••• A TRUE MUSLIM LEADER •••


Once Hadhrat Umar (Radhiyallaho Anho), during his caliphate, was going on his usual rounds towards Harrah (a suburb of Madinah) with his slave Aslam, when he saw a distant fire in the desert. He said, "There seems to be a camp. Perhaps, it is a caravan that could not enter the town due to night fall. Let's go and look after them and arrange for their protection durin

g the night."


When he reached there, he found a woman and some children. The children were crying. The woman had a pan of water over the fire. Hadhrat Umar (Radhiyallaho Anho) greeted her with salaam and, with her permission, went near her. (The woman didn't recognize that it was Umar).


Umar, "Why are these children crying?"


The Woman, "Because they are hungry."


Umar, "What is in the pan?"


The Woman, "Only water to soothe the children, so that they may go to sleep in the belief that food is being prepared for them. Ah! Allah will judge between Umar (Radhiyallaho Anho) and me, on the Day of Judgment, for neglecting me in my distress."


Umar (weeping), "May Allah have mercy on you! How can Umar know of your distress?"


The Woman, "When he is our Amir, he must keep himself informed about us."


Hadhrat Umar (Radhiyallaho Anho) returned to the town and straight away went to the Baitul Mal (House of Charity) to fill a sack with flour, dates, fat, and clothes, and also drew some money. When the sack was ready, he said to Aslam, "Now put this sack on my back, Aslam."


Aslam, "No please, Amir-ul-Momineen! I shall carry this sack."


Umar refused to listen to Aslam, even on his persistent requests to allow him to carry the sack, and remarked, "What! Will you carry my load on the Day of Judgment? I must carry this bag, for it is I who would be questioned (in the Hereafter) about this woman."


Aslam most reluctantly placed the bag on Umar's (Radhiyallaho Anho) back, who carried it with a swift pace right to the woman's tent. Aslam followed at his heels. He put a little flour and some dates and fat in the pan and began to stir. He blew (with his mouth) into the fire to kindle it.


Aslam says, "I saw the smoke passing through his thick beard."


After some time, the pottage was ready. He himself served it to the family. When they had eaten to their fill, he made over to them the little that was left for their next meal. The children were very happy after their meal and began to play about merrily.


The woman felt very grateful and remarked, "May Allah reward you for your kindness! In fact you deserve to take the place of Khalifah instead of Umar."


Umar consoled her and said, "When you come to see the Khalifah, you will find me there."


He sat for a while at a place close by and kept on watching the children. He then returned to Madinah. On his way back, he said to Aslam, "Do you know why I sat there, Aslam? I had seen them weeping in distress. I liked to see them laughing and happy for some time."


Source: From the book "Stories of the Sahaba" by Shaikh Muhammad Zakariyya Kandhalvi.

18 ذی الحج یوم شہادت داماد رسول ، کاتب وحی ، امام مظلوم
سیدنا عثمان ذوالنورین رضی اللہ عنہ

Ameerul Momineen Hazrat Syedna Usman Bin Affan, Al-Ghani, Dur Noraine(r.a) was the only companion who was cause of glad tidding of Jannah for 1,400 companions(r.a) people who took pledge under the tree[baite-e-Ridwan]..

"Indeed, Allah s.w.t was pleased with the believers when they gave their pledge(baite) to you (O Muhammad ) under the tree." [48:18]

On 5th Hijri, he was set to detention by the Kuffars in Makkah on sending him for the prior information for reciting Hajj by Prophet Muhammad (s.a.w.) The Kuffars set out the rumor that they had killed Hazrat Usman (r.a) upon which Prophet Muhammad (s.a.w.) took an Oath by his 1,400 Companions (r.a) under the tree of Babool.
Prophet Muhammad (s.a.w.w) made his left hand to the Oath as the hand of Hazrat Usman (r.a). This incident is the most popular in the history of Islam and is termed as "Oath of Rizwan (Bait-e-Rizwan).

MANY MANY BLESSINGS OF ALLAH S.W.T BE UPON HIM ....

MARF-UL-HADITH

Branches of Faith (26) It is related by Abu Hurairah that the Apostle of God said: “Faith is composed of seventy and odd branches of which the highest is belief in La Ilaha Il-Lalah [i.e., the testimony of Divine Oneness] and the lowest is the removal of a hindrance from the road, and the sense of modesty is an important branch of Faith.” -Bukhari and Muslim Commentary:- Some authorities are of the opinion that the expression, “seventy and odd” occurring in this saying denotes only a multitude, The Arabs, often, use the number of seventy when they want to emphasize the abundance of a thing and the phase, “seventy and odd” has been used here to lend a greater force to it. Others say that it stands for seventy-seven and they have also tried to specify all the seventy-seven departments of Faith. But these interpretations are purely speculative and open to endless argument. What sounds more reasonable is that the Prophet did not want to fix an exact number but only to indicate profusion and to say that Faith was composed of many parts and modesty was one of them. Had there been a definite figure in his mind he would not have rest content with a vague and general statement but explained it fully and enumerated all the seventy or seventy-seven branches. By the “Branches of Faith” are meant the deeds and virtues and internal and external states that should follow as a natural outcome of the ingress of Faith. Just as a verdant tree bears forth leaves and fruits, virtuous acts, good morals and noble states of thought and feeling are the offshoots of Faith though their grades are different. The testimony of the Oneness of God has been described in it as the highest and the removal of a hindrance from the path as the lowest branch of Faith. Now, whatever good or virtuous acts can be imagined between the two grades constitute the departments or branches of Faith, whether they appertain to the rights of God or to the rights of men and their number will, naturally, run into hundreds. Shame has, particularly, been mentioned as forming an important part of Faith. There can be two reasons for it. Either someone had fallen short of the Islamic standard of modesty at that time and the Prophet wanted to correct him through the admonition, as the way is with sagacious teachers and wise reformers, or seeing the crucial place the sense of modesty occupied in the moral scheme of things, the Prophet might have thought it appropriate to lay a special stress on it. Shame is the moral characteristic which acts as a preventive to numerous sins and follies, and, as such, there obtains a special affinity between it and Faith. Modesty is not to be observed only in relation to human beings. The Almighty Creator comes first. Generally, a person who does not entertain respect for his elders and behaves reprehensibly towards or before them is considered to be shameless and impudent, but not one is more unfortunate and insolent than him who feels no shame before the Lord and knowing that God sees and hears directly all that he does or speaks does all sorts of dirty and deplorable things in His presence. Accordingly, if the sense of modesty is alive and active in a person, his life will not only be clean in the sight of fellow-men but he will also commit very few acts of transgression against the claims of God. It is stated in Tirmidhi that once the Prophet observed, while speaking to the Companions: “Practice modesty towards the Lord as it ought to be practised towards Him.” “God be praised,” replied the Companions, “We practise modesty towards Him”. “No”, the Prophet said, “It is not that. The proper way of observing modesty towards Allah is that you took care of the head and all the notions and ideas that are contained in it, and you took care of the belly and all that is contained in it [i.e., protected the mind against evil thoughts and the stomach against unlawful food], and remembered what your state is going to be on death and in the grave after death. Whoever did so, know that he fulfilled the duty of observing modesty towards Allah as it ought to be.”

MARF-UL-HADITH

Attachment To The World Grows With Age (167) It is related by Anas that the Apostle of God said: “Man grows old [and all his faculties are enfeebled], but two attributes of his nature become more young and vigorous, namely, desire for wealth and yearning for longevity.” -Bukhari and Muslim Commentary:- Man is a prey to countless desires and endless aspirations, some of which are positively bad and these can be realised only when one is young and has money. It is the duty of the intellect to save a man from the unhappy consequences of such wishes. But, when due to old age, the intellect, too, fails in strength and its hold on the emotions loses its firmness, some of the desires develop into a passion and begin to rule over him. Attachment to worldly possessions and the desire to have a long life, generally, grow with advancing years. But those who are truly aware of the end of this world and have disciplined their inner selves are an exception to it. (168) Abu Hurairah narrated to us that the Apostle of God [once] said: “The heart of an old man always remains young in respect of two things: love of the material world and tall desires.” -Bukhari and Muslim Commentary:- As we have seen in the preceding Tradition, fondness for the material things of life, generally, grows with age but with those who have attained a degree of God-realisation and possess a true understanding of this world and the next, it is different. In them, the love of God and yearning for the blessings of Futurity keep developing even in old age and each day of their life marks an advance on the previous one in this respect.

MARF-UL-HADITH

Actions And Mortal Habits That Are Inimical To Faith (45) Bahzain Hakim relates from his father, Hakim, on the authority of his grandfather, M'awiya bin Haida Qushairi, that the Apostle of God said: “Anger spoils Faith as aloe spoils honey.” -Baihaqi Commentary:- Anger, of course, is destructive of Faith and when it takes possession of anyone he unhesitatingly crosses the limits prescribed by God and does things that are ruinous to Faith and are likely to bring him down in the estimation of the Lord. (46) Aus bin Shurahbil related to us that he heard the Apostle of God say: “Whoever set out to help the oppressor and knew that he was the oppressor went out of the fold of Islam.” -Baihaqi Commentary:- When to support injustice and to help the oppressor, in any form, knowing well that he was the oppressor, is such a mortal sin in Islam that the Holy Prophet has declared that anyone who does so forfeits his claim to be a Believer, it can be imagined how inimical cruelty and injustice are to Faith and what place do those who are cruel and unjust occupy in the sight of Allah and the Apostle. (47) It is related by Abdullah bin Masood that the Apostle of God said: “A truthful Believer never indulges in taunting and cursing nor does he use intemperate language.” -Tirmidhi and Baihaqi Commentary:- It shows that to utter oaths, curses and blasphemies and to indulge in violent, vulgar and abusive language is contrary to the spirit of Islam and a faithful Believer ought to be free from these habits. (48) Sufwan bin Salim has related to us that the Prophet was once asked if a Muslim could be a coward. “It is possible,” the Prophet replied. It was next asked of him if a Muslim could be a miser. “It is possible,” the Prophet again replied. After it, it was asked of him if a Muslim could be a [habitual] liar. The Prophet said, “No” [meaning that Faith and the filthy habit of deliberate lying could not exist with each-other]. -Bukhari and Muslim Commentary:- Though cowardice and stinginess are bad, these are such natural weaknesses that a Believer, also, can fall a prey to them. But the habit of falsehood is so excessively repugnant to Islam that the two cannot be present in the same person. (49) It is related by Abu Hurairah that the Apostle of God said: “No adulterer commits adultery and remains a Muslim during the time he commits the adultery, and no thief commits theft and remains a Muslim during the time he commits the theft, and no drinker drinks wine and remains a Muslim during the time he drinks the wine, and no robber commits robbery, in full view of men, and remains a Muslim during the time he commits the robbery, and no embezzler commits embezzlement and remains a Muslim during the time he commits the embezzlement. Thus, O ye who believe! Save yourselves from these [Faith-destroying] acts. Save [yourselves].” -Bukhari and Muslim Commentary:- Adultery, theft, wine-drinking, murder and robbery and embezzlement are antithetical to Islam and during the time a person performs any of these evil acts the light of Faith deserts him. It does not, however, mean that he altogether goes out of the fold and becomes an Infidel. While commenting on this saying, Imam Bukhari himself has remarked that “the perpetrator of these sins ceases to be a full Believer at the time at which he perpetrates them and the light of Faith does not remain in him.” To put it differently, if the peculiar inner feeling which is known as Faith is alive and the heart is illumined with it, a person will never be guilty of these wicked acts. Such sins are committed only when the flame of Faith has died out in the heart and the special spiritual consciousness which protects a man against evil-doing has disappeared or grown feeble due to some reason or the other. In a nutshell, the Traditions in which it has been said about some grave misdeeds that whoever commits them is not a Believer or about some moral virtues or good actions that whoever gives them up or departs from them is devoid of Faith do not imply that he has actually seceded from the Islamic faith and now the laws of Infidelity and not of Islam will apply to him, and, in the Hereafter, he will be treated as a heathen but simply that he no longer possesses the true spirit of Faith which is the glory of a Muslim and pleasing to God. The particular phrasing has been preferred only to lend a greater force to it. It will, as such, be patently wrong and unjust to regard these Traditions as ‘Fiats' of Infidelity or ‘Judicial Decrees' of Fiqh [Islamic Jurisprudence] and start expelling people from the Millet, as the Mo'tazilla and Khawarij did.

Fatwa About Lays Chips

GUARDING THE TONGUE

Excerpt: Words are not just mere words, they hold a lot of meaning in the court of Allah Ta’ala. It is so important, that an individual may spend his entire life in the state of disbelief, but if he recites the Shahada only once, and becomes Muslim, entire decades of his disbelief are forgiven. Every word that leaves the human tongue heads straight for a Divine method of recording. In these times of advancement, commercial jetliners are equipped with a Cockpit Voice Recorder (CVR), commonly known as a “black box.”

Glory be to Allah & Salutations Upon His Final Messenger

Man is a composition of different parts. If he is able to use all of his body parts in conformity with the Shariah, his life is commendable. One of these organs is the tongue. A famous Arabic notion states, “The size of the tongue is small, but the size of its sins is magnanimous.” Allah Ta’ala states in the Glorious Quran, “Man does not utter any word except that with him is an observer prepared [to record].” (50:18)

Every word that leaves the human tongue heads straight for a Divine method of recording. In these times of advancement, commercial jetliners are equipped with a Cockpit Voice Recorder (CVR), commonly known as a “black box.” These black boxes record every single conversation inside the plane, by the airplane staff. In the event of a crash, or after a flight ends, the black box can be used to pull out entire recordings. Similarly, when the human’s flight ends in this world, man is presented with his CVR by angels, that has word-to-word “recording” of what was said by this individual in his life.

Words are not just mere words, they hold a lot of meaning in the court of Allah Ta’ala. It is so important, that an individual may spend his entire life in the state of disbelief, but if he recites the Shahada only once, and becomes Muslim, entire decades of his disbelief are forgiven. Different Ahadith point to the fact that when someone reads the Kalima, an angel takes his words towards the heavens. On the way, he meets another angel descending from the heavens towards earth. The one who is going up, is asked by the one coming to earth, “Where are you going?” The angel replies, “So-and-so has recited the Kalima Shahada, I am taking his deed to present before Allah.” Then the one descending to earth is asked the same question, to which he replies, “I am taking the glad tidings of forgiveness to this person.” Subhan’Allah! A human-being, with sincerity, uttered the basic words of “There is no god but Allah, and Muhammad is His Messenger,”, and all this activity has suddenly taken place in the heavens high-above.

As important as the tongue is, unfortunately today we are extremely heedless about its usage. It has become common practice to use the tongue for poking fun at others, for the sake of cheap laughs. Allah Ta’ala states, “O you who believe! let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] names.” (49:11) How common has the ill-practice of name-calling become? People are attributed painful phrases because of their skin color, their physical appearance, the nation they might belong to etc. The above-mentioned verse clearly denounces this sin of the tongue.

Another common misuse of the tongue is lying. No Prophet of Allah has come into this world, since the advent of this planet, and he has not warned against this sin. Allah’s Apostle (s) stated, “Four traits, whoever possesses them is a hypocrite, and whoever possesses some of them has an element of hypocrisy until he leaves it: the one, who when he speaks, he lies… when he promises, he breaks his promise… when he disputes, he transgresses…and when he makes an agreement, he violates it.” (Bukhari) It is worthy to analyze that when the Holy Prophet (s) mentioned the traits of a “Munafiq”, he mentioned lying as number one. If a human-being is not able to quit this habit in early stages, the sin and its harmful effects multiply overtime. For example, someone in the habit of lying during teen years, and causing habitual trouble, might go onto create large-scale problems in the business world. A good example of this is global financial scandals over the past few years, including some of the largest corporations in the world.

Why the tongue is so important is because it is one of the most widely used organs in our body. Whatever we do, we have to speak. Hence, one should be mindful of its usage. One of the most favorite things to do these days is to sit in gatherings of three or four, and then pick out a person to discuss; backbiting. Nabi (Alayhi Salam) stated, “Backbiting is more grave (of a sin) than adultery.” Millions of disputes all over the world are caused by mentioning one’s faults to others, and a lot of times this becomes the basic element of divorce. Whoever covers up another person’s faults in this world, Allah Ta’ala will cover his faults on the Day of Judgement.

Apart from these common sins of the tongue is something even more dangerous. Criticizing Islam has become a favorite past-time. Dear friend, we should be extremely mindful of such. People go on to say things about Islamic commandments, even worse, those that suffer from the notion of “nothing is perfect”, start finding faults in Allah Ta’ala. The words might be small, but they render one out of the fold of Islam, and the person has to recite the Kalima again. Just as the 7 words of the Shahada turn a non-Muslim into a Muslim, a few words with a “kufr-oriented” tone can turn a Muslim into a non-Muslim. In Urdu-speaking communities, people might commonly state, “Allah Mian ke pichwaray…”(God-Forbid). Such ill-phrases have unfortunately become common verbiage. May God protect us.

 Our spiritual ancestors were extremely righteous when it came to using the tongue. A very famous incident from the Indian sub-continent is about a Muslim-Hindu dispute on a piece of land. The Hindus wanted to build a temple, whilst Muslims wanted to build a Masjid. Tensions increased to communal levels and an emergency situation came into forefront. The ruling British officer of the region intervened and setup a council. When he asked the Hindu elders what should be done, they gave a surprising answer. “We wish to appoint a intermediary, who also happens to be a Muslim scholar.” Soon the news spread and Muslims start rejoicing, that a scholar would always build Allah’s house, and hence the Muslims had won the land dispute. Conversely, the Hindu community greatly reprimanded their elders on the “mistake” they had made.

The day of the hearing came, and Mufti Ilahi Buksh (ra) was called to court. When the English judge inquired, “Mufti Sahib, we have appointed you as an arbitrator in good faith, hearing that, you know about the true ownership of this plot of land. Apprise the court about the true owners of this property.”
 Mufti Ilahi Buksh (ra) stated, “the ownership of this land belongs to Hindus.” The judge then asked, “If this plot is owned by Hindus, can they build a temple on it?” He replied, “if they own the land, they have the right to build anything they want.” Everyone became shocked. The judge then wrote the verdict, “Today, in this case, the Muslims have lost, but Islam has won.”  But something even more surprising happened.

The disputing Hindus stated, “Judge Sahib, you seem to have announced your verdict, let us announce ours. The truth-hood of this Muslim inspires us to become Muslims as well. Now we ourselves will build a Masjid on this land.” Subhan’Allah!

Hence, using the tongue rightfully becomes a cause of success in this life, as well as the next one. May Allah help us to use our tongues wisely & righteously.