Sunday, 25 October 2015

The Little Boy And His Father





قصة جميلة فيها عبرة 

ﻛﺎﻥ ﻫﻨﺎﻙ ﺭﺟﻞ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻜﻦ ﻻ‌ ﻳﺤﻔﻆ ﻣﻨﻪ ﺷﻴﺌﺎ ﻓﺴﺄﻟﻪ ﺍﺑﻨﻪ ﺍﻟﺼﻐﻴﺮ ﻣﺎ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻗﺮﺍﺋﺘﻚ ﺩﻭﻥ ﺍﻥ ﺗﺤﻔﻆ ﻣﻨﻪ ﺷﻴﺌﺎ ؟! ﻓﻘﺎﻝ ﺳﺄﺧﺒﺮﻙ ﻻ‌ﺣﻘﺎ ﺍﺫﺍ ﻣﻸ‌ﺕ ﺳﻠﺔ ﺍﻟﻘﺶ ﻫﺬﻩ ﻣﺎﺀً ﻣﻦ ﺍﻟﺒﺤﺮ ﻓﻘﺎﻝ ﺍﻟﻮﻟﺪ ﻣﺴﺘﺤﻴﻞ ﺍﻥ ﺍﻣﻸ‌ﻫﺎ ﻓﻘﺎﻝ ﻟﻪ ﺟﺮﺏ ، ﻛﺎﻧﺖ ﺍﻟﺴﻠﺔ ﺗﺴﺘﺨﺪﻡ ﻟﻨﻘﻞ ﺍﻟﻔﺤﻢ ، ﻓﺄﺧﺬﻫﺎ ﺍﻟﺼﺒﻲ ﻭﺍﺗﺠﻪ ﺍﻟﻰ ﺍﻟﺒﺤﺮ ﻭﺣﺎﻭﻝ ﻣﻠﺌﻬﺎ ﻭﺍﺗﺠﻪ ﺑﺴﺮﻋﺔ ﺍﻟﻰ ﺍﺑﻴﻪ ﻭﻟﻜﻦ ﺍﻟﻤﺎﺀ ﺗﺴﺮﺏ ﻣﻨﻬﺎ ﻓﻘﺎﻝ ﻷ‌ﺑﻴﻪ ﻻ‌ ﻓﺎﺋﺪﺓ ﻓﻘﺎﻝ ﺍﻻ‌ﺏ ﺟﺮﺏ ﺛﺎﻧﻴﺔ! ﻓﻔﻌﻞ ﻓﻠﻢ ﻳﻨﺠﺢ ﺑﺎﺣﻀﺎﺭ ﺍﻟﻤﺎﺀ ﻭﺟﺮﺏ ﺛﺎﻟﺜﺔ ﻭﺭﺍﺑﻌﺔ ﻭﺧﺎﻣﺴﺔ ﺩﻭﻥ ﺟﺪﻭﻯ ﻓﺎﻋﺘﺮﺍﻩ ﺍﻟﺘﻌﺐ ﻭﻗﺎﻝ ﻷ‌ﺑﻴﻪ ﻻ‌ﻳﻤﻜﻦ ﺍﻥ ﻧﻤﻸ‌ﻫﺎ ﺑﺎﻟﻤﺎﺀ! ﻓﻘﺎﻝ ﺍﻻ‌ﺏ ﻻ‌ﺑﻨﻪ ﺍﻟﻢ ﺗﻼ‌ﺣﻆ ﺷﻴﺌﺎ ﻋﻠﻰ ﺍﻟﺴﻠﺔ ؟! ﻫﻨﺎ ﺗﻨﺒﻪ ﺍﻟﺼﺒﻲ ﻓﻘﺎﻝ ﻧﻌﻢ ﻳﺎ ﺍﺑﻲ ﻛﺎﻧﺖ ﻣﺘﺴﺨﺔ ﻣﻦ ﺑﻘﺎﻳﺎ ﺍﻟﻔﺤﻢ ﻭﺍﻻ‌ﻥ ﻧﻈﻴﻔﺔ ﺗﻤﺎﻣﺎ ﻓﻘﺎﻝ ﺍﻻ‌ﺏ ﻻ‌ﺑﻨﻪ ﻭﻫﺬﺍ ﺗﻤﺎﻣﺎ ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﻟﻘﺮﺁﻥ ﺑﻘﻠﺒﻚ ﻓﺎﻟﺪﻧﻴﺎ ﻭﺍﻋﻤﺎﻟﻬﺎ ﻗﺪ ﺗﻤﻸ‌ ﻗﻠﺒﻚ ﺑﺎﻭﺳﺎﺧﻬﺎ ﻭﺍﻟﻘﺮﺁﻥ ﻛﻤﺎﺀ ﺍﻟﺒﺤﺮ ﻳﺠﻠﻲ ﺻﺪﺭﻙ ﺣﺘﻰ ﻟﻮ ﻟﻢ ﺗﺤﻔﻆ ﻣﻨﻪ ﺷﻴﺌﺎ ! ﻃﺎﺑﺖ ﺣﻴﺎﺗﻜﻢ ... ﺑﺬﻛﺮ ﺍﻟﻠﻪ


Maybe The Good Inside The Evil










 لعل الخير يكمن فى الشر




يحكي قديما عن رجل كان اسمه أنس بن عامر
أراد أن يتزوج امرأة جميلة تسر الناظرين و تزوج   
ولكن عندما تزوج وكشف عن وجهها لانه لم يراها قبل ذلك،،



وجدها سوداء و ليست جميلة فهجرها فى ليلة الزفاف وتركها… … …
( تذكير لأخوتي في الله : لا فرق بين عربي و اعجمي ولا بين ابيض و اسود إلا بالتقوى . اللهم لك الحمد و الشكر على نعمة الاسلام )
مما آلمها
واستمر الهجران بعد ذلك فلما استشعرت زوجته ذلك ذهبت إليه وقالت،،
يا أنس :
لعل الخير يكمن فى الشر
فدخل بها واتم زواجه ولكن استمر فى قلبه ذلك الشعور بعدم رضاه عن شكلها فهجرها مرة ثانيه

ولكن هذه المرة هجرها عشرين عاما ولم يدرى ان امراته حملت منه
وبعد عشرين عاما رجع إلى المدينه حيث يوجد بيته وارد ان يصلى فدخل المسجد،،
فسمع امام يلقى درس فجلس و أستمع الى الدرس فأعجبه و انبهر به
فسئل عن اسم الامام فقالوا له : هو الامام مالك فقال : ابن من ؟
فقالوا : ابن رجل هجر المدينة من عشرين عاما اسمه انس



فذهب اليه انس
وقال له : سوف اذهب معك الى منزلك ولكنى سأقف امام الباب وقل لإمك رجل امام البيت يقول لكى لعل الخير يكمن فى الشر فلما ذهب وقال لإمه قالت : اسرع وافتح الباب انه والدك اتى بعد غياب

لم تقل له أنه هجرنا وذهب لم تذكر أباه طول غيابه بالسوء فكان اللقاء حارا
هذه هى الزوجه الفآضلة وهذه فعلا أم الامام مالك

نصيحة :

لا يقاس الجمال بالمنظر بل بالجوهر 

عَنْ عَبْدِ الّلهِ بْنِ عَمْرٍو أَنّ رَسُولَ اللّهِ صلى الله عليه وسلم قَالَ "الدّنْيَا مَتَاعٌ وَخَيْرُ مَتَاعِ الدّنْيَا المَرْأَةُ الصّالِحَةُ". رواه مسلم حقا إن خير متاع هذه الدنيا المرأة الصالحة، التي إذا نظرت إليها سرتك وإذا أمرتها أطاعتك وإذا غبت عنها حفظتك في مالك ونفسها. إن المرأة هي عماد البيت، والبيت لبنة في بناء المجتمع، فصلاحها يؤدي إلى صلاح الأبناء، لذا نجد أن معيار الصلاح هو المعيار الأساسي في اختيار الرجل للمرأة التي يريد أن يتزوجها، والعكس أيضا. قال تعالى: (وأنكحوا الأيامى منكم والصالحين من عبادكم وإمائكم إن يكونوا فقراء يغنهم الله من فضله والله واسع عليم) [سورة النور /32].
وينبغي على الرجل انتقاء الزوجة الصالحة بالشروط التالية: " تنكح المرأة لأربع: لمالها ، ولحسبها ، ولجمالها ، ولدينها ، فاظفر بذات الدين تربت يداك ( متفق عليه ).

الدنيا كلها متاع ، وخير متاع الدنيا المرأة الصالحة . ليتخذ أحدكم قلبا شاكرا ، ولسانا ذاكرا ، وزوجة مؤمنة تعينه على أمر الآخرة. تزوجوا الودود الولود ، إني مكاثر بكم الأنبياء يوم القيامة. عليكم بالأبكار ؛ فإنهن أنتق أرحاما ، وأعذب أفواها ، وأرضى باليسير. 

وفي رواية " وأقل خبا ( أي خداعا). وكما أن المرأة الصالحة واحدة من أربع من السعادة ، فالمرأة السوء واحدة من أربع من الشقاء، كما جاء في الحديث الصحيح وفيه قوله صلى الله عليه وسلم :" فمن السعادة : المرأة الصالحة تراها فتعجبك ، وتغيب عنها فتأمنها على نفسها ومالك ، ومن الشقاء: المرأة تراها فتسوؤك ، وتحمل لسانها عليك، إن غبت عنها لم تأمنها على نفسها ومالك" وفي المقابل: لا بد من التبصر في حال الخاطب الذي يتقدم للمرأة المسلمة ، والموافقة عليه حسب الشروط التالية : " إذا أتاكم من ترضون خلقه ودينه فزوجوه ، إلا تفعلوا تكن فتنة في الأرض وفساد عريض".

ولا بد في كل ما سبق من حسن السؤال وتدقيق البحث وجمع المعلومات والتوثق من المصادر والأخبار حتى لا يفسد البيت أو ينهدم. والرجل الصالح مع المرأة الصالحة يبنيان بيتا صالحا ؛ لأن البلد الطيب يخرج نباته بإذن ربه ، والذي خبث لا يخرج إلا نكدا




Tuesday, 14 July 2015

The Status of Women in Islam












The Status of Women in Islam
Dr. Jamal Badawi

I. INTRODUCTION 

The status of women in society is neither a new issue nor is it a fully settled one.
The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.
This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Quran (God's revelation) and Hadith (elaboration by Prophet Muhammad).
The Quran and the Hadith, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.
The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?

II. HISTORICAL PERSPECTIVES 

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.
Women in Ancient Civilization
Describing the status of the Indian woman, Encyclopedia Britannica states:
In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.
In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."
In Athens, women were not better off than either the Indian or the Roman women.
Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.
Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."
A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."
In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:
In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband... the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office, could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.
According to the English Common Law:
...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.
Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."
In his essay The Subjection of Women, John Stuart Mill wrote:
We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.
Before moving on to the Quranic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblical states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law."
As to the right of divorce, we read in the Encyclopedia Biblical: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only.... "
The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:
Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers... woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: (Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Son of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.

III. WOMAN IN ISLAM

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity:

"O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women...". [Noble Quran 4:1]
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, them Quran states:

"He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)..." [Noble Quran 7:189]

"The Creator of heavens and earth: He has made for you pairs from among yourselves" [Noble Quran 42:11]

"And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve?" [Noble Quran 16:72]
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.

1. The Spiritual Aspect

The Quran provides clear-cut evidence that woman is completely equated with man in the sight of God in terms of her rights and responsibilities. The Quran states:

"Every soul will be (held) in pledge for its deeds" [Noble Quran 74:38]
It also states:

"...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another..." [Noble Quran 3:195]

"Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to their actions." [Noble Quran 16:97, see also 4:124]

Woman according to the Quran is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. [Noble Quran 2:36, 7:20-24]
In one verse in fact [20:121], Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the Prophet (peace and blessings be upon him) and thereafter attendance at the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.

2. The Social Aspect

a) As a child and an adolescent

Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this custom, and considered it a crime like any other murder.

"And when the female (infant) buried alive - is questioned, for what crime she was killed." [Noble Quran 81:8-9]
Criticizing the attitudes of such parents who reject their female children, the Quran states:

"When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on?" [Noble Quran 16:58-59]
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (peace and blessings be upon him) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. [Ibn Hanbal, No. 1957]
Whosoever supports two daughters till they mature, he and I will come in the Day of Judgment as this (and he pointed with his two fingers held together).
A similar Hadith deals in like manner with one who supports two sisters. [Ibn-Hanbal, No. 2104]
The right of females to seek knowledge is not different from that of males. Prophet Muhammad (peace and blessings be upon him) said:
"Seeking knowledge is mandatory for every Muslim". [Al-Bayhaqi]
Muslim as used here including both males and females.

b) As a wife:

The Quran clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, besides perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Quran about marriage is the following.

"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." [Noble Quran 30:21]
According to Islamic Law, women cannot be forced to marry anyone without their consent.
Ibn 'Abbas reported that a girl came to the Messenger of God, Muhammad (peace and blessings be upon him), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice... (between accepting the marriage or invalidating it). [Ibn Hanbal No. 2469]
In another version, the girl said:
"Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" [Ibn Majah, No. 1873]
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Quran thus states:

"...And they (women) have rights similar to those (of men) over them, and men are a degree above them." [Noble Quran 2:228]
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran gives us an example:

"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." [Noble Quran 2:233]
Over and above her basic rights as a wife comes the right which is emphasized by the Quran and is strongly recommended by the Prophet (peace and blessings be upon him); kind treatment and companionship.
The Quran states:

"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." [Noble Quran 4:19]
Prophet Muhammad (peace and blessings be upon him) said:
"The best of you is the best to his family and I am the best among you to my family."
The most perfect believers are the best in conduct and best of you are those who are best to their wives. [Ibn-Hanbal, No. 7396]
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.
More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Quran states about such cases:

"When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits)..." [Noble Quran 2:231] [See also Quran 2:229 and 33:49]

c) As a mother:

Islam considered kindness to parents next to the worship of God.

"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." [Noble Quran 31:14] [See also Quran 46:15, 29:8]
Moreover, the Quran has a special recommendation for the good treatment of mothers:

"Your Lord has decreed that you worship none save Him, and that you be kind to your parents..." [Noble Quran 17:23]
A man came to Prophet Muhammad (peace and blessings be upon him) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (peace and blessings be upon him) said, Your mother. The man said then who else: The Prophet (peace and blessings be upon him) said, Your mother. The man asked, Then who else? The Prophet (peace and blessings be upon him) said, Your mother. The man asked, Then who else? Only then did the Prophet (peace and blessings be upon him) say, Your father. [Al-Bukhari and Muslim]
A famous saying of the Prophet (peace and blessings be upon him) is: "Paradise is at the feet of mothers." [In An-Nasa'i, Ibn Majah, Ahmad]
"It is the generous (in character) who is good to women, and it is the wicked who insults them."

3. The Economic Aspect

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifah and At-Tabari holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.

"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." [Noble Quran 4:7]
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.

4. The Political Aspect

Any fair investigation of the teachings of Islam into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Quran and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (peace and blessings be upon him) himself (see the Noble Quran 58:14 and 60:10-12).
During the Caliphate of 'Umar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and 'Umar is wrong."
Although not mentioned in the Quran, one Hadith of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadith referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of a woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.

IV. CONCLUSION

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Quran set forth the Islamic teachings.
In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who professed to be Muslims.
Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.
Even with such deviations three facts are worth mentioning:

The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (A.D.)

It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law.

Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.
It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especially during the two world wars, and due to the escalation of technological change.
In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.
If this indicates anything, it would demonstrate the divine origin of the Quran and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and All-Knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

BIBLIOGRAPHY

The Holy, Quran: Translation of verses is heavily based on A. Yusuf 'Ali's translation, The Glorious Quran, text translation, and Commentary, The American Trust Publication, Plainfield, IN 46168, 1979.
'Abd Al-Ati, Hammudah, Islam in Focus, The American Trust Publications, Plainfield, IN 46168, 1977.
Allen, E. A., History of Civilization, General Publishing House, Cincinnati, Ohio, 1889, Vol. 3.
Al Siba'i, Mustafa, Al-Alar'ah Baynal Fiqh Walqanoon (in Arabic), 2nd. ea., Al-Maktabah Al-Arabiah, Halab, Syria, 1966.
El-Khouli, Al-Bahiy, "Min Usus Kadiat Al-Mara'ah" (in Arabic), Al-Waay Al-lslami, Ministry of Walcf, Kuwait, Vol.3 (No. 27), June 9, 1967, p.17.
Encyclopedia Americana (International Edition), American Corp., N.Y., 1969, Vol.29.
Encyclopedia Biblical (Rev.T.K.Cheynene and J.S.Black, editors), The Macmillan Co., London, England, 1902, Vol.3.
The Encyclopedia Britannica, (11th ed.), University Press Cambridge, England, 191 1, Vol.28.
Encyclopedia Britannica, The Encyclopedia Britannica, Inc., Chicago, III., 1968, Vol.23.
Hadith. Most of the quoted Hadith were translated by the writer. They are quoted in various Arabic sources. Some of them, however, were translated directly from the original sources. Among the sources checked are Musnad Ahmad Ibn Hanbal Dar Al-Ma'aref, Cairo, U.A.R., 1950, and 1955, Vol.4 and 3,SunanIbnMajah, Dar Ihya'a Al-Kutub al-Arabiah, Cairo, U.A.R., 1952, Vol.l, Sunan al-Tirmidhi, Vol.3.
Mace, David and Vera, Marriage: East and West, Dolphin Books, Doubleday and Co., Inc., N.Y., 1960












Monday, 13 July 2015

Contemplate
















معجم الطبراني عن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: تفكروا في آلاء الله ولا تتفكروا في الله.

 The prophet muhammad saw said : Think about allah creation and don't think about how allah looks




أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
سورة الزمر أية 9




Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding
Surat Az-Zumar The Troops Aya 9





فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُل رَّبِّ زِدْنِي عِلْمًا
 سورة طه أية 114




So high [above all] is Allah , the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge
Surat Ţāhā Ta-Ha Aya 114




وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ
سورة فاطر أية 28



And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah , from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving
Surat Fāţir Originator Aya 28












Sunday, 1 February 2015

Marriage











وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ  

سورة الروم أية 21

 


And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.

Surat Ar-Rūm Aya 21 

 






 عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ : ( تُنْكَحُ الْمَرْأَةُ لِأَرْبَعٍ : لِمَالِهَا ، وَلِحَسَبِهَا ، وَلِجَمَالِهَا ، وَلِدِينِهَا ، فَاظْفَرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ )
 رواه البخاري  4802  ومسلم  1466


The Prophet (sallallaahu alayhi wa sallam) said: “A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed.”

This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery. True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway .





ذكر الحافظ أبو بكر بن مردويه ، من حديث حاتم بن إسماعيل ، عن عبد الله بن هرمز ، عن محمد وسعيد ابني عبيد ، عن أبي حاتم المزني قال : قال رسول الله - صلى الله عليه وسلم - : إذا أتاكم من ترضون دينه وخلقه فأنكحوه إلا تفعلوا تكن فتنة في الأرض وفساد عريض . قالوا : يا رسول الله ، وإن كان ؟ قال : إذا أتاكم من ترضون دينه وخلقه فأنكحوه - ثلاث مرات .

وأخرجه أبو داود والترمذي ، من حديث حاتم بن إسماعيل ، به بنحوه .



ثم روي من حديث عبد الحميد بن سليمان ، عن ابن عجلان ، عن ابن وثيمة النصري عن أبي هريرة - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - : إذا أتاكم من ترضون خلقه ودينه فزوجوه ، إلا تفعلوا تكن فتنة في الأرض وفساد عريض .

 

 



 













Friday, 23 January 2015

How To Wudu And Pray And More ( Programme )












انقر هنا لتحميل البرنامج مجانا
Click Here To Download This Programme For Free

 

The Holy Quran Program ( Text And Voice And Explanation )

















انقر هنا لتحميل البرنامج مجانا
Click Here To Download This Programme For Free





Friday, 9 January 2015

Who among the people is the most worthy of your good companionship?

















عن أبي هريرة رضي الله عنه قال : "جاء رجلٌ إلى رسول الله -صلى الله عليه وسلم- فقال : يا رسول الله، من أحق الناس بحسن صحابتي؟، قال: (أمك) ، قال: ثم من؟ قال: (أمك) ، قال: ثم من؟ قال: (أمك) ، قال: ثم من؟ قال: (أبوك) متفق عليه .


أمك.. ثم أمك.. ثم أمك.. ثم أبوك


A man came to the Prophet and said, ‘O Messenger of Allah (God)! Who among the people is the most worthy of my good companionship? The Prophet said: Your mother. The man said, ‘Then who?' The Prophet said: Then your mother. The man further asked, ‘Then who?' The Prophet said: Then your mother. The man asked again, ‘Then who?' The Prophet said: Then your father. (Bukhari, Muslim). 

Your Mother Then Your Mother Then Your Mother Then Your Father












Wednesday, 7 January 2015

99 Names Of Allah











أسماء الله الحسنى







Sunday, 4 January 2015

The Good Word Is Charity
















  قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ ، فَإِنْ لَمْ تَجِدُوا فَبِكَلِمَةٍ طَيِّبَةٍ "


The Messenger of Allah peace be upon him Say : «Fear the Fire, even with half a date, And If You Don't find Then By good Word .




Allaah The Exalted instructs His Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to enjoin his Ummah (Muslim nation) to practice goodness and make it their intrinsic quality and moral characteristic.  He Says (what means): {Take what is given freely, enjoin what is good} [Quran 7:199] The prominent scholar of Tafseer (exegesis) Ibn Sa‘di  may  Allaah  have  mercy  upon  him said,
"Saying {enjoin what is good} includes every good word, beautiful deed and perfect morals towards relatives and strangers. Be keen on goodness to people through teaching knowledge, enjoining good such as maintaining ties of kinship, dutifulness to parents, reconciling people, offering some useful advice or a right opinion, cooperation in righteousness and piety, and forbidding evil or guiding to obtain an interest, whether religious or worldly." [Tayseer Al-Kareem Ar-Rahmaan fi Tafseer Kalaam Al-Mannaan]


عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ - رضي الله عنهما - عَنِ النَّبِيِّ - صلى الله عليه وسلم – قَالَ: «كُلُّ مَعْرُوفٍ صَدَقَةٌ »


 

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), informed us that: "Every act of goodness is a charity." [Al-Bukhaari and Muslim] Thus, you are rewarded for every act of goodness you perform. Many texts came to show us different kinds of good deeds. For example, Abu Hurayrah  may  Allaah  be  pleased  with  him narrated that the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said:
"There is a (compulsory) charity to be given for every joint of the human body (as a sign of gratitude to Allaah) every day the sun rises. To judge justly between two persons is regarded as a charity. To help a man concerning his riding animal by helping him to ride it or by lifting his luggage on to it is also regarded as a charity, and (saying) a good word is also a charity. Every step taken on one's way to offer the obligatory prayer (in the mosque) is also a charity. To remove a harmful thing from the way is also a charity." [Al-Bukhaari and Muslim] 
 
The good deeds mentioned by the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), include deeds with general benefit, such as reconciling people and helping a man concerning his riding animal by helping him to ride it by lifting his luggage onto it. Saying good words which includes greeting and responding to a person who sneezes, removing a harmful thing from the pathways, enjoining good, forbidding evil, aiding the needy, helping the deaf to hear and the weak sighted to see and guiding the blind are some other good deeds that come under the same category. Other acts whose benefit does not transcend the one who does them, include utterances of glorification of Allaah The Almighty, utterances proclaiming His greatness, praise and professing His oneness, walking to prayers and praying the two Rak‘ahs (units of prayer) of Dhuha (mid-morning prayer). [Jaami‘ Al-‘Uloom wal Hikam]
 
 
قال رسول الله - صلى الله عليه وآله وسلم -:  أحبُّ الناس إلى الله: أنفعهم للناس، وأحب الأعمال إلى الله: سُرور تُدخِله على مسلم، أو تَكشف عنه كُربةً، أو تقضي عنه دَينًا، أو تَطرُد عنه جوعًا، ولئن أمشي مع أخٍ لي في حاجة، أحبُّ إليَّ من أن أَعتكفَ في هذا المسجد شهرًا - مسجد المدينة - ومن كفَّ غضَبه، ستَر الله عَورته، ومن كظَم غيظه ولو شاء أن يُمضيه أمضاه، ملأ الله قلبه رضًا يوم القيامة، ومن مشى مع أخيه في حاجة حتى يُثبِتها له، ثبَّت الله قدَمه يوم تزلُّ الأقدام، وإن سوء الخُلق ليُفسد العمل كما يُفسِد الخَلُّ العَسلَ ؛ ابن أبي الدنيا، قال الألباني: حسن، في صحيح الجامع، برقْم (176).

 
 
Among the types of charity is what was mentioned in the Hadeeth of Ibn ‘Umar, may Allaah be pleased with both of them, that a man came to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and said,
"‘O Messenger of Allaah, who are the dearest people to Allaah and the dearest deeds to Allaah?’ The Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) replied: ‘The dearest among people to Allaah is the one who is most beneficial to people, and the dearest of deeds to Allaah is to bring happiness to a fellow Muslim, or relieve him of distress, or pay off his debt or stave away hunger from him. It is better for me to walk with my Muslim brother in his time of need than to stay secluded in this mosque of Madeenah for a month. Whoever holds back his anger, Allaah will cover his faults and whoever suppresses his fury while being able to execute it, Allaah will fill his heart with satisfaction on the Day of Judgment. Whoever walks with his brother in need until he establishes that for him, Allaah will establish his feet firmly on the day when all feet would slip." [At-Tabaraani] [Al-Albaani: Hasan]
 
 
أخرج مسلم في صحيحه من حديث أبي ذر رضي الله عنه قال: قال لي النبي صلى الله عليه وسلم: لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طلق.

وفي رواية عند أحمد من حديث أبي جري الهجيمي قال: أتيت رسول الله صلى الله عليه وسلم فقلت: يا رسول الله إنا قوم من أهل البادية فعلمنا شيئا ينفعنا الله تبارك وتعالى به، قال: لا تحقرن من المعروف شيئا ولو أن تفرغ من دلوك في إناء المستسقي، ولو أن تكلم أخاك ووجهك إليه منبسط، وإياك وتسبيل الإزار فإنه من الخيلاء والخيلاء لا يحبها الله عز وجل، وإن امرؤ سبك بما يعلم فيك فلا تسبه بما تعلم فيه فإن أجره لك ووباله على من قال. قال شعيب الأرناؤوط .  إسناده صحيح
 
 
It was narrated on the authority of Abu JurayyAl-Hujaymi  may  Allaah  be  pleased  with  him that he said,  “I came to the Messenger of Allaah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and said,O Messenger of Allaah, we are a people living in the desert, teach us something with which Allaah The Almighty and Exalted may benefit us?’ He said: ‘Do not hold in contempt any act of goodness even if it is pouring water from your cup into the container of one seeking water and even talking to your brother with a cheerful countenance.’"  [Ahmad] [Al-Albaani: Saheeh]
 
 
 عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: ((حق المسلم على المسلم ست: إذا لقيته فسلِّم عليه , وإذا دعاك فأجبه , وإذا استنصحك فانصح له , وإذا عطس فحَمِد الله فشمِّته , وإذا مرض فعُدْه , وإذا مات فاتبعه)) رواه مسلم في صحيحه.
 
 
Among other types of charity is paying the rights to their owners. Abu Hurayrah  may  Allaah  be  pleased  with  him narrated that the Messenger of Allaah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: ‘Six are the rights of a Muslim over another Muslim.’ It was said to him, ‘O Messenger of Allaah, what are these?’ Thereupon he said: ‘When you meet him, offer him greetings; when he invites you to a feast accept it. When he seeks your counsel, give it to him, and when he sneezes and says: All praise is due to Allaah, you say Yarhamuk Allaah (may Allaah show mercy to you); and when he falls ill visit him; and when he dies follow his bier." [Muslim] 
 

 

Friday, 2 January 2015

The Life of Muhammad

















The Life of Muhammad, Prayers and Peace of Allah Be Upon Him
 
All the praises and thanks be to Allah, the Lord of mankind, jinn and all that exists, prayers and peace of Allah be upon the faithful Prophet, and upon all his family and companions, the supporters of religion.
 
It is well known for everybody how people have become afflicted by this worldly life. They are very zealous in demanding it, negligent in demanding the Hereafter, and making every effort for it.
 
Whoever wants to get rid of such blind affliction and this heinous ordeal; to get a purified heart and a shiny soul, let him look at the life of the Prophet, prayers and peace of Allah be upon him, his guidance in dealing with money, and organizing to the matters of life.
 
The Prophet, prayers and peace of Allah be upon him, has realized the reality of this worldly life. He, therefore, made it as a gate to the Hereafter. He lived in it the life of a stranger and a wayfarer, who is on a permanent walking and a continuous traveling. He does not settle in a place; he will never relax until he reaches his real home in the land of joys, where there are rivers and gardens, there are beautiful fair women, and a pleased Lord, not in wrath.
 
He is the Prophet, prayers and peace of Allah be upon him. He is the greatest man who knew the reality of existence. Therefore, his aims died and his objections calmed down. He preferred to live, in this worldly life, the life of the poor. If he is hungry in a day he becomes patient and if he is satiated in another day he is praising.
 
Allah has granted victories to him, and put in his hands the treasures of gold and silver, so he spent them all for the sake of Allah. He did not leave anything for himself. He stayed in the same condition of being satisfied with the little and contended with the few until Allah - Almighty- chose him to be beside Him.
 
He, prayers and peace of Allah be upon him, knew the danger of being seduced by this worldly life. He was saying: “O Allah! There is no life except the life of the Hereafter.” [Agreed upon] 
 
 
«اللهم لا عيش إلا عيش الآخرة» متفق عليه
 
 
So, he made the Hereafter as his concern, and emptied his heart from the concerns of this worldly life; hence, this worldly life came unto him running, but he used to avoid it and say, “What I am to do with this worldly life.” [Authenticated by Al-Albani]
 
 
«مالي وللدنيا» صححه الألباني
 
 
The Prophet, prayers and peace of Allah be upon him, was afraid that his nation would lead a life of luxury. He has said, “By Allah, I am not afraid of your poverty, but I am afraid that you will lead a life of luxury as the nations that were before you had did, whereupon you will compete with each other for it, as they had competed for it, and it will destroy you as it had destroyed them.” [Agreed upon]
 
 
«فوالله لا الفقر أخشى عليكم، ولكن أخشى عليكم أن تبسط عليكم الدنيا، كما بسطت على من كان قبلكم، فتنافسوها كما تنافسوها، وتهلككم كما أهلكتهم» متفق عليه
 
 
He, prayers and peace of Allah be upon him, has showed to his nation the lowness of this worldly life. He has said, “By Allah! This worldly life compared to the Hereafter is like that the one of you should dip his finger – and while saying this Yahya pointed with his forefinger – in the ocean, and then he should see as to what has stuck to it.” [Reported by Muslim]
 
«والله! ما الدنيا في الآخرة إلا مثل ما يجعل أحدكم إصبعه هذه -وأشار يحيى بالسبابة- في اليم. فلينظر بم يرجع؟» رواه مسلم
 
The Prophet, prayers and peace of Allah be upon him, happened to walk through the bazaar and the people were on both his sides. There he found a dead lamb with very short ears. He took hold of his ear. He then said, “Who amongst you would like to have this for a dirham? They said, ‘We do not like to have it even for less than that as it is of no use to us.’ He said, ‘Do you wish to have it?’ They said, ‘By Allah, even if it were alive, it is a defect in it that its ear is very short. Now that it is dead what shall we do with it?’ Thereupon he said, ‘by Allah! This worldly life is more insignificant in the Eye of Allah than this lamb is in your eye.” [Reported by Muslim]
 
 
«أن رسول الله صلى الله عليه وسلم مر بالسوق، داخلا من بعض العالية، والناس كنفته. فمر بجدي أسك ميت. فتناوله فأخذ بأذنه. ثم قال: "أيكم يحب أن هذا له بدرهم؟" فقالوا: ما نحب أنه لنا بشيء. وما نصنع به؟ قال "أتحبون أنه لكم؟" قالوا: والله! لو كان حيا، كان عيبا فيه، لأنه أسك. فكيف وهو ميت؟ فقال: "فوالله! للدنيا أهون على الله، من هذا عليكم"» رواه مسلم
 
 
This is the viewpoint of the Prophet, prayers and peace of Allah be upon him, to this worldly life. It is a vision that elevates the human self above the veils of sensory desires, so it becomes shiny by the lights of guidance and be purified by the devotion to worship and service. If we look into the reality of the life of the Prophet, prayers and peace of Allah be upon him, we will find out that he has applied and lived such theory as a tangible reality on earth.
 
Amr ibn Al-Harith, the brother of Juwayriyyah, the wife of the Prophet, prayers and peace of Allah be upon him, said, “When the Messenger of Allah, prayers and peace of Allah be upon him, died he did not leave a dinar or a dirham or a male or a female slave. He left only his white mule, his weapon, and a piece of land which he gave in charity.” [Reported by Al-Bukhari]
 
 
«قال: ما ترك رسول الله صلى الله عليه وسلم عند موته درهما، ولا دينارا، ولا عبدا ، ولا أمة، ولا شيئا، إلا بغلته البيضاء، وسلاحه، وأرضا جعلها صدقة» رواه البخاري
 
 
It is reported that Aisha, may Allah be pleased with her, said, “When the Messenger of Allah, prayers and peace of Allah be upon him, died nothing which can be eaten by a living creature was left on my shelf except a half of barley grain. I ate from it for a long period and when I measured it, it finished.” [Agreed upon] At-Tirmidhi said, “a half of barley grain” means some barley grain”
 
 
«توفي رسول الله صلى الله عليه وسلم وما في رفي من شيء يأكله ذو كبد. إلا شطر شعير في رف لي. فأكلت منه حتى طال علي. فكلته ففني» متفق عليه
 
 
‘Umar ibn Al-Khattab, may Allah be pleased with him, mentioned what people have got from this worldly life, and said: “I saw the Messenger of Allah, prayers and peace of Allah be upon him, staying a day writhing (of hunger), without finding even a bad kind of date to fill his stomach”. [Reported by Muslim]
 
 
«لقد رأيت نبيكم صلى الله عليه وسلم وما يجد من الدقل، ما يملأ به بطنه» رواه مسلم
 
 
His bed, prayers and peace of Allah be upon him,
 
Aisha, may Allah be pleased with her, said “The bed mattress of the Messenger of Allah, prayers and peace of Allah be upon him, was made of a leather case stuffed with palm fibres.” [Reported by al-Bukhari]
 
 
«كان فراش رسول الله صلى الله عليه وسلم من أدم، وحشوه من ليف» رواه البخاري
 
 
He, prayers and peace of Allah be upon him, slept over a straw mat that it affected his side. Ibn Mas’ûd saw him, he said to him, “O Messenger of Allah! Would you give us permission, so that we can spread under you [something] softer than it?” He, prayers and peace of Allah be upon him, said to him: “What am I to do with this worldly life! I have nothing to do with this worldly life; my example and the example of this worldly life are as a rider who sits in the shadow of a tree. Then he went away and left it.” [Authenticated by al-Albani]
 
 
«نام على حصير، فقام وقد أثر في جسده، فقال ابن مسعود: يا رسول الله! لو أمرتنا أن نبسط لك ونعمل، فقال: ما لي وللدنيا؟! وما أنا والدنيا؛ إلا كراكب استظل تحت شجرة، ثم راح وتركها» صححه الألباني
 
 
‘Umar ibn Al-Khattab, may Allah be pleased with him, said: “I entered upon the Messenger of Allah, prayers and peace of Allah be upon him, while he was sitting on a straw mat. He said, ‘I sat down and he was wearing a loincloth and nothing else. The straw mat has left its effect on his side. I found only a handful of barley equal to one sa’ (a kind of measurement) and an equal quantity of the leaves of Mimosa Flava placed in the nook of the cell and a semi-tanned leather bag hanging. I was moved to tears (on seeing this extremely austere living of the Holy Prophet). He said: ‘O Ibn Al-Khattab, what makes you weep?’ I said, O Messenger of Allah, why should I not shed tears while this mat has left its marks on your sides? And I do not see in your store room anything except these few things that I have seen. On the other hand Ceasar (of Rome) and Chosroes (of Persia) are leading their lives in plenty (fruits and rivers) whereas you are the Messenger of Allah and His chosen one and that is your store! He said, ‘O Ibn Al-Khattab, will you not be satisfied that for us is (there should be the prosperity of) the Hereafter, and for them is (there should be the prosperity of) this worldly life? I said, yes’.” [Reported by Ibn Majah and considered good by al-Albani]
 
 
«دخلت على رسول الله صلى الله عليه وسلم وهو على حصير قال فجلست فإذا عليه إزار وليس عليه غيره وإذا الحصير قد أثر في جنبه وإذا أنا بقبضة من شعير نحو الصاع وقرظ في ناحية في الغرفة وإذا إهاب معلق فابتدرت عيناي فقال ما يبكيك يا ابن الخطاب فقلت يا نبي الله ومالي لا أبكي وهذا الحصير قد أثر في جنبك وهذه خزانتك لا أرى فيها إلا ما أرى وذلك كسرى وقيصر في الثمار والأنهار وأنت نبي الله وصفوته وهذه خزانتك قال يا ابن الخطاب ألا ترضى أن تكون لنا الآخرة ولهم الدنيا قلت بلى» 
 رواه ابن ماجه وحسنه الأباني
 
 
The Prophet, prayers and peace of Allah be upon him, has presented himself as an example. He used to escape from the gifts of kings, and give the donation of this who trusts his Lord; the one who does not fear from poverty. After that he returns to his home, where his mattress is the straw mat and his food is the barley bread. The Prophet, prayers and peace of Allah be upon him, never said that the imam should be of grandeur and dignity among people in order to maximize his prestige and increase his dignity. Instead of that the Prophet, prayers and peace of Allah be upon him, has said, “O my Lord, make the livelihood of the family of Muhammad as qût (barely enough nutrients).” [Agreed upon]
 
 
«اللهم اجعل رزق آل محمد قوتا» متفق عليه
 
 
A qût in Arabic (it does not have an exact English equivalent) is what prevents from mendicancy and makes the body able to survive and nothing more.
 
What is mentioned about the saving of the Prophet, prayers and peace of Allah be upon him
 
Anas, may Allah be pleased with him, said: “The Prophet, prayers and peace of Allah be upon him, did not use to saving anything for tomorrow.” [Authenticated by al-Albani]
 
 
«كان رسول الله لا يدخر شيئا لغد» صححه الألباني
 
 
As for what was mentioned in the two authentic books of the Hadith (Al-Bukhari and Muslim) from the Hadith of ‘Umar, may Allah be pleased with him, that the Prophet, prayers and peace of Allah be upon him “used to sell the date palm trees of bani An-Nadhîr and keep for his family the sustenance of a whole year.” [Reported by al-Bukhari]
 
 
«أن النبي صلى الله عليه وسلم كان يبيع نخل بني النضير، ويحبس لأهله قوت سنتهم» رواه البخاري
 
 
This is the right of his family in providing life expenses. He, prayers and peace of Allah be upon him, was the fairest person. He, prayers and peace of Allah be upon him, has said: “it is enough sin for a man to ruin those whom he provides for.” He also said: “it is enough sin for a man that he withholds the subsistence from those whom he provides for.” [Reported by Muslim 996]
 
 
«كفى بالمرء إثما أن يحبس، عمن يملك، قوته» رواه مسلم
 
 
Evidences showed, however, that the Prophet, prayers and peace of Allah be upon him, and his family were spending such qût for the sake of Allah, without saving anything of it.
 
Ibn Hajar said: “Although he, prayers and peace of Allah be upon him, used to keep the sustenance of a year for his family, throughout the whole year he might take it from them for those who were asking him and compensate his family for that. That is why he, prayers and peace of Allah be upon him, died while his armour was mortgaged for barley which he borrowed as a sustenance for his family. (Fat’h: 9/414)
 
What indicates that is the Hadith of Abu Hurairah who said, “A man came to the Messenger of Allah, prayers and peace of Allah be upon him, and said, ‘I am hard pressed by hunger’. He sent to one of his wives. She said, ‘By Him Who has sent you with Truth there is nothing we have but only water.’ He then sent to another and she gave the same reply until all of them gave the same reply, ‘No. By Him Who has sent you with Truth there is nothing we have but only water.” [Reported by Muslim]
 
 
«جاء رجل إلى رسول الله صلى الله عليه وسلم فقال: إني مجهود. فأرسل إلى بعض نسائه. فقالت: والذي بعثك بالحق ! ما عندي إلا ماء. ثم أرسل إلى أخرى. فقالت مثل ذلك. حتى قلن كلهن مثل ذلك: لا. والذي بعثك بالحق ! ما عندي إلا ماء» رواه مسلم
 
 
These were houses of the wives of the Prophet, prayers and peace of Allah be upon him, they all contain no food for one man. This indicates that the sustenance saved by the Prophet, prayers and peace of Allah be upon him, for his family was spent also for the sake of Allah. Accordingly, evidences are in harmony, with no contradiction. An-Nawawi said, “Such Hadith contains a lot of benefits that include: the case in which the Prophet, prayers and peace of Allah be upon him, and his family were by renouncing worldly pleasures, and by being patient against hunger and the hardships of life”. (Explanation of Muslim: 13/240)
 
 
The Food of the Prophet, prayers and peace of Allah be upon him
 
The Prophet, prayers and peace of Allah be upon him, was content with any provisions. He used to eat the present food, he did not reject something presented or asked for something absent. He used to eat meat, anything eaten with bread, and bread. However, most of the time he, prayers and peace of Allah be upon him, was ascetic and not satiating his appetite; as he, prayers and peace of Allah be upon him, was spending all of his money for the sake of Allah. He, prayers and peace of Allah be upon him, was more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds); therefore, so many times he had to stay with no money, no food or anything
 
You see him if you come cheerful
As if you will give to him what you are asking for
If he has nothing in his hands but his soul
He will give it generously so he fears Allah for his beggar.
 
Aisha, may Allah be pleased with her, said, “The family of Muhammad, prayers and peace of Allah be upon him, had never satisfied their hunger with barley bread for two consecutive days till the Messenger of Allah, prayers and peace of Allah be upon him, died.” [Agreed upon]
 
 
«ما شبع آل محمَّدٍ -صلَّى الله عليه وسلَّم- من خبز شعير يومين متتابعين حتَّى قُبض رسول الله -صلَّى الله عليه وسلَّم-» متفق عليه
 
 
‘Urwa narrated that Aisha, may Allah be pleased with her, said “By Allah O my nephew! We used to see the crescent, and then the crescent and then the crescent, in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of the Messenger off Allah, prayers and peace of Allah be upon him.” ‘Urwa said, “O my aunt! Then what used to sustain you?” She said, “The two black things: dates and water. However, the Messenger of Allah, prayers and peace of Allah be upon him, had some neighbours from Al-Ansâr (the original people of Medina), and they had milk animals. They used to send milk to the Messenger of Allah, prayers and peace of Allah be upon him, and he used to make us drink!” [Reported by Muslim]
 
 
«والله يا ابن أختي إن كنا لننظر إلى الهلال ثم الهلال ثم الهلال. ثلاثة أهلة في شهرين. وما أوقد في أبيات رسول الله صلى الله عليه وسلم نار. قال قلت: يا خالة! فما كان يعيشكم؟ قالت: الأسودان التمر والماء. إلا أنه قد كان لرسول الله صلى الله عليه وسلم جيران من الأنصار. وكانت لهم منائح. فكانوا يرسلون إلى رسول الله صلى الله عليه وسلم من ألبانها ، فيسقيناه» رواه مسلم
 
 
This is the Messenger of Allah, prayers and peace of Allah be upon him, the master of the former and the later people; who refused that the mountains of Mecca be transformed into gold for him; to be a Servant and a Messenger, he had not a gulp of milk to drink in his house until some of his neighbors from Al-Ansar gave him some as present to make his family drink from it! The Messenger of Allah, prayers and peace of Allah be upon him, as Anas said about him: “The Prophet, prayers and peace of Allah be upon him, never ate at a dining table until he died nor did he ever eat well-baked thin bread until he died.” [Reported by Al-Bukhari]
 
 
«لم يأكل النبي صلى الله عليه وسلم على خوان حتى مات، وما أكل خبزا مرققا حتى مات» 
رواه البخاري
 
 
The Messenger of Allah, prayers and peace of Allah be upon him, never saw white bread until he died.
 
Sahl ibn Sa’d, may Allah be pleased with him, said, “The Messenger of Allah, prayers and peace of Allah be upon him, did not see sifted bread since Allah Almighty sent him until he took his soul”. He was asked, “Did the people have (use) sieves during the lifetime of the Messenger of Allah, prayers and peace of Allah be upon him?” Sahl said, “The Messenger of Allah, prayers and peace of Allah be upon him, never saw (used) a sieve since Allah sent him as an Apostle until He took him unto Him.” He was said, “How could you eat barley un-sifted?” He said, “We used to grind it and then blow off its husk, and after the husk flew away, we used to prepare the dough (bake) and eat it.” [Reported by Al-Bukhari]
 
 
«ما رأى رسول الله صلى الله عليه وسلم النقي، من حين ابتعثه الله حتى قبضه الله. قال: فقلت: هل كانت لكم في عهد رسول الله صلى الله عليه وسلم مناخل؟ قال: ما رأى رسول الله صلى الله عليه وسلم منخلا، من حين ابتعثه الله حتى قبضه. قال: قلت: كيف كنتم تأكلون الشعير غير منخول؟ قال: كنا نطحنه وننفخه، فيطير ما طار، وما بقي ثريناه فأكلناه» رواه البخاري
 
 
Anas, may Allah be pleased with him, said, “The Prophet, prayers and peace of Allah be upon him, mortgaged his armor for barley. Once I took barley bread with some dissolved fat on it to the Prophet, prayers and peace of Allah be upon him, and I heard him saying, “The household of Muhammad did possess not anything but a sâ’ for both the morning and the evening meals, although they are nine houses.” [Reported by Al-Bukhari]
 
 
«ولقد رهن النبي صلى الله عليه وسلم درعه بشعير، ومشيت إلى النبي صلى الله عليه وسلم بخبز شعير وإهالة سنحة، ولقد سمعته يقول: ما أصبح لآل محمد صلى الله عليه وسلم إلا صاع، ولا أمسى، وإنهم لتسعة أبيات» رواه البخاري
 
 
Utba ibn Ghazwan, may Allah be pleased with him, said, “I found myself as the seventh amongst the seven who had been along with the Messenger of Allah, prayers and peace of Allah be upon him. We had nothing to eat but the leaves of hubla (a wild tree) until the corners of our mouths were injured.” [Reported by Muslim]
 
 
«لقد رأيتني سابع سبعة مع رسول الله صلى الله عليه وسلم . ما طعامنا إلا ورق الحبلة. حتى قرحت أشداقنا» رواه مسلم
 
 
Jabir, may Allah be pleased with her, narrated that the Messenger of Allah, prayers and peace of Allah be upon him, asked his family for condiment. They said: We have nothing with us but vinegar. He asked for it and he began to eat it, and then he said, “What a good condiment Vinegar is”. Jabir said, “I have always loved vinegar since I heard it from the Prophet, prayers and peace of Allah be upon him.” [Reported by Muslim]
 
 
«قال (فإن الخل نعم الأدم) . قال جابر: فما زلت أحب الخل منذ سمعتها من نبي الله صلى الله عليه وسلم. وقال طلحة: ما زلت أحب الخل منذ سمعتها من جابر» رواه مسلم
 
 
 
The hunger of the Prophet, prayers and peace of Allah be upon him
 
Abu Huraira, may Allah be pleased with him, narrated that the Messenger of Allah, prayers and peace of Allah be upon him, went out (of his house) one day or one night, and there he found Abu Bakr and ‘Umar also, may Allah be pleased with them. He said, “What has brought you out of your houses at this hour? They said, ‘O Allah’s Messenger, it is hunger.’ Thereupon he said, ‘By Him in Whose Hand is my life, what has brought you out has brought me out too; get up.’ They got up along with him. They came to the house of an Ansari man, but he was not at home. When his wife saw him (the Prophet) she said, ‘You are most welcome.’ The Messenger of Allah, prayers and peace of Allah be upon him, said to her, ‘Where is so and so?’ She said, ‘He has gone to get some fresh water for us.’ When the Ansari man came and he saw the Messenger of Allah, prayers and peace of Allah be upon him, and his two Companions, he said, ‘Praise be to Allah, no one has more honorable guests today than I (have).’ He then went out and brought them a bunch of ripe dates, dry dates and fresh dates, and said, ‘Eat some of them.’ He then took hold of his long knife (for slaughtering a goat or a sheep). The Messenger of Allah, prayers and peace of Allah be upon him, said to him, ‘Beware of slaughtering a milk animal.’ He slaughtered a sheep for them and after they had eaten of it and of the bunch and drank, and when they had taken their fill and had been fully satisfied with the drink, the Messenger of Allah, prayers and peace of Allah be upon him, said to Abu Bakr and ‘Umar, ‘By Him in Whose Hand my life is, you will certainly be questioned about this bounty on the Day of judgment. Hunger brought you out of your house, and then you did not return until this bounty came to you.’” [Reported by Muslim 2038]
 
 
«خرج رسول الله صلى الله عليه وسلم ذات يوم أو ليلة. فإذا هو بأبي بكر وعمر. فقال (ما أخرجكما من بيوتكما هذه الساعة؟) قالا: الجوع. يا رسول الله! قال (وأنا. والذي نفسي بيده! لأخرجني الذي أخرجكما. قوموا) فقاموا معه. فأتى رجلا من الأنصار. فإذا هو ليس في بيته. فلما رأته المرأة قالت: مرحبا! وأهلا! فقال لها رسول الله صلى الله عليه وسلم (أين فلان؟) قالت: ذهب يستعذب لنا من الماء. إذ جاء الأنصاري فنظر إلى رسول الله صلى الله عليه وسلم وصاحبيه. ثم قال: الحمد لله. ما أحد اليوم أكرم أضيافا مني. قال فانطلق فجاءهم بعذق فيه بسر وتمر ورطب. فقال: كلوا من هذه. وأخذ المدية. فقال له رسول الله صلى الله عليه وسلم (إياك! والحلوب) فذبح لهم. فأكلوا من الشاة. ومن ذلك العذق. وشربوا. فلما أن شبعوا ورووا، قال رسول الله صلى الله عليه وسلم لأبي بكر وعمر (والذي نفسي بيده! لتسألن عن هذا النعيم يوم القيامة. أخرجكم من بيوتكم الجوع. ثم لم ترجعوا حتى أصابكم هذا النعيم)» رواه مسلم
 
 
Anas ibn Malik, may Allah be pleased with him, narrated that Abu Talha said to Um Sulaim, “I have noticed feebleness in the voice of the Messenger of Allah, prayers and peace of Allah be upon him, which I think, is caused by hunger. Have you got any food?” She said, “Yes.” She brought out some loaves of barley and took out a veil belonging to her, she wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to the Messenger of Allah, prayers and peace of Allah be upon him. I went carrying it and found the Messenger of Allah, prayers and peace of Allah be upon him, in the Mosque sitting with some people. When I stood there, the Messenger of Allah, prayers and peace of Allah be upon him, asked, “Has Abu Talha sent you?” I said, “Yes”. He asked, “With some food? I said, “Yes.” The Messenger of Allah, prayers and peace of Allah be upon him, then said to the men around him, “Get up!” He set out (accompanied by them) and I went ahead of them till I reached Abu Talha (and told him of the Prophet’s visit). Abu Talha said, “O Um Sulaim! The Messenger of Allah, prayers and peace of Allah be upon him, is coming with the people and we have no food to feed them.” She said, “Allah and His Messenger know better.” So Abu Talha went out to receive the Messenger of Allah, prayers and peace of Allah be upon him. Abu Talha and the Messenger of Allah, prayers and peace of Allah be upon him, came along until they entered the house. The Messenger of Allah, prayers and peace of Allah be upon him, said, “O Um Sulaim! Bring whatever you have.” She brought that bread which Allah’s Messenger ordered to be broken into pieces. Um Sulaim poured on them some butter from an oilskin. Then the Messenger of Allah, prayers and peace of Allah be upon him, recited what Allah wished him to recite, and then said, “Let ten persons come (to share the meal).” Ten persons were admitted; they ate their fill and went out. Then he said, “Let ten persons come (to share the meal).” They were admitted, ate their fill and went out. Then he again said, ‘‘Let ten persons come (to share the meal)” They were admitted, ate their fill and went out. Then he said, “Let another ten persons come.” In short, all of them ate their fill, and they were eighty men.” [Agreed upon]
 
 
«لقد سمعت صوت رسول الله صلى الله عليه وسلم ضعيفا، أعرف فيه الجوع، فهل عندك من شيء؟ قالت: نعم، فأخرجت أقراصا من شعير، ثم أخرجت خمارا لها، فلقت الخبز ببعضه، ثم دسته تحت يدي ولاثتني ببعضه، ثم أرسلتني إلى رسول الله صلى الله عليه وسلم، قال: فذهبت به، فوجدت رسول الله صلى الله عليه وسلم في المسجد ومعه الناس، فقمت عليهم، فقال لي رسول الله صلى الله عليه وسلم: (آرسلك أبو طلحة). فقلت: نعم، قال: (بطعام). قلت: نعم، فقال رسول الله صلى الله عليه وسلم لمن معه: (قوموا). فانطلق وانطلقت بين أيديهم، حتى جئت أبا طلحة فأخبرته، فقال أبو طلحة: يا أم سليم، قد جاء رسول الله صلى الله عليه وسلم بالناس، وليس عندنا ما نطعمهم؟ فقالت: الله ورسوله أعلم، فانطلق أبو طلحة حتى لقي رسول الله صلى الله عليه وسلم، فأقبل رسول الله صلى الله عليه وسلم وأبو طلحة معه، فقال رسول الله صلى الله عليه وسلم: (هلمي يا أم سليم، ما عندك). فأتت بذلك الخبز، فأمر به رسول الله صلى الله عليه وسلم ففت، وعصرت أم سليم عكة فأدمته، ثم قال رسول الله صلى الله عليه وسلم فيه ما شاء أن يقول، ثم قال: (ائذن لعشرة). فأذن لهم، فأكلوا حتى شبعوا ثم خرجوا، ثم قال: (ائذن لعشرة). فأذن لهم، فأكلوا حتى شبعوا ثم خرجوا، ثم قال: (ائذن لعشرة). فأكل القوم كلهم وشبعوا، والقوم سبعون أو ثمانون رجلا» متفق عليه
 
 
This was, my noble brother, the life of the Prophet, prayers and peace of Allah be upon him, and his noble companions, and that is how such great religion has come to us, over bridges of sacrifices, pains, blood and thorns and through empty stomachs, pure hearts and shiny souls. It is ugly, therefore, of us to waste the trust of such religion or to neglect the responsibility of calling for and announcing 9this religion) by leaning on this worldly life, by being wholly engaged in its lustrous desires and pleasures, and by neglecting the guidance of the Prophet, prayers and peace of Allah be upon him, in leaving clinging to this worldly life and making it as a farm to the Hereafter. This is –by Allah- one of the greatest reasons for the weakness and backwardness of this nation and for the prevailing of the enemies over it. The Prophet, prayers and peace of Allah be upon him, has said, “Nations are about to call each other against you as eaters call each other to their bowl. One man said, “is it because we are few at that time?’ He said, “No, you are a lot at that time, but you are scum as the scum of a flood. Allah will remove fearing from you from the chests of your enemies, and Allah will throw weakness into your hearts. One man said, ‘O Messenger of Allah! What is the weakness you mean? He said, ‘Loving this worldly life and hating death.” [Reported by Abu Dawud and authenticated by Al-Albani]
 
 
«يوشك الأمم أن تداعى عليكم كما تداعى الأكلة إلى قصعتها. فقال قائل: ومن قلة نحن يومئذ؟ قال: بل أنتم يومئذ كثير، ولكنكم غثاء كغثاء السيل، ولينزعن الله من صدور عدوكم المهابة منكم، وليقذفن الله في قلوبكم الوهن. فقال قائل: يا رسول الله! وما الوهن؟ قال: حب الدنيا وكراهية الموت» 
رواه أبو داود وصححه الألباني

Contact Us

Contact Form

Name

Email *

Message *