feel like we are going backwards instead of forwards?

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Why do we not progress if we have the "Resource(Quran)" that teaches us how?

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The Islaamic Ruling on Horoscopes

photo from http://www.realist-killaz.co.uk/egbakaet/Amongst_The_Stars.jpg

Today I recieved an email from a dear friend, she was asking me to look at a table she sent to me and find out my horoscope sign, write it down and send it on by email to the next person on the list for fun. This horoscope reading is not allowed in Islam. But, today many young muslims follow each other in this path of reading their horoscopes and believing what it says about them and thier future, they know it is Haram but they say it is only for fun. Even if it is for fun, this is not allowed, and we should do our best to inform our dear brothers and sisters in Islam about this.

Excerpt from:http://www.sunnahonline.com/ilm/aqeedah/0021.htm

The Islaamic Ruling on Horoscopes
By al-Hidaayah Publications

In the Name of Allaah, Most Gracious, Most Merciful

Assalaamu Alaikum Wa Ramatullah Wabarakatuh Brothers and Sisters in Islam,

Not only is the practice of astrology is Haraam, but also visiting an astrologer and listening to his predictions, buying books on astrology or reading one's horoscope are also forbidden. Since astrology is mainly used to predicting the future, those who practice it are considered fortunetellers. Consequently, one who seeks his horoscope comes under the ruling contained in the Prophet's sallallaahu 'alayhi wa sallam statement:

'The Salaah (daily prayer) of whoever approaches a fortuneteller and asks him about anything will not be accepted for forty days and nights.'

[Saheeh Muslim vol.4,p. 1211, no 5440]

The punishment in this hadith is simply for approaching the asking the astrologer, even if one is in doubt about the truth of his statements. If one is in doubt about the truth or falsehood of astrological information, he is in doubt about whether or not others know the unseen and the future besides Allaah. This is a form of shirk because Allaah clearly stated:

"And with Him are the keys tot he ghayb [all that is hidden], none knows them but He and He knows whatever there is in [or on) the earth and the sea; not a leaf falls, but the knows it. There is not a grain in darkness of the earth nor anything fresh or day, but is written in a clear record." [6:59]

"Say: None in the heavens and the earth knows the ghaby (unseen) except Allaah, nor can they perceive when they shall be resurrected." [27:65]

If, however, one believes in the predictions of their horoscope, whether spoken by an astrologer or written in books of astrology, he falls directly into kufr (disbelief) as stated by the Prophet sallallaahu 'alayhi wa sallam:

"Whoever approaches an oracle or fortune-teller and believes in what he says, has disbelieved in what was revealed to Muhammad." [Reported by Abu Hurayrah and collected by Ahmad and Abu Daawood (Sunan Abu Dawud (English Trans.), vol. 3, p. 1095, no. 3895).]

Like the previous Hadith, the Hadith literally refers to the fortuneteller but it is just as applicable to the astrologer. Both claim knowledge of the future. The astrologer's claim is just as opposed to the Tawheed as the ordinary fortuneteller. He claims that people's personalities are determined by the stars, and their future actions and the events of their lives are written in the starts. The ordinary fortuneteller claims that the formation of tea leaves at the bottom of a cup, or lines in a palm tell him the same thing. In both cases individuals claim the ability to read in the physical formation of created objects knowledge of the unseen.

Belief in astrology and the casting of horoscopes are in clear opposition to the letter and spirit of Islaam. It is really the empty soul, which has not tasted real eemaan (belief) that seeks out these paths. Essentially these paths, represents a vain attempt to escape Qadr (fate). The ignorant believe that if they know what is in store for them tomorrow, they can prepare from today. In that way, they may avoid the bad and ensure the good. Yet, Allaah's messenger was told by Allaah to say:

"Say (O Muhammad sallallaahu 'alayhi wa sallam): ' I possess no power over benefit or hurt to myself except as Allaah wills. If I had the knowledge of the ghayb (unseen), I should have secured for myself an abundance of wealth, and no evil should have touch me. I am but a warner, and a bringer of glad tidings unto people who believe." [7:188]

True Muslims are therefore obliged to stay far away from these areas. Thus, rings, chains, etc., which have the signs of the zodiac on them should not be worn, even if one does not believe in them. They are part and parcel of a fabricated system which propagates kufr and should be done away with entirely. No believing Muslim should attempt to guess his sign. Nor should he or she read horoscope columns in newspaper or listen to them read. And, any Muslim who allows astrological predictions to determine his actions, should seek Allaah's forgiveness and renew his Islaam.

Publication of Al-Hidaayah Foundation hidaayah@slt.lkhttp://www.hidaayah.org/
Home > Knowledge > Aqeedah / Manhaj
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A Glimpse at the Way of the Companions

http://www.islamfortoday.com/about.htm

Every Muslim desiring to return to Islam in its true sense, must grasp what the Prophet, upon whom be peace, and his Companions were upon, in all aspects of life. Only then can we move further towards establishing Islam as our way of life.

______________________________________________

And whatsoever the Messenger (Muhammad) gives you take it, and whatsoever he forbids you abstain from it. [al-Hashr (59):7]

__________________________________________

Below is excerpt from:http://www.sunnahonline.com/ilm/aqeedah/0057.htm

A GLIMPSE AT THE WAY OF THE COMPANIONS

Definition of Manhaj

Linguistically and in the Shari'ah: An-nahju, al-manhaj and al-minhaj mean the clear and manifest way.

Allah the Most High says in the Glorious Qur'an:
To each among you we have prescribed a law and a minhaj [al-Ma'idah (5):48]

Meaning a law and a way which is clearly explained. Indeed Allah, the Most High, prescribed for every nation a law and a clear way (a manhaj). Thus the people of the Taurat had a law and the people of the Injil had a law and the people of the Qur'an have a law.

These laws differ in their rules (ahkam) but are united in the tawhid of Allah (uniqueness of Allah) as

Allah's Messenger, peace be upon him, said:
"I am the most worthy person to 'Isa ibn Maryam in this world and the Hereafter. The Prophets are paternal brothers, their mothers are different, and their Din is one. There is no prophet between 'Isa and myself."

[Reported by al-Bukhari in his Sahih, the Book of Prophets, chapter 'Remember the Book of Maryam', Muslim in his Sahih (no.2365), the Book of Merits, chapter 'Merits of 'Isa peace be upon him'. From the hadith of Abu Hurayrah, may Allah be pleased with him.]

The meaning of this is that they (the prophets) are united upon the fundamentals of uniqueness (tawhid) of Allah; as for the branches of (furu') of law and legislation, then differences occurred in them. Thus their laws are different.

Allah the Most High says:
And We did not send any Messenger before you (O Muhammad) but We inspired to him that (say) There is none who has the right to be worshipped except I (Allah), so worship Me (alone and none else). [al-Anbiya' (21):25]

Also, the

Saying of Allah the Most High:
And verily, We have sent among every nation (Ummah) a Messenger proclaiming: Worship Allah alone and avoid the Taghut (all false deities). [an-Nahl (16):36]

This is in respect of tawhid (oneness) of Allah, the One free from all defects. As for the laws, then they differed with respect to the commands and prohibitions.

Linguistic [2] and legal definition of the word Salaf

1) As-Salaf - That which has past and preceded. Hence it is said Salafa shai Salafah to mean something which has passed; Salafa fulanan Salafan to mean someone has preceded; as-salif - a predecessor; as-salaf - a group of predecessors, and as-salaf - a people who have preceded us in conduct.

Allah says:
So when they angered Us, We punished them, and drowned them all, and made them a precedent - Salafan (as a lesson for those coming after them) and an example to later generations. [az-Zukhruf (43):55-56]

That is "when they angered Us, We punished them, drowning them all making them a precedent," predecessors for those who do action like theirs, so that the people coming after them can take heed and warn others by their example.

2) As-Salaf: Every good deed that one does. It is said: Qad salaf lahu amal salih meaning, verily he has good deeds that have preceded him.

3) As-Salaf: Those who precede you, from amongst your forefathers and relatives, who may be older than you or better than you in merit [3]. The singular of this term is Salif.
Due to this the first generation (the Companions) were called as-Salaf as-Salih (the Pious Predecessors).

The Messenger of Allah, peace be upon him, and his Companions and those that follow them in Ihsan [4] are the Salaf of this Ummah. [5]

Matters concerning their Methodology

(i) Status of the Prophet, peace be upon him

Everyone who calls to what the Messenger of Allah, upon whom be peace, his Companions and their successors called to, then he is upon the way of the Salaf as-Salih. It is obligatory upon all Muslims to follow the Noble Book (Qur'an) and the pure Sunnah, by going back to the understanding the Pious Predecessors (Salaf as-Salih), may Allah be pleased with them all. For verily they are the ones that deserve the most to be followed, as they were truthful in their faith, strong in their beliefs and sincere in their worship.

The leader (Imam) of the Salaf as-Salih is Allah's Messenger, Muhammad, peace be upon him, whom Allah has ordered us, in His Book (the Qur'an), to follow, in His saying:

And whatsoever the Messenger (Muhammad) gives you take it, and whatsoever he forbids you abstain from it. [al-Hashr (59):7]

The Prophet, peace be upon him, is a beautiful example, and a righteous model to be followed, Allah the Most High says:

Indeed in the Messenger of Allah (Muhammad) you have a good example to follow, for him who hopes in meeting Allah and the Last Day and remembers Allah much. [al-Ahzab (33):21]

The Prophet, peace be upon him, is the one who speaks by revelation sent to him from the heavens:

Nor does he speak of his own desire. It is only an inspiration that is inspired.

[an-Najm (53):3-4]

Allah, the Most High, ordered that we judge by the Messenger, upon whom be peace, in all affairs in our life. Allah, the One free of all defects, says:

But no by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decision and accept them with full submission. [an-Nisa' (4):65]

Allah, the Most High, warned us about opposing the Prophet, peace be upon him, saying:

So let those who oppose the Messenger's commandments (i.e. his Sunnah) beware lest some fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. [an-Nur (24):63]

The reference point of the Salaf, whenever they have a disagreement, is the Book of Allah, the Mighty and Majestic, and the Sunnah of the Messenger, upon whom be peace.
Allah, the Most High, says:

And if you differ in anything amongst yourselves refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [an-Nisa' (4):59]

The Messenger of Allah, peace be upon him, is the conveyer (of news) from his Lord and the one who explains His Book. Allah the Most High says:

And We have sent down to you (Muhammad) the reminder and the advice (the Qur'an) that you may explain clearly to men what is sent down to them. [an-Nahl (16):44]

The Messenger, peace be upon him, said in a hadith:

"Adhere to my Sunnah and the Sunnah of the rightly guided Khulafa', bite on to it with your molar teeth and beware of newly invented matters, for verily every innovation (bid'ah) is a going astray." [6]

(ii) Status of the Companions

The best of the Salaf after the Messenger of Allah, peace be upon him, are the Companions, who took their Religion (Din) from the Messenger, peace be upon him, with truthfulness and sincerity; just as Allah has described them in His Book when He said:

Among the believers are men who have been true to their covenant with Allah and showed not their backs to the disbelievers, of them some have fulfilled their obligations and some of them are still waiting, but they never changed (i.e. they never proved treacherous to their covenant which they concluded with Allah) in the least. [al-Ahzab (33):23]

They are the ones who did righteous deeds, which Allah, the Most High, has mentioned in His Book, in His saying:

But righteousness is the quality of one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the relative, to the orphans and to the poor who beg and to the wayfarer and to those who ask and to set slaves free, and offers the prayer perfectly (iqamat-as-Salat), and gives the zakat (obligatory charity) and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during battles); such are the people of the truth and they are the pious. [al-Baqarah (2):177]

This verse is the verse which professes the truth with which the Companions have been described with.

Sources of the Din

The Book of Allah, the Most High, is their manual (dustur) and their law then the Sunnah after [7] the Book of Allah. The Sunnah is the most blessed of sources and the best of sciences, the most beneficial of all, in the Din and Dunyah (world), after the Book of Allah, the One free of all defects. It is like the meadows and gardens, you will find in it all goodness and righteousness. After the Sunnah, their manual is that which the Salaf of this Ummah and it's A'immah have agreed upon.
The Salaf as-Salih are also: The Best Generation, about which the Messenger of Allah, peace be upon him, said in a hadith:

"The best of the people are my generation, then those after them, then those after them ... "
And he, peace be upon him, said:
" .. Then there will come a people giving witness when they are not asked to give witness. They will be dishonest and not be trusted. They will take vows but will not fulfill them. Fatness will appear amongst them." [8]

From their beliefs ...
Thus the fundamentals of the Religion (Usul ud-Din) which were adhered to by those that preceded from the leaders (a'immah) of the Din, the scholars of the Muslims and the Salaf as-Salih and what they called people to are:

That they believe in the Book and Sunnah; [9] the general and the detailed aspects of it. They attest to the oneness of Allah the Mighty and Majestic, and attest to the Messengership of Muhammad, upon whom be peace.

They know their Lord by the attributes (sifat) that His revelation has spoken of, or are attested to by the Messenger of Allah, peace be upon him, from that which is found in authentic ahadith, narrated from him by just and reliable narrators.

They affirm for Allah, the Most High, that which He affirmed for Himself in His Book, or upon the tongue of His Messenger, peace be upon him, without making Tashbih [10] (resembling) to His creation, without Tahrif (changing), without Tabdil and without Tamthil. [11]
Allah, the Most High, says:

There is nothing like unto Him, and He is the all Hearer, all Seer. [ash-Shura (42):11]

Imam az-Zuhri [12] said: "Upon Allah is the bayan (explaining), upon the Messenger is the balagh (conveying) and upon us is taslim (willingly accepting)." [This is reported by al-Bukhari in mu'allaq form (13/503), by Ibn Abi Asim in Kitab al-Adab and in Kitab az-Zuhd (71) and by Abu Nu'aym in Hilyah (3/179)]

Imam Sufyan ibn 'Uyaynah [13] said: "All that Allah has described Himself with in His Book, then its tafsir (explanation) is its reciting and keeping silent about it."

Imam ash-Shafi'i [14] said: "I believe in Allah, and that which has come from Allah, upon the intended meaning of Allah. I believe in the Messenger of Allah, peace be upon him, and that which has come from the Messenger of Allah upon the intended meaning of the Messenger of Allah, peace be upon him."

The Salaf and leaders of the khalaf (those later generations after the Salaf) many Allah be pleased with them, proceeded along this way. They are all agreed upon, affirming, asserting and confirming that which is found in the Book of Allah, the Most High, and the Sunnah of His Messenger, peace be upon him, regarding Allah's attribtutes without subjecting them to interpretation (ta'wil).

Verily we have been ordered to follow their way and to be guided by their light. The Messenger of Allah, peace be upon him, has warned us of newly invented matters, and informed us that they are from misguidance. He said in a hadith:

"Adhere to my Sunnah (way) and the the Sunnah of the rightly guided Khulafa'. Bite on to it with your molar teeth, and beware of newly invented matters, for verily every bid'ah (innovation) is a going astray."

Its reference (takhrij) has preceded. (see footnote no. 6).
'Abdullah bin Mas'ud [15] radiallahu 'anhuma said: "Follow and do not innovate for verily you have been sufficed."

'Umar bin 'Abdul-'Aziz [16] said: "Do not go beyond where they stopped. For verily they stopped upon knowledge and with a perceiving view sufficed."

Imam al-Awza'i [17] said: "Stick to the footsteps of the Salaf, even if people abandon you. Beware of the views of men, even if they beautify it for you with words."

From the 'aqidah [18] (beliefs) of the Salaf as-Salih is their saying: Iman is a saying of the tongue, an action by the limbs and a strong belief in the heart. Iman increases with obedience to Allah and decreases with disobedience to Allah.

From the beliefs of the Salaf is that good and evil is by the Qada (decree) of Allah the Most High and His Qadr (pre-estimation). However evil is not ordered by Allah, as some of them say: "All of it is ordered by Allah," since Allah has ordered good and prohibited evil. He did not order us with abominable acts, indeed He prohibited us from them. The human is not forced, he chooses his acts and beliefs. He deserves punishment or reward, depending upon his choice and he is the chooser in (doing or leaving) the ordered and prohibited things.
Allah, the Most High, says:

Then whosoever wills let him believe, and whosoever wills let him disbelieve.

[al-Kahf (18):29]

From the beliefs of the Salaf is that they do not make takfir [19] of anyone of the Muslim due to a sin, even if it is from the major sins. Except if he denies (rejects) a thing that is known in the religion by necessity and is known by the scholars as well as the generality of people, and is based firmly upon the Book and the Sunnah and Consensus (Ijma') of the Salaf of this Ummah and its leader.

From the beliefs of the Salaf as-Salih is that they worship Allah, the Most High, and do not associate anything with Him. Thus they do not ask any one except Allah, the Most High, of a need no one else can satisfy. They do not seek help (in which no one can help) from anyone except Allah, the One free of all defects. They do not call upon anyone for aid (for an immediate need that no one can fulfil) except upon Allah. They do not make tawassul (seeking nearness) to Allah except by obeying Him, worshipping Him and doing good / righteous deeds.
This being taken from His saying:

O you who believe! Do your duty to Allah and fear Him, seek the means of approach to Him. [al-Ma'idah (5):35]

That is, draw close to Allah by obedience to Him and by worship of Him.

From the beliefs of the Salaf as-Salih is that Prayer (Salat) behind all righteous people and sinners is permissible if the external nature of the prayer is correct. [20]

We do not certify with certainty for anyone, whoever he may be, of being in Paradise or in Hell; except whoever the Messenger of Allah, peace be upon him, testified for. However we hope Paradise for the righteous and fear Hell for the sinful.

We testify for the ten people given the glad tidings of Jannah (Paradise), that they will be in Jannah (Paradise); just as the Prophet, peace be upon him, testified this for them. We testify, as being in Jannah, for everyone that the Prophet, peace be upon him, testifies this for them. This is because the Prophet does not speak of his own desire. Indeed it is nothing but revelation revealed to him.

We take the Companions of Allah's Messenger, peace be upon him, as awliya (friends). We refrain from showing their defects [21] and that which happened between them. Their affair is with their Lord. We do not abuse anyone of the Companions. This is taken from the Prophet's, upon whom be peace, saying:

"Let none of you abuse (slander) my Companions. For by Him in whose Hand is my life, if one of you spent (in the way of Allah) the equivalent of mount Uhud in gold it would not reach a handful nor half a handful of what they spent" [22]

The Companions are not infallible from error. Infallibility is for Allah, the Most High, and for His Messenger, peace be upon him, in conveying the message. Allah, the Most High, has protected the collective Ummah from mistakes (and not individuals) as the Prophet, upon whom be peace, said:

"Indeed Allah will never unite this Ummah upon misguidance and the Hand of Allah is upon the Jama'ah." [23]

We are pleased with the wives of the Messenger of Allah, upon whom be peace, they are the mothers of the believers and we believe that they are pure and innocent from all evil.

From the beliefs of the Pious Predecessors is that they do not make it obligatory upon any Muslim to restrict himself to a specific madhhab. [24] He can move from one madhhab to another, due to the strength of the evidence (in a particular point). The layman has no madhhab. Rather his madhhab is the madhhab of his mufti (scholar who gives religious verdicts). [25] If a student of knowledge (talibul-'ilm) has the ability to recognise the proofs and evidences of the Imams, he should act by it, moving from a madhhab of an Imam, in any issue, to the madhhab of another Imam, due to the strength of the evidence, and the more correct understanding, in an issue. Thus he becomes a muttabi' (a follower) and not a mujtahid. [A mujtahid is one who is qualified to extract rulings from the Qur'an and Sunnah, i.e. do Ijtihad. (Translator)] For indeed Ijtihad is the extracting of Islamic rulings from the Book and Sunnah, as the four Imams and others Imams of the fiqh (jurisprudence) and the muhaddithun (scholars of hadith) have done.

From the beliefs of the Salaf as-Salih is that the four Companions: Abu Bakr, 'Umar, 'Uthman and 'Ali, may Allah be pleased with them, are the rightly guided Khulafa' and with them existed the Khilafatun-Nabuwwah (Khilafah upon the Prophetic Way) lasting for thirty years including the Khilafah (ruling period) of Hasan, may Allah be pleased with him. This is taken from the saying of the Prophet, upon whom be peace:

"The Khilafah in my Ummah is for thirty years then after it is kingship." [26]

From the beliefs of the Salaf as-Salih is that it is obligatory to have iman (faith) in all that the Qur'an has come with, and what Allah, the Most High, has ordered us with, and leaving all that Allah, the Most High, has prohibited us from, the general and the detailed. We believe in all that the Prophet, peace be upon him, has informed us of, when its transmission from him is authentic, in that which we witness or do not witness, regardless of whether we comprehend it, or are ignorant of it or we have not come across the reality of its meaning.

We carry out the orders of Allah, the Most High, and the orders of his Messenger, upon whom be peace. We refrain from what Allah, the Most High, has prohibited us from and what the Messenger of Allah, peace be upon him, prohibited us from. We stop at the hudud (boundaries) of the Book of Allah, and the Sunnah of the Messenger of Allah, peace be upon him, and that which has come from the rightly guided Khulafa. Our duty is to ittiba' (following) of that which the Prophet, peace be upon him, has come with: from beliefs, actions and sayings, to follow the way of Allah's Messenger, peace be upon him, and the four rightly guided Khulafa', in their beliefs, actions and sayings. This is the complete Sunnah, as the Sunnah of the rightly guided Khulafa' is adhered to like the following of the Prophetic Sunnah.

'Umar ibn 'Abdul-'Aziz said:

"The Messenger of Allah, peace be upon him, and the leaders of the Muslims after him set examples (Sunnah), the taking of which is holding on to the Book of Allah, the Most High, and strength upon the Din of Allah. It is not for any one to change or alter it, nor to look at a matter in opposition to it. Whoever is guided by it then he is truly guide, and whoever seeks help by it then he is truly helped. Whoever leaves it and follows a way other than the way of the believers, Allah will turn him to what he has chosen and burn him in hell what an evil abode!"

This is confirmed by the saying of Allah's Messenger, upon whom be peace:

" ... and beware of newly invented matters, for verily every bid'ah is a going astray."

This hadith is a great principle from the principles of the Din and it resembles another saying of the Prophet, upon whom be peace:

"Whoever invents into this Din of ours that which is not from it, then it is rejected." [27]

In it is a warning from following newly invented matters in the Din and worship. The meaning of bid'ah is that which has been invented and has no root in the Shari'ah pointing to it. As for what has a root in the Shari'ah pointing to it then it is not legally (technically) a bid'ah; even though linguistically the term bid'ah is may be applied to it. Thus whenever something new is introduced into the Din, having no root (in the Din) to return it to, then it is misguidance - deviation. The Din is free of it, regardless of whether it is connected to issues of belief, actions or sayings.

As for the istihsan (approval and condoning) of bid'ah, which occurred in the words of the Salaf, then that is in relation to bid'ah al-logawi (linguistic use of bid'ah) and not in the legal (technical) use of the term bid'ah. From these sayings is the saying of 'Umar bin al-Khattab, when he gathered the people in Qiyam-ur-Ramadan - Tarawih prayers - behind one Imam in the masjid. He went out and say them praying and said: "What a wonderful bid'ah."
This has a root in the Shari'ah. Verily the Messenger of Allah, peace be upon him, prayed it (this prayer) in congregation in the masjid and then left it, fearing that it might become obligatory upon his Ummah and that they would be unable to perform it. Indeed they became free of this fear after the death of the Prophet, peace be upon him. So 'Umar, may Allah be pleased with him, revived it. As for that which is a matter confirmed, in worship, then it is not permissible to make additions to it.
So, for example the adhan, remains the form in which it was legislated, without addition or subtraction. The Prayer remains upon the manner it was legislated as the Messenger of Allah, peace be upon him, said:

"Pray as you have seen me praying."
This is an authentic hadith, reported by al-Bukhari in his Sahih.

Hajj remains upon the manner in which it was legislated, because the Messenger of Allah, peace be upon him, said:

"Take from me your rites (of Hajj)." [Reported by Muslim (no.1297) in the Book of Hajj]

Indeed the Muslims have done things that were not present in the time of the Messenger of Allah, upon whom be peace, due to them being darurah (necessities) in preserving Islam. Indeed they have permitted it and kept quiet about it. Like the gathering of the people to one mushaf (that which the Qur'an is written upon), by 'Uthman ibn 'Affan, may Allah be pleased with him, fearing the splitting of the Ummah. Indeed it was approved of by the Companions, may Allah be pleased with them, and that was for a maslaha (benefit).

The example of writing down Prophetic traditions (hadith) fearing its loss due to the death of its people. The writing of tafsir of the Qur'an and the Hadith. The compilation of 'Ilm-an-Nahw (science of grammar) to safeguard the Arabic language, which is a means of understanding Islam. The formation of 'Ilm-al-Mustalah (science of hadith). Thus, there are permissible to safeguard the Islamic Shari'ah. Verily Allah, the Most High, has taken the responsibility of safeguarding His Law - from His saying:

Indeed it is We who have sent down the Dhikr (Qur'an) and surely We will guard it (from corruption). [al-Hijr (15):9]

The Messenger of Allah, peace be upon him, said:

"This ilm (Din) will be carried by the trustworthy ones of each generation. Negating from it the tahrif (alterations) of the ones going beyond bounds, the false assumptions of the liars, and the ta'wil (false interpretations) of the ignorant."

This hadith is hasan due to all its chains and shawahids (supporting narrations).

This is the belief ('aqidah) - of the first group of this Ummah (i.e. the Companions), may Allah be pleased with them, and it is a pure belief like the purity of fresh drinking water, strong as the firmly fixed mountains, firm as the firmed of hand holds. It is a flawless 'Aqidah, a straight way, upon the methodology of the Book ad the Sunnah and the sayings of the Salaf of this Ummah and its A'immah (leaders). It is the way which revived the hearts of the pioneers of this Ummah.

The Belief of the Pious Scholars of Islam

It is 'Aqidah of the Salaf as-Salih, Firqatun-Najiyah (saved sect) Ahl-Sunnah wal-Jama'ah. It is the 'Aqidah of the four Imams [28] - the founders of the well known and followed madhhabs and of most of their followers. It is the 'Aqidah of the generality of the fuqaha, the muhaddithin, the scholars that act on what they know, and those that traverse along their way, to this day and until the Day of the Judgement.

Indeed the ones that differed are the ones that altered their (the Imams') sayings, from amongst those of the later generations (muta'akhirin) who ascribe to their madhhabs.

So our duty is to return, with a pure 'Aqidah, to the fountain which the best of our Pious Predecessors drank from. To keep quiet about that which they kept quiet about, to perform our 'Ibadah (worship) the way they performed their worship, to adhere to the Book and Sunnah, the ijma of the Salaf of this Ummah and its A'immah, and the correct qiyas in new matters.

Imam an-Nawawi rahimahullah, said in al-Adhkar. [In p137 of my (Shaykh Abdul Qadir's) checking of al-Adhkar in the book of Janaza, chapter 'What one who is walking with the Janaza says.']
" ... and know that the selected, correct way is that which the Salaf as-Salih were upon, and that is the truth. Do not be fooled by the large number that oppose it. For indeed Abu 'Ali Fudayl bin 'Iyad said (the meaning of which it): "Stick to the ways of guidance and you will not be harmed by the smallness of numbers that follow it. Beware of the ways of misguidance and do not be fooled by the multitude of the ones that will be destroyed."

This is the only way that will reform the rest of the Ummah.

Imam Malik bin Anas rahimahullah, the scholar of Madinah spoke the truth when he said:

"The latter part of the Ummah will never be reformed except by that which reformed the former part."

Never will good disappear from this Ummah, because the Messenger of Allah, peace be upon him, said in a hadith:

"There will not cease to be a group from my Ummah manifestly upon the Haqq (Truth). The ones that abandon them will not harm them, until the Order of Allah comes and they are like that (upon the Truth)." [29]

The Prophet, peace be upon him, further said:

"The example of my Ummah is like of rain. It is not known whether the initial part (of the rain) is good or the latter part." [30] This is an authentic hadith.

Indeed the 'Aqidah of the Salaf as-Salih has been stipulated by a great many of the scholars.

[31] From them, Abu Ja'far at-Tahawi, [32] and his 'Aqidah has been explained by Ibn Abil-'Izz al-Hanafi [33] one of the students of Ibn Kathir al-Dimishqi naming Sharh al-'Aqidah at-Tahawiyyah and, from them is Abul-Hasan al-Ash'ari, [34] in his book al-Ibanah 'an Usul ad-Diyanah. This being the 'Aqidah which he finally settled upon. He said: " ... our saying, which we state, the Din which we profess belief in, is adherence to the Book of Allah, the Sunnah of our Prophet, peace be upon him, and that which is related from the Companions, may Allah be pleased with them, the Tabi'un and Imams of hadith, we cling on to this, and we say that which Abu 'Abdullah Ahmad bin Hanbal used to say and distance ourselves from ones that opposed his sayings."

From those that wrote about the 'Aqidah of the Salaf as-Salih is as-Sabuni [35] in his book Aqidat-us-Salaf and Muwaffiq-ud-Din ibn Qudamah al-Maqdasi al-Hanbali [36] in his book Luma'tul 'Itiqad al-Hadi ila Sabil ar-Rashad, and other glorious scholars, may Allah reward them with good.

We ask Allah to guide us to the pure 'Aqidah (beliefs) and to a pure and clean heart, we ask for virtuous and pleasing manners, and to give us life as Muslims and to take our life while being upon the Shari'ah of our Prophet, Muhammad, upon whom be peace.

O Allah let us die as Muslims as make us meet the Salihin (righteous) without being disgraced or tried. Forgive us, our parents, and the believers on the Day of Judgement. We ask Allah for inspiration to the correctness of sayings and actions. Indeed He is all powerful over all things and the most worthy of answering calls, and our final du'a is, all praise belongs to Allah, Lord of all the worlds.