During the caliphate of 'Umar bin 'Abdul-'Aziz, a woman traveled from Iraq to come and meet him. "When she arrived at his abode, she asked whether there was a guard to prevent people from going inside to meet him. They told her, "No, enter if you wish." The woman entered and saw Fatimah, the wife of 'Umar. She was sitting down at the time, spinning some cotton. The woman extended greetings of peace; Fatimah returned the greetings and told her to come inside.
As soon as the woman sat down, she began to look around, and was surprised to find that there was nothing of value or of importance in the house. Without realizing that she was speaking out loud, she said, "I carne to build and furnish my house from this house, which I have found to be empty and barren." Fatimah said, "The emptiness and barrenness of this house allows for the construction and adornment of houses such as yours."
'Umar entered the house, gave greetings of peace, and then asked his wife about the woman. He took out a bunch of grapes, chose the best ones, and gave them to his . wife, so that she could then offer them to the visitor. He then approached her and asked, "What is your need?"
She said, "I am a woman from the inhabitants of Iraq, and I have five daughters who cannot work and who have with them no material possessions. I came to you hoping that you might be willing to help them." Be began to cry, took out his inkstand and papers, and wrote a letter to the governor of Iraq. He asked the woman the name of her eldest daughter, and when she told him, he wrote down an amount that was to be given to her. Upon realizing that, the woman praised Allah (the Exalted), he then asked her the names of her second, third, and fourth daughters. The woman informed him and praised Allah. "When she realized that he had bestowed money upon all of them, she became so happy that she supplicated for him.
She left his house with the paper that she was to give to the governor of Iraq, and after a long travel, when she reached her home; she went to the governor to give him the piece of paper. "When she gave it to him, he began to cry for a long time, and then he said, "May Allah have mercy on the writer of this letter." She said, "Has news come to you of his death?" He said' "Yes.” She screamed but he told her not to worry, and that hegoing to give the allotted portion to her in any case.
1250. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) was asked about the observance of Saum (fasting) on the day of `Arafah. He said, "It is an expiation for the sins of the preceding year and the current year.''[Muslim].[Muslim].Commentary: The ninth day of Dhul-Hijjah is called Yaum-`Arafah . On this day, pilgrims stop and stand in prayers at `Arafat which is the most important ritual of Hajj, so much so that Hajj is deemed incomplete without it. On that day, the pilgrims are engaged in the remembrance of Allah and prayers as that is their most important worship on that day. For this reason, Saum is not desirable for them, but for other people, Saum has a special merit. The importance and merit of this Saum can be judged from the fact that it expiates sins for two consecutive years: the previous year and the current year. But these sins relate only to the minor sins, not the major ones, or become a means of elevation of one's status.
There are plots, there are conspiracies, and history of more than 1400 years has proved beyond any doubt they will not succeed. They will never succeed in their plots. Allah the Most Exalted will always help the Momin to destroy such plots. In this story how Allah SubhaWaTala guided the ruler Nooruddin Zangi about the plot and he destroyed it.
We have Faith, and InshaAllah We will fight for the Honor of Our Believed Prophet, We love Him and Allah SubhanWaTala more than our lives, more than anything else and we will die for His Honor. This is true and this is absolute words of truth. We will keep our promise we have blood flowing in our body and history has proved it again and again.
My dear friend this is the time to keep our promise, to Protect the Honor of Our Prophet Peace Be Upon Him. This can be done with just words, no, commit yourself fully to Allah and His Messenger.
(33:21) Surely there was a good example for you in the Messenger of Allah, for all those who look forward to Allah and the Last Day and remember Allah much.
That is, "The Prophet's life is model for the person who him who remembers Allah much and consistently and not only occasionally just by chance. It is most surely a model for the person who is hopeful of Allah's grace and His favors, and who is also mindful that the Day of Judgment will come when his well-being will wholly depend on how closely his conduct resembled the conduct and character of the Messenger of Allah in this world. "
Allah (S.W.T.) endowed him with exalted standard of character for us to follow. Every aspect of his life has been fully dealt with, providing complete guidance to the whole mankind. For our guidance, Allah (S.W.T.) commands us to believe and obey His Messenger (p.b.u.h.):
(3:31) (O Messenger!) Tell people: 'If you indeed love Allah, follow me, and Allah will love you and will forgive you your sins. Allah is All-Forgiving, All-Compassionate.'
How will we protect the Honor, there may many answers to the question. Many of them are true. Let us promise ourselves we will protect His Honor, by following the Path Messenger of Allah shown to us. Prophet is best example for us if we want to succeed Here and Hereafter, the only way is adopt it in our Life. Adopt the role model, which we clay we love, my dear friends the only way to prove, “We Love” our Prophet Peace Be Upon Him is adopting it in our life.
Changes, Change starts from self, and call the people to this Great Change, when we start this journey of change from self, and start calling everyone to this change. Prophet is Mercy to Mankind, He is Prophet for All. Change yourself to Islam, in Day and In Night, call everyone to this. This is way to Protect The Honor of Our Prophet Peace be Upon Him, whom we love most.
History books contain the mention of an amazing incident that took place in the year 557. At the time, the 'Abbasid dynasty was experiencing a sharp decline. As the lands of the Muslims became plagued by weakness and even chaos, some Christians got together and plotted to remove the Prophet's body from his grave and to transport it back to their own lands, in what would obviously be a serious blow to the morale of the Muslims.
For this diabolical plot, they sent two men to Madinah, both of whom disguised themselves in Moroccan garments and claimed to be travelers who came to visit the holy city.
The two men stayed in a well-known house that was adjacent to the Prophet's Masjid. In order to blend in with their milieu, they performed acts of worship in a conspicuous manner, always hoping to be seen by others in order to gain their trust. But on the inside, they were plotting to achieve the task for which they had been sent.
Having come up with a plan that, at least in their minds, was sure to work, they began to execute it. They secretly began to dig a tunnel from inside their house, and by continuing to dig, they hoped to eventually reach the
Prophet's grave. Every day, they would dig a little bit, placing the extra dirt in bags. They of course did not want to be seen by anyone when they would dispose of the extra dirt, and so they would get rid of it while they would take their daily walk in Al-Baqi', the famous graveyard of Madinah. As they would walk through the graveyard, they would slowly pour out the dirt from underneath their cloaks. And all the while they would be giving others the impression that they were visiting the graveyard in order to remember death and the hereafter.
At times, they would also spill the excess dirt into a well that was near their home. After many days of secret toil, the two men were finally near the grave of the Prophet
Feeling sure now that they would succeed in their mission, they began to concentrate their thoughts on concocting a plan to actually transport the Prophet's body to their homeland. But they could plot and plan as much as they wanted, for Allah had other plans for them, and what He wills, He does. Far away from Madinah, the ruler during that era, Nuruddin Muhammad bin Zangi, saw a troubling dream. In that dream, he saw the Prophet ~ pointing to two men of red complexion, and instructing Nuruddin Muhammad to protect him from them. Nuruddin
Muhammad then woke up, both frightened and agitated. In order to calm his nerves, he stood up to pray, .after which he went back to sleep. But during that night, he saw the same dream three times. When he woke up the third time, he summoned one of his ministers to come to him. That minister was Jamaluddin Al-Musili, a wise minister who was a practicing, righteous Muslim. When the ruler finished telling him about his dream, Jamaluddin said, "This is concerning something that is happening in Madinah. Go now to the Prophet's city and keep secret what you have seen."
For the remainder of that night, Nuruddin Muhammad made preparations to leave. 20 mounts were loaded, and 20 men, one of them being Jamaluddin, made preparations to go with their leader. They made the journey from Ash-Sham (Syria and surrounding regions) ' to Madinah in 16 days. When, they reached ·their destination, Nuruddin Muhamma went to -Ar-Rauda (a special place in the Prophet's Masjid) and prayed, but as of yet, he had no idea what he should do about his dream.
His minister, Jamaluddin, asked him if he remembered what the two people he saw in his dream looked like. Nuruddin Muhammad said that he remembered them clearly, and that if he were to see them now, he would certainly recognize them. Jamaluddin had a plan to apprehend the two men, and he immediately put it into action. When the inhabitants of Madinah were gathered in the Masjid, Iamaluddin made the following announcement: "Indeed, the ruler has brought with him a great deal of wealth that has been earmarked for charity. Have the poor ones among you register their names, and then bring them, so that each can take his fair share."
While each person came to take a share of the handout, Nuruddin Muhammad was standing right there, looking at each person, in the hope of seeing one or both of the men he saw in his dream. Many people came and went, but Nuruddin Muhammad saw no one who resembled either of the two men.
He then asked, "Is there anyone left who still has not taken his share?" Someone said, "There remain two men from Morocco; they refuse to take their share, and indeed, they are both very righteous." "Bring them to me," were the immediate words that came out of Nuruddin Muhammad's mouth. When the two men were brought before him, Nuruddin Muhammad immediately recognized them: they were the two men that the Prophet PBUH pointed to in his dream. Nuruddin asked them, "Where are you from?" They said, "We are from the West, and we have come here in order to perform Hajj. After we arrived, we decided to stay here this year."Perhaps their plot was not exactly clear to Nuruddin at that moment, but he knew they were guilty of something, and so he continued to interrogate them, hoping that they would confess their crime, whatever it was. But they kept to their story, and with no proof against them, Nuruddin couldn't justly take any steps against them. Nuruddin then ordered for their home to be searched. After a thorough search, they found nothing peculiar save a large amount of money that the two men had stored in their home. As everyone began to file out of the two men's home, Allah guided Nuruddin to look at the wooden floor. One of its boards was loose, and Nuruddin stooped down to have a closer look. He realized that the board was not attached solidly to the floor, and so he picked it up. The people of Madinah were shocked to see the entrance of a tunnel and even more shocked to see where it led to, for they had been certain that the two men were righteous Muslims.
After being beaten by the irate ruler, the two men confessed that they weren't really from the West, but were instead two Christians who had been sent by their leaders with a great deal of wealth that was paid to them upfront for the job of removing the Prophet PBUH from his grave and transporting the body back to their lands. Nuruddin ordered for the two men to be executed and for the tunnel to be blocked up and filled with dirt. When these two orders were executed, he returned to Ash-Sham. And Allahknows best. .
AI-Qaadee Al-Waleed ibn Ibraaheem AI-Bukhaaree was one of the students of Imam Bukhaaree, and when he grew up, he became the chief judge of the district of Ar-Rayy. He related that, when he was just entering into the early years of adulthood, he developed a yearning to seek out the knowledge of Hadeeth. And he of course went to one of the most eminent Hadeeth scholars of his time and told him about his desire to become a student of knowledge. That scholar was Imam Bukhaaree (may Allah have mercy on him), and if the beginning part of his response seems enigmatic at first blush, it becomes clearer towards the end of the narration. He said to Al-WaIeed,
"0 my son, do not embark upon an endeavor until you know its limits (i.e., what you will be required to learn in order to master the endeavor or course of studies you are embarking upon) and until you know the talents that will be required of you in order for you to succeed at it. And know that a man does not truly and completely become a scholar of Hadeeth until he writes down four things with four things and the example of four things; until he writes during four stages; until he writes in four conditions; until he writes in four places; until he writes down on four things; and until he writes down from four kinds of people. When he does all of that, four things will become easy for him [to lose (i.e., those four things will not preoccupy his time and his thoughts)]; also, he will be tested in four things. And if he remains patient throughout those tests, Allah will honor him withfour things in this world, and will reward him with four things in the Hereafter."
Al-Qaadee AI-Waleed asked, "May Allah have mercy on you. Interpret for me all of the groups of four things you mentioned."
Imam Bukhaaree said, "Yes, the four things one needs to write about are legislations of the Messenger Peace be Upon Him and all information that one can gather about him; the Companions RadiAllahunho and their talents (and doings and achievements); the Taabi'oon (the generation that came after the generation of the Companions ) and the doings; and the rest of the scholars (of Islam) – their biographies, their names, their Kunyahs, the places they went to, and the eras during which they lived.
The examples of narrations one should know about are a narration that has a complete and connected chain of narrators; one that has a chain that is only missing the name of the Companion who related It; one that is Mawqoof (i.e., it stops short at someone before the Prophet Peace Be Upon Him; therefore, it can be ascribed to a Companion, but not to the Prophet Peace Be Upon Him) ; and one that is disconnected."
Imam Bukhaaree went on to explain, "One must write down narrations (and knowledge in general) when one is young, when one reaches an age of understanding, during the years of one’s young adulthood, and during one's middle years.
One must write down (narrations and preoccupy oneself with knowledge under four conditions: when one is busy, when one is free, when one is poor, and when one is rich.
And one must write down (narrations and knowledge in four places :) on the tops of mountains, while traveling by sea, in cities, and in the desert.
And one must write down (narrations and knowledge on four things): on stones, on shells, on leather, and on shoulder bones (of animals) until the time comes when one is able to transcribe that written information onto actual paper.
And one must write down from (four kinds of people:) from those who are above him, those who are below him, those who are at his level, as well as from the book of his father - but he has to be sure that he is transcribing from the actual handwriting of his father and not from the handwriting of Someone else.
Furthermore, one must strive to do four things: to seek out knowledge, seeking only the Countenance of Allah and His Good Pleasure; to act in accordance with the Book of Allah; to spread knowledge among students; and to author works, so as to keep one's remembrance alive even after one's death."
Imam Bukhaaree went on to say, "And one will not accomplish these things without four things that he, as the slave of Allah, must acquire himself: knowledge of the Book (of Allah), of language, of As-Sarf (a branch of knowledge in Arabic which deals with the study of words before they make their way into a sentence), and of An-Nahwu (the study of words after they enter into a sentence, or in other words, the changes words undergo once they are written in sentences).
And then one will need four things that are from the gifts of Allah (which He ( Allah Subhawatala) gives to whomsoever among His slaves He Wishes): health, ability (and talent), a strong drive (to learn), and a retentive memory. If one is blessed with all of these things, four things will become easy for him (i.e. ., they will become insignificant in his eyes when compared to his greater purpose in life): family, children, wealth, and homeland.
And one will be tested in four things: Enemies who find satisfaction in his failures and mistakes; friends who find fault with him; ignorant people who level accusations against him; and (contemporary) scholars who become jealous of him (and of his achievements). If he remains patient through all of these tests, Allah will honor him with four things in this world: With the honor of becoming content with one's lot in life; with the aura of awe one inspires in others through one's profoundly deep faith (in Allah); with the sweet satisfaction of having (and of studying) knowledge; and with an eternal life (Le., even after such a scholar dies, he will live on through the good works and knowledge he will have left behind). And Allah will reward him with four things in the Hereafter: with the option of interceding for whomsoever he wants from his (Muslim) brothers; with being blessed with the shade of the Throne (on a Day during which there will be no shade save that shade); with being able to drink from the Basin of Muhammad ~Peace Be Upon Him (when there will be no water save for the water in that Basin); and with being in the company of the Prophets in the highest levels of Paradise: "Then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets... (Qur'an 4: 69).
Having explained what it entails to be a life-long student of knowledge, Imam Bukhaaree (may Allah have mercy on him) said to Al-Qaadee Al-Waleed: "0 my son, in general terms I have informed you of the various things I have heard from my teachers on this topic. So either come now to fulfill the purpose for which you have come to me (to seek out knowledge), or abandon this endeavor (if you feel that you will not be able to live up to the terms I explained to yoU).[l]
The reader will have noticed that, although - as I have mentioned above - much of this advice applies to scholars in general, it applies more specifically to the scholar of Hadeeth. But then the discussion between Imam Bukhaaree (may Allah have mercy on him) and AI-Qaadee Al-Waleed quickly turned to the study of Fiqh, In the above-mentioned account, Imam Bukhaaree (may Allah have mercy on him) pointed out all the hardships and obstacles that stood in the way of achieving excellence in the sciences of Hadeeth.
The Excellence of As-Saum (The Fast) during the first ten Days of Dhul-Hijjah
1249.Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).'' He was asked: "O Messenger of Allah, not even Jihad in the Cause of Allah?'' He (PBUH) replied, "Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.'' [Al-Bukhari].
Commentary: This Hadith brings out the following two points:
1. Righteous deeds during the first ten days of the month of Dhul-Hijjah are far better and more rewarding than righteous deeds done on other days of the year, because they are Hajj days in the sacred season of pilgrimage. Because of their excellence and importance, Allah (SWT) swore by them, thus: "By the Dawn; by the ten Nights...'' (89:1,2)
