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Hudhayfah (may Allah be pleased with him) said:

“Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani (May Allah have mercy on him)

Benefits for this topic:

1. Muhammad Abdur Rauf Al-Manawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words” Whenever the matter became serious” means- If the Prophet was attacked by surprise, on the verge of being subdued or an important matter aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray.” Means- He’d pray because prayer helps against the removal of all heavy blows, disasters and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [ Faydul Qadir # 6641]

2.Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [ Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3.Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Firdous) commented on this issue in his Tafseer for Surahtul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help.[ Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

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The Prophet had nine swords: he inherited Ma’thur from his father, and it was the first sword he ever owned. He also possessed al-’Idb and Dhu al-Fiqar, which never left his sight. Dhu al-Fiqar had a hilt, circular guard, tuft, buckles, and a base made of silver. He also had al-Qal’i, al-Battar, al-Hatf, ar-Rawb, al-Mikhdam, and al-Qadib, which had a base made of silver and silver circular hand guards. The Prophet acquired Dhu al-Fiqar during the battle of Badr, and saw a dream about it; when he entered Makkah during its conquering, his sword was beautified with gold and silver.

The Prophet had seven pieces of armor: Dhat al-Fudul, which he later pawned with Abu ash-Shahm – a Jew – in return for some thirty sa’ (weights pertaining to food) of barley for his family. The debt was for a year. Dhat al-Fudul was made of iron. The Prophet also had Dhat al-Wishah, Dhat al-Hawashi, as-Sa’diyyah, Fiddah, al-Batra’, and al-Khirniq.

The Prophet owned six bows: az-Zawra’, ar-Rauha’, as-Safra’, al-Bayda’, al-Katum – which was broke during the battle of Uhud, and was taken by Qatadah bin an-Nu’man – and as-Saddad.

The Prophet had a quiver called al-Kafur, and a strap for it made from tanned skin, as well as three silver circular rings, a buckle, and an edge made of silver. We should mention that Ibn Taymiyyah said that there are no authentic narrations that the Prophet ever wore a strap around his waist.

The Prophet had several shields: az-Zalluq, and a shield called al-Futaq. al-Futaq was given to him as a gift, and had a picture of a statue on it. So, he placed his hand on the image of the statue, and Allah made the image fade away.

The Prophet owned five spears: al-Muthwi, al-Muthni, a lance called an-Nab’ah, a bigger lance called al-Bayda’, and a short lance, like a staff, called ‘Anazah, which he held while attending the ‘Id festivals, and used to place in front of him when he led the prayer, using it as a sutrah. Sometimes, the Prophet walked while holding the ‘Anazah.

The Prophet had a helmet
made of iron called al-Muwashah – which was adorned with copper – and another helmet, called as-Sabugh, or Dhu as-Sabugh.

The Prophet had three long shirts (jubbas) that he wore during battle. One of them was said to be made of fine green silk brocade (sundus). It is well known that ‘Urwah bin az-Zubayr had an outer garment made of silk brocade (dibaj) with embroidery made of fine green silk, and used to wear it during war. In one of the narrations from Ahmad, he said that it is allowed to wear silk during war.

The Prophet had a black banner or flag, called al-’Uqab. Abu Dawud collected a hadith in his ‘Sunan’ from one of the Companions who said: “I saw the Prophet’s banner, it was yellow.” [*] The Prophet also had white banners that were sometimes mixed with black.

The Prophet had a pavilion called al-Kann, and a crook that was one cubit’s length long, that he would carry while walking or riding.

The Prophet also had a baton
called al-’Arjun, and a staff called al-Mamshuq. It is said that this is the same staff that the khulafa’ succeeding the Prophet used to hold in their hands.”

[‘Zad al-Ma’ad’; 1/50]

[*] This hadith is weak.

 

Source

 

Collected by Ibn ‘Abd al-Barr in ‘Jami’ Bayan al-‘Ilm wa Fadlih,’ the chapter titled: ‘The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’:

2414: Abu ‘Abdullah Muhammad bin Isma’il al-Bukhari was asked:

“What is it that strengthens one’s memory?”

He replied: “Constantly looking through books.”

2415: Ahmad bin Abi ‘Imran said:

“I was with Abu Ayyub Ahmad bin Muhammad bin Shuja’, and he was staying in his house. So, he sent one of his sons to Abu ‘Abdillah bin al-A’rabi to invite him over.

The boy returned, saying: “I asked him this, and he said to me: “I am with a group, and when I am done being taught by them, I will be over,” and I did not see a single person at his house. Rather, he had in front of him books that he was looking through. He would look in this book for some time, and then look in another book for some time.”

Shortly thereafter, he arrived. So, Abu Ayyub said to him: “O Abu ‘Abdillah! Glory be to Allah, the Mighty! You stayed behind and prevented us from your presence, and my son said that he did not see anyone with you, and that you said you were with a group, and that you would come as soon as you were done being taught by them!”

So, Ibn al-A’rabi said:

We have company who sit with us and do not bore us * Loyal ones who can be trusted while they are present or away;

They benefit us from their knowledge of what happened in the past * And intelligence, manners, and opinions that are correct;

With no fear of conflicts or bad companionship * And one does not fear from their tongue or hand;

So, if you say that they are dead: nay! You are a liar * And if you say they are alive, you are not far from the truth…

Translator’s note: He did not lie, as he was referring to his books as his companions, and this is from the ma’arid (metaphoric speech) that do not count as lies, as was narrated authentically from ‘Imran bin Husayn, ‘Umar bin al-Khattab, and Ibn ‘Abbas.


2416: It was said to Abi al-‘Abbas Ahmad bin Yahya (Tha’lab):

“The people have greatly missed you. If only you could leave your house for just a bit and show yourself to the people so that they could benefit from you, and you could benefit from them.”

So, he stayed silent for an hour, and said:

If we accompanied the kings, they would act arrogantly with us * And would belittle the rights of those they were accompanying;

Or if we accompanied the merchants, we would become sorrowful * And would become mere counters of money;

So, we remained in our homes, extracting knowledge * And filling with it the stomachs of these pages…
ِ

2419: From what was memorized in the past:

What a great speaker and companion the book is! * You can seclude yourself with it if your friends bore you;

It does not reveal your secrets, and is not arrogant * And you can gain from it wisdom and uprightness…


2420: Ahmad bin Muhammad bin Ahmad recited to me:

And the sweetest that a youth can desire after piety * Is knowledge that is beautified for him to seek it;

And for every seeker, there is a pleasure that he desires * And the pleasure of the scholar is his books…

2421: And he asked me to add to the above, and I immediately followed up with this in his presence:

The book relieves the concerns of its reader * And when he reads, his exhaustion disappears;

What a great companion it is if you seclude yourself with it * You do not fear it plotting against you, or causing commotion…


2424: Abu ‘Amr bin al-‘Ala’ said:

“I never entered upon a man or passed by his door – seeing him with a book in his hand, and his companion doing nothing – except that I judged him to be the more intelligent one.”


2425: ‘Abdullah bin ‘Abd al-‘Aziz bin ‘Umar bin ‘Abd al-‘Aziz
said:

“I never saw a better admonisher than the grave, or anything more satisfying than a book, or anything safer than lack of socialization.”

2426: al-Hasan al-Lu’lu’i said:

“Forty years of my life have passed in which I never awoke or went to sleep except that a book was resting on my chest.”

(Taken from Yahoo group)

al-Imam al-Bazzar wrote a long, first hand account of the life of Ibn Taymiyyah, who was his personal friend and companion. The book is called ‘al-A’lam al-’Aliyyah fi Manaqib Ibn Taymiyyah,’ and this is a very, very small glimpse from it:

“During the nights, he would separate himself from everybody, secluding himself with his Lord, strictly maintaining his recitation of the Mighty Qur’an, and repeating the various types of daily and nightly worship.

When the night was over, he would rejoin the people for the Fajr prayer, praying the optional prayer before meeting them. When he would begin the prayer, your heart would want to fly from its place just from the way in which he would make takbirat al-ihram. When he would begin the prayer, his limbs would shake, moving him left and right. When he would recite, he would elongate his recitation, just as was authentically reported in regards to the recitation of the Messenger of Allah. His bowing and prostration, as well as his coming up from them, are from the most complete of what has ever been reported in regards to the obligatory prayer. And he would severely lighten his sitting for the first tashahhud, and would say the first taslim out loud, to the point that everyone who was present would hear it…

…And I came to know that it was his habit that nobody would speak to him unless absolutely necessary after the morning prayer. He would remain in a state of dhikr of Allah, listening to himself. Sometimes, he would let those sitting next to him listen to his dhikr, all the while constantly turning his eyesight to the sky. He would remain in such a state until the Sun rose, and the time in which prayer is forbidden had passed.

During my stay in Damascus with him, I would spend some of the day and most of the night with him. He would draw me near to him, sitting me beside him. I would hear what he would recite and repeat, and I saw that he would repeat ‘al-Fatihah’ over and over again, and would spend all of his time between Fajr and sunrise doing this.

So, I kept thinking to myself, wondering: why would he recite this specific chapter of the Qur’an in exclusion to the others? Eventually, it became clear to me – and Allah Knows best – that his intention in doing so was to combine with his recitation between what was narrated in the ahadith and what was discussed by the scholars, in regards to whether the narrated adhkar should take precedence over recitation of the Qur’an, or vice versa. So, he saw that in repeating ‘al-Fatihah,’ he could combine between both opinions, and reap the benefits of both actions, and this was from his strength in logic and depth of insight.

After this, he would pray Duha, and if he wanted to hear Hadith in another place, he would rush to that place with whoever was with him at the time.

It was rare that any intelligent person would see him and not come and kiss his hands. Even the busiest of businessmen would walk from what they were doing to greet him and seek his blessings. With all of this, he would give everyone of them their share of time, greetings, etc.

If he saw any evil in the street, he would work to remove it, and if he heard of a funeral taking place, he would rush to pray in it, or would apologize for missing it. Sometimes, he would go to the grave of the deceased after he finished listening to Hadith and pray over it.

Afterwards, he would return to his mosque, where he would remain either giving fatawa to the people or fulfilling their needs, until it was time to pray Dhuhr in congregation. He would spend the rest of the day in such a manner.

His classes were general for the old, the young, the wealthy, the poor, the free, the slave, males, and females. He appealed to everyone that would pass by him of the people, and everyone of them would feel that Ibn Taymiyyah was treating them better than he was treating anyone else present.

He would then pray Maghrib, and would follow it up with as much optional prayer as Allah made possible. I, or someone else, would then read his writings to him, and he would benefit us with various points and notes. We would do this until we prayed ‘Isha’, after which we would continue as we were before, delving into the various fields of knowledge. We would do this until much of the night had passed. During this entire time – night and day – Ibn Taymiyyah would constantly remember Allah, mention His Oneness, and seek His forgiveness.

And he would constantly raise his eyesight to the sky, and would not stop doing this, as if he saw something there that kept his eyesight hooked. He would do this for as long as I was staying with him.

So, Subhan Allah! How short were these days! If only they were longer! By Allah, until this day, there has never been a time in my life that is more beloved to me than the time I spent with him, and I was never seen in a better state than I was at that time, and this was for no other reason than the barakah of the Shaykh, may Allah be Pleased with him.

Every week, he would visit the sick, especially those at the hospital.

I have been informed by more than one person – whose trustworthiness I do not doubt – that the entire life of the Shaykh was spent in the way that I witnessed (and described above). So, what worship, and what jihad is better than this?”

(Taken from Bro Abu Sabaya’s site)

In the first chapter of ‘Kitab at-Tawhid,’ Muhammad bin ‘Abd al-Wahhab mentions the hadith of Mu’adh where the Prophet said to him: “The right of Allah upon the servants is that they worship Him and associate none with Him, and the right of the servants upon Allah is that He will not punish them if they do not associate anything with him,” and Mu’adh said: “O Messenger of Allah, shall I not give the people the good news?”

In the 17th comment on this chapter, he refers to this hadith and how it shows “the virtue of giving the Muslim good news that will make him happy.”

In ‘Taysir al-’Aziz al-Hamid’ (p. 46), Sulayman bin ‘Abdillah commented on Mu’adh’s question “…shall I not give the people the good news?” by saying:

“It shows the practice that the Companions were upon of giving each other cheerful news.”

In al-’Uthaymin’s ‘al-Qawl al-Mufid ‘ala Kitab at-Tawhid’ (1/32), he commented on the same phrase, saying:

“This shows that giving people cheerful news is something required when it comes to making people happy in both worldly and religious issues. This is why the Angels gave Ibrahim good news where Allah Said: {“…and they gave him glad tidings of an intelligent son, having knowledge.”} [adh-Dhariyat; 28] and this was Ishaq, and the patient one was Isma’il. And the Prophet gave his family the good news of the birth of his son Ibrahim, saying: “A boy was born for me tonight, and I gave him the name of my father Ibrahim.” What we learn from this is that a person should bring about joy upon his Muslim brothers as much as possible through words and actions, and this will result in a lot of goodness, relaxation, and tranquility and openness of the heart.

Likewise, he should not bring about negativity upon the Muslim, and this is why it was narrated from the Prophet: “None of you should talk to me about another person, as I like to come out to you while my heart is clean.” Although this hadith contains some weakness in its chain, its meaning is correct, because if you hear something bad about someone, your heart will automatically be uneasy with him even if he deals with you in a good way. However, if you deal with him without knowing the bad things he has done and there is no danger in dealing with him, this will be much better and he might be more likely to accept your advice, as our hearts are quicker in being turned off from each other than our bodies are.

These are very specific points that are only clear to the intelligent one who reflects…”

And the Messenger of Allah said: “The best actions are to cheer up your believing brother, to relieve him of a debt, or to feed him.” [‘Sahih al-Jami”; # 1096]

 

(Taken from Bro Abu Sabaya’s site)

One in Need of Allaah

The nature of torture

Torture practices include beatings such as jumping on the victim’s stomach; falacca or falanga, which involves beating the soles of the feet with rods; telephono, where the torturer claps flattened palms over the victim’s ears rupturing the tympanic membrane in the process; the use of electricity, including tying victims to a metal bed before applying a current and the use of pointed electrodes placed on the victim’s genitalia; burning; submarino, the submersion of the victim’s head in dirty water until the point of suffocation is almost reached; rape and forced sexual assault; suspension in mid-air with knees bent over a rod and tied tightly to wrists; deprivation of water; fake executions; the forced witnessing of the torture of the victim’s family or children; being held incommunicado; sensory deprivation; the forced injection of psychotropic drugs or ‘faecal matter’.

Tortured in Syria by Italy

Mohammed Majid Shakir was tortured by the Syrians under the command of the Italians. He explains the torture methods used upon him by the Syrians.

“Their instruments of torture were :-

a. Blasphemy. They insulted Allah(swt), his messenger(saw), and tore up the Qu’ran

b. Beating with sticks. They attacked me with a hard stick, and if I tried to defend myself they attacked me harder. Whilst this was happening, I could hear the screams of the other brothers, and they haunt me still to this day.

c. In the winter, in the cell of torture the brothers were tied to a chair by their hands and feet, and into a cell that was freezing. They put an electric fan on us in our faces from morning to afternoon” (Help the Prisoners, 2010)

Tortured in Baghram

Moazzam Beg narrates his experience in Baghram prison, he states, “One particular month in May, I was subjected to some extremely harsh interrogation techniques, which included being – or having my hands tied behind my back to my legs like an animal, as they call in America ‘hogtied’, with a hood placed over my head so I was in a suffocating position, kicked and beaten and sworn at and spat  at, left to rot in this position for hours and hours on end and taken again into interrogation, and this lasted over a period of over a month. That wasn’t the worst of it, of course. The worst of it for me was the psychological part, because all of this time I had no communication with my family at all. I didn’t know what happened to my wife or my children. For all I knew they could have done terrible things to them. And that was my biggest fear. (Moazzam Begg, quoted in Democracy Now!, 2006)

Torture in Abu Ghraib

In 2004, the world witnessed the shocking institutionally sanctioned torture of Iraqi prisoners by US soldiers in Iraq’s Abu Ghraib prison. The vile images of grinning American soldiers standing over shackled, naked and hooded Iraqi men in demeaning, sexually humiliating and contorted positions stunned the liberal conscience of the Western world. Rather than the aberrant behaviour of an isolated few, it became clear that the nine soldiers who were court-martialled for the crimes were indeed responding to orders issued from the highest levels of military government.

Death at Camp Delta

On June 9, 2006, three detainees died while in custody at Camp 1 of the Guantánamo Bay detention facility. Yassar Talal Al Zahrani, Mani Shaman Turki Al Habardi Al Tabi, and Ali Abdullah Ahmed were reported to have been found hanging in their cells at approximately 00:20 on June 10. According to descriptions from the guards, medics, and autopsy reports, all three detainees were cold to the touch, bluish in colour, and in a state of rigor mortis, indicating that each had been dead for more than two hours at the time of discovery. Their eyes were rolled back in their sockets and they had no pulse. Rigor mortis locked their jaws and impeded resuscitation attempts. In the case of one detainee, his jaw had to be pried open with a metal instrument that broke his teeth. At that time, medical personnel discovered that he had a cloth deep in his mouth and down his throat. The same condition was discovered in the other two bodies. The investigations did not explain why the detainees had rags in their throats (Death in Camp Delta, 2009).

Guantanamo Bay

Binyamin Mohammed recalls his experience of prison in Guantanamo Bay, It is still difficult for me to believe that I was abducted, hauled from one country to the next, and tortured in medieval ways – all orchestrated by the United States government…There are thousands of other prisoners held by the US elsewhere around the world, with no charges, and without access to their families. And I have to say, more in sadness than in anger, that many have been complicit in my own horrors over the past seven years. For myself, the very worst moment came when I realised in Morocco that the people who were torturing me were receiving questions and materials from British intelligence (BBC News, 23rd February 2009)

Implications of torture

There are a significant amount of detention centres around the world, specifically designed to torture victims. Cruel and callous methods of torture render the victims as helpless and in many cases, ultimately causing their deaths. The victims of torture are owed one thing above all else: justice. The perpetrators of torture must be exposed for who they are, and for what they have done. There is no statute of limitations on inhumanity. Those who designed and implemented the torture and illegal rendition programmes must be punished for their crimes or the laws forbidding these activities will be recognised as meaningless. These inhumane acts were committed against real people. Only the victims can forgive those who violated their human rights and stained the moral consciousness of humanity.

 

Intellectual Insurgency

Hadhrat Abu Hurairah (Radhiyallaho anho) narrates that once the Prophet (Sallallaho alaihe wasallam) asked his companions, ‘Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?’ ‘No’, replied the companions, ‘No dirt can remain on his body.’ The Prophet (Sallallaho alaihe wasallam) remarked: ‘So, exactly similar is the effect of salaat offered five times a day. With the Grace of Allah. it washes away all the sins’.” (Bukhari, Muslim, Tirmidzi, Nasa’i, Ibn Majah)

 

Hadhrat Jaabir (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: “The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day.” (Muslim)



The Men Who Died

On the night of June 9, 2006, three detainees died in a maximum security section of the Guantánamo Bay Detention facility. The military‘s initial press releases reported not only that the detainees were found hanging in their cells but also that their actions were a conspiracy as part of ―asymmetrical warfare” against the United States. At the same time, the military ordered all media off the island and prevented all lawyers from visiting their clients.

Questions immediately arose about how three detainees, under constant supervision, were able to conspire effectively to commit coordinated suicides. The military soon announced that it was conducting an investigation, but the results were not published until more than two years later. In August 2008 a heavily redacted report of the investigation concluded that the detainees had hanged themselves in their cells and that one detainee, while walking the corridors that night, had announced, ―tonight‘s the night.

 

______________

 In the months prior to his death on June 10, 2006, Mani Shaman Turki Al-Habardi Al- Utaybi was cleared for transfer to his native Saudi Arabia.13 Because of delays by the Government, his lawyers were unable to tell him of the decision, and it is therefore unlikely he was ever informed of his pending release.14 According to Government press releases, Al-Utaybi was detained for the previous four years because of his involvement with Jama’at al Tablighi and other undisclosed groups.15 The Government characterized Jama’at al Tablighi as a “militant missionary group,” though in fact, Jama’at al Tablighi is a mainstream, worldwide religious community.

 Ali Abdullah Ahmed, a Yemeni national, was purportedly suspected by the U.S. Government of being a “mid- to high-level Al Qaeda operative” with access to “facilitators and senior membership,” particularly Al Qaeda coordinator Abu Zubaydeh. However, this claim was stated in a press release after Ahmed’s death, and cannot be corroborated by any available evidence. In 2005, his father obtained counsel for Ahmed and made a videotape asking his son to cooperate with those lawyers. The Government reported difficulty in identifying Ahmed, blocking any meeting with his attorneys prior to his death, so he never saw his father’s recorded plea. Nonetheless, there was a suit filed on Ahmed’s behalf in December of 2005.

 Yassar Talal Al-Zahrani was born on September 22, 1984, and was seventeen years old when he was arrested by anti-Taliban forces in late 2001.22 In press statements after his death, the Government accused Al-Zahrani of fighting on the front lines for the Taliban, facilitating weapons purchases for the Taliban, and participating in the prison uprising that occurred at Mazar-i-Sharif in Afghanistan on November 25, 2001.23 Al-Zahrani did not have representation by counsel during his detention at Guantánamo.

Jamadi-ul-Awwal 23, 1431 A.H, Saturday, May 08, 2010

Shaheed in the jihad arena has a noble position in Islam. Al-Qur’an and al-Sunnah have mentioned many of its virtues. The Sahabahs and the salaf ulama’s had raced to obtain it.

Martyrdom Is A Bliss

Al-Qur’an mentioned that martyrdom is a delightful gift from Allah for those who want It. This gift sends its owners towards perfection in life, fortune and happiness. Allah says:

“All who obey Allah and the Messenger are in the company of those on whom is the Grace of Allah,- of the Prophets (who teach), the Siddiiqiin (sincere lovers of Truth), the Martyrs, and the Righteous (who do good): And excellent are those as companions.” (QS. Al Nisaa: 69)

The meaning of Shuhada’ in the above verse, as mentioned by Sheikh Abdurrahman al-Sa’di, is the people who are going to war fie sabilillah for the sake of raising high the kalimah of Allah, and then they get killed.

Then, in the end of the verse, Allah mentioned that they are the best of companions in paradise for those who are always obedient to Allah and His Rasul.

The Shuhada’s Do Not Lose The Pleasures Of The World

Allah Ta’ala said:

“And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving rizq (provision), rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them – that there will be no fear concerning them, nor will they grieve.” (QS. Ali Imran: 169-170)

Sheikh al-Sa’di rahimahullah mentioned in his tafseer that there are virtues and honours of the Shuhada’s in this sublime verse, as well as bounties and gifts that Allah gives to them . . . .

“Then, concerning the reward for the people who are conducting jihad fie sabilillah, in fighting against the enemies of Islam for the sake of raising high the kalimatullah and then die in it, they are not like what many think, i.e. they are dead and losing the pleasures of the world and its comforts. Whereas, these are the things that make many people worry, the cowards are afraid to fight and they do not yearn for martyrdom. But, they (the martyrs) are acquiring pleasures even greater (more) than what are competed by the people who are racing to achieve them. They live with their Lord in the Abode of Glory.

There, they are getting rizq from various delights in which the exact nature could never be known except by the people to whom Allah have given. Allah completes the gifts of delight to them by combining the bodily delights in the form of rizq, with the the spiritual delights in the form of happiness for the bounties granted to them. Until, their pleasures and happiness are utterly perfected.”

Regarding this subject, Dr. Abdullah Azzam narrated his experience, “…and indeed, we have witnessed some of the clear evidences, clearly showing that the Shuhada’s are alive.” Umar Hanif related to me (Abdullah Azzam), he said, “I have uncovered with my own hands twelve graves of the Shuhada’s. I have found that not even one Shuhada’ has the state of the jasad changed; and I noticed that some of them even have their beards growing and fingernails longs in the grave.”

And a story about Dr. Babrak who are shaheed in Urgun and he was brought to Phabi (camp of the Muhajirian Afghan in Peshawar). When his children had a look at his jasad after school and stood by his head, he (Dr. Babrak) wept and his tears were flowing on his face.

The Blood Of The Shuhada’s Has The Aroma Of Musk

The Prophet sallallahu ‘alaihi wasallam said, “By Him in Whose Hands my soul is! Whoever is wounded in Allah’s Cause….and Allah knows well who gets wounded in His Cause….will come on the Day of Resurrection with his wound having the colour of blood but the scent of musk.” (HR. Bukhari)

Dr. Abdullah Azzam conveyed, “Subhanallah! Indeed, we have witnessed it on most of the people who have died shaheed. The smell of their blood are like the aroma of musk. And indeed, in my pocket is a piece of letter – on it are drops of blood belongings to Abdul Wahid (Al Shaheed, insha Allah)- it has been 2 months, but the scent is very fragrant like that of musk.” (Special Gifts For The Mujahids, the work of Sheikh Dr. Abdullah Azzam)

Where Are The Arwah Of The Shuhada’s?

After knowing the virtues of dying shaheed and the superiority of the Shuhada’s, that they are essentially not dead and are not losing the pleasures. Hence, we are asking, “where are their arwah (spirits) actually?”

The arwah (plural of ruh – ed) of the Shuhada’s are placed in the the highest paradise i.e. Firdaus. This is based on the hadith of Rasullullah sallallahu ‘alaihi wasallam who said to Ummu Haritsah binti Nu’man – her son got killed in the battle of Badar – when she asked him (about the fate of her son): “Where is he?” The Prophet sallallahu ‘alaihi wasallam said: Verily, he is in the high paradise of Firdaus.” (HR. Al Bukhari)

In the Saheeh Muslim, from Mashruq rahimahullah, said: “We asked Abdullah about this verse (QS. Ali Imran: 169)”

He answered, “it so happens that we asked (the Prophet sallallahu ‘alaihi wasallam) about this issue, thus he answered:

“Verily, the arwah of the Shuhada’s are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: ‘Do you wish for anything?’ They said: ‘What shall we wish for when we roam freely in Paradise where we please?’ And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: ‘O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again.’ And when He saw that they were not in need of anything they were let be.( HR. Muslim)

Imam al-Darimi in his sunan narrated from Mashruq, he said: “we have asked Abdullah about the arwah of the Shuhada’s. If not because of Abdullah, no one would have told us. He (Abdullah) said:

The arwah of the Shuhada’s are with Allah on Judgement Day inside the belly of green birds. They have lanterns suspended from the ‘Asrh. They fly in Paradise to where ever they want. Then, they return to those lanterns, and their Lord honored them by saying: ‘Do you wish for anything?’ They asnwered: ‘No, except for us to be returned to the world until we are killed (die shaheed) for the umpteenth time.’

Imam an-Nawawi in Sharh Saheeh Muslim wrote, “. . . when they know that they can ask, they ask so that their souls would be returned to their jasads, to conduct jihad again or to provide their souls for the cause of Allah Ta’ala and enjoy the bliss (of dying) in Allah’s path.” Walahu A’lam

The Shuhada’s ask to be returned to the world, whereas they are already in paradise, to feel the blissfulness of dying in Allah’s cause as Shuhada’s.

Rasulullah sallallahu ‘alaihi wasallam had known the blissfulness gained by the Shuhada’. For that reason, he expressed his desires to die in Allah’s cause in his hadith:

“By the One in Whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way.” (HR. Al Bukhari)

Indeed, death in the way of Allah is not as frightening as people have imagined. They are a lot of hadiths which relate that the Shuhada’s do not feel the pain when finding martyrdom, except like that of a pinch.

It was said by Rasulullah saallallahu ‘alaihi wasallam, “the people who die shaheed do not feel (the pain of) the slaying except like when one amongst you are feeling (the pain of) a pinch.” (HR. Ahmad, At Tirmidzi, An Nasa’i – hadith hasan)

Are we still afraid to conduct jihad fie sabilillah and find martyrdom in the way of Allah?

(taken from Yahoo group)

Day of ‘Aashuura

Bismillah ir Rahmaan ir Raheem

Alhamdullillah was Salaat was Salaam ‘Ala Rasuul Allah

This is the translation of some of the excerpts from a fatwa given by the Sheikh ul Islaam Ibn Taymiyyah Rahimahullah, regarding ‘Aashuura.

…And it has been established in the Saheeh of Muslim from the Prophet (saw) that he said:
“There will be in Thaqeef a liar and destroyer”
so the liar was Al Mukhtaar bin Abee ‘Ubaid At Thaqafee. And he used to manifest the alliance of the People of the House [of the Prophet], and aid for them and he killed ‘Ubaid Allah bin Ziyaad, the Commander of ‘Iraaq who equipped the company that killed Hussain bin ‘Alee (radiAllahu ‘Anhuma). Then he manifested falsehood and claimed the prophethood and that the Gibreel (alayhis Salaam). Until they spoke to Ibn ‘Umar and Ibn ‘Abbaas. They said to one of the two: Verily Al Mukhtaar bin Abee ‘Ubaid claims that he is visited. So he said, he spoke the truth. Allah the most High has said:
(trans. of the Meaning) “Should I tell you upon whom the Shayaateen (devils) descend? They descend upon ever Sinful Liar” (Surah As Shu’araa (26): 222).
And they said to the other: Verily Al Mukhtaar claims that he is revealed or inspired to. So he said he spoke the truth:
(trans.) “And verily the Shayaateen (devils) surely inspire to their allies so that they may argue and content with you” (Surah Al An’aam(6):121).
And as for the destroyer, then he is Al Hajjaaj bin Yousuf At Thaqafee. And he was averse from ‘Alee and his companions. So he was from the An Nawaasib [dissenting sect that hated ‘Alee and the people of the House]. While the first one [Al Mukhtaar] was from the Rawaafid [extreme shia’s]. And his Rafidee was greatest in terms of lie and forgery, deviation in the Deen because he claimed the prophethood. And the [latter] was greatest in terms of vengence for anyone who went out against his authority and revenge for anyone who accused him as a sin of his commander ‘Abdul Malik bin Marwaan. And in Kuufah between these there was tribulations, insurrections and fighting. So when Al Hussain bin ‘Alee (ra) was killed on the Day of ‘Aashuuraa, the transgressing oppressive faction killed him. And Allah honored Al Hussain with martyrdom. Like He honored with it one whom He honored from the people of his house. He honored with it Hamza, Ja’far, his father ‘Alee and other than them. And the Martyrdom was from what Allah raised with it his abode and elevated his rank. As he and his brother Al Hasan are the two masters of the youth of the people of paradise. And the elevated abodes are not reached except with the calamities.
Like what the Prophet Sallallahu Alayhi Wasallam said when he was asked: Which of the people is more severe in terms of calamities. So he said:

“The prophets, then the Righteous, then the exemplary ones and then the exemplary ones [or then the likes thereof then the like thereof]. The man will be tried upon the extent of his religion. So if there was in his religion firmness, he is increased in calamity. And if there was in his religion weakness, then he is lightened upon. And the calamity will not cease to be upon the Believer until he walks upon the Earth while there is no sin or fault upon him.” At Tirmidhi and others narrated it.
So the Al Hasan and Al Hussain has preceded for them what preceded from Allah Ta’aala from the exalted station, while the calamity did not reach them what reached their purified predecessors. As they both were born during the might of Islaam and they were raised up in nobility and honor. And the Muslims magnify them and honor them. And the Prophet Sallallahu Alayhi Wasallam died while they had not completed the age of discernment. So it was the blessing of Allah upon them that He afflicted them with what reached them and the people of their household. Like one who was better than them was afflicted with, as ‘Alee bin Abee Taalib was better than both of them. And he was killed as a Martyr. And the killing of Hussain was from what the trials and the tribulations between the people were stirred up with. Like the killing of ‘Uthmaan Radi Allahu ‘Anhu was from the greatest of causes that necessitated trials amongst the people. And due to the cause of it, the Ummah is still divided.

And for this it came in the Hadith: “Three: one who was saved from them then indeed he was saved: my death, the killing of an oppressed Khaleefah and the Dajjal (Anti Christ).”
Thus the death of the Prophet (saw) was from the greatest of the causes that a large number of creation from mankind was tested with. And they apostated from Islaam. So Allah Ta’aalaa established As Siddeeq [The verifier of truth, Aboo Bakr] radi Allahu ‘Anhu. Until Allah made firm through him the Faith, and returned through him the affair towards where it used to be. So he entered the people of apostacy in the door that from which they had gone out. And the people of Faith settled upon the Deen they had entered in. And Allah made in him the might, jihaad, severity against the enemies of Allah, and leniency for the allies of Allah what was due with him and other then him that he was the Khaleefa (successor) of the Messenger of Allah. Sallallahu Alayhi wasallam.
Then he appointed ‘Umar as the successor (Khaleefah). Thus he (‘Umar) subdued the disbelievers from the Magians and the people of the book. And he gave strength and honor (‘Izzah) to Islaam, founded cities, allocated the grants, put in place secretariats and account books (Deewaan), spread justice, established the sunnah and manifested Islaam during his days in full glory.

Through him was the truthfulness of His the Most High’s statement:
(translation of the meaning)
{ He is the one who sent His Messenger with guidance and the Truthful Deen (way of life) so that He may manifest it upon all other deen (ways of life). And sufficient is Allah as a witness} (Surah At Tawbah 33).
and His the Most High’s statement: (translation of the meaning)
{Allah has promised those who Believe from amongst you and did good deeds that He will, of a surety, grant them succession on Earth (Khilaafah), like He granted succession to those who were before them. And He will strengthen for them their Deen that He approved for them. And He will surely exchange for them–After their fear–into peace and security. They will worship Me, while not taking any partners with Me in anything} (Surah An Nuur 55).
And the statement of the Prophet (sallallahu alayhi wasallam)
{When the Kasra (Chosroses) dies then there will be no Kasra after him. And then Qaisar (Ceaser) dies then there will be no Qaisar after him. And by the One in Whose Hands is my soul, you will surely spend their treasures in the path of Allah} (Al Bukhaari: Chapter 31 from the Book of Faith. Muslim Hadith 76 from the Book of Trials. At Tirmidhi chapter 41 from the Book of Trials. Ahmad bin Hanbal in his Musnad).
So it was ‘Umar who spent the treasures of both of them. And he knew that he spent them in the path of Allah. And that he was a rightly guided and inspired Khaleefah. Then he put the command or affair as a consultation amongst the 6. So the Emigrants (Muhaajiroon) and the Helpers (Ansaar) unanimously agreed upon the advancement of ‘Uthmaan bin ‘Affaan without inclination that was forced upon them or a fear that they were threatened through. And they pledged allegiance to him in entirety, willingly and not compelled or unwillingly. And during the last of his days, the causes came about that the people of knowledge, ignorance and enmity manifested evil. And they did not cease to hasten in the trials until the Khaleefah was killed, oppressed, martyred without a cause that would make his killing permissible. And all the while he was patient and a seeker of reward [from Allah] (Muhtasib), he did not fight any Muslim.
So when he was killed, May Allah be pleased with him, the hearts were separated, the hardships were magnified, evils were manifested, the righteous were humiliated. And those who were useless regarding it hastened in the tribulation. And those who wanted the establishment of good and reconciliation were rendered incapable of it. Then they pledged allegiance to the commander of the faithful ‘Alee ibn Abee Taalib- radi Allahu ‘Anhu. And he was the most rightful of the people for the khilafah at that time, and the most honorable of those who remained. However, the hearts were divided, and the fire of tumult was kindled, so the word was not unanimous and the community did not organize. And the Khaleefah did not get safely entrenched neither did the best of the nation, from all of those who wanted him from the good. And the people entered into sects and trials. Happened whatever happened. Until the Hururiyyah heretics appeared, along with the great number of their prayers and fasting and recitation of theirs. So they fought the commander of the Believers ‘Alee and who was with him. So he killed them by the Command of Allah and His Messenger. In obedience to the statement of the Prophet Sallallahu alay hi wasallam due to what he described them with his statement.

By Brother Syed Harith Ahmed.