The Coffin: Another Way Out of Guantanamo

Moazzam Begg
Cageprisoners

31-05-07

News of yet another death in my former place of torment, Guantánamo Bay, comes with great sadness, but little surprise. When three young Muslim men detained in Guantanamo returned home in coffins last year - two Saudis and one Yemeni – the US commander, Rear Admiral Harry Harris and assistant secretary of state for public diplomacy Colleen Graffy, the described the alleged suicides as acts of ‘asymmetric warfare’ and ‘a good PR move’. These tactless words proved embarrassing even for the usually hard-line President himself. Henceforth, the stated aim of Mr. Bush was that he ‘would like to see Guantánamo closed’. It’s almost a year to date since these men died, yet results of the autopsy have still not been released. Since attention regarding these cases tapered off into insignificance for the Bush administration conditions in Guantanamo have deteriorated according to visiting detainee lawyers, human rights organisations and the handful of released prisoners.

I’ve spoken with some of my former cell mates released this year who tell me conditions have worsened and are unbearably bleak and harsh in all sections of the camp. Concentrations of large numbers of prisoners in tiny cells, with no natural light, solitary confinement, constant glaring lights, no communication with the outside world and very little recreation have brought many more people to breaking point than the US administration would have us believe.

Instead of informing families directly, the US administration has deemed it more appropriate to simply release a terse press statement which mentions only the dead man’s nationality and time of death. When I called the Guantanamo public affairs office they were unable to confirm the name or the number of the deceased man. There are over 60 Saudi families with loved ones held in Guantanamo and I’ve been on the phone with a few of them already. They are undoubtedly distraught with anxiety, each one bracing itself for the worst. One of them is the family of my friend, Shaker Aamer, a Saudi national and South London resident, whose British family – including a son he’s never seen – have waited for him in anguish for five and a half years. He has been on hungers-strike for over six months, kept alive having liquid food forced through his nasal passage into his stomach. Shaker has spent a total of over three years in solitary confinement. When I received a letter from him last year he was in a state of paranoia - feeling he could trust no one. One of the last letters received by his family states:

“I am dying here every day, mentally and physically. This is happening to all of us. We have been ignored, locked up in the middle of the ocean for years. Rather than humiliate myself, having to beg for water, I would rather hurry up the process [of dying] that is going to happen anyway.

“I would like to die quietly, by myself. I was once 250 lbs (17 stone 12 lbs). I dropped to 130 lbs (9 stone 4 lbs) in the first hunger strike. I want to make it easy on everyone. I want no feeding, no forced tubes, no ‘help’, no ‘intensive assisted feeding’. This is my legal right.

“The British government refuses to help me. What is the point of my wife being British? I thought Britain stood for justice, but they … abandoned us [British residents], people who have lived in Britain for years, and who have British wives and children. I hold the British government responsible for my death, as I do the Americans.”

The British government maintains that it cannot make representations on behalf of non-UK citizens held in Guantánamo, the way it did – after three years – for me. But only a few weeks ago Bisher al-Rawi, an Iraqi national and British resident, was returned to the UK and released after the UK government negotiated his repatriation due to ‘special interests’. We – including Bisher - are all agreed that the UK government’s stance is now untenable. They must call for Shaker’s return home – if it isn’t already too late. Some of the last words Shaker related to his (and my) lawyer in Guantanamo, Clive Stafford Smith, was the US military response to his protest against treatment and imprisonment without charge or trial:

“Do you think the world will ever learn of your hunger strike? We will never let them know…We care nothing if [any] one of you dies.”

I used to escape from Guantánamo every night in my sleep – praying that I’d never awake. Waking up the next day was part of a slow death which I was finally delivered from. Many Guantánamo prisoners I believe now make the same prayer, and if they are not released, more of them will be escaping: in coffins.


Moazzam Begg
Spokesman
Cageprisoners
PO Box 45798
London
SW16 4XS
Email: moazzam.begg@cageprisoners.com
Web: www.cageprisoners.com

Holidays... who needs the tele?

New scheme at libraries.

At my local library yesterday as my daughter and I had scanned out our books and were leaving, I noticed a rail with some brightly colored red bags hanging. 'Book Bags for under 5's'

"Are they free?" I asked the librarian. (Who doesn't love Freebies.).
She replied in the affirmative, so naturally I went over to have a look.
Yes they were free, for 3 weeks. Just like the rest of our books.

The book bags each have their own theme. I chose the one labeled, 'FOOD'.
Each sack provides a fiction and non-fiction book, a parent guide and a matching educational toy or game to go with the theme. Some will include an audio tape or CD and sometimes even scenery.

Here is what was in my bag,

A toy toaster with 2 slices of toast. (My daughter toasted them, tried to eat them and then threw them in the bin when she had finished thinking they were real.)


A fictional and a non- fictional book.
Both of them to go with the food theme.
Other themes available are Animals, Mummy, Daddy,Clothes, Colours, Farming and more.

What did I love the most about my story bag?
Inside there was an activity sheet labeled, 'Top Tips for using the bag...'
Tip number 1 was - Turn the television off.'
New Scheme at Libraries

And among other tips were the following...
Find a comfortable place to sit together and look at the book or play.
Look at the pictures, read the story or just talk about what you see. Feel free to change the story!
Take turns pointing picture out in the book.
Maybe your child likes to color, cut, or scribble on the activity sheet.

Try to take 5 to 10 minutes special time in the day to have fun together.

`

Al Adab AlMufrad Notes. By Saabirah.

Adab al Mufrad Notes (8)
Monday, 30 July 2007

Hadith/athar: Ibn Umar said: "if someone fears his Lord and maintains his ties of kinship, his term of life will be prolonged, he will have abundant wealth and his people will love him."

As above with a different isnad.

Example of Bukhari-tronics – chapter title ("Allah Loves the One Who Maintains His Ties Of Kinship") doesn’t correspond with hadiths, they don’t say anything about Allah loving the person. Some imams refer to hadith where Allah says He loves so and so, then telling Jibreel to that person who tells the inhabitants of the heavens and earth to love that person. Hence we know the only way people will love a person in this way is when Allah loves him.

First narration has tadlees, but second one does not thus strengthening first. Hadtih can be reported in different ways, some ways "stronger" than others. Haddathanee (he narrated to me), akhbarnee (he informed me), qaal (he said), sami’nee (I heard) imply strength just from their wording. ‘An (on the authority of) is lesser in strength as it denotes hearing either in person or through another reporter therefore further study is required. Tadlees of 3 types:
- Tadlees al isnad. The reporter says "on the authority of" someone who he didn’t actually relate the hadith to him or from someone he didn’t actually meet which creates the impression he actually heard it from him in person.
- Tadlees ash-shuyukh. The reporter doesn’t refer to the person he heard it from by name, uses a less well-known name.
- Tadlees at-taswiyyah. Reporter misses out the weaker link before him and refers directly to the stronger link preceding the weaker link to make the chain look strong. Worst kind of tadlees. Shu'bah said, "Tadlis is the brother of lying" and "To commit adultery is more favourable to me than to report by way of Tadlis."

Athar is mauquf – doesn’t reach Prophet (sal Allahu 'alaiyhi wa sallam). However we can act on it if it is marfoo’ hukman – as though Prophet (sal Allahu 'alaiyhi wa sallam) said it. Statement shows it is impossible sahabi could say it out of own reasoning i.e. matter of ghayb.

"Fears his Lord" – taqwa often translated as fear. Word from waqa – protection, wiqayah is a shield or preservative for food. Qur'an and sunnah gives validation to linguistic definition.
Ibn Rajab al Hanbali included definition as putting something between you and the whom you are fearful of to protect you. How? By obeying Him and leaving that which displeases Him.
Surah Ra’d (13:34) – "for them will be punishment in the life of (this) world, and the punishement of the Hereafter is more severe. And they will not have from Allah any protector." Root word of taqwa has meaning of one who gives protection.

Qur'an also tells us to have taqwa of punishment, taqwa of places of punishment (grave, Hell), the One who gives punishment, the Day when punishment will be meted out. Highest form of taqwa is taqwa of Allah. Taqwa is a right of Allah. Surah Muddaththir (74:56) "…He is worthy of fear and adequate for (granting) forgiveness," and "O you who believe, fear Allah, as He should be feared, and let not yourself die save as Muslims." Surah Al Imran 3:102

Some benefits of taqwa:
- Forgives all sins
- Increases rewards
- Jannah reserved for those having taqwa
- Allah’s pleasure
- Allah supports them, is with them
- Allah doesn’t waste their deeds
- Allah makes a way out for them in their difficulties
- Allah makes his affairs easy
- Allah gives them baseerah, hidden insight
- Allah gives them furqan – criterion to judge right and wrong
- Allah gives them najwa – saves them from destruction like those of previous nations

Prophet (sal Allahu 'alaiyhi wa sallam) prayed, "O Allah I asked you for guidance, nobility, self-sufficiency/wealth and tuqa (from waqa)." Qur'an is guidance for the muttaqeen (surah Baqarah 2:2). Self-sufficency prevents one from depending on others. Wealth never affects people of taqwa negatively. Those it affects negatively have weak taqwa.

Two things to protect one from Hellfire – taqwa and good conduct.

Taqwa involves finding out about those things to avoid. "Ignorance is bliss" is not the attitude of the muttaqi.

Hasan al Basri "Taqwa will remain with the muttaqi as long as he keeps away from the halal fearing it may be haram." Basic level is staying away from haram, next is avoiding the doubtful matters (shubuhaat) and highest level is keeping away from some of the halal too. Muttaqis’ characteristic is he has taqwa of things people think one shouldn’t have taqwa on. Muttaqi is like someone on a path with thorns on the side to be avoided. Sufi scholars of the later generations (khalaf) divided it thus:
(1) Islam (rejecting kufr)
(2)Tauba (falls into sin and repents when he sins)
(3) Wara' (caution) (avoiding shubuhaat)
(4) Zuhd (avoiding halal)
(5) Mushahadah ("witnessing" Allah)

Very few people have these qualities hence very few muttaqeen exist unfortunately. Umar ibn Abdul Aziz: "…For those who preach about it are many, and those who actually practice it few..."

For more details esp. qur'anic/hadith references: See Here



Adab al Mufrad Notes (7)
Saturday, 21 July 2007
(Classes 15/06/07 to 22/06/07)

Hadith/athar: Anas ibn Malik said: “The Messenger of Allah (sal Allahu 'alaiyhi wa sallam) said, ‘Whoever wishes to have his provision expanded and his term of life prolonged should maintain ties of kinship.’”

Hadith/athar: Abu Hurayra said: “The Messenger of Allah (sal Allahu 'alaiyhi wa sallam) said, ‘Whoever is pleased to have his provision expanded and his term of life lengthened should maintain ties of kinship.’”

Anas ibn Malik is THE narrator of hadith on adab. We see so much of the Prophet’s (sal Allahu 'alaiyhi wa sallam) character and qualities from his hadiths. Imam Dhahabi said of him: “He is the narrator of this religion.” He was 10 years old when he became Muslim. 20 years old when the Prophet (sal Allahu 'alaiyhi wa sallam) passed away. In between that time he spent his life with Prophet (sal Allahu 'alaiyhi wa sallam) in his service. Umm Sulaym, his mother, brought him up by herself after her husband died. she later married Abu Talha ibn Thabit. She was very poor and didn’t have nice clothes for him to meet the Prophet (sal Allahu 'alaiyhi wa sallam) in when he arrived in Madinah. She went in front of the Prophet (sal Allahu 'alaiyhi wa sallam) and offered him her son saying she cannot give him what others can give him by way of wealth etc but he can have “Unais” (affectionate variation of the name Anas) as his servant and make du’a for him. As a result of the Prophet‘s (sal Allahu 'alaiyhi wa sallam) du’a for Allah to increase his wealth, progeny and lifespan, Anas had 100 offspring (109 and 129 in other narrations), remained one of the last companions to pass away and harvest his crops twice a year instead of once.

Prophet (sal Allahu 'alaiyhi wa sallam) used the Umm Sulaym’s house to rest in. He didn’t used to rest in any other house apart from his wives’. He’d pray nafl prayers there and make du’a for barakah in the house. Prophet (sal Allahu 'alaiyhi wa sallam) treated her very respectfully. She was his confidante and advisor. Umm Sulaym a woman of character and honour, sacrificing her son to be Prophet‘s (sal Allahu 'alaiyhi wa sallam) servant.

Really get to see someone’s true self in their private life – publicly everyone is great, those at home know what a person is really like. We get a bulk of this knowledge about Prophet (sal Allahu 'alaiyhi wa sallam) from Anas’ hadiths, who lived with him.

Anas taught some of kibar of imams. When in ihram he wouldn’t speak to anyone, so absorbed in ibadah. When he used to get up to pray he’d pray so much his feet would bleed. Abu Hurayra said, “I never saw anyone’s worship closer to the Prophet‘s (sal Allahu 'alaiyhi wa sallam) than Anas’.”

Anas died aged 103. died of plague. His mother kept some of the sweat of Prophet (sal Allahu 'alaiyhi wa sallam) and mixed it with perfume. Anas requested to be perfumed with that when he died.

Anas placed before Abu Hurayrah, despite the fact Abu Hurayrah pf greaster authority in area of maintaining kinship ties. Why? Perhaps because Anas ibn Malik was one of final sahabah to pass away, as though he is living testimony to the hadith – i.e. his life was prolonged.

Rizq commonly understood to mean money. But can mean anything good including that which isn’t visible including health, spirituality. Risq of intellect – truth which is "fed" to you i.e. Islamic ‘ilm.

Noonsa – prolong or delay something. In terms of life:
- physical increase of life – e.g. written in preserved tablet you will die at 60, you’re good to your parents, Allah gives you life until 70;
- Barakah in ones’ time e.g. you can do in one hour what others need a day to do. Imam Bukhari was good to his parents, he could do alone what would take a team of people;
- Ones’ old age will be worth living. One won’t have the illnesses of old age e.g. dementia. Prophet (sal Allahu 'alaiyhi wa sallam) used to seek refuge in Allah from becoming senile. His increase will make him realise the benefits of maintaining ties of kinship i.e. his children will be good to him.

Word atharihi used – remnants or traces, proof of something having occurred (footprints in the desert proof camel has walked there). Some say this is something that will persist after death – his children will maintain ties of kinship and make du’a for him. Ones’ children maintaining ties of kinship after death will result in people making du’a for him (e.g. rahimahuLlah) after recognising good deeds of his children.

If we’re going with interpretation of just ones’ lifespan being prolonged (Imam Tirmidhis’) why would we want a long life which is like a prison for us? Prophet (sal Allahu 'alaiyhi wa sallam) said the best of people is he who lives a long life and does good deeds and the worst one is the one who lives a long life and does bad deeds. Life means opportunity for good deeds. Those in Hell will realise value of life hence they will ask to be returned so they can do deeds to prevent being in Hell. Exception – dying as martyr, ones’ sins are forgiven therfore permissible to pray for and desire shahadah. Also during fitnah of final days especially of Dajjal, one will pass by a grave and wish he was in the dead person’s place.



Friday, 22 June 2007
Adab al Mufrad Notes (6)
(Classes: 08/06/07 to 15/06/07

Hadith/athar: Abdullah ibn Amr said, "The Prophet (sal Allahu 'alaiyhi wa sallam) pointed his finger towards us and said, ‘The (root word of) rahim (the kin) is derived from the word Rahman (the Merciful). Whoever maintains the connection of ties of kinship, Allah will maintain ties with him. Whoever cuts them off, Allah will cut him off. The kin will have a free and eloquent tongue on the Day of Rising.’"

Hadith/athar: Aisha, may Allah be pleased with her, said: "The Prophet (sal Allahu 'alaiyhi wa sallam) said, ‘The word rahim is derived from Allah (Rahman). Whoever maintains the ties of kinship, Allah will maintain ties with him. Whoever cuts them off, Allah cuts him off.’"

Ties of kinship depicted as a physical being.

Abdullah ibn Amr – Abu Hurayrah said of him, "He has more (hadith) than I do."

Aisha – born into the house of the greatest man after the Prophet (sal Allahu 'alaiyhi wa sallam), then with the Prophet (sal Allahu 'alaiyhi wa sallam) himself, then spent the next fifty years of her life in the company of the greatest men of the ummah. From a very young age she was surrounded by knowledge. Some of the most personal matters of the deen narrated through her. Many hadith reveal her sense of humour and her natural jealousy of Khadija, the first wife of the Prophet (sal Allahi 'alaiyhi wa sallam), showing jealousy is natural and not blameworthy within the bounds. Every single characteristic of a Muslim women can be found in her yet she understood the difference between men and women. Prophet (sal Allahu 'alaiyhi wa sallam) didn't hide his love for her as is narrated in the hadiths. She used to compare herself with other wives and boast about her marriage to him. Only virgin wife, others were married for different reasons. Chosen by Allah – he (sal Allahu ‘alaiyhi wa sallam) saw her in a dream. Great role model for both men and women. Her status made clear when he sought permission from all of his (sal Allahu 'alaiyhi wa sallam) wives to spend his last days with her. He died in her lap, she was the last person to see him before he passed way. Defending her honour become a matter of aqeedah for ahl us sunnah due to the extreme shi'as who defile it, despite the Qur'anic ayahs.

Bukhari includes 2 similar hadiths together for certain reasons. Can either just take basic benefits e.g. obligatory to maintain kinship ties, Allah punishes the one who cuts them off etc or look deeper for the secrets. One such secret benefit could be looking at why Prophet (sal Allahu 'alaiyhi wa sallam) pointed. Physical actions sometimes directly attached to hadith e.g. in following hadith Abu Bakra said that the Messenger of Allah (sal Allahu ‘alaiyhi wa sallam) said: "Shall I tell you which is the worst of the major sins?" He repeated that 3 times. They replied, "Yes, Messenger of Allah." He said, "Associating something else with Allah and disobeying parents." He had been reclining, but then he sat up and said, "Beware of lying." Abu Bakra added, "He continued to repeat it until I wished he would stop." Prophet (sal Allahu 'alaiyhi wa sallam) sitting up brings our attention to what he is saying, which on the face of it appears less significant than the other issues. However some physical actions not related to hadith. This hadith one such example. One benefit we can take from it is it shows how scrupulous sahabah were in noticing details – refutation of the critics of hadith.

"Derived from" – Arabic word is "shajna" – resembling roots of trees, interlocked, connected. Everything from Allah anyway – creation, our actions, including ties of kinship. But this link sets it apart from all, derived from His name and mentioned specifically.

What is the wisdom behind saying "whoever cuts them off…" when "whoever maintains them" implicitly tells us about the case of those who don’t do so? Hadith directly addresses both those who maintain-and those who cut off, not letting the latter group off the hook.

Word sila (maintains) also means gift which will render the meaning to be "whoever maintains the ties of kinship, Allah will reward him".

On the day of judgement we cannot imagine some of the things that will happen. Surah Yaseen says our limbs will testify what our actions were. Concept of those that do not speak having the ability to speak not unique to this hadith. "Non-tangible" beings will do things they logically shouldn’t be able to do e.g. Qur'an interceding for Muslims, stones bearing witness for/against us, death appearing as a ram and being killed etc. Not important how and other details but to have yaqeen that it will happen and move onto things we can know, unlike way of deviance who base whole belief system on doubtful matters.

"The kin will have a talq and dhalq tongue". Talq from talaq, to be loosened, letting go e.g. divorce, without restrictions, unhindered, without barriers, no-one to stop him. Dhalq – sharpened, tip of spear, penetrating, eloquent speech. Both together gives us meaning of speech without restriction, when spoken it is destructive. A powerful and scary combination.



Thursday, 14 June 2007
Adab al Mufrad Notes (5)
(Classes: 01/06/07 to 08/06/07)

Hadith/athar: Abdur-Rahman ibn Awf said: "The Messenger of Allah (sal Allahu ‘alaihi wa sallam) said: ‘Allah, the Mighty and Exalted said, "I am the Merciful (Rahman). I have created ties of kinship (rahim) and derived a name for it from my name, whoever maintains ties of kinship, I maintain ties with him and I shall cut off from Me whoever cuts them off."’"

Imam Ibn Shihab az-Zuhri in chain. Imam Dhahabi said that he is the hafiz of his time. Didn’t just mean hafiz of Qur'an, meant the whole Qur'an and the rulings in them and at least 100,000 ahadith. Studied under 7 fuqaha of Madina: ‘Urwah b. al-Zubayr, Sa‘īd b. al-Musayyib, Abu Bakr b. ‘Abd’l-Rahmān, Al-Qāsim b. Muhammad b. Abi Bakr, ‘Ubaydullāh b. ‘Abdullāh b. ‘Utbah b. Mas’ūd, Sulaymān b. Yasār and Khārijah b. Zayd b. Thābit and also taught great imams including Sufyan Ath-Thawri, Awza’i, Umar ibn Abdul Aziz – who said about him "no-one soaked up hadith like Ibn Shihab."

A person is known by his peers. Imam az-Zuhri’s peers had glowing praises of him who were big names in themselves.

Said to be the first man to write hadith with the purpose of teaching it.

Abdur-Rahman ibn Awf one of the 10 promised Paradise, understandable why after a brief look at his biography. One of the 6 in the shura to appoint next khalifa. Became Muslim at young age, even before dar al arqam, safe house of Muslims before open da’wah. Fought at Badr – the crucial battle for establishment of Islam. Allah says about ahl ul Badr, "do as you wish for I have forgiven you." One of those who gave their pledge under the tree as mentioned in Surah Fath about whom Allah says He is pleased with them. He was paired with Sa’d ibn Abi Waqqas who offered half of everything he had including his two wives, thus taking the Prophet‘s (sal Allahu 'alaiyhi wa sallam) request to the Ansar to host, help and share to the maximum. Abdur-Rahman ibn Awf refused and prayed for barakah in Sa’d’s wealth and family and asked for direction to the market where he could do trade.

Lesson: be self-sufficient and rely not on others but Allah, even if what people can give you is your haqq. The more you rely on people the less you rely on Allah and the less people’s opinion of you becomes. Abdur-Rahman ibn Awf became known as Al-Ghani, the rich, as he made today's equivalent of millions. Because of his wealth and in comparison the way some of the other sahabah were killed or died in poverty, he used to say he fears his reward has been given in the dunya rather than the Hereafter.

Hadith Qudsi. Allah’s speech of 3 types: (i) perfect – unchanged, protected i.e. Qur'an; (ii) Books of prophets – divine revelation before people corrupted them; (iii) Hadith qudsi – inspired via wahy, conveyed by Prophet (sal Allahu 'alaiyhi wa sallam) in his own words. Qudsi not always authentic. Should pay attention to what topics Allah selects for qudsi – in this case ties of kinship, has significance.

Allah could have used name Raheem, which may have been closer to rahim. Names of Allah like Raheem, Quddus etc can be used to name people (without al) but Rahman cannot, as though there’s sanctity with this name. Knowing and understanding Names of Allah gives guidance in our ‘ibadah and conduct.

Something attached to Allah indicates its significance e.g. slave of Allah, Ruh Allah, camel of Allah. Allah links Himself with ties of kinship, to its origin and consequence of those who have correct conduct towards it- good and bad.



Friday, 8 June 2007
Adab al Mufrad Notes (4)
(Classes: 25/05/07 to 01/06/07)

Hadtih/athar: "Abu Hurayra said: "A man came to the Prophet (sal Allahu 'alaiyhi wa sallam) and said, ‘Messenger of Allah, I have relatives with whom I maintain connections while they cut me off. I am good to them while they are bad to me, they behave towards me like fools while I am forbearing towards them.’ The Prophet (sal Allahu 'alaiyhi wa sallam) said, ‘If things are as you say have said, it is as if you were putting hot ashes on them* and you will not lack a supporter against them from Allah as long as you continue to do that.’"

*i.e. it will cause them harm if they continue with their behaviour but will not harm you as it will result in their humiliation and you will gain respect in this world and the Hereafter.

Reported by Muslim also. Saheeh isnad and matn.

Ibn Abi Hatim in the chain. Faqih from the tabi’ tabi’in. Known to be as knowledgeable as Imam Malik who himself said "if there is a people and among them is Ibn Abi Hatim, they will be protected." Imam Malik not known for over-praising and exaggerating; known for being austere and serious. He was probably referring to Imam Ibn Abi Hatim’s taqwa, being a wali of Allah, rather than knowledge and qada.

Man knows what he’s doing is obligatory. He’s not approaching the Prophet (sal Allahu 'alaiyhi wa sallam) to be excused from it, he wants to know what he (sal Allahu 'alaiyhi wa sallam) has to say about the matter. The behaviour of his relatives akin to their own punishment. His good treatment and their bad treatment in return is like humiliation for them. Essence of maintaining kinship is difficulty, not what is easy and nice.

Repayment of good with mere neutrality is shameful. But replacement of good with bad is evil.

"If it is as you said" – allows for another side to the story, possibility of reality not being the mentioned scenario. In fatwa-seeking always a hidden side mufti doesn’t know hence he should be careful and prudent when giving verdicts. REAL men of knowledge past and present shied away from giving fatwa whereas many of us rush to give our opinion in deen matters. Should be cautious rather than hasty.

Lesson for general mass: speak and convey news and information in balanced, just and accurate manner.

"Putting hot ashes" – causing someone to get punished. Should he and others like him then not continue god treatment? No as they themselves are the cause for their own punishment. Statement following it encourages the man to continue if his good behaviour.



Friday, 1 June 2007
Adab al Mufrad Notes (3)
(Classes: 18/05/07 and 25/05/07)
More adab al mufrad notes. Sorry to give them all at once but I procrastinated.

Hadith/athar: Ibn Abbas said (about the verses): "Give the relative his due, and the needy and the traveller and squander not (thy wealth) in wantonness. Lo! The squanderers were ever the brothers of devils, and the devil was ever ingrate to his Lord. But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word. And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded." (17:26-29) "He begins by commanding the most pressing of the obligatory dues and He directs man to the best action if he has something – by His saying – ‘Give the relative his due and the needy and the traveller.’ Likewise He teaches man how he should excuse himself if he has nothing – by His saying – ‘If you turn away from them seeking the mercy from your Lord that you are hoping for, then speak gentle words to them.’ In the form of a good promise. ‘Do not keep your hand chained to your neck’ (like a miser that you do not give anything at all) ‘nor outspread it altogether so you sit reproached…’ (that means if you give everything, those who come to you later will find you empty and reproach you) ‘denuded’. (Ibn Abbas) said, that means: The person to whom you gave everything has denuded you.

Weak chain, has unknown person in it. But less strict in accepting/rejecting because it is athar not hadith. Scholars didn’t say whole thing is weak i.e. statement itself is sound.

Ayah tells us what one should do with money – (i) give it to relative, needy and traveller. (ii) If there’s no money to give, make promise that if you have money you’ll give it to them (iii) don’t be miserly or extravagant.

Ayah uses word "qurba" – close relatives.

The word "haqqahu" (due/right) implies reference to zakah whereas the word "aati" (give) is only used referring to sadaqah. Stipulated zakah recipients don’t include relatives. If ayat taken to refer to zakah it emphasises right of relative over other fuqara/masakeen (extremely poor/poor) and travellers if relative comes under these categories too. If taken to mean sadaqah also demonstrated right of relatives over others. Either way, relative comes before other needy people.

Wrong attitude to believe giving money to relative is a favour to them; doing so is merely giving them their right.

"Seeking mercy" – hoping for what Allah provides you with. What you have and can spend is attached to Allah who gives and takes as He wills to all of creation.

"Mercy from your Lord" – not our right. May not even deserve it.

"Hope for" – not guaranteed, shouldn’t expect it.

"Say gentle words" – not whinge, be rude, insult etc. Not sufficient to say "sorry don’t have any". Rather make a promise that if you have money insha’Allah you will give it. Qur'an teaches the highest moral in this aspect.

"Tied to neck" – analogy of a prisoner who is chained. Cannot move hands e.g. reach into pockets. Incapacitated. Ayah almost telling us not to act as though we have our hands tied when we don’t.

Also telling us not to place ourselves in trouble and difficulty yet Qur'an always starts with miserliness. Reflects most prominent problem – extravagance in giving in charity not as common.

"Rebuked" – blameworthy, no-one’s fault but your own, irresponsible with own wealth.

"Denuded" – Arabic word includes meanings of trapped, tired out, destitute. The one whom you wanted to help has left you in that state.

Subtle lessons to be learnt from Imam Bukhari’s choice of narrators. Ibn Abbas – could have chosen other narrators but he chose the cream of the crop as far as mufassireen are concerned. Ijma’ of scholars that tafsir of Qur'an by sahabah comes first. Example for us to choose only the best for our deen, no matter how difficult or how convenient other options are. Often choose best for dunya matters e.g. best doctor, school etc but deen more deserving.



Monday, 28 May 2007
Adab al Mufrad Notes (2)
(Classes: 04/05/07 and 11/05/07)

Hadith/athar: Abu Hurayra said: “When the following verse was revealed: ‘Warn your nearest relatives,’ (26:214), the Prophet (sal Allahu 'alaiyhi wa sallam) rose and called out, ‘Banu Ka’b ibn Lu’ayy! Save yourselves from the Fire! Banu Abd Manaf! Save yourselves from the Fire! Banu Abdul Muttalib! Save yourselves from the Fire! Fatima daughter of Muhammad! Save yourself from the Fire! I cannot alter Allah’s decision about you (if you deserve it). Except for the fact that you have ties of kinship which I shall maintain’”

“Bani” – people Refers to his forefathers and tribes. Wisdom - da’wah more acceptable from man of status & noble lineage. His own lineage reminds people of his background. Calling one’s own people also shows sincerity in the call: wanting to save own family. Success – Prophet‘s (sal Allahu 'alaiyhi wa sallam) closest sahabah linked in his lineage.

Call suggests: “if you continue in your kufr I cannot do anything to save you.”

“I cannot alter Allah’s decision about you”- humility. Despite his status with Allah he affirms he is powerless.

“I shall maintain” not accurate. Literally “add moisture, wet” – moisture basis of life, implies nurturing, sustaining, keeping alive. Connection to rahim (womb) and its connection to a foetus.

Fatima (may Allah be pleased with her) only 29 years old when she died. Went through much difficulties since young age. Mother died at young age, sisters died in her lifetime, lived in poverty and hardshio during married life, aged 5-10 years old when Quraishi persecuted Prophet (sal Allahu 'alaiyhi wa sallam).

“Zahra” – title meaning radiant. Prophet (sal Allahu 'alaiyhi wa sallam) sometimes called azhar (masculine) and she was most like him.


Hadith/athar: Abu Ayyub al Ansari said: “A Bedouin came to the Prophet (sal Allahu 'alaiyhi wa sallam) while he was travelling. He asked, ‘tell me what will bring me near to the Garden and keep me away from the Fire.’ He replied, ‘Worship Allah and do not associate anything with Him and perform the prayer and pay the zakah and maintain ties of kinship.’”

Prophet (sal Allahu 'alaiyhi wa sallam) arrived in Madinah with no family, wealth, living accommodation. We often notice the sacrifice and hardship of muhajireen who left everything behind but Ansar also went out of their way & completely changed their lives to accommodate the muhajireen. Abu/Umm Ayyub put themselves under stress just to accommodate the Prophet (sal Allahu 'alaiyhi wa sallam).

Abu Ayyub died during conquest of Constantinople under Yazeed’s rule aged 80. A great mujahid, he insisted he march there with the army so he could hear the footsteps of the armies and horses. Buried near there.

Most simple of person (Bedouin) asking most simple of questions and given most concise and simple answer.

Prophet (sal Allahu 'alaiyhi wa sallam) talks about great fundamental pillars of the religion then about maintaining ties of kinship – seems out of place. Hadith shows maintaining ties of kinship among these is not out of place, it deserves to be mentioned with them.

“Worship Allah” – ‘ibadah includes meaning of humbling oneself, putting oneself down, submit. When one enslaves oneself to other than Allah inevitably they become further from ‘ibadah to Allah and when they do that inevitably they become lower in the eyes of others. ‘Izzah of someone not in need of the dunya, not chasing after its pleasures is higher than one who has become a slave to the dunya. Only in Islam does one become greater in nobility and higher in status when they lower themselves for Allah.

These days da’wah often focuses on social issues but Prophet (sal Allahu 'alaiyhi wa sallam) always began with tawheed and we won't lose out if we do the same.

Qur'an and sunnah often mentions salah and zakah together. Former ‘ibadah of the body and latter of wealth.

Hadith first mentions rights of Allah and then rights of the people. Because they are mentioned together it implies we should devote similar amount of time spent studying tawheed, salah, zakah to studying ties of kinship.

“Bring me near” – not “guarantee me”, implies understanding of the man that effort on his part will be required as well as hoping in Allah.



Sunday, 27 May 2007
Adab al Mufrad Notes (1)
(Class: 27/04/07)
My friend took these notes for me at the adab class as I was doing the Price of Salvation Course.

Continuing with hadith/athar: Kulayb ibn Manfa’a said: “My grandfather said, ‘Messenger of Allah, towards whom should I be dutiful?’ He said, ‘Towards your mother, your father, your sister and your brother. Then towards your relative, the nearest to them. This is an obligatory duty and those ties of kinship must be maintained.’”

Our rights are first and foremost to our parents, due to their high status and importance.

After that, we have a duty to be in contact with, and in the service of, all of our extended family, whether they are practising or not, whether they are Muslim or not.

Maintaining ties of kinship is important as we are promoting key characteristics of the believers, such as love and mercy and confidence in one another. It also eradicates hatred and anger. All this ensures that a standard family unit functions in the best way possible.

We should think of the people we are in contact with in our families and ask ourselves why they are part of our lives. It should only ever be for the sake of Allah, and not for our own benefit.

The Ulema have stated that there are three potential scenarios which may lead to attaining paradise through our ties of kinship. Firstly, by maintaining ties even when the person you are maintaining ties with breaks away. This is the highest level. Secondly, by “getting even”. E.g., if someone calls you, you call them next time. If they buy you a present you buy one for them etc. Finally, where the other person does more than you do to maintain the tie of kinship. You will not enter paradise through this method.

This is an important lesson we can learn. Allah states that He is not swifter in punishment to anyone than those who break ties of kinship. For this purpose, we should endeavour to learn our lineage and family history so we aware of even the most distant of our relatives.

The title name “the obligation of maintaining ties of kinship” is revealing, as it shows that Imam Bukhari wished to make it clear from the start that maintaining ties IS an obligation. The details can be filled in later.

The hadith states we are obligated to be dutiful to our mothers, fathers, brothers, sisters and then our relatives and those nearest to us.

Although this hadith is weak, it can be used for this purpose as it is not very weak and as long as we say it may not be directly from the prophet, peace be upon him.

The rights of our brothers and sisters, in particular are often neglected.

There are two types of brothers and sisters. The first is our brothers and sisters in deen, and we have a general sense of loving and wanting to fulfil our rights to other muslims.
But our highest priority should always be our direct family. In particular, when advising or teaching others, we should always start with out nearest relatives.

The prophet, peace and blessing be upon him, maintained ties of kinship even with the non-Muslim family members who tried to harm him. So, imagine the rights and obligations our Muslim family members have.



Wednesday, 25 April 2007
Adab al Mufrad Series 1 recap

I do so love the adab al mufrad classes. That Friday feeling that Abu Eesa was talking about made everyone smile and nod knowingly; it's true, there's a real feeling of peace, tranquility and iman at that specific time in that specific place.

Anyway my excuse for posting the notes so late: laziness, stuff happening at home, procrastination, going to Birmingham for Mark of a Jurist and laziness. I've decided not to post all of the notes I made last year here yet and just to post what I'm making as we're going along insha'Allah. I hope you guys benefit and I hope any mistakes I make don't weigh heavily on my scale of bad deeds and that Allah helps us all to implement the 'ilm He entrusts us with.

RECAP OF SERIES ONE
DATE: 13/04/07

Weak hadiths can be used in adab if they meet the following conditions:

1. Can’t be very weak e.g. munkar narrator – known liar.
2. Has to come under something already mentioned (generally) elsewhere e.g. being good to parents.
3. Mention it is weak when relating it because otherwise attributing to the Prophet (sal Allahu 'alaiyhi wa sallam) something he may not have said i.e. lying upon him.

Birr – not translatable in one word. Includes good; dutiful; easy – no anger, resentment, bitterness, uptightness, laidback; righteousness, merciful, obedient.
Adab to others connected to adab to parents. Good adab to others voluntary, to parents obligatory.

Birr to parents only in permissible things.

Birr to mother more emphasised – she’s more emotional, prone to get angry quicker, take bad feelings to extremes e.g. cursing, therefore imperative to please her and ensure her calmness. Displeasing father has more immediate implications – he can beat you, become socially disgraced if he disowns you, withdraws you from inheritance. With mother, easier to get false sense of security if she is displeased.

Mother has greater right of good treatment – to spend time with her, be easy on her etc. Father has greater right to obedience and your finances.

Birr not contingent on their being good to you, birr is their right whether you like it or not. Likened to taxes. :-)

Soft speech, nothing said to harm them.

Don’t think about repaying them, never possible. An obligation, have to do it hence just get on with it.

Dependence on parents from cradle to grave – physically in womb and early years, later on for advice, finance etc up to death. Even after their death we hope for inheritance. At no stage are they dependent on us so no point thinking we can repay them.

Different hadiths give emphasis in different ways how serious ‘uqooq (opposite of birr) to parents is.

Barakah of ones’ life increases with birr, not just number of years, including adding to ones’ good deeds, blotting out bad deeds, increasing ones’ honour and respect.

If ones’ parents are still alive don’t miss out on the chance to enter Paradise.

If you want anyone to make du’a for you, make it your parents.


DATE: 20/04/07
CONTINUE OF RECAP

Even fard can be put aside over service to parents e.g. jihad and hijrah (as long as they are fard kifayah).

Birr includes not just being good to them but also being wary of their emotions which influences their du’aas. Just from result of their du’aas one can end up in the fire. Knowledge of this science should be invested in and passed on just because of this – can decide whether we go to Paradise or Hell.

Treatment of parents unaffected by status or even existence of their deen (i.e. non-Muslim) or their being good to you: birr not mukafaha (from kifayah) i.e. "you be good to me, I’ll be good to you, you suffice me, I’ll suffice you."

Certain aspects of adab don’t always make logical sense e.g. not sitting before your father (one can argue my father doesn’t mind my sitting before him, I don’t see what birr has got to do with sitting before or after someone etc etc) hence needs to be studies not assumed – naql before aql.

Some athar have sahaba saying something is fard/haram – these are treated as hadith as they wouldn’t say so without it originating from the Prophet (sal Allahu 'alaiyhi wa sallam).

Not calling parents by first name – here cause needs to be looked at. Prohibition because it is offensive but if offence is caused if parent prefers first name then although unusual, it is to be respected.


Hadith/athar: Kulayb ibn Manfa’a said: "My grandfather said, ‘Messenger of Allah, towards whom should I be dutiful?’ He said, ‘Towards your mother, your father, your sister and your brother. Then towards your relative, the nearest to them. This is an obligatory duty and those ties of kinship must be maintained.’"

"Kinship" not accurate translation of rahim. Relation from blood, marriage or adoption.

Adab covers our interaction with everything/everyone around us – animals, environment, people. From these, adab to kin comes first, from that adab to parents comes first.

Good adab to parents is a cure for ills of society.

The way Imam Bukhari arranges and names his chapters of hadith is a field of fiqh in itself!

Rahim also means womb – place of mercy at its’ extreme where foetus completely helpless and dependent. Womb completely sustains and maintains its life.

Rahma defined as "to not punish the one who deserves punishment and to do good to the one who doesn’t deserve it".

Understanding rahma helps to understand greatness of relations of the womb and other kin.

Difference of opinion on what rahim includes:

- Family and anyone we’re related to – general.
- Those who have a defined share of inheritance – science of inheritance.
- Maternal relations only.

Sila from wasila – join, maintain.

Hadith weak. Narrator is Bakr ibn Harith. Baghdadi and Tirmidhi considered him sahabi but others didn’t which means there could be a break in chain.

Relatives not necessarily in order so not the case that one is better than the other – the word "then" not used.

Imam Bukhari includes it as it’s the only hadith on the topic that has the word obligatory in it although we know it is an obligation from other texts. Just adding extra info hence can be used.

Inspiration at its best.

An Insight Into Yemen.

The Mothers of Yemen.

Photographer Abbie Trayler-Smith talks to Riazat Butt about Oxfam's midwife training program in Yemen.

Maybe I should study midwifery....

A compliment a day....

....takes the troubles away!

Its been brought to my attention that whilst many brothers are keen to point out the Health and beauty posts to their wives, they (according to anonymous comments left by wives) do not notice when the sisters DO make an effort.

So I asked my husband about this. He had this to say, 'Its not that the men don't notice. They do notice. They probably just don't comment.'

Sigh.

Muhammad Al Shareef mentioned something similar once and he likened it to buying a gift for someone. If you don't appreciate or thank that person for their gift. Is that person likely to give you another gift?

So give it a try, compliment your wife at least once a day and I guarantee it will encourage her to do the more. It doesn't even need to be on something physical.

A sister told me once that men are like big children. If they do something good for you, compliment them and express your gratitude, he will want to do more for you. Tell him he is the best husband in the world and he will want to be a better husband.

I say the same goes for women - I guess we're all really just big kids.

'Whoever does not show gratitude to the people has not shown gratitude to Allah.'

WARNING: HOW NOT TO DO IT.

Do not ask, 'Is that a new dress/top? Are they new earrings? Etc. If she's worn it before its not likely to go down very well....

Keeping it real in the prayer

An absolute must read.
Keeping it real in the prayer

By Abu Eesa Niamatullah.


!

5 (unobvious) things I cannot be grateful enough for.

1. That this was one of the first articles I read when I started to practice Islam.

2. The Best Advice from a sister before I got married.
When you get married if you have a problem with your husband talk to Allah first and foremost.
Then if you still need to talk to your husband.
Then if you still need to talk to a person of knowledge who does not know your husband.
Then if you still need to in a very serious case speak to your Wali.
Do not speak to other sisters if you can avoid it. As tempting as it may be. You will notice most problems disappear after the first level, after you speak to Allah.

Do not discuss negative things about your husband with anyone because most of the time it will get sorted, you will forget the argument and forgive but others will not.
Nor talk about positive things too much about your husband, because sisters start to compare and become dissatisfied with their spouse - everyone has different good and bad qualities.

3. The best advise from a brother to my husband before he got married.
When you get married act like it. Act like you are married, not like many brothers who still act like single brothers even when they are married and remember your responsibilities.

4. For the teaching of my parents and family always reminding me, If a guy is going to even speak to you and not come forward to your family he is someone who does NOT respect you or your family.


5. For my beautiful sisters in Islam. That myself and all my close friends started to practice Islam one after the other at University. Therefore we started learning from the beginning together and it was the most fun way of learning. We all had different qualities and wisdoms to offer to each other, and if anyone started to head in the wrong direction we were able to advise each other in the best way.
I was also able to become friends with many sisters who were older (and younger sisters)and more experienced than me in life, who were role models for me and encouraged me in the best of ways.

And Love for the sake of Allah is more beautiful than any other love we shared for each other.

Home Study

I'd really like to study further - from home. But I don't know what. Mainly something to keep myself occupied in something beneficial and to expand my general knowledge. I don't mind if the subject is Islamic or something else.

Ideally I would like something that is spread over the year or even termly, not longer.
Any Advice, Ideas, links etc would be greatly appreciated.

Strange but True

When I was expecting Maymoonah we were choosing possible boys names and girls names that we liked. Myself and 5 of my close friends happened to be pregnant at the same time. So 3 of us (including one of my best friends) had chosen the name Nusaybah - but didn't tell each other. But they were due before me so Nusaybah was taken.

Then my heart inclined to Maymoonah. My husband liked it but obviously wanted to have a named he had chosen. ONE day I decided I would do some reading and find out more about Maymoonah the wife of the Prophet Muhammad.

It turned out that the prophets wife maymoonah also shared the same surname as my husband 'Al Harith'. Thus my future daughter would fully share the same name as the wife of the prophet - Maymoonah Bint Al Harith.

Aurora Borealis

Here is some more info on the Aurora Borealis that we mentioned at the sunday circle. Natural Phenomena that some refer to as 'White Magic.' In the past some people used to worship the Northen Lights.






These curtains of coloured light that appear in the sky, predominantly in the Arctic and Antarctic regions of the earth, are known as the Aurora Borealis or Northern Lights (or Aurora Australis and Southern Lights).

What courses these beautiful Northern Lights, dancing displays of nightlights, is a level of interaction of sorts between the sun and the earth.

The sun gives off high-energy charged particles that travel into space at very high speeds of 320 to 650 kilometres per second. A cloud of these particles is called plasma.

The stream of plasma coming from the sun is known as solar storms and as the solar wind interacts with the edge of the earth's magnetic field, some of the particles begin flowing around the earth and become trapped in by the earths magnetic field. Eventually the particles collide with the gases in the ionosphere, which causes them to glow.

More Images Here.

Sleep Paralysis?

Two things have made me think a lot about Jinns and magic etc lately. Firstly My brother will hopefully be getting married early next year so my whole family will hopefully be going to Bangladesh for the wedding and a holiday.

Each time I've been going to stay at my mums we end up staying up really late talking about weddings, Bangladesh and family history. Naturally more often than not talking about Bangladesh leads to never ending Jinn stories. I do mean NEVER ENDING!

Also I've been reading Tafsir surah Baqarah. Allah says: “They followed what the devils attributed to Solomon’s kingdom. Solomon did not disbelieve but the devils disbelieved, teaching men magic and such things as came down at Babylon to the angels Hârût and Mârût. But neither of these taught anyone (such things) without saying: ‘We are only for trial; so do not disbelieve’. They learned from them the means to sow discord between man and wife. But they could not thus harm anyone by it except by Allah’s permission. And they learned what harmed them, not what profited them, and they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!” (Verse 102)

So i've been trying to also do some extra reading. Here is spomething VERY interesting I came across...

Question: Our daughter is having strange experiences during sleep. She complains of feeling something pressing down on her chest which paralyzes her entire body. She cannot even speak. This stops and starts throughout the night. It happens so frequently that she has become depressed and angry. We feel that this is an attack from the Jinn and we want to know what she can do about it.

Answered by the Scientific Research Committee - IslamToday.net

These symptoms should not be construed as an attack from the Jinn. This is a very common problem. It is a condition known as sleep paralysis (SP).

Sleep paralysis is defined as a condition in which someone, usually lying in a supine position, about to drop off to sleep, or just upon waking from sleep, realizes that he is unable to move, speak, or cry out. Many complain that they try to recite Âyah al-Kursî but are unable to do so. People in this condition are often beset by feelings of fear or dread and frequently try, unsuccessfully, to cry out. After seconds or minutes, they feel suddenly released from the paralysis, but may be left with a lingering sense of anxiety.

Many people experience this sensation while falling asleep or as they are waking up and it can cause them discomfort. Some people describe it to be as if they feel as if someone is sitting on their chest.

Common secondary symptoms of this condition are as follows:

* A feeling of being choked or suffocated
* A feeling of being pinned down or sat upon (particularly in the chest area)
* Auditory hallucinations, typically the sounds of footsteps and voices nearby or knocking or banging on the walls
* Visual hallucinations, typically beings or dark shadows surrounding or standing near the bed
* A frightening feeling of descending or encompassing evil or dread
* Shaking of the body or a rumbling sensation (ringing) in the ears
* A feeling of intense, suffocating evil
* A feeling of being in a dream-like state while at the same time sensing being awake

The source of this phenomenon is a natural bodily function. When you sleep, your brain shuts off the signals coming from your muscles so you do not get up and act out your dreams. This is to prevent you from injuring yourself in your sleep. For some reason, people with sleep paralysis come into consciousness before the brain returns voluntary control back to the muscles, creating a sense of feeling paralyzed. This sensation is quite uncomfortable and understandably frightening, which can lead the not wholly conscious person to experience some of the secondary symptoms of this disorder that can often be very frightening and realistic.

None of what you describe is strange, peculiar, or in the least bit exceptional. It is a benign condition. Several recent surveys suggest that between 25-30% of people have experienced at least a mild form of sleep paralysis at least once and about 20-30% of these people have experienced it on several occasions.

However, if it is a frequent problem for you that is impairing your sleep or causing you discomfort, then you should seek medical attention for it. There are actually many treatments and prescriptions for this condition.

Doctors suggest that getting on a regular sleep schedule and avoiding sleep deprivation are helpful in alleviating this condition.

And Allah knows best.

Do we hear what we want to hear?

My husband had a 'Potential' customer the other day. I say potential because I doubt she'll come back. A lady of East Asian or origin. She spoke with an accent aswel and spoke what we consider to be fast. So she made some enquiries and he asked to take down some contact details.
She said her name.
"Ling Chung?" He asked to confirm.
"No," she replied. "Angel."

How a Pearl Develops: A Khutbah for Muslim Women

by Muhammad Alshareef

When news of the Christian army that had prepared on the horizons to wipe out Islam reached Abu Qudaamah Ash-Shaamee, he moved quickly to the mimbar of the masjid. In a powerful and emotional speech, Abu Qudaamah ignited the desire of the community to defend their land – jihaad for the sake of Allah. As he left the masjid, walking down a dark and secluded alley, a woman stopped him and said, "As salamu alaykum wa Rahmatullaah!" Abu Qudaamah stopped and did not answer. She repeated her salam again, adding "this is not how pious people should act." She stepped forward from the shadows. "I heard you in the masjid encouraging the believers to go for jihaad and all I have is this…" She handed him two long braids. "It can be used for a horse rein. Perhaps Allah may write me as one of those who went for jihaad."

The next day as that Muslim village set out to confront the crusader army, a young boy ran through the gathering and stood at the hooves of Abu Qudaamah's horse. "I ask you by Allah to allow me to join the army."

Some of the elder fighters laughed at the boy. "The horses will trample you," they said.

But Abu Qudaamah looked down into his eyes as he asked again, "I ask you by Allah, let me join."

Abu Qudaamah then said, "On one condition; if you are killed you will take me with you to Jannah amongst those you will be allowed to intercede for."

That young boy smiled. "It's a promise."

When the two armies met and the fighting intensified, the young boy on the back of Abu Qudaamah's horse asked, "I ask you by Allah to give me 3 arrows."

"You'll lose them," said Abu Qudaamah.

The boy repeated, "I ask you by Allah to give me them."

Abu Qudaamah gave him the arrows and the boy took aim. "Bismillah!" The arrow flew and killed a Roman. "Bismillah!" The second arrow flew, killing a second Roman. "Bismillah!" The third arrow flew, killing a third Roman. An arrow then struck the boy in the chest, knocking him off the horse. Abu Qudaamah jumped down to his side, reminding the boy in his final breaths, "Don't forget the promise!"

The boy reached into his pocket, extracted a pouch and said, "Please return this to my mother."

"Who's your mother?" asked Abu Qudaamah.

"The women that gave you the braids yesterday."

Think about this Muslimah. How did she reach this level of taqwa where she would sacrifice her hair and her son? Indeed, she spent her life in the obedience of Allah, and when exam time came, she passed. Not only did she pass herself, but her children shone with that same beauty of eman; children that she herself raised.

Most often the lectures, khutbahs, and talks are all directed to the Muslim men. We forget that from the hady (guidance and way) of RasulAllah sal Allaahu alayhi wa sallam was that he would allocate a specific day of the week to teach the women. Women would come up to him in Hajj, in the street, and even in his home to ask him questions about the deen. At the Eid salah, after addressing the men, he would take Bilal and go to the women’s section and address the women. Allah revealed an entire surah by the name of An-Nisaa’ (The Women), another by the name of Maryam (Mary), and yet another by the name of Al-Mujaadalah (The Woman Who Pleads). It is in enlivening this Sunnah that today this speech shall be addressed to the believing women – al-mu'minaat.

Dear sister, dear mother, and dear daughter, everyone is looking for happiness and fun, and I am sure that you are not excluded. Where is that happiness and fun though? And where and when do you want that happiness? Do you want to have ‘fun’ in this life at the expense of the hereafter? Or is it in the hereafter, when you meet Allah, that you want to be happy?

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