DANGERS IN THE HOME


Praise be to Allah. We praise Him and seek His help and forgiveness. We seek refuge with Allah from the evil of our own selves and from our evil deeds. Whomsoever Allah guides cannot be led astray, and whomsoever Allah leaves astray cannot be guided. I bear witness that there is no god but Allah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger.

Putting things right in the home is a great trust and huge responsability which every Muslim man and woman should undertake as Allah commands. They should run the affairs of their homes in accordance with the rules set out by Allah. One of the ways of achieving this is by ridding the home of evil things. The following cautions aims to highlight some evil things that actually happen in some homes and that have become tools of destruction for the nests in which the future generations of the Muslim Ummah are being raised.

This brief paper highlights some of these evil things , explaining about some haram - unlawful, forbbiden - things in order to warn about them. It is a gift to every seeker of truth who is looking for methods of change and reform, so that he or she can implement the command of the Messenger of Allah, salallahu aleihi wa salam:

"Whosoever of you sees an evil action, let him change it with his hand (by taking action), and if he cannot, then with his tongue ( by speaking out), and if he cannot, then with his heart ( by feeling that it is wrong) and that is the weakest of faith." (Reported by Muslim in his Saheeh, 1/69)

Allah is the Guide to the Straight Path.




EVIL THINGS IN THE HOME

ADVICE: Beware of allowing non-mahram relatives to meet the wife in the home when husband is absent


Some homes are not free of the presence of relatives of the husband who are not mahram for the wife, who may be living in his home with him because of some social circumstances, such as his brothers who may be students or single. These relatives enter the home without anyone raising an eyebrow, because they are known in the neighbourhood as being relatives of the head of the household, his brothers or nephews or uncles. This relaxed attitude could generate a lot of evil which will earn the wrath of Allah if is not controlled and brought within the limits set by Allah. The basic principle in this matter is the hadith of the Prophet, salallahu aleihi wa salam,
"Beware of entering house of (non mahram)* women. A man from among the Ansar said, "O, Messenger of Allah, what do you think about the brother-in-law (husband`s brother) ?" He said: " The brother-in-law (of the wife) is death! **


*Mahram means relatives with whom marriage is forbidden. A relationship by marriage or close blood ties that permanently prohibits marriage between two people.

** Fath al-Bari, 9/330.


An-Nawawi (may Allah have mercy on him) said: " What is reffered to in this hadith is the husband`s relatives apart from his father and his sons , because those are mahrams for his wife and can be alone with her, so they are not described as death. What is reffered to here is his brother, nephew, uncle and cousin, and others who she would be permitted to marry if she were not already married. Usually people take the matter lightly with regard to these relatives, so a brother may be alone with his brother`s wife. Thus he is likened to death, when he should be prevented from being alone with her more than a stranger should." ***

The phrase "brother-in-law is death", has a number of meanings , such as:

# That being alone with the brother-in-law may lead to spiritual destruction if sin is commited;

# It may lead to death if adultery is commited and the punishment of stoning is carried out on her;

# It may lead to the woman`s destruction if her husband leaves her because his jealousy leads him to divorce her;

# It may mean, beware of being alone with a non-mahram woman just as you are beware of death;

# It may mean that being alone with a nonmahram woman is as bad as death;

# It is said that it means , let the brother-in-law die rather than be alone with a non-mahram woman.

All of this stem from the concern of Islam to preserve families and households, and to prevent the tools of destruction reaching them in the first place. Having learned what the Prophet, salallahu aleihi wa salam, said,

"What do you think now of those husbands who tell their wives, If my brother comes and I am not here, let him into the sitting room, or a wife who tells a guest, Go into the sitting room , when there is no one else present in the house?"

To those who raise the issue of trust as an excuse, saying I trust my wife, and I trust my brother, or my cousin, we say: your trust is all well and good, and you should not be suspicious when you have no cause to do so, but you should know that the hadith of the Prophet, sallallahu alayhi wa salam,

"No man is alone with non-mahram woman, but the Shaytan- Satan- is the third one present with them." (Reported by Tirmidhi, 1171)

-includes the most pious of people as well as the most corrupt. Islam does not exempt anyone from such rulings.

Addition:

Whilst writing these few lines, we heard about a problematic situation in which, to cut a long story short, a man married a woman and brought her to live in his family home, where she lived happily with him. Then his younger brother began to meet her when her husband was absent, and talk to her in a romantic manner. This resulted in two things: firstly, she began to dislike her husband intensely, and secondly, she fell in love with his brother. But she was not able to divorce her husband, nor was she able to do what she wanted with the other man. This is the grievous penalty. This story illustrates one level of corruption, beyond which there are many more which culminate in the immoral action ( zina/ adultery, fornication) and the birth of illegitimate children.


Advice: Segregating men and women in family visits

Man is naturally gregarious and sociable; he needs friends and friendships entail visiting one another.

When there are visits between families, we should block the path of evil by not mixing. One of the indications that mixing is haram - unlawful - is the ayah - verse:

"...And when you ask his wives for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts..." (Qur`an 33:53)


If we were to look for the evil results of mixing during family visits, we would find many objectionable things, such as:

1. In most cases the hijab -veil, covering - of women in these mixed gatherings is non-existent or is no proper, so a woman may display her beauty before someone in front of whom it is not permisible for her to uncover any part of her body. Allah says:
"And not to show off their adornment..."
(Qur`an 24:31)


- It may happen that a woman adorns herself for strangers in a mixed gathering in a way that she never does for her husband.

2. Men seeing women in mixed gathering may lead to moral and religious corruption and sensual provocations.

3. The spouses may argue and ignore one another in an alarming fashion, when one looks at or winks at another man`s wife, or laughs and jokes with her, and she with him. After a couple returns home, the settling of scores begins:

Man: Why did u laugh at what so and so said, when he did not say anything funny?

Woman: Ad why did you wink at so and so?

Man: When he spoke, you understood him quickly, but you do not understand what I say at all!

Thus they trade accusations and the matter ends in enmity and even divorce.

4. Some men and women may regret their luck in marriage, when a man compares his wife to his friend`s wife, or a woman compares her husband to her friend`s husband. A man may say to himself: So and so talks and answers questions she is well educated and my wife is ignorant, she has no education and a woman may say to herself, So and so is so lucky! Her husband is smart and eloquent, and my husband is so boring and speaks without thinking. This spoils the marital relationship or leads to bad treatament.

5. Some people may show off to one another by pretending to have things that they don`t really have. So a man may issue instructions to his wife in front of other men and pretend that he has a strong personality, but when he is alone with her at home he is like a tame pussycat. A woman may borrow gold and wear it so that the other people may see that she has such and such. But the Prophet, peca and blessing of Allah be upon him, said:

"The one who shows off with something that does not belong to him is like one who wears a garment of falsehood." (Fath al-Bari, 9/317)

6. These late-night mixed gatherings result in wasting time , sins of the tongue, and leaving small children home alone (so that they do not disturb the evening with their cries!)

7. These late-night mixed gatherings may even develop to the extent of involving many kinds of major sins, such as drinking wine and gambling, especially among so-called upper classes or posh society. One of the major sins that occur during these gatherings is following the kuffar - non-believers - and imitating them in fashions and various customs. The Messenger of Allah, peace and blessing be upon him, said, "Whosoever imitates a people is one of them."

ADVICE: Beware of the dangers of having (male) drivers and (female) servants in the home

# Striving to ward off evil is a religious duty, and closing the doors of evil and fitnah (temptations) is one of the priorities of shari`ah.

A lot of fitna and sin has come to us through servants and drivers, but many people do not pay attention to this, and if they do notice it, they do not take it seriously. A person may be stung repeatedly from the same place, but he does not feel the pain, or he may hear of a disaster that happened near his own home, but he does not learn from it. This stems from weak faith and the failure to feel that Allah is near, failings that affect the hearts of many people in the modern age. We will briefly explain the bad effects or having servants and drivers in the home, so that it will be a reminder to the one who has the eyes to see or who wants to follow the right path in his own home.

Having female servants in the home presents men, especially young ones, with fitnah and temptations, through their adornment and being alone with them. We hear so many stories, one after another, of some youth being led astray, and the reason for this is that the servant met a young man, or a young man took advantage of the fact that no one else was home and met the servant. Some young men have told their families frankly about what happened, and the families did not respond; in other cases the family may have discovered something, but their response was bereft of any sesnse of honour or jealousy.

"O, Yusuf! Turn away from this! [O, woman!]Ask forgiveness for your sin. Verily, you were of the sinful."

(Qur`an, 12:29)

So the fire remains close to the fuel, and the situation is left as it is, with no changes being made. It has also happened that maid servants have taught misbehaviour to the daughtersof the household.

* The lady of the house neglects her duties and forgets her responsabilities, and becomes accustomed to being lazy, then when the servants travels things are very hard indeed for her.

* The children receive a bad upbringing. Following examples represent some:

* The children learn the beliefs of kufr -disbelief - from kafir -disbeliever - maid servants, Christians and Buddhists. There have been children who make the sign of the cross on their heads and two sides of their chests, as they have seen a Christian woman doing when she prays, and she tells them, This is something sweet from Christ. Or a child may see a servant praying to a statue of Buddha or so, or other celebrating her people`s festivals and conveying to our children her feelings of joy, so they get used to taking part in festivals of kufr.

* The children are deprived of their mother`s love and care, which is an essential part of their upbringing and psychological stability. A servant cannot make up this lack for a child who is not hers.

# Some heads of households feel the financial strain of paying salaries fro drivers and maid servants

Then there are the family disputes that arise over who should pay these salaries, especially in cases where the wife is employed. If the wife would stay at home instead of working outside the home, she would spare herself a lot of trouble.

The fact of the matter is that in many cases we create truble for ourselves, then we demand solution, and often the solution we come up with is far from decisive.

- to be continued, inshaAllah -

The Compilation of the Quran

The Compilation of the Quran

Conception

  The Quran is held by Muslims to have been revealed to the Prophet of Islam over a period of twenty three years, the length of his prophetic mission. The process by which the Quran was revealed to Prophet Muhammad, peace and blessing of Allah be upon him, however, has been an area of debate by some questioning the authenticity of the Quran as they claim it isprone to human error. Those holding these doubts also believe that much of the Quran was "lost" along the way. This argument and more are summarized below.  

 During the lifetime of the Prophet Muhammad, peace and blessing of Allah be upon him, the Quran was never compiled in a single bound volume as we have today. Rather , the compilation of the Quran took place over two distinct stages:

1. The first phase was under the Caliphate of Abu Bakr who began the compilation of the Quran but in a method that was later rejected by his followers;

2. The second phase was under the Caliphate of Uthman ibn Affan , who compiled the whole Quran adding things that where left out in the first phase among which were:

a. The placing of dots on the various Arabic letters. (Before  this time, Arabic was written without dots, making similar letters look alike).

b. The placing of diacritical marks signifying  vowels on all the letters.

c. The placing of the different signs for pauses, short and long, throughout the Quran.

d. The placing of circles around all the verse numbers.

These two phases contain much human error making it quite probable that additionns and substractions to verses and chapters were made.

Response

The question of the authenticity of the Quran is a fairly new one and has be virtually non-existent in the past. Certainly in Muslim circles, the question of the Quran being authentic or not is not really an issue at all since from the creedal standpoint, the Quran is the ternal Word of Allah (God) revealed from the Preserved Tablet (Al-Lawh Al-Mahfudh) to the Prophet of Islam. Accordingly, Muslims view the Quran as containing the literal Words of Allah, words and verses that are eternal, preserved and protected from fabrication. 

As for the historical context through which the Quran came to be, it must be remembered that the Arabs of pre-islamic Arabia were an oral people. Their primary method of holding on to important facts was composing them into poetry and commiting the verses to memory. In essence, their mastery of language and ability to memorize things by rote were the greatest legacies the Arabs before Islam had. The fact that the Quran was not "written" in one complete volume before the Caliphate of Uthman does not mean that the Arabs before them were not able to preserve the Quran in its entirety. Memory was the method of preserving facts and documents so much to the point that memory was relid on more than written material.  This tradition was maintained  by Islam and the memorizing of texts was always a pre-requisite to the scholarly life.

The Quran `s  Arabic , while not exactly poetry, is rich and sophisticated; it easily captivated the attention of the Arabs. In fact, it was precisely the Quran that caused so much of a stir in Arabia , as it challenged the status quo and out did the best poetry the Arabs composed which posed a direct threat to the ruling elite and their established ways.

There were two main factors, which assisted the early Muslims to memorize the Quran as it was revealed:

1. The Quran was revealed piecemeal, and not all at once. This allowed the meaning of the Quran to permeate the minds and the souls of the followers and allowed them to understand the message step by step, internalizing it first then teaching it to others.

2. The structure of the Quran and the manner in which it is recite create a harmony that is attractive to the ears of an Arabic  speaker. The structure of the verses creates an intricate pattern of similar sounding words and tones. The Quran was never just read , but it was always recited according to the rules of tajwid (Quranic Recitation), allowing these patterns to be accentuated. For example, chapter one hundred of the Quran:

(1) By the (Steeds) that run, with panting (breath),

(2) And strike sparks of fire,

(3) And push home the charge in the morning,

(4) And raise the dust in clouds the while,

(5) And penetrate forthwith into the midst (of the foe) en masse;

(6) Truly, man is ungrateful to his Lord;

(7) And to that (fact) he bears witness (by his deeds);

(8) And violent is he in his love of wealth.

(9) Does he not know, when that which is in  the graves is scattered abroad?

(10) And that which is (locked up) in (human) breasts is made manifest?

(11) That their Lord had been Well-Acquainted with them  (even to) that Day?

This short chapter has eleven verses and the endings of each verse can be classified into four categories: The first group includes the first three verses, in which verse ends in a hard H (ha) ; dabha, qadha and subha. The second group includes the fourth and fifth verses each ending with an `ayn (`aa); naq`aa and jam`aa. The third group includes verses six throught eight, in which each verse ends with the letter dal (d); lakanud, lashaheed  and lashadeed. The last group includes the remaining verses, i.e. nine through eleven, in which each verse ends with the letter ra` (r); al-qobur, al-sodur and lakhabeer.

Furthermore, we see that verses six through eleven all end in elongated vowels; either ya or waw. The combination of the ending letters with the elongated vowels form a rhythmic pattern found almost everywhere in the Quran. 

There are two other factors that make this chapter easy to memorise. First , the chapter itself is no only short but also so to its verses. These verses consist of two words, the first three verses, three words, the fourth and fifth verses, and four words, verses six through eight. The verses employ few words to maximize meaning at the same time minimizing the amount of words needed to convey that meaning which is exactly what eloquence or fasahah in the arabic language stands for. The second factor is the coupling of meaning throughout the chapter. For example, the first three verses swear by the running steeds in battle and verses four and five provide detailed information about these steeds in battle. Thus, the first five verses revolve around one topic. Then verse six proclaims that man is ungrateful towards his Lord. Verse seven confirms this ungratefulness , and verse eight shows disgust at man`s love of wordlythings, a cause of his ungratefulness. Finally, the last three verses of the chapter serve as a warning for man to get out of this heedless state. This progression and coupling of meaning , combined with the short nature of the chapter and its verses added to the rhyming verses endings, allserve to facilitate memorization, which means that the meaning of the chapter is always kept at heart. The same can be said of the other chapters in the Quran. 

The early Muslims, and Muslims of all generations, became familiar with the Quran by memorizing it. The message of the Quran from the beginning was sonarol meaning it was transmitted by listening and internalizing it. This pattern was mimicked and passed on to others, orraly, who in turn memorized it and passed it on until the current age. Anyone who memorizes the Quran with a licnsed teacher receives a certificate with a chain of transmitters (isnad), connecting the student to the Prophet of Islam, pbuh, displaying the men and women who memorized and passed on the Quran preserving it each generation. 

Upon receiving revelations, the Prophet of Islam, pbuh, would order some of his companions to write down the new verses. Many companions undertook this task of writing down the different verses on various parchments. During the life of the Prophet, pbuh, then, there were two methods by which the Quran was documented and preserved. The first  was rote memorization, and the second was the written documentation of which there were several concurrent copies. However, the arabs, being a primarily oral people, relied on memorization. The Prophet, pbuh, was considered the foremost authority as, according to Islamic historiography, he would  review  the Quran with Archangel Gabriel once a year and twice in the year he died. From the Prophet Muhammad, pbuh, many companions were able to memorize the Quran. There were those who memorized parts of the Quran and ther were those who memorized the entire Quran. Of the companions who memorized the entire Quran, seven were considered the authorities of the Quran after the Prophet, pbuh.  Their memorization was authorized by the Prophet Muhammad, pbuh, thus giving them thepermission (ijazah) to teach and transmit the Quran to others. By the time that Caliphs Abu Bakr and Uthman sought to compile the Quran into one volume, these seven were consulted and their knowledge of the Quran guided the entire project. 

-to be continue, inshaAllah-

Chapter One Misconceptions Regarding the Quran

Chapter One Misconceptions Regarding the Quran

Introduction

The Quran is the heart of Islam; the fabric of both the scholarly and spiritual life. It is the foundation of belief, the starting point of all forms of knowledge, the inspiration for the arts and the Book to which turn believing men and women, young and old. It is studied, memorized and analyzed by students of sacred knowledge, who have dedicated their lives to its service. One  cannot discuss anything  in Islam  without Quran being part and parcel of the conversation. The discussion of religion in the modern period is very much interested in the Holy Books of all major religious traditions, Islam included. This has caused modern thinkers to question the authenticity of what is considered by many to be revelation- casting doubt on many aspects of religion. In this chapter, we will look at some of the common conceptions in regards to the Quran, then offer answers and responses to these conceptions.

-to be continued, inshaAllah-

The Truth of Islam and Misconceptions about Islam

The Truth of Islam and Misconceptions about Islam

Darkness is the absence  of light. It is a field of ignorance surrounded by ignorance leading to ignorance. In darkness , one is left to grope helplessly amidst a sea of darkness hoping, by chance, light will emerge.This hope, however, is only for those who are cognizant of their ignorance, for those who have seen light before and know the difference between it and darkness.  There are those who have never seen light and are born into darkness and ignorance, which is further compounded by their ignorance of their own ignorance. The only way that this  predicament can be halted and reversed is by way of knoledge that leads to truth and serves the cause of truth and truth alone; knowledge that is unadulterated that does not respond to any corporation, any CEO or any political party. In many ways, our world is a world of darkness and ignorance since, as a human race, we have continued to demonstrate intolerance towards one another and we have quite consistently continued to suffer from age old problems rather then be the generation or the age to solve them. There are those few, however, who have remained steadfast in their pursuit of peace and justice for all. They have stood up against the current to speak the words of truth no matter how bitter they may be; a reminder of the Prophet of Islam s statement that ``THE GREATEST JIHAD IS THE WORD OF TRUTH IN THE FACE OF A TYRANT.``

In hopes of following the footsteps of those few, this present work is offered for the English speaking world. This book represents the efforts of a group of scholars of Al Azhar University, one of the oldest centers of Islamic learning in the world. It is a humble attempt to bring light upon the darkness of ignorance. Its aim is to offer honest orthodox responses to many conceptions that are currently held toward Islam. There is no doubt that Islam is closer now to the west than ever before and that relationship between Islam and the West has been for better and for worse. The Muslim world and the Western world can no longer afford to be ignorant of one another. As mentioned in the introduction of chapter 5, our world still suffers, in one way or another, from the  naivite that you are either with us or against us. It is time for cooler heads to prevail and true knowledge to flow east to west and west to east as we find in chapter 4.

Kitab Ar Rooh- The Book of The Soul

In The Name of Allah, The Most Gracious, The Most Merciful,

Kitab Ar Rooh- The Book of The Soul

The Third Case - IT IS , DO THE SOULS OF THE LIVING MEET WITH THE SOULS OF THE DEAD, OR NOT?


The examples on this case and its evidences are greater than to be counted except by Allah (The Exalted). The sense and the reality are of the justiest of the witnesses in it. That the souls of the living and the dead meet as the souls of the living meet. And He (The Exalted) had said: ” Allah that takes the souls of men at death and those that die not be taken during their sleep: Those to whom He has passed the decree of death. He keeps back from returning to life, but the rest He sends to their bodies for a term appointed, verily in this are signs for those who reflect.” (39:42)

Abu Abdullah bin Minda said: On the autority of the son of Abbas, in this verse, he said: It reached me that the souls of the living and the dead meet in the dream. They ask amongst them, and Allah (The Exalted) grasps the souls of the dead people, and He sends the souls of the living to its bodies.


The son of Abu Hatem said in his interpretation: On the authority of As-Sadi, in His saying (The Exalted): „ And those that die not he takes during their sleep.” He said: He comes to it in the dream, and the soul of the living meet with the soul of the dead and they confer and acquaint. He said: Then the soul of the living comes to his body in the world to the remaining fate, and the soul of the dead intends to return to its body and it is imprisoned.

And this is one of the two saying in the verse. It is that the holding is that which died at the very beginning, and the sent is that which died at the death of the sleep. The meaning as to this saying is that one makes the soul of the dead to die, and he grasps it, and not to send it to its body before the Judgement Day, and He (The Exalted) makes the soul of the sleeping to die and sends it to its body till the remaining of its fate, and makes it die the other death.

And the second saying in the verse that the held and the sent in the verse, both of them died, the sleep death. That which completed its fate, he holds it with him, and doesnot return it in to its body, and that which didnot complete its fate, he returns it to its body, to complete it. The Sheikh of Islam had chosen this saying. He said: The Quran and Tradition had denoted on it. He said: He, Glory be to Him, had mentioned the holding, which the death had judged in, of these souls which he made to die the sleep death. But that which he made die at its death, is that which he didnot describe with holding or with a sent, but it is a third part.

That which overweights is the first saying, because He, Glory be to Him, knows better about the two deaths. A major death, and it is the death dying, and a minor death, which is the sleep death. And He divided the souls into two parts: A part which He judged in, with the death and He held it with Him, and it is which He made to die the death dying, and a part for it the remaining fate, and He made it return to its body to complete its fate. And He, Glory be to Him, had made the holding and the sending as two judgement for the two mentioned deaths. First, it is holding, and it is sent. And He told that which didnot die is that which He made to die in its sleep. That if He were to divide the sleep death into two parts, a death dying and a sleep dying, He would not have said: ”And those that die not He takes during their sleep.” It is dead from time it is grasped, and He says after that: ”Those on whom he has passed the decree of death.”

-to be continued, inshaAllah-

Kitab Ar Rooh- The Book of The Soul

In The Name of Allah, The Most Gracious, The Most Merciful,

Kitab Ar Rooh - The Second case

IT IS, THAT THE SOULS OF THE DEAD, DO THEY MEET AND EXCHANGE VISITS AND CONFER OR NOT?


It is also an honorable case, with a great value. Its answer is that the souls are two parts: Tortured souls and benefactor souls. That the tortured in occupation with what it is in, of the torture from the exchange of visits and the colliding. The benefactor souls, are those related, not imprisoned meeting, exchanging visits and confering what was of it in the world, and what is of the people of the world, that every soul is with its companion, which is as to the like of its doing, and the soul of our Prophet Muhammad (may the blessing and peace of Allah be upon him) in the Higher Companion. Allah (The Exalted) said: All who obey Allah and the Apostle are in the company of those on whom is the grace of Allah of the Prophets (who teach), the sincere (lovers of truth, the witnesses who testify, and the righeous who do good: Ah! What a beautiful fellowship> (4:69)
And this accompaniment is confirmed in the world , and in the isthmus dwelling, and in the Recompense dwelling, and the human being is with whom he loved in these three dwellings.


Jarir narrated: From Masrouq, he said: The Companions of Muhammad (may blessing and peace of Allah be upon him) said: We ought not separate you in the world. If you die, you are raised upon us, and we are not able to see you. Thereupon Allah (The Exalted) had revealed: . (4:69)

The views had recurred concerning that. Some of it, what Saleh bin Bashir had mentioned. He said: I saw Ata As Salami in the dream after his death. I said to him: May Allah's mercy be upon you, you suffered of a long anguish in the world. Thereupon he said: ut, by Allah, I was followed by a long joy and a continuos felicity. I said: In what rank are you? He said: With those whom Allah had favored with the grace, of the Prophets, righteous, the marturs and the pious.

Abdullah bin Al Mubarak said: I saw Sufyan AthThawri in the dream. I said to him: What did Allah (The Exalted) do with you_ He said: I met Muhammad ( the blessing and peace of Allah be upon him) and his party.

Sakr bin Rashed said: I saw Abdullah bin Al Mubarak in the dream after his death. I said: Didnot you die? He said: Certainly. I said: What did Allah (The Exalted) do with you? He said: He forgave me, and that overwhelmed every sin. I said: Then Sufyan Ath Thawri? He said: Excellent! Great! He is with those whom Allah had favored with His grace of the Prophets, the veracious, the martyrs and the pious, and he was a good friend to those.

-to be continued, inshaAllah-

Kitab Ar Rooh- The Book of The Soul (part III)

In the Name of Allah, The Most Gracious, The Most Merciful

Kitab Ar Rooh- The Book of The Soul (part III)


Yazid bin Abu Habib had narrated that Salim bin Umair had passed by a grave suffering from retention of urine. Some of his companions said to him: If you come down to these graves and urinate in some of its holes. Thereafter he wept, then he said: Glory be to Allah, and by Allah, I feel shy of the deads to do as I do for the living, if the deads were not to feel with that, I wont feel shy.

And it were known that the dead knows with the doings of the livings of his relatives and brothers. Abdullah bin Al-Mubarak said: Thawr bin Yazid had narrated from Abu Aiyub. He said: The deeds of the living are exhibited on the dead, if they see good they are happy and announce the glad tidings, and if they see evil they say: Our Lord, see in it. And the son of Abu Ad-Dunia had mentioned from Ahmad bin Abu Al-Hawari. He said: Muhammad, my brother, had narrated, he said: Abbad bin Abbad had come upon Ibrahim bin Saleh. He was in Palestine. He said: Preach me. He said: With what I preach you, may Allah lead you the right way? It reached me that the deeds of the living are exhibited on their dead relatives, then wait for what is exhibited on the Messenger of Allah (may the blessing and peace of Allah be upon him) of your deeds. Then Ibrahim died until his beard became wet.


The naming of those saluting on them is sufficient. If they were not to feel with it, then it wont be valid to name him a visitor. The visited, if he were not to know with the visit of the one who visits him, it is not valid to be said that he visited him. This is the reason for the visit as to all the nations. As well the salutation on them. The Holy Prophet (may the blessing and peace of Allah be upon him) had taught his nation, if they were to visit the graves to say: Peace on them, the people of the dwelling of the believers and Muslims. We, if Allah (The Exalted) desires, will follow you. May Allah (The Exalted) have mercy on the previous of us, of you, and the late, we ask Allah, the good health for us and you.

Al-Kallal had mentioned it: From Ash-Sha'bi, whosaid: The Ansar used to go to the grave of the dead related to them, reciting at his grave the Quran. He said: I heard Al-Hasan bin Al-Jawari saying: I passes by a grave of one of my sisters, I recited there, ”The Blessed”, to what is mentioned in it. Thereupon a man came to me and said: I saw your sister in the dream saying: May Allah recompense Abu Ali with good. I had benefited with what he recited.

Abu Muhammad said: And it is mentioned from Al-Fadl bin Al-Muwaffaq. He said: I used to come to the grave of my father one time after another, and more than that. I witnessed once a funeral in the graveyard, in which he were buried in. I hurried to my need and I did not come to him. When the night had come, I saw him in the dream. Thereupon he said toe: O, son, why you did not come to me? said to him: O, father, and do you know if I come to you? He said: Yes, by Allah, O, son, I keep looking at you until you go out of the arcade until you reach to me, and as you sit to me, then when you stand. I keep on looking to you until you pass the arcade.

And it was valid from Amr bin Dinarwho said: No dead who dies, but he knows what will be in his family after him. That tey wash and shroud him, and he would be looking to them.

Chapter:

And what denotes on this also what had been done by the people anciently, and till our day of instruction: The dead in his grave. If it were not to hear that and to benefit with it, then there is no benefit in it and it is in vain. Imm Ahmad, may Allah's mercy be upon him, was asked about it, and he preferred it, and he protested on it with the doing.


And it was narrated concerning this: It is a weak hadith , in which At Tarabani had mentioned it in his lexicon of hadith Abu Umama. He said: The Messenger of Allah (the blessing and peace of Allah be upon him) said: It any one of you dies, and you level on him the sand, let anyone of you stand on the head of his grave, then to say: O' Such, the son of Such, than he hears and doesnot answer. Then let him say: O'Such, the son of Such (female) another time. Let him straighten his sitting. Then let him say: O'Such, the son of Such (female) and to say: Lead us , may Allah's mercy be upon you, but you do not hear. Then he says: Mention whatyou came out of the world with: The testimony, that there is no God but Allah, and that Muhammad is The Messenger of Allah, and I am satisfied with Allah as Lord, and with Islam as a religion, and with Muhammad as a prophet, and with the Holy Quran as an Imam. That Munkar and Nakir , each one of them is delayed and would say: Thrust with us, and what makes us sit to that, and he were instructed his argument? And Allah and His Messenger are their argumentation. Thereupon a man said: O,Messenger of Allah, and if he doesnt know his mother? He said: He relates him to his mother Eve.

Ad it was valid from Hammad bin Salma, from Shahrbin Hwshab that As-Sa'b bin Juthama and Awf bin Malek were brotherly associated. Sa'b said to Awf: O, my brother, any one who dies before the other, let him visualize the other. He said: Or that will appear to me? He said: Yes. Thereupon Sa'b diesd. Awf saw him in what the sleeper sees, as if he had come to him. He said: O, my brother,. He said: Yes. I said: What was done with you_ He said: Some of my calamities were forgiven. He said: And I saw black brightening things in his neck. I said: O, my brother, what is this? He said: Ten dinars, I borrowed from Such, the Jewish. They are in my horn. Give them to him. And do know, o, my brother, that nothing happened to my family after my death but its news was attached to me, even a cat, a few days ago died. And do know, that my daughter will die after six days, recommend her with the grace. When it was the next morning, I said: In that a meaning, so I came to his family, and they said: Hello, Awf, as well you do with the legacy of your brothers? What have you done since the death of Sa'b? He said: I distracted myself with what the people distract with . I looked to the horn and got it down, and I snatched what is in it. I found the sack in it the dinars, and I sent it to the Jewish. I said then: Had you anything on Sa'b? He said: May Allah's mercy be on Sa'b, he was of the best companions of the Messenger of Allah (may the blessing and peace of Allah be upon him). It is for him. I said: To tell me. He said : Yes. I lended him ten dinars, and I discorded it to him. He said: It is , by Allah, but its essence. He said: I said: It is one.

He said: Did anything happen to you after the death of Sa'b? They said: Yes, such had happened to us, and such had happened as well. He said: Mention it. They said: Yes, a cat had died a few days ago. I said: There are two.

I said: Where is my niece? They said: She is playing. I brought her, and he touched her. That she were feverish. I said then: Recommend with her favor, and she died during six days.