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  1. He was born on the 15th Shaban 255 A.H. in the city of Samarra. The momenton us and singluar aspects of his birth greatly resembled those under which the Prophet Musa was born. The birth of Hazart Musa had signalled the downfall and extinction of the empire of Pharoah, who had ordered the slaying of all the newly born children of Bani-Israel. The Abbaside kings were similarly apprehnesive of the continuous traditions of the Holy Prophet about the birth of Imam Mehdi, who was to bring about a curse to their (Abbaside) very empire. They were, therfore, laying in ambush to discover the birth of the Imam and to put an end to his life. But the event of the Imam's birth was enveloped and shielded by the same Divine protection and miraculous phenomena which had makred the historical birth of Prophet Musa. His birth remained strictly confidential and his nursery shrouded in secrecy except to a few devotees. The Imam's birth had coincided with the reign of al-Mutamad, the well-known Abbaside king. He, being aware of the prophecy of the twelfth Imam's birth occuring in his reign, was extremely worried and anxious to trace him out. But on the death of Imam Hasan Askari, when he was informed about the Imam's funeral prayer having been conducted by his four year old son, his perplexity knew no bounds. It struck his mind that this very boy must be the Imam, but he managed to hide his inner concern at the news of the existence of the young Imam. In order to get confirmation that the young Imam did in fact exist, he ordered the arrest of the Imam's mother, Janab-e-Nargis Khatoon. In a tradition upon whose authenticity all Muslims agree, the Holy Prophet has said: "Even if the entire duration of the world's existence has already been exhausted and only one day is left before Doomsday (Day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person out of my Ahlul-Bayt who will be called by my name. He will then fill out the earth with peace and justice as it will have been full of injustice and tyranny before then." Sunni Reference: Sahih Tirmidhi, V2, P86, V9, P74-75 (There are many more.) In a tradition the Holy Prophet said to the Commander of believers, Ali, that: "There will be twelve Guides (Imams) after me, the first of whom is you, O' Ali, and the last one will be the 'Support' (al-Qa'im), who with the grace of Allah, will gain victory over the whole east and west of the world." The occultation of the twelfth Imam is divided into two parts: the first, the minor occultation (ghaybat al-Sughra) which began in 259/873 and ended in 329/939, lasting about seventy year. On that period, people were in contact with him through four special deputies. That period served as preparing people for the absence of Imam. The second, the major occultation which commenced in 329/939 and will continue as long as God wills it. There is no special deputy in direct contact with him in this period, and Muslim scholars are regular deputies of him at this time without having ability to see him. Imam Mahdi (AS) said: "Rest assured that no one has a special relationship with Allah. Whoever denies me is not from my (community). The appearance of the Relief (al- Faraj) depends solely upon Allah. Therefore those who propose a certain time for it are liars. As to the benefit of my existence in occultation, it is like the benefit of the sun behind the clouds where the eyes do not see it. Indeed, my existence is an amnesty for inhabitants of the earth. Pray much to Allah to hasten the Relief, for therein also lies the release from your sufferings." Sunni References: 1. Sahih Tirmidhi, V2, P86, V9, PP 74-75 2. Sanan Abi Dawud, V2, P7 3. Musnad Ahmad Ibn Hanbal, V1, P376 & V3, P63 4. Mustadrak al-Sahihain, by al-Hakim, V4, P557 5. Al-Majma', by Tabarani, P217 6. Tahdhib al-Thabit, by Ibn Hajar al-Asqalani, V9, P144 7. Sawaiq al-Muhraqa, Ibn Hajar al-Haythami, P167 8. Fathul Bari, by Ibn Hajar al-Asqalani, V7, P305 9. al-Tathkirah, by al-Qurtubi, P617 10. al-Hawi, by al-Suyuti, V2, pp165-166 11. Sharh al-Mawahib al-Ladunniyyah, by al-Zurqani, V5, P348 12. Fathul Mughith, by al-Sakhawi, V3, P41 13. al-Hafidh Abul-Hasan Muhammad Ibn al-Husayn al-Sijistani al-Aburi 14. al-Shafi'i (d. 363/974). (who said the above hadith is related by numerous authorities and were spread far and wide by many narrators). and also in the works of Ibn Habban, Abu Nua'ym, Ibn Asakir, etc. In the previous part, I provided extensive traditions from the six authentic Sunni collections concerning the fact that Imam Mahdi (AS) who is different than Jesus (the messiah) WILL come and he is the descendant of Prophet and his daughter Fatimah. The traditions further illuminated the fact that Jesus (who was a great Prophet) will pray behind al-Mahdi (who is an Imam). Also I gave the fatwa of Sunni scholars who stated that the belief in the "Mahdi of the House of Prophet" is one of the Islamic tenets for "Ahl al-Sunnah wal Jama'a", and any one who denies it is either ignorant or an innovator. In this part however, I would like to talk about some special specifications of Imam Mahdi which is questionable for a majority of Sunnis. Imam Mahdi's Identification: Shia believe that Imam Mahdi is the only son of Imam Hasan al-Askari (the 11th Imam) who was born on 15th of Sha'ban 255/869 in Samarra, Iraq. He became the God-appointed Imam when his father was martyred in 260/874. Imam Mahdi went into occultation (disappearance; leaving among people while they can't recognize him) at the same time. He will re-appear when Allah wills. More specifically: His title is "al-Mahdi" which means "The Guided One." His name is Muhammad Ibn al-Hasan (AS). His lineage, traced back to al-Imam Ali (AS), is: Muhammad Ibn al-Hasan Ibn Ali Ibn Muhammad Ibn Ali Ibn Musa Ibn Ja'far Ibn Muhammad Ibn Ali Ibn al-Husain Ibn Ali Ibn Abi Talib (AS). On the other hand, the majority of Sunnis are not so sure that he has been born yet. They believe he will be born some time before his mission. The name of Imam Mahdi is Muhammad (which is the same as what Shia believe). There is however one single Sunni report which adds that the name of the father of Imam Mahdi is Abdullah. Now let us see what is the argument of each side: Question 1: Some Sunnis question Shia that how a five year old boy can become an Imam for the people? And why attribute all this importance to him? Answer 1: First, we must question whether or not in the history of religion, the phenomenon of young leaders has a parallel. Undoubtedly, there is. The Quran strikes two examples which are worthy of mentioning: We have the example of Jesus (AS) who became Prophet and spoke people when he was a baby in the cradle: "But she pointed to the baby. They said: `How can we talk to one who is a CHILD in the cradle?' He said: `I am indeed a servant of Allah. He HAS GIVEN me Scripture and ASSIGNED me a Prophet, and He has made me blessed wherever I be, and has enjoined on me Prayer and zakat as long as I live.'" (Quran 19:29-31) Thus Jesus (AS) became Prophet and received revelation and book while he was less than two years old! Furthermore, in few verses before, Quran mentions the case of Prophet Yahya (John), to whom Allah (SWT) said: "`O Yahya! Take hold of the Book with might:' And We gave him the appointment (of prophethood) in his CHILDHOOD." (Quran 19:12) So if a two-year old boy can become a prophet and receives revelation, then why can not a five-year old boy become Imam? Have you ever heard of prodigies? They are kids between the ages of four to 18 that exhibit signs of exceptional skills that are usually found in highly qualified adults only. Here are some examples from history: "John Stuart Mill (1806-73), a 19th-century English philosopher and economist, advocated utilitarian reforms in his many writings and as member of Parliament. A child prodigy, Mill had mastered Greek by the age of 7 and studied economics at the age of 13. His works express his social thought with great clarity and thoroughness. (The Bettmann Archive)" "The French thinker, mathematician, and scientist Blaise Pascal, b. June 19, 1623, d. Aug. 19, 1662, has been credited not only with imaginative and subtle work in geometry and other branches of mathematics, but with profoundly influencing later generations of theologians and philosophers. A prodigy in mathematics, Pascal had mastered Euclid's Elements by the age of 12. Pascal invented and sold the first calculating machine (1645)." "Wolfgang was the greatest musical child prodigy who ever lived. He began composing minuets at the age of 5 and symphonies at 9." "Beethoven's own talent was such that at the age of 12 he was already an assistant to the organist Christian Gottlob Neefe, with whom he studied." "Sarah Caldwell, born Maryville, Mo., Mar. 6, 1924, is a conductor and producer. A child prodigy in both mathematics and music, before reaching the age of ten." While not exhaustive, the list serves the purpose of demonstrating that this phenomenon occurs naturally among normal human beings from all walks of life. So scientifically speaking, it is quite possible that a child demonstrates abilities that adults can not. Also religiously speaking anything Allah desires will happen no matter how strange. Indeed Allah (SWT) asserts unequivocally in Quran that if He wanted something, all He has to do is to say to it: "Be! and it will be!". Question 2: Every body is mortal. How can he live so long? Answer 2: Yes, in fact Imam Mahdi will die too. But the difference is the length of life in this world. In fact Quran and the prophetic traditions tell us that some people have had/are having long life in this world. So it is possible to see this phenomena again. Are you aware that according to the Quran (see 29:14), Prophet Noah has just been prophet for 950 years? In fact, he was alive even more than that because we should add his age before prophethood to the above number. Who knows how much it was. Do you agree that Prophet Jesus (AS) is still alive? He is in fact 1,994 years old now. Of course, he is not living on Earth right now; he is living in the Heavens. But according to Muslim's belief, he will come back to Earth, and will pray behind Imam al-Mahdi (AS). Do you agree that al-Khidr (AS) is still alive? Quran mentions his story with Moses (AS). He existed before the birth of the Prophet Moses (AS), so al-Khidr (AS) is now more than 3000 years old. He lives right here on this Earth, but we can not recognize him (fairly similar to the case of Imam Mahdi). He serves Allah (SWT) as one of His agents. No doubt Allah has the ability to give a very long life, but He also has assigned a death time for every body (including the above mentioned individuals) which can be so soon or so late. Moreover, scientifically speaking, there are NO objections whatsoever to the extended life span assertion. A group of scientists conducted a series of experiments at the Rockefeller Institute in New York in 1912 on certain "parts" of plants, animals, and humans. These scientists included Dr. Alex Carl, Dr. Jack Lope, and Dr. Warren Lewis and his wife, among others. Among the experiments conducted was one that directly treated the nerves, muscles, hearts, skin, and kidneys of human beings. These organs were not in a human body, they were independent organs that were perhaps donated for the experiment. It was concluded by the scientists that these "parts or organs" CAN continue to live almost indefinitely as long as they are nourished properly, and as long as they are shielded from external negative interactions like microbes and other obstacles that might inhibit the growth of these organs; furthermore, the assertion was made that the cells would continue to grow normally under the above conditions, and that the growth is directly related to the nourishment provided. Again, aging had no effect on these organs, and they grew every year without any signs of deterioration or aging. The scientists concluded that these organs will continue to grow as long as the patience of the scientists themselves is not exhausted, causing them to abandon the nourishment process. Question 3: Where is Mahdi (AS) right now? Is he in cave? Answer 3: Imam Mahdi disappeared in 260/874 when he became Imam. The last time that he was seen, was in the cellar of his father's house in Samarra, Iraq. That is what is rumored regarding Shia that they believe Mahdi is in the cave!!! Shia do NOT believe that Imam Mahdi is in the Cave or Cellar! He was just seen there for the last time. He can be anywhere Allah wishes. However one thing is clear is that he lives on the earth among people while people around him do not perceive. Second, with regards to the occultation of al-Mahdi (AS), the Quran does NOT rule out such an occurrence at all. Again, the examples of Jesus (AS) and al-Khidr (AS), who are both in occultation, are worthy of mentioning. Question 4: What about his mother? Provided that Shia is right in their assertion that al-Mahdi's (AS) mother was a slave or bondwoman, isn't it shameful that he (AS) should be born to a slave-girl? Answer 4: The answer would be in the form of the following questions: Wasn't Hagar (AS), the Prophet Abraham's wife, a bondwoman? Did she not bear Isma'il (Ishmael) (AS), whom the Prophet Muhammad (PBUH&HF) is a direct descendant of? If it is acceptable for the Prophet Muhammad (PBUH&HF), the Seal of Prophethood, to be a descendant of Isma'il (AS) who was born to a bondwoman, then why not al-Mahdi (AS)? I need to mention that the birth of al-Mahdi (AS) was an event surrounded with secrecy, because the authorities (The Abbasids) knew that the Mahdi who is to bring about a revolution is going to be the son of Imam Askari, and were awaiting his coming, to capture him for execution. Owing to that, Imam Hasan Askari (AS), the Mahdi's father, could not behave conspicuously by revealing who the mother of the Mahdi (AS) was. The Imam Mahdi's mother was Narjis and was a roman slave who married to Imam al-Askari (AS). Notwithstanding, what has created the confusion among the critics of Shia is the fact that Imam al-Askari (AS) did not refer to her (AS) with one name. A variety of names were used in an effort to fool the authorities, and to prevent them from recognizing who she was. That was part and parcel of the plan to protect the Mahdi (AS). Had the father (AS) been slightly negligent in protecting his son, it is clear that al-Mahdi (AS) would not have survived. The story of birth of Imam Mahdi is like that of the Moses. All the women were being regularly inspected by female specialists of Abbasids to find out if anybody is pregnant. The Imam Mahdi's mother did not have any sign of pregnancy to the last hours, similar to Moses's mother. But no doubt that what Allah wishes will certainly take place. Given these adverse conditions and hardships, the birth of the Imam (AS) was kept in utmost secrecy, that even the closest people to Imam al- Askari (AS), the father of the Mahdi (AS), did not know of the time of his (AS) birth. Only VERY FEW close associates were notified. The obvious contention is that the birth of al-Imam al-Mahdi (AS) constitutes a direct threat to the continuance of the corrupt government to rule. This situation is best understood when we refer back to the first few days of Islam when the Prophet (PBUH&HF) preached the religion in utmost secrecy among a few loyal followers. The Prophet (PBUH&HF) feared for the lives of these believers, and, as such, forbade them from revealing any information that might jeopardize the entire mission. Question 5: Who was his father? Answer 5: Shiats along with some Sunni scholars believe that his father was Imam Hasan al-Askari (d. 260/874). Below I have included the name of 31 Sunni scholars who confirm this fact. The overwhelming majority of prophetic traditions about Imam Mahdi (some of which I mentioned in the previous part) state that the name of Imam Mahdi is the same as the name of Prophet (i.e., Muhammad). However there exists a single Sunni report that has an additional phrase concerning that his father's name is also similar to that of Prophet's father (i.e., Abdullah). This extra phrase does NOT exist in all other reports by Shia and Sunni who narrated the Hadith. Moreover, the extra phrase in some Shi'i traditions is in the form of (that his nickname is the same as Prophets nickname, i.e., Abul Qasim) which is correct. The single report which has the additional phrase (that his father's name is the same as that of Prophet's father) has been probably fabricated by Abdullah Ibn al-Hasan (Muthanna; the second) Ibn (Imam) al-Hasan (AS). Abdullah (d. 145/762) had a son named Muhammad who called him "Nafs al-Zakiyyah" and the al-Mahdi. (See Ibn Taqtuqa, al-Fikr fil-adab al- Sultaniyyah, PP 165-166). Abdullah used all his power and wealth to support the revolt of his son. Abdullah concealed his son several times in Umayad period when there was still no danger for him. When he was asked why he did this, he said: "What an idea, their time has not come yet." (Muruj al- Dhahab, by al-Masudi, V6, PP 107-108). The first time Muhammad wrote a letter the Abbasid Caliph, al-Mansur, he wrote: "From Muhammad Ibn Abdillah, the Mahdi, ..." (Tabari, V3, P29, Ibn Kathir V10, P85, Ibn Khaldun, V4, P4). Muhammad Ibn Abdillah started his claims at the end of the rule of Umayad caliphs. Muhammad became powerful and tried to gain the support of the last Umayad Caliph who was Marwan Ibn Muhammad (132/750), but the Caliph did not pay attention to him. Abul Abbas al-Falasti said to Marwan: "Muhammad Ibn Abdillah is striving to gain the power for he is claiming to be al-Mahdi". Marwan replied: "What does he have to do with me? (the Mahdi) is not him, nor any of his father's descendants. He will be the son of a slave woman." When Marwan said that Mahdi (AS) is not one of his father's descendants, he meant the descendants of Imam Hasan (AS), for Mahdi (AS) is the descendant of Imam Husain (AS) and is son of a slave woman (umm walad). Even Marwan was aware of these traditions because of which he did not pay attention to Muhammad Ibn Abdillah. This shows that the true versions of traditions from Prophet were wide-spread. There is also a very small possibility that the fabrication of that extra phrase was done the Abbasid Caliph, Abdullah al-Mansur, who called his son the Mahdi. Muslim Ibn Qutaybah said: "Mansur called me and said: Muhammad Ibn Abdillah rebelled and he called himself the Mahdi. By Allah he is not. I will tell you something else which I have told no one before, and will tell no one after you. By Allah my son is not the Mahdi either,... but I did so to make a good future for him." From all above it can be seen that the fabrication of the single report which includes that extra phrase, could be reconciled on Muhammad Ibn Abdillah and/or the Abbasid Caliph, al-Mahdi. This is not the place to examine the Hadith critically, but merely to point out the historical background of it.
  2. On this issue, sufficient proof from the Sunnah is provided for us by the authentic mutawatir traditions reported from the Imams of the pure family. The two Shaykhs, al-Bukhari and Muslim, have reported many authentic traditions on the legislation of this type of marriage from Salma b. al-Aqwa, Jabir b. `Abd Allah, `Abd Allah b. Mas’ud, Ibn `Abbas, Abu Dharr al-Ghaffari, `Imran b. Husayn, al-Aqwa b. `Abd Allah al-Aslami and Sabra b. Ma’bad. The traditions of all of these people are reported by Ahmad b. Hanbal in his Musnad. He also reported the hadith of `Umar and of his son, `Abd Allah. Muslim, in the chapter on the Mutah marriage, in the book of marriage, in the first volume of his Sahih has reported from Jabir b. `Abd Allah and Salma b. al-Aqwa, the two said: "The caller of the Prophet of God (P) came to us and said: `The Prophet of God has permitted you to perform Mutah, that is the Mutah with women.'" The authentic traditions of this purport are more than can be examined in this treatise. The people of the four schools of thought and other jurists of the masses have claimed that this type of marriage has been abrogated and forbidden. They claim that there are traditions reported by the two Shaykhs in their Sahih books, so we examined them impartially and free from prejudices. In them we found [so many] contradictions concerning the time of the issuance of the abrogation that we cannot have confidence in it (the abrogation). Indeed some of them are clear that the abrogation was on the day of Khaybar, some claim that the abrogation was on the day of the conquest (of Mecca); some of them maintain that it occurred at the battle of Tabuk, while some claim that it happened at the time of the final pilgrimage. Some of them maintain it happened at the time of the `Umrah al-Qaza whilst some of them say it happened in the year of Awtas (battle of Hunayn). Moreover, these are opposed by what you will read from the Sihahs of al-Bukhari and Muslim which prove that there was no abrogation and that the prohibition and interdiction were issued by the second Caliph due to an unforeseen act of `Amr b. Harith which occurred in his time. Before it, the companions were performing the Mutah at the time of the two Caliphs, just as they were performing the Mutah at the time of the Prophet of God (S.A.W.). You will read the speech of `Imran b. Husayn, `Abd Allah b. Mas’ud, `Abd Allah b. `Umar, and `Abd Allah b. `Abbas and the Commander of the Faithful. You will see it clearly that the prohibition was not from the Almighty Allah, nor from His Prophet, peace be upon him, rather, it was from `Umar. It is impossible that there would be an abrogation which [all] these people would be ignorant of. The status of their knowledge and position in front of Prophet of God, and their close attachment to him (P) are known. If there was an abrogation, those who were aware of it would have informed them of it (the abrogation). However, since no one opposed them in their attributing the prohibition to `Umar himself, we realize that they all acknowledged it and they accepted that there was no abrogation from God, the Almighty, nor from His Prophet (P). Moreover, the second Caliph himself did not claim abrogation [of the verse on Mutah], as you will read from his clear speech in his attributing the prohibition and interdiction to himself. If there was an abrogating verse from the Almighty Lord, or from His Prophet (P), he would have attributed the prohibition to the Almighty Lord, or to the Prophet, that is the most effective [way] of preventing [accusations] and most appropriate [thing] to mention. I believe that those who came after the time of the companions forged the traditions on abrogation to justify the opinion of the Caliph, for he interpreted the proofs and he prohibited and forbade [Mutah] promising punishment, saying: "I am prohibiting the two Mutahs which were at the time of the Prophet of God (P) and will punish those who undertake them, the Mutah of hajj and Mutah of women." Amongst the strange claims of some later scholars is that the marriage of Mutah has been abrogated by the saying of the Almighty: "As for those who guard their private parts except from their spouses or what their right hand possess (23:5)." They claim that the woman with whom you do the Mutah is neither your spouse nor one whom your right hand possesses. They said: "As for their not being amongst whom your right hand possess, that [point] is certain; as for their not being your wives it is because there is no expenditure for them, nor do they inherit; moreover, one does not have to spend a night with them." The answer: She is a legal wife contracted by a Shari marriage as you have read; the fact that there is no maintenance nor inheritance nor night to be spent is due to the special proofs which have been mentioned in the rulings of wives as we have explained before. Furthermore, this is a Meccan verse which was revealed before the emigration as agreed by all, so it is not possible for it to abrogate the verse which allows and legislates the Mutah [revealed in] Medina after the emigration as agreed by all. A surprising thing from these [people] who burden themselves is that they claim that the verse of believers (23:5) abrogates the Mutah of women since they are not [considered to be] wives nor those whom the right hand possesses. We say to them: "Why does it [also] not abrogate the marriage of the slave girls to one who doesn't own them since they [also] are not considered wives of the one marrying them nor are they owned by them? They say at this point that the chapter of believers (chapter 23) is Meccan and the marriage to the slave girls mentioned has been legislated by the saying of the Almighty in the chapter of women which is Medinan: "And if it is not possible for any of you to marry the pure believing women, then marry amongst the believing girls whom your right hand possesses," so the Meccan Sura cannot abrogate the Medinan as the abrogated verse must come before the abrogating. They say this and they forget that the Mutah was [also] legislated in Medina, and that its verse is in the chapter of women also. We have been afflicted with a community which does not contemplate; from God we come and to him we shall return. Muslim has reported in the chapter of Mutah of hajj and 'Umrah in his Sahih with a chain of authority to Abu Nazra who said: "Ibn `Abbas used to order the Mutah and Ibn al-Zubayr used to forbid it." This was mentioned to Jabir, he said: "In my hands the tradition revolved, we used to perform the Mutah with the Prophet of God (S.A.W) and when `Umar became the Caliph he said: `Indeed, Allah used to make halal for his Prophet what he wished as he wished. Complete the hajj and 'Umrah, and sever the marriage with these women; no man will come to me with a marriage to a woman for a specific period except that I will stone him.'" This is what Ahmad b. Hanbal has reported about the tradition of `Umar in his Musnad. Reporting also from Abu Nazra - the words he uses are as follows: "Abu Nazra said: `I said to Jabir that Ibn al-Zubayr forbade the Mutah while Ibn `Abbas used to command it.' He said to me: 'The tradition has come from me, we used to perform the Mutah at the time of the Prophet of God (S.A.W.) and Abu Bakr. When `Umar became the Caliph he delivered a sermon to the people saying: `The Qur'an is the Qur'an, and the Prophet of God is the Prophet, there were two Mutahs at the time of the Prophet of God (P), one of them was the Mutah of hajj and the other was the Mutah of women.'" It is clear and evident that the prohibition came from him after his becoming Caliph. Similar to this is the tradition of `Ata' reported by Muslim in the chapter of the Mutah marriage in his Sahih, he said: "Jabir b. `Abd Allah went for pilgrimage of Mutah so we came to him at his house. A group of people asked him a few things, and then they mentioned the Mutah to him. He said: `Yes, we performed the Mutah at the time of the Prophet of God (P) and Abu Bakr and `Umar.'" According to the hadith of Abu al-Zubayr, as in the afore-mentioned chapter in the Sahih of Muslim, he said: "I heard Jabir b. `Abd Allah saying: `We used to perform the Mutah with a handful of dates and flour (as dowries) at the time of the Prophet of God (P) and Abu Bakr until `Umar prohibited it because of the matter of `Amr b. Harith.'" Also, in the aforementioned chapter of the Sahih of Muslim, he reported from Abu Nazra who said: "I was with Jabir and somebody came to him and he said: `Ibn `Abbas and Ibn al-Zubayr have differed regarding the two Mutahs. 'Jabir said: 'We used to perform them at the time of the Prophet of God, and then `Umar forbade them.'" The statement of `Umar whilst he was on the minbar spread (to the masses). "I am prohibiting the two Mutahs which were at the time of the Prophet of God and I will punish anyone who performs them, the Mutah of hajj and the Mutah of women." Al-Razi has transmitted this saying from him (`Umar) arguing by it on the prohibition of the Mutah of women, so refer to this verse in his Tafsir al-Kabir. The Ash'ari theologian and their Imam in what is rationally and traditionally reported "al-Qushji" says in the later parts of the discussion on the Imamate in his great book called "Sharh al-Tajrid" that 'Umar said whilst he was on the minbar: "O people, there were three things at the time of the Prophet of God (P), and I forbid them and make them haram. I will punish anyone who commits them, the Mutah of women, the Mutah of hajj and [the saying of] "hayya 'ala khayril al-'amal" (hasten to the best of acts)." He justified it claiming that this was his personal reasoning and interpretation. The traditions on this and others like it are many and could fill the pages. Rabi`a b. Ummaya b. Khalf al-Thaqafi, the brother of Safwan, performed the Mutah at the time of `Umar, according to what Malik has reported in the chapter of the marriage of Mutah in his Muwatta' from `Urwah al-Zubayr who said: "Indeed Khawla, the daughter of Hakim al-Silmiyya, entered to see `Umar and she said to him: `Rabi`a b. Ummaya has performed the Mutah with a lady who has become pregnant,' so `Umar went out pulling his robe, saying: `this Mutah, had I preceded it, I would have stoned for it,'" i.e., had I forbidden it and warned one who undertakes it with stoning before this time, I would have stoned Rabi`a and the lady who performed the Mutah. This was his stand before prohibiting it; this has been documented by Ibn `Abd al-Barr according to what al-Ruzqani reports from him in his commentary on the Muwatta'. There is no doubt that this speech shows that the disposal of the ruling on Mutah came from him, not from anybody else
  3. Asmaa bint Abu Bakr belonged to a distinguished Muslim family. Her father, Abu Bakr, was a close friend of the Prophet and the first Khalifah after his death. Her half- sister, A'ishah, was a wife of the Prophet and one of the Ummahat al-Mu 'm ineen. Her husband, Zubayr ibn al- Awwam, was one of the special personal aides of the Prophet. Her son, Abdullah ibn az-Zubayr, became well- known for his incorruptibility and his unswerving devotion to Truth. Asmaa herself was one of the first persons to accept Islam. Only about seventeen persons including both men and women became Muslims before her. She was later given the nickname Dhat an-Nitaqayn (the One with the Two Waistbands) because of an incident connected with the departure of the Prophet and her father from Makkah on the historic hijrah to Madinah. Asmaa was one of the few persons who knew of the Prophet's plan to leave for Madinah. The utmost secrecy had to be maintained because of the Quraysh plans to murder the Prophet. On the night of their departure, Asmaa was the one who prepared a bag of food and a water container for their journey. She did not find anything though with which to tie the containers and decided to use her waistband or nitaq. Abu Bakr suggested that she tear it into two. This she did and the Prophet commended her action. From then on she became known as "the One with the Two Waistbands". When the final emigration from Makkah to Madinah took place soon after the departure of the Prophet, Asmaa was pregnant. She did not let her pregnancy or the prospect of a long and arduous journey deter her from leaving. As soon as she reached Quba on the outskirts of Madinah, she gave birth to a son, Abdullah. The Muslims shouted AllaXu Akbar (God is the Greatest) and Laa ilaaha illa Allah (There is no God but Allah) in happiness and thanksgiving because this was the first child to be born to the muhajireen in Madinah. Asmaa became known for her fine and noble qualities and for the keenness of her intelligence. She was an extremely generous person. Her son Abdullah once said of her, "I have not seen two women more generous than my aunt A'ishah and my mother Asmaa. But their generosity was expressed in different ways. My aunt would accumulate one thing after another until she had gathered what she felt was sufficient and then distributed it all to those in need. My mother, on the other hand, would not keep anything even for the morrow. Asmaa's presence of mind in difficult circumstances was remarkable. When her father left Makkah, he took all his wealth, amounting to some six thousand dirhams, with him and did not leave any for his family. When Abu Bakr's father, Abu Quhafah (he was still a mushrik) heard of his departure he went to his house and said to Asmaa: I understand that he has left you bereft of money after he himself has abandoned you. No, grandfather," replied Asmaa, in fact he has left us much money." She took some pebbles and put them in a small recess in the wall where they used to put money. She threw a cloth over the heap and took the hand of her grandfather --he was blind--and said, "See how much money he has left us". Through this strategem, Asmaa wanted to allay the fears of the old man and to forestall him from giving them anything of his own wealth. This was because she disliked receiving any assistance from a mushrik even if it was her own grandfather. She had a similar attitude to her mother and was not inclined to compromise her honour and her faith. Her mother, Qutaylah, once came to visit her in Madinah. She was not a Muslim and was divorced from her father in preIslamic times. Her mother brought her gifts of raisins, clarified butter and qaraz (pods of a species of sant tree). Asmaa at first refused to admit her into her house or accept the gifts. She sent someone to A'ishah to ask the Prophet, peace be upon him, about her attitude to her mother and he replied that she should certainly admit her to her house and accept the gifts. On this occasion, the following revelation came to the Prophet: God forbids you not, with regard to those who do not fight you because of your faith nor drive you out of your homes, from dealing kindly and justly with them. God loves those who are just. God only forbids you with regard to those who fight you for your Faith, and drive you from your homes, and support others in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances) that do wrong. (Surah al-Mumtahanah 60: 8-9). For Asmaa and indeed for many other Muslims, life in Madinah was rather difficult at first. Her husband was quite poor and his only major possession to begin with was a horse he had bought. Asmaa herself described these early days: I used to provide fodder for the horse, give it water and groom it. I would grind grain and make dough but I could not bake well. The women of the Ansar used to bake for me. They were truly good women. I used to carry the grain on my head from az-Zubayr's plot which the Prophet had allocated to him to cultivate. It was about three farsakh (about eight kilometres) from the town's centre. One day I was on the road carrying the grain on my head when I met the Prophet and a group of Sahabah. He called out to me and stopped his camel so that I could ride behind him. I felt embarrassed to travel with the Prophet and also remembered az-Zubayr's jealousy--he was the most jealous of men. The Prophet realised that I was embarrassed and rode on." Later, Asmaa related to az-Zubayr exactly what had happened and he said, "By God, that you should have to carry grain is far more distressing to me than your riding with (the Prophet). Asmaa obviously then was a person of great sensitivity and devotion. She and her husband worked extremely hard together until their situation of poverty gradually changed. At times, however, az-Zubayr treated her harshly. Once she went to her father and complained to him about this. His reply to her was: "My daughter, have sabr for if a woman has a righteous husband and he dies and she does not marry after him, they will be brought together again in Paradise. Az-Zubayr eventually became one of the richest men among the Sahabah but Asmaa did not allow this to corrupt her principles. Her son, al-Mundhir once sent her an elegant dress from Iraq made of fine and costly material. Asmaa by this time was blind. She felt the material and said, It's awful. Take it back to him". Al-Mundhir was upset and said, Mother, it was not transparent. It may not be transparent,she retorted, but it is too tight-fitting and shows the contours of the body. Al-Mundhir bought another dress that met with her approval and she accepted it. If the above incidents and aspects of Asmaa's life may easily be forgotten, then her final meeting with her son, Abdullah, must remain one of the most unforgettable moments in early Muslim history. At that meeting she demonstrated the keenness of her intelligence, her resoluteness and the strength of her faith. Abdullah was in the running for the Caliphate after the death of Yazid ibn Mu'awiyah. The Hijaz, Egypt, Iraq, Khurasan and much of Syria were favourable to him and acknowledged him as the Caliph. The Ummayyads however continued to contest the Caliphate and to field a massive army under the command of Al-Hajjaj ibn Yusuf ath-Thaqafi. Relentless battles were fought between the two sides during which Abdullah ibn az-Zubayr displayed great acts of courage and heroism. Many of his supporters however could not withstand the continuous strain of battle and gradually began to desert him. Finally he sought refuge in the Sacred Mosque at Makkah. It was then that he went to his mother, now an old blind woman, and said: Peace be on you, Mother, and the mercy and blessings of God. Unto you be peace, Abdullah, she replied. What is it that brings you here at this hour while boulders from Hajjaj's catapults are raining down on your soldiers in the Haram and shaking the houses of Makkah?" I came to seek your advice, he said. To seek my advice?" she asked in astonishment. "About what? The people have deserted me out of fear of Hajjaj or being tempted by what he has to offer. Even my children and my family have left me. There is only a small group of men with me now and however strong and steadfast they are they can only resist for an hour or two more. Messengers of the Banu Umayyah (the Umayyads) are now negotiating with me, offering to give me whatever wordly possessions I want, should I lay down my arms and swear allegiance to Abdul Malik ibn Marwan. What do you think? Raising her voice, she replied: It's your affair, Abdullah, and you know yourself better. If however you think that you are right and that you are standing up for the Truth, then persevere and fight on as your companions who were killed under your flag had shown perseverance. If however you desire the world, what a miserable wretch you are. You would have destroyed yourself and you would have destroyed your men. But I will be killed today, there is no doubt about it. That is better for you than that you should surrender yourself to Hajjaj voluntarily and that some minions of Banu Umayyah should play with your head. I do not fear death. I am only afraid that they will mutilate me. "There is nothing after death that man should be afraid of. Skinning does not cause any pain to the slaughtered sheep. Abdullah's face beamed as he said: What a blessed mother! Blessed be your noble qualities! I have come to you at this hour to hear what I have heard. God knows that I have not weakened or despaired. He is witness over me that I have not stood up for what I have out of love for this world and its attractions but only out of anger for the sake of God. His limits have been transgressed. Here am I, going to what is pleasing to you. So if I am killed, do not grieve for me and commend me to God. "I shall grieve for you, said the ageing but resolute Asmaa, "only if you are killed in a vain and unjust cause. "Be assured that your son has not supported an unjust cause, nor committed any detestable deed, nor done any injustice to a Muslim or a Dhimmi and that there is nothing better in his sight than the pleasure of God, the Mighty, the Great. I do not say this to exonerate myself. God knows that I have only said it to make your heart firm and steadfast. "Praise be to God who has made you act according to what He likes and according fo what I like. Come close to me, my son, that I may smell and feel your body for this might be the last meeting with you. Abdullah knelt before her. She hugged him and smothered his head, his face and his neck with kisses. Her hands began to squeeze his body when suddenly she withdrew them and asked: What is this you are wearing, Abdullah? This is my armour plate. This, my son, ls not the dress of one who desires martyrdom. Take it off. That will make your movements lighter and quicker. Wear instead the sirwal (a long under garment) so that if you are killed your 'awrah will not be exposed. Abdullah took off his armour plate and put on the sirwal. As he left for the Haram to join the fighting he said: "My mother, don't deprive me of your dada (prayer). Raising her hands to heaven, she prayed: "O Lord, have mercy on his staying up for long hours and his loud crying in the darkness of the night while people slept. "O Lord, have mercy on his hunger and his thirst on his journeys from Madinah and Makkah while he fasted. "O Lord, bless his righteousness to his mother and his father. O Lord, I commend him to Your cause and I am pleased with whatever You decree for him. And grant me for his sake the reward of those who are patient and who persevere. By sunset, Abdullah was dead. Just over ten days later, his mother joined him. She was a hundred years old. Age had not made her infirm nor blunted the keenness of her mind.
  4. Haduu dhugasho geel qabo Ma dhadhamiyo geedaa Wuu gadaasha dhuubtaaye Ana cudurka igu dhacay Waa mid igu dhamaadoo Waaba laygu dheeryoo Ku dhadhabay aroosaan Dhinacay isa saaree Mal dhaayahaygaay Calaf lagama dhuuntee Kitaabaysu keen dhigay Dhakhtar baysu keen qoray Adna wali ma dhaadanid Adna wali ma dhaadanid Maydhanaanka geeliyo Sida dhayda caanaha Looma dhamo jacaylkoo Laguma dhaashto caashaqa Dhayal haw malaynine Dhuuxiyo lafahiyo Waa wax dhiiga kaa jaqa Caafimaadka kaa jara Mala dhaayahaygaay calaf lagama dhuuntee Mala dhaayahaygaay Calaf lagama dhuuntee Kitaab baysu keen dhigay Dhakhtar baysu keen qoray Adna wali ma dhaadanid Dhakhtar baysu keen qoray Adna wali ma dhaadanid Adna wali ma dhaadinid
  5. habalyo habalyo habalyo for mr.daahir reyale kahin and same time habalyo habalyo for somaliland. my self i was with ucid party but hey no problem and inshaa laah everythinks well be great for our country somaliland VIVA VIVA VIVA VIVA
  6. slaam to you all today is the day of all somalilanders and im so happy that so far so good going in back home somaliland . im with the winners and is UCID PARTY so i was hearing som people here was saying no vote in sool yo sanaag sxb u r dreaming and im from ceerigaabo capital of sanaag and i was talking to them there and they start voting 8 am this day so haters plz somaliland is home of freedom that somalia desen't know it anyways hanolato somaliland alahyo cadawgeda kala reed amiiin ya rabul al calamiin
  7. If my words are not saying what you would say slap my face discipline me as a loving mother does a blabling child cut up in a nonesense. I'am gonna be full of love tonight,come my dear let's sail in a long ocean ride,this world is not going to touch you cause i'll keep you huged in my seat. I'am gonna be full of love tonight,let's plot to make the moon jealous of the radiant light that leaps from your cheeks.
  8. It is almost impossible to mention Talhah without mentioning Az-Zubair, too, and almost impossible to mention Az-Zubair without mentioning Talhah as well. When the Prophet (PBUH) was fraternizing with his Companions in Makkah before the Hijrah to Al-Madiinah, he fraternized with Talhah and Az-Zubair. The Prophet (PBUH) often talked about them together, for example in his statement "Talhah and Az-Zubair are my neighbors in Paradise." Both of them were linked to the Prophet (PBUH) through relationship and descent. As for Talhah, he is linked to the Prophet (PBUH) through Murah Ibn Ka'b. Zubair's lineage is linked to the Prophet through Quaaii Ibn Kulaab. In addition to that, his mother Safiah is the Prophet's paternal aunt. Talhah and Az-Zubair resembled each other tremendously in their fates. The similarity between them was enormous in terms of their upbringing, their wealth, their generosity, their religious solidarity, and their magnificent bravery. Both of them were early converts to Islam. Both of them were among the ten to whom Paradise was promised by the Prophet (PBUH) and among the six whom 'Umar entrusted with the duty of choosing the next caliph following him. Even their destiny was one of complete similarity. In fact it was one destiny. As mentioned, Az-Zubair's embracement of Islam was an early one. Indeed, he was one of the first seven who quickened their steps towards Islam and played a role with the blessed early converts at Daar Al-Arqam. At that time he was 15 years old; that is how he was endowed with guidance, light, and all the good while still a youth. He was a horseman and a bold warrior from childhood, to the extent that historians mention that the first sword lifted in Islam was Az-Zubair's sword. In the very early days of Islam, while the Muslims were still few in number, hiding in Daar Al-Arqam, a rumor spread that the Prophet (PBUH) had been killed. Az-Zubair had hardly heard that when he unsheathed his sword and hurried through the streets of Makkah although still so young. First he went to learn the truth of what had been said, determined that if it were true, he would cut the whole of the Quraish into pieces until they killed him. On the high hills of Makkah, the Prophet (PBUH) met him and asked, "What's the matter?" Az-Zubair told him the news. The Prophet (PBUH) prayed for him and asked Allah to bestow mercy and all good upon him, and victory upon his sword. Despite Az-Zubair's nobility among his clan, he had to carry the burden of the Quraish's persecution and torment. It was his uncle who was in charge of his torture. He wrapped him in a mat, set it on fire to let him suffocate, and called to him while he was under the pressure of severe torture, "Disbelieve in Muhammad's Lord and I will ward off this torture." Az-Zubair, who was at that time no more than a growing youth, replied in a horrible challenging way, "No! By Allah, I won't return to polytheism ever again." Az-Zubair emigrated to Abyssinia twice, in the first and second migrations. Then he returned to take part in the battles with the Prophet (PBUH). No raid or battle ever missed him. Plentiful were the stabs which his body had to receive and preserve even after his wounds had been healed. They were like medals telling of Az-Zubair's heroism and glory. Let us listen to one of his companions, who once saw and described these medals, which crowded each other over his body: While accompanying Az- Zubair in one of his journeys, I saw his body spotted with sword scars. His chest was like hollow eyes due to the variety of stabs and wounds. I said to him, "I've seen on your body what I've never seen before." He replied, "By Allah, I haven't received one of them except while I was with the Prophet (PBUH) and in the cause of Allah." During the Battle of Uhud, after the army of the Quraish had retreated towards Makkah, the Prophet (PBUH) assigned him together with Abu Bakr to follow the Quraish's army and to chase them so they would realize how strong the Muslim party was and would not think of reattacking Al-Madiinah and continuing the fight. Abu Bakr and Az-Zubair led 70 Muslims. Although they were chasing a victorious army, the military skill used by Ag-Siddiiq and Az-Zubair, made the Quraish think that they had overestimated the losses of the Muslim party. They thought that the powerful front row, whose strength Az-Zubair and As-Siddiiq successfully demonstrated, was nothing other than the advance guard of the Prophet's army, which seemed to approach in order to launch a horrible pursuit. The Quraish hastened away and quickened their pace towards Makkah. On the Day of Al-Yarmuuk, Az-Zubair was an army in himself. When he saw most of the warriors under his command moving backwards when they saw the huge advancing Roman "mountains", he cried, "AUahu akbar' Allah is the greatest!" With a sharp striking sword he burst alone into those advancing "mountains", then he retreated, then penetrated the same horrible rows with his sword in his right hand, never tripping nor slipping. May Allah be pleased with him who was so much in love with martyrdom, full of enthusiasm for dying in the cause of Allah. He said, "Talhah gives his sons names of the Prophets and he knows there is no prophet after Muhammad (PBUH). But I give my sons the names of martyrs, and may they die as martyrs !" In this way he named one son 'Abd Allah as a good omen, after the martyr Companion "Abd Allah Ibn Jahsh; another he named Al-Mundhir after the martyr Companion Al-Mundhir Ibn 'Amr; another he named 'Urwah after the martyr Companion 'Urwah Ibn "Amr; another he called Hamzah after the martyr Companion Hamzah Ibn Abi laalib; another he called Ja'far after the martyr Companion Ja'far Ibn Abi Taalib; another he called Mus'ab after the martyr Companion Mus'ab Ibn 'Umair and another he called Khaalid after the martyr Companion Khaalid Ibn Sa'iid. In this way he chose for his sons the names of martyrs, hoping that they would all die martyrs. It is mentioned in his biography that he never held a governorship, nor the task of collecting taxes or tribute, but only the task of fighting in the cause of Allah. His merit as a warrior can be seen in his total self-reliance and his complete self-confidence. Even if 100,000 warriors were to join him in combat, you would still see him fighting as if standing alone on the battlefield, and as if the responsibility of fighting and for victory rested on him alone. His merit as a warrior is represented in his firmness and the strength of his nerves. He saw his uncle Hamzah on the Day of Uhud: the polytheists had cut his corpse into pieces in a dreadful way. He stood in front of him like a high firm rooted mountain, gritting his teeth while holding his sword tightly, having nothing in mind except a horrible revenge. Soon, however, a divine revelation prohibited the Prophet (PBUH) and the Muslims from even the slightest thought of such a thing. When the Bani Quraidhah siege lasted a long period without their surrender, the Prophet (PBUH) sent him with 'Ali Ibn Abi Taalib. There in front of the unsurmountable fortress he stood and repeated several times, "By Allah ! We will taste what Hamzah tasted or we will open their fortress." Then they two alone threw themselves into the fortress. With admirable strong nerves, they were able to terrify the besieged inside it and to open its gates. On the Day of Hunain he could see Maalik Ibn 'Awf, leader the of Hawaazin and of the polytheist army, after his defeat in Hunain standing in the midst of some of his companions and the remnants of his defeated army. He burst alone into their midst and single-handedly scattered them and pushed them away from the place of ambush from which they kept an eye on the Muslim leaders who were returning from the battlefield. His share of the Prophet's love and appreciation was great. The Prophet (PBUH) was so proud of him that he said, "Every prophet has a disciple, and my disciple is Az-Zubair Ibn Al-"Awaam." He was not only his cousin and the husband of Asmaa' Bint Abu Bakr ("The Lady of the Two Belts") but, moreover, he was the powerful, loyal, brave, bold, generous, and bountiful, who gave away and devoted his life and money for Allah, Lord of all the worlds. His characteristics were noble, his good qualities great. His bravery and generosity were always parallel to each other. He managed a successful trade, and his fortune was enormous; however, he spent all of that in the cause of Islam until he died in debt. His trust in Allah was the reason behind his generosity, bravery, and redemption. Even when he generously gave up his soul, he asked his son to pay his debt. "If you're unable to pay it, then seek my Master's help." "Abd Allah asked him," Which master do you mean?" He answered, "Allah. He is the best Guardian, the best Helper." 'Abd Allah said afterwards, "By Allah I never fell into trouble because of his debt. I only said, '0 Master of Zubair, pay his debt,' so He did." On the Day of Al-Jamal, and in the same way previously mentioned about Talhah, was Az-Zubair's end and fate. After he saw it right to refrain from fighting, a group of those who had been keen to see the flames of civil strife continuously raging and never extinguished followed him. A treacherous murderer stabbed him while he was praying and standing between the hands of Allah. The murderer went to Imam 'Aliy, thinking that he would be announcing to him good news when telling him about his attack upon Az-Zubair and when putting into his hands the sword which he had stolen from him after committing his crime. When 'Ally knew that Az-Zubair's murderer was standing at his door asking permission to enter, he shouted ordering that he be expelled and said, "Announce Hell to the murderer of Safiah's son!" When they showed him Az-Zubair's sword. Imam 'Ally kissed it and then cried painfully saying, "A sword whose owner had so long wiped the Prophet's grief." Is there a better, mo re wonderful and eloquent salute to be directed to Az-Zubair at the end of our talk than the words of Imam 'Ali (Radhi Allahu anhu)? May peace be upon Az-Zubair in death after his life. Peaceful greeting after peaceful greeting upon the Prophet's disciple.
  9. great work and beautiful
  10. Prophet Jonah (Yunus) (pbuh) also known as Dhan-Nun. About his people Almighty Allah said: Was there any town community that believed after seeing the punishment, and its Faith at that moment, saved it from the punishment? (the answer is none)--except the people of Jonah; when they believed, We removed from them the torment of disgrace in the life of the present world, and permitted them to enjoy for a while. (Ch 10:98 Quran) The inhabitants of the town of Nineveh were idolaters who lived a shameless life. Prophet Jonah (pbuh) was sent to teach them the worship of Allah. The people disliked his interference in their way of worship, so they argued. "We and our forefathers have worshipped these gods for many years and no harm has come to us." Try as he might to convince them of the foolishness of idolatry and of the goodness of Allah's laws, the ignored him. He warned them that if they kept on with their foolishness, Allah's punishment would soon follow. Instead of fearing Allah, they told Jonah that they were not afraid of his threats. "Let it happen," they told him. Jonah was disheartened. "in that case, I will leave you to your misery!" so saying, he left Nineveh, fearing that Allah's anger would soon follow. Remember Dhan Nun (Jonah), when he went off in anger, and imagined that We shall not punish him (the calamities which had befallen him)! (ch 21:87) Hardly had he left the city when the skies began to change color and looked as if they were on fire. The people were filled with fear by this sight. They recalled the destruction of the people of 'Ad, Thamud and Noah. Was theirs to be a similar fate? Slowly faith penetrated their hearts. They all gathered on the mountain and started to beseech Allah for His mercy and forgiveness. The mountains echoed with their cries. It was a momentous hour, filled with sincere repentance. Allah removed His wrath and showered His blessings upon them once again. When the threatening storm was lifted, they prayed for the return of Jonah so that he could guide them. Meanwhile, Jonah had boarded a small ship in the company of other passengers. It sailed all day in calm waters with a good wind blowing at the sails. When night came, the sea suddenly changed. A horrible storm blew as if it were going to split the ship into pieces. The waves looked wild. They rose up as high as mountains then plunged down like valleys, tossing the ship and sweeping over the deck. Behind the ship, a large whale was splitting the water and opening its mouth. A command had been issued from Almighty Allah to one of the greatest whales of the sea to surface. It obeyed. The whale hurried to the surface of the sea and followed the ship as it had been commanded. The tempest continued and the chief crewman asked the crew to lighten the ship's heavy load. They threw their baggage overboard, but this was not enough. Their safety lay in reducing the weight further, so they decided among themselves to lighten their load by removing at least one person. The captain directed: We will make lots with all of the travelers' names. The one whose name is drawn will be thrown into the sea." Jonah knew this was one of the seamen's traditions when facing a tempest. It was a strange polytheistic tradition, but it was practiced at that time. Jonah's affliction and crisis began. Here was the prophet, subjected to polytheistic rules that considered the sea and the wind to have gods that riot. The captain had to please these gods. Jonah reluctantly participated in the lot, and his name was added to the other travelers' names. The lot was drawn and "Jonah" appeared. Since they knew him to be the most honorable among them, they did not wish to throw him into the angry sea. Therefore, they decided to draw a second lot. Again Jonah's name was drawn. They gave him a final chance and drew a third lot. Unfortunately for Jonah, his name came up again. Jonah realized that Allah's hand was in all this, for he had abandoned his mission without Allah's consent. The matter was over, and it was decided that Jonah should throw himself into the water. Jonah stood at the edge of the ship looking at the furious sea. It was night and there was no moon. The stars were hidden behind a black fog. But before he could be thrown overboard, Jonah kept mentioning Allah's name as he jumped into the raging sea and disappeared beneath the huge waves. The whale found Jonah floating on the waves before it. It swallowed Jonah into its furious stomach and shut its ivory teeth on him as if they were white bolts locking the door of his prison. The whale dived to the bottom of the sea, the sea that runs in the abyss of darkness. Three layers of darkness enveloped him, one above the other; the darkness of the whale's stomach, the darkness of the bottom of the sea, the darkness of the night. Jonah imaged himself to be dead, but his senses became alert when he found he could move. He knew that he was alive and imprisoned in the midst of three layers of darkness. His heart was moved by remembering Allah. His tongue released soon after saying: La ilaha illa Anta (none has the right to be worshipped but You (O Allah), Glorified (and Exalted) be You (above all that evil they associate with You), Truly, I have been of the wrong doers." (Ch 21:87 Quran) Jonah continued praying to Allah, repeating this invocation. Fishes, whales, seaweeds, and all the creatures that lived in the sea heard the voice of Jonah praying, heard the celebration of Allah's praises issuing from the whale's stomach. All these creatures gathered around the whale and began to celebrate the praises of Allah in their turn, each in its own way and in its own language. The whale also participated in celebrating the praises of Allah and understood that it had swallowed a prophet. Therefore it felt afraid; however, it said to itself; "Why should I be afraid? Allah commanded me to swallow him." Allah Almighty saw the sincere repentance of Jonah and heard his invocation in the whale's stomach. Allah commanded the whale to surface and eject Jonah onto an island. The whale obeyed and swam to the farthest side of the ocean. Allah commanded it to rise towards the warm, refreshing sun and the pleasant earth. The whale ejected Jonah onto a remote island. His body was inflamed because of the acids inside the whale's stomach. He was ill, and when the sun rose, its ray burned his inflamed body so that he was on the verge of screaming for the pain. However, he endured the pain and continued to repeat his invocation to Allah. Almighty Allah caused a vine to grow to considerable length over him for protection. Then Allah Exalted caused Jonah to recover and forgave him. Allah told Jonah that if it had not been for his praying to Him, he would have stayed in the whale's stomach till the Day of Judgment. Almighty Allah recounted: And, verily, Jonah was one of the Messengers. When he ran to the laden ship, he agreed to cast lots and he was among the losers, Then a big fish swallowed him and he had done an act worthy of blame. Had he not been of them who glorify Allah, he would have indeed remained inside its belly (the fish) till the Day of Resurrection. But We cast him forth on the naked shore while he was sick and We caused a plant of gourd to grow over him. And We sent him to a hundred thousand people or even more, and they believed; so We gave them enjoyment for a while. (Ch 37:139-148 Quran). Gradually he regained his strength and found his way to his hometown, Nineveh. He was pleasantly surprised to notice the change that had taken place there. The entire population turned out to welcome him. They informed him that they had turned to believe in Allah. Together they led a prayer of thanksgiving to their Merciful Lord. Ibn Abbas narrated: "The Prophet Muhammad (pbuh) said: 'One should not say I am better than Jonah Ibn Matta.'" (Sahih Bukhari
  11. well alaah with saddam and his people to stand hand by hand behind his great leader saddam . how saddam well run his game good 1? 200 000 troops in baghdad and fight intel the death for it. 100 000 trops in south of the country to fight there near kuwait border and saudi arabia. 100 000 troops in the north to fight any troops of usa comes from turkey and fight intel the death lanch scud misslie aginst isreil about 100 missle lanch 20 or 30 aginst saudi arabia and 200 missle aginst kuwait and 10 or 20 aginst turkey if they help bush and blir. salam to u all and iraq will win in the end.
  12. Does any of us know this man or have any of us ever heard his name before? Most probably, the majority of us, if not all, have not heard his name mentioned before. I imagine that you wonder, who is Sa'iid Ibn 'Aamir? Well, you are about to embark on a journey back in time so as to find out all that there is to be known about this "happy" ("Sa'id" means "happy ") man, so fasten your seat belts. In short, Sa'iid was one of the outstanding Companions of the Prophet (PBUH), notwithstanding the fact that his name was seldom, if ever, mentioned. He was one of the most distinguished unknown pious Companions. It was natural that he, like all Muslims, would accompany the Prophet (PBUH) in all his expeditions and battles, for as a believer, he could not lag or turn his back on Allah's Prophet (PBUH) in peace or war time. Shortly before the Conquest of Khaibar, Sa'id submitted himself to Islam. Ever since he embraced Islam and gave his allegiance to the Prophet (PBUH)), he consecrated his life, existence, and destiny to the service of Islam. All the great virtues of obedience, asceticism, dignity, humbleness, piety, and pride thrived harmoniously inside this pure and kind man. In our attempt to unveil his greatness, we must bear in mind that, in most cases, appearance contrasts with reality. If we are to judge him by his outer looks, we will not do him justice, for he was definitely ill-favoured as regards his appearance. He had dusty uncombed hair. Nothing in his looks or appearance distinguished him from poor Muslims. If we are to judge his reality by his appearance, we will see nothing impressive or breath-taking. But if we dive deep into his inner self beyond his outer appearance, we will see greatness in the full meaning of the word. His greatness stood aloof from the splendour and ornament of life. Yet, it lurked there beyond his modest appearance and worn-out garments. Have you ever seen a pearl hidden inside its shell? Well, he was much like this hidden pearl. When the Commander of the Faithful 'Umar Iban Al- Khattaab dismissed Mu'aawiyah from his position as governor of Horns, in Syria, he exerted himself in searching for someone who was qualified to take over his position. Undoubtedly, 'Umar's standards of choice of governors and assistants were highly cautious, meticulous, and scrutinizing. He believed that if a governor committed a sin, error, or violation, two people would be asked to account for it before Allah: "Umar and the governor, even if this governor were in the farthest comer of the earth. His standards of estimation and evaluation of governors were highly subtle, alert, and perceiving. Centuries before the advent of Islam, Horns, was a big city that witnessed, one after the other, the dawn and eclipse of many civilizations. Besides, it was a vital trade center. The attractions of the vast city turned it into a place of seduction and temptation. In "Umar's opinion only an ascetic, devout, and repentant worshiper would be able to resist and renounce its attractions. 'Umar suddenly realized that Sa'iid Ibn Aamir was the man he was looking for and cried out, "Sa'id Ibn Aamir is the right man for this mission." He summoned him. Sa'iid was offered the governorship by the Commander of the Faithful, but he refused saying, "Do not expose me to Fitnah (trials and affliction)." 'Urnar then cried out, "By Allah, I will not let you turn me down. Do you lay the burdens of your trusteeship and the caliphate upon my shoulders, then you refuse to help me out? " Instantly, Sa'iid was convinced of the logic of 'Umar's words. Indeed, it was not fair to abandon or avoid their obligation towards their trusteeship and towards the caliphate and lay them on 'Umar's shoulders. Moreover, if people like Sa'iid Ibn 'Aamir renounced the responsibility of rule, then 'Umar would definitely have a hard time to find a man who was highly pious and righteous enough to be entrusted with such a mission. Hence, Sa'id traveled with his wife to Syria. They were newly wed. Ever since his bride was a little girl, she had been an exquisitely blooming beauty. Umar gave him a considerable sum of money at the time of his departure. When they settled down in Syria, his wife wanted to use this money, so she asked him to buy appropriate garments, upholstery, and furniture, and to save the rest of it. Sa'id said to her, "I have a better idea. We are in a country with profitable trade and brisk markets, so it would be better to give this money to a merchant so as to invest it." She said, "But if he loses it ?" Sa'id said, "I will make him a guarantee that the amount will be paid notwithstanding." She answered, "All right then." Of course, Sa'id went out and bought the necessities for an ascetic life, then gave all his money in voluntary charity in Allah's cause to the poor and those in need. Time went by, and every now and then his wife would ask him about their money and their profits and he would answer, "It is a highly profitable trade." One day, she asked him the same question before one of his relatives who knew what he had done with the money. His relative smiled, then he could not help laughing in a way that made Sa'id's wife suspicious. Therefore, she prevailed on him to tell her the truth. He told her, "Sa'id on that day gave all his money in voluntary charity in Allah's cause." Sa'id's wife was broken-hearted, for not only had she lost her last chance to buy what she wanted but also lost all their money. Sa'id gazed at her sad, meek eyes glistening with tears that only added more charm and grace to her eyes; yet before he yielded to this fascinating figure, he perceived Paradise inhabited by his late friends and said: "I had companions who preceded me in ascending to Allah and you will not deviate from the path they have taken, not for the world." He was afraid lest her excelling beauty should make her disobey him; therefore he said as if he were talking to himself, "You know that Paradise is filled with Houris, fair females with wide and lovely eyes as wives for the pious, who are extremely lovely. If one of them had a peep at the earth, she would illuminate it with her light that combines the light of both the earth and the moon. So you should not blame me if I chose to sacrifice your love for their love and not vice versa." Throughout his talk, he was calm, pleased, and satisfied. His wife was peaceful, for she realized that she had no choice but to follow Said's example and adopt herself to his rigid, ascetic, and pious way of life. Horn, at that time was called the second Kufa. The reason behind this was that its people were easily stirred and swayed to revolt against their governors. Horns was named after Al-Kufa in Iraq, which was notorious for endless mutiny and uprisings. Although, the people of Horns were given to mutiny, as we have already mentioned, Allah guided their hearts to His righteous slave Sa'iid. Thus, they loved and obeyed him. One day, Umar said to him, "I find it rather strange that the people of Syria love and obey you." Sa'iid answered, "Maybe they love me because I help and sympathize with them." Despite the love of the people of Horns for Sa'id, their innate rebellious disposition got the better of thern. Hence, sounds of discontent and complaint began to be heard, thus proving that Horns was not called the second Kufa in vain. One day, as the Commander of the Faithful was visiting Horns, he asked its people who gathered around him for their opinion of Sa'id. Some made complaints against him which were blessings in disguise, for they unveiled an impressively great man. "Urnar asked the criticizing group to state their complaints one by one. The representative of the group stood up and said, "We have four complaints against Sa'iid : First, he doesn't come out of his house until the sun rises high and the day becomes hot. Second, he does not see anyone at night. Third, there are two days in every month in which he doesn't leave his house at all. Fourth, he faints every now and then, and this annoys us although he can't help it." The man sat down and Umar was silent for a while for he was secretly supplicating Allah saying: "Allah, I know that he is one of Your best slaves. Allah, beseech You not to make me disappointed in him." He summoned Sa'id to defend himself. Sa'id replied, "As for their complaint that I do not get out of my house before noon, by Allah I hate to explain the reason that made me do that, but I have to do so. The reason is that my wife does not have a servant, so I knead my dough, wait for it to rise, bake my bread, perform ablution and pray Duha, then I go out of my house." Umar's face brightened as he said," All praises and thanks be to Allah." Then he urged him to refute the rest of the allegations. Sa'id went on, "As for their complaint that I do not meet anyone at night, by Allah, I hate to say the reason, but you force me to. Anyway, I have devoted the day to them and consecrated the night for Allah. As for the third complaint that they do not see me two days per month, well, I do not have a servant to wash my garment and I have no spare one. Therefore, I wash it and wait for it to dry shortly before sunset, then I go out of my house to meet them. My defence against the last complaint of the fainting fits is that I saw with my own eyes Khubaib Al-Anaaariy being slain in Makkah. The Quraish cut his body into small pieces and said, 'Do you want to save yourself and see Muhammad in your place instead?' He answered, 'By Allah, I will not accept your offer of setting me free to return to my family safe and sound, even if you gave me all the splendors and ornaments of life in return for exposing the Prophet (PBUH) to the least annoyance, even if it was a prick of a thorn.' Now, every time this scene of me standing there as a disbeliever, watching Khubaib being tortured to death and doing nothing to save him flickers in my mind, I find myself shaking with fear of Allah's punishment and I faint." These were Sa'id's words which left his lips that were already wet from the flow of his pure and pious tears. The overjoyed 'Umar could not help but cry out, "All praises and thanks be to Allah Who would not make me disappointed in you!" He hugged Sa'id and kissed his graceful and dignified forehead. What a great guidance must have been bestowed on those outstanding men! What an excellent instructor Allah's Prophet (PBUH) must have been! What a penetrating light must have emanated from Allah's Book! What an inspiring and instructive school Islam must have been! I wonder if the earth can take in so much of the piety and righteousness of those fortunate men. I presume that if that happened, then we would no longer call it the earth but rather Paradise. Indeed the "Promised Paradise." Since it is not time for Paradise yet, it is only natural that those glorious superior men who pass by life are but few, very few. Sa'id Ibn 'Aamir was definitely one of those superior Muslims. His position allowed him a considerable salary, yet he took only enough money to buy the necessities for himself and his wife and gave the rest in voluntary charity in the way of Allah. One day, he was urged to spend this surplus on his family and relatives, yet he answered, "Why should I give it to my family and relatives? No, by Allah, I will not sell Allah's pleasure to seek my kinfolks' pleasure." He was later urged, "Spend more money on yourself and on your family and try to enjoy the lawful good things." But he always answered, "I will not stay behind the foremost Muslims after I heard the Prophet (PBUH) say, 'When Almighty Allah gathers all people on the Day of Reckoning, the poor believers will step forward in solemn procession. They will be asked to stop for reckoning but they will answer confidently: We have nothing to account for. Allah will say: My slaves said the truth. Hence, they will enter Paradise before all other people.'" In A.H. 10, Sa'iid met Allah with a pure record, pious heart, and honourable history. He yearned for so long to be among the foremost Muslims; in fact, he consecrated his life to fulfil their covenant and follow in their footsteps. He yearned for so long for his Prophet (PBUH) and instructor and his pure and repentant comrades. He left all the burdens, troubles, and hardships of life behind. He had nothing but his pious, ascetic, awesome, and great inner self. These virtues made the balance of good deeds heavy rather than light. He impressed the world with his qualities rather than with his conceit. Peace be upon Sa'id Ibn 'Aamir. Peace be upon his life and resurrection. Peace be upon the honourable and obedient Companions of the Prophet and blessings and peace be upon him.
  13. this is my team parthez [france] maldeni[itlay] dessailly [france] kafu [brazil] davis [holand] figo[portgual] zidane[france] rivaldo[brazil] del piero [italy] birhuff[germany] kliever [holand]