People actually fight and kill for this?!



إِنَّ مَطْعَمَ ابْنِ آدَمَ ضُرِبَ لِلدُّنْيَا مَثَلاً بِما خَرَجَ مِنِ ابْنِ آدَمَ وَ إِنْ قَزَّحَهُ و مَلَّحَهُ فَانْظُرْ ما يَصِيْرُ إِلَيْهِ


“The food of humans strikes a parable of this wordly life: From what comes out of humans (as waste), even after they had seasoned it and added salt to it (and made it very tasty), look at what it ends up as.”

Ibn Hibban and according to al-Albani it is Hasan.



لَوْ كَانَتْ الدُّنْيَا تَعْدِلُ عِنْدَ اللهِ جَنَاحَ بَعُوْضَةٍ ما سَقَى كَافَرًا مِنْهَا شَرْبَةً مَاءٍ


“If this worldy life were equivalent in Allah’s sight to even a wing of a mosquito, He would not have given a disbeliever even a drink of water in it.”

Tirmidhi

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Truly in the heart there is a separation that cannot be gathered except…


ففي القلب شعث لا يلمه إلا الإقبال على الله وفيه وحشة لا يزيلها إلا الأنس به في خلوته
وفيه حزن لا يذهبه إلا السرور بمعرفته وصدق معاملته
وفيه قلق لا يسكنه إلا الاجتماع عليه والفرار منه إليه
وفيه نيران حسرات لا يطفئها إلا الرضى بأمره ونهيه وقضائه ومعانقة الصبر على ذلك إلى وقت لقائه
وفيه طلب شديد لا يقف دون أن يكون هو وحده مطلوبه
وفيه فاقة لا يسدها إلا محبته والإنابة إليه ودوام ذكره وصدق الإخلاص له ولو أعطي الدنيا وما فيها لم تسد تلك الفاقة منه أبدا


Truly in the heart there is a separation that cannot be gathered except by turning to Allah

And in it is a void that cannot be removed except with the company of Allah.

And in it there is a sadness that cannot be removed except with the happiness of knowing Allah and being true to Him.

And in it there is anxiety that does not settle except with making the heart attached to him and running from him to him

And in it are fires of regret that cannot be put out except with accepting his orders and prohibitions and his decree, and being patient on that until you meet him

And in it there are many yearnings that will not stop except if you yearn for Him alone

And in it there is an emptiness that cannot be filled except with love for Him and by turning to Him and always remembering Him.
Ibn al-Qayyim al-Jawziyya

Madaarij al-Saalikeen

May Allah reward the one who translated this abundantly

The fruits of forbidding moncur…

From Prostitution Haven to Islamic Hub


JAKARTA — Walking down the alleys around Jakarta Islamic Center, Sri Hartati brushes off bitter memories of the place’s history and her connection with it.

“I still shudder when I think back of those days,” Sri, who sells cakes at the Center’s compound, told IslamOnline.net.

Ten years ago, the 38-year-old was one of nearly 1,615 sex workers in the infamous red-light neighborhood of Kramat Tunggak, known as prostitution village, in northern Jakarta.

They have undergone a rehabilitation program by the Jakarta administration after the closure of Kramat Tunggak, the second biggest sex-trading complex in South East Asia.

Besides the sex-workers, almost three hundreds pimps, seven hundreds servants, eight hundreds street vendors and more than one hundreds motorbike taxi drivers and other stakeholder of now-defunct industry also took part in a counseling series by the administration.

The Kramat Tunggak complex, built in 1972, used to be a center for crime, drug dealing and illegal porn.

It was demolished on December 31, 1999, by the Jakarta administration following a series of protests from Islamic groups led by the Islamic-rooted Prosperous Justice Party (PKS).

In 2003, the Jakarta Islamic Center Mosque was established on an eleven hectares land, with a towering minaret lighting up the sky.

The 6,000-meter-square building is now a destination for seekers of Islamic studies and its mosque has the capacity for 20,000 worshippers.
The complex has become a symbol of the growing religiosity and morality in the world’s most populous Muslim country.

Indonesia has a population of more than 220 million; about eighty five percent of them Muslims.

Changing Lives
Sri says she is one of thousands of people whose lives have been affected by the demolition of the prostitution village.

“Most of us chanced professions to be vendors, hairstylists and even kindergarten teachers.”

Besides her work as a cake vendor, Sri, now a mother of two after marrying an ex-security officer of the mosque complex, is also a professional tailor.

“I took the sewing course,” she recalled.
“I receive orders for tailoring clothes, but during Ramadan I am also selling snacks for iftar.”

Rina Uswatun Hasanah, the secretary of the Jakarta Islamic Center, asserts the mosque complex has changed the social structure of the people in the northern Jakarta slum area.

She noted that some of the ex-sex workers are working in the center, while others run small private businesses.

Many have become more familiar with Islamic teachings performing prayers regularly in the mosque.

“During this Ramadan, they have held many Islamic events, like Nuzul- Al-Qur’an,” she said.

“Alhamdulillah, they have significantly changed.”

http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1252188004399&pagename=Zone-English-News/NWELayout

So be children of the hereafter…

It is reported from ‘Alî b. Abî Tâlib –Allah be pleased with him – that he said:

The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds.

Quoted by Al-Bukhârî, Al-Sahîh, The Book of Raqâ`iq without the first sentence. Reported in its entirety by Abû Nu’aym, Hilyah Al-Awliyâ` Vol.1 p40, and others.

Al-Hâfidh Ibn Hajr states in Fath Al-Bârî:

Extensive hopes (about this worldly life) give rise to lethargy when it comes to acts of obedience, procrastinating with repentance, desire for worldly things, forgetfulness of the hereafter and hardness of the heart; because the softness of the heart and its purity only comes about by remembering death, the grave, reward and punishment, and the horrors of the hereafter…for if one remembers death, he strives to do acts of obedience, his worries decrease and he is satisfied with less.

http://www.sayingsofthesalaf.net/v2/index.php/children-of-the-hereafter/

I see every life as unhappy and miserable except…

كل عـيش قـد أراه نـكـــداً
غير ركن الرمح في ظل الفرس
وقـيام فـي لــيال دجـــن
حارساً للناس في أقصى الحرس


Abdullah Ibn Al-Mubarak, the scholar and mujahid:

“I see every life as unhappy and miserable
except for planting the spear in the shade of the horse
And standing in the dark nights, vigilant,
guarding the people in the furthest outpost”

(Qadi ‘Iyad’sTartib al-Madarik)

May Allah reward who ever translated this.

Excessive Laughter…

Excessive Laughter

This is a problem that is widespread, especially among the youth.

Someone asked:
“Our gatherings with friends and colleagues are filled with too much laughter, and it goes to extremes. This phenomenon is becoming ever more widespread. What is the solution?”

In response, the solution to this problem has two aspects:
theoretical and practical.

The theoretical aspect may be further broken down into two points:
Firstly, we should know how the Prophet (peace and blessings of Allaah be upon him) conducted himself when it came to laughter, and he is the best example in this as in all other things.

It is reported in a saheeh hadeeth that his laughter was never more than a smile. (Reported by Ahmad in al-Musnad, 5/97; Saheeh al-Jaami, 4861).

According to another hadeeth, he (peace and blessings of Allaah be upon him) used to remain silent for long periods, and laugh little. (Reported by Ahmad in al-Musnad, 5/86; Saheeh al-Jaami, 4822).

Aaishah, may Allaah be pleased with her, said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) laughing so heartily that his back teeth showed; he would only smile.” (Reported by Abu Dawood, no. 5098).

According to a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Do not laugh too much, for excessive laughter kills the heart (i.e., spiritually) .”
(Reported by Ibn Maajah, no. 4193; Silsilah al-Saheehah, no. 506).

According to another report, he said: “… too much laughter corrupts the heart.”

After knowing this, if a Muslim laughs to excess it is as if he is undertaking a journey that he knows will lead to his doom.
This is the theoretical response to this problem, in brief.

Before we turn to the practical aspects, we must point out that laughter is not haraam, and the Muslim is not expected to be dour-faced and stern and rigid.

Laughter is something which is quite natural, and indeed Allaah says in the Quraan (interpretation of the meaning): “And … it is He (Allaah) Who makes (whom He wills) laugh, and makes (whom He wills) weep” [al-Najm 53:43]

But the problem which we are discussing here – excessive laughter – has a number of bad effects, including the following:

It makes gatherings explode with guffaws and echo with raucous laughter.

The believers heart is spiritually corrupted by too much laughter, and he opens his mouth too wide, instead of being serious and of sound character.

It leads to daaiyahs (Islamic workers) making people laugh as a means of winning them over and having an influence on them, or so they claim. What they do not realize is that people gather around them only for the sake of laughter, and they do not benefit from them at all.
The problem is that some people use laughter as a safety valve or release from their stress and worries, resorting to an inferior means rather than what is better.

I remember a young man who one day was suffering anxiety because he was behind in his studies, and was going through some family problems, and had other troubles as well. He went out of his house and bumped into a friend on the way, who asked him, “Where are you going?” He said: “I am worried and stressed out, so I am going to see So-and-so, so he can make me laugh and forget my problems…” He did not realize that his friends ability to make him laugh was like a drug which makes people forget while they are under its influence, but when it wears off, everything is still as it was before.

The Muslim should know better, and should treat worries and stress in the way prescribed by the Prophet (peace and blessings of Allaah be upon him). When something was troubling him, he would pray (Saheeh al-Jaami, 4703), and if something distressed him, he would say,
Ya Hayyu ya Qayyoom, bi rahmatika astagheeth
(O Ever-Living, O Eternal One, by Your mercy I seek Your help).” (Saheeh al-Jaami, 4777).

According to another saheeh hadeeth, when he was overtaken by worries and distress, he would say,
“Ya Hayyu ya Qayyoom, bi rahmatika astagheeth.
Allaahu rabbee wa la ushriku bihi shay an
(O Ever-Living, O Eternal One, by Your mercy I seek Your help. Allaah is my Lord, and I do not associate anything with Him).” (Saheeh al-Jaami, 4791).

In the famous duaa to relieve stress and anxiety,
he said:
Allaahumma inni abduka,
wa’bnu adbdika wabnu amatika…
(O Allaah, I am Your slave, the son of Your slave, the son of Your maidservant…).”

This is a concept which has to be understood properly before we move on to a discussion of the practical ways of dealing with the problem of excessive laughter, which can be dealt with in the following ways:
Remembering death, the grave, the Last Day and its reckoning, the bridge over Hell (al-siraat), the Fire, and all the other terrors of the Hereafter. The way to remember all these things is to read the texts that describe these scenes and to study the details and commentaries, as well as sitting with people who are ascetic (zaahid) and whose hearts are devoted to Allaah.

Thinking about the situation of the Muslims and how they are suffering because they have strayed from their religion; they are behind in all fields of life, facing oppression, hardship and destruction, and subject to the plots of international conspiracies. When the Muslim thinks long and hard about this situation, it needs must have an impact on how much he laughs and cries.

Feeling the weight of his great responsibility towards his ummah, which is need of huge efforts to save it from the danger of falling. If this becomes his main concern, he will start making active efforts to reform his family and friends, and his society, as much as he can. He will not have the time for cracking stupid jokes or for excessive laughter or trivial pursuits.

Avoiding mixing with jokers who are well-known for making people laugh and trying to be funny, and keeping away from gatherings where they are present, whilst also trying to advise them and the people who sit with them. We have already referred to some Islamic workers who use the tactic of making people laugh as a means of winning people over, and in some cases the general public may say, “Where is the shaykh who makes us laugh? We want the shaykh who makes us laugh!” This is a step backwards, which we hope the ummah will avoid, because the Religion of Allaah is great and strong.

Allaah says (interpretation of the meanings): “Verily! This (the Quraan) is the Word that separates (the truth from falsehood…). And it is not a thing for amusement.” [al-Taariq 83:13]

and:
“…Hold fast to that which We have given you…” [al-Baqarah 2:93].

The Prophet (peace and blessings of Allaah be upon him) said: “If you knew what I know, you would laugh little and weep much, and you would go out to the hills, beseeching Allaah for help.” If we really understood what is required of us, and what lies ahead, we would never even sleep peacefully.

Resisting the urge to laugh as much as possible, as well as tying to stop others from laughing. There may be a gathering where the people are accustomed to laughing and chortling most of the time. So the Muslim must first suppress his own laughter, just as he suppresses a yawn, then he should advise the other people present and help them to control themselves. It takes a persuasive, determined and serious person to do this.

There is a lot of goodness in people, praise be to Allaah, and they are ready to respond to the one who wants to reform them and improve them. This can be achieved in a number of ways, such as telling them how bad it is to laugh and make others laugh, because it can lead to lies and falsehood when the “comedian” cannot find a true story to tell, so he makes up a tale from his imagination to make people laugh.

This is the kind of person who was warned by the Prophet (peace and blessings of Allaah be upon him): “Woe to the one who talks and tells lies to make people laugh… woe to him, woe to him!”
(Saheeh al-Jaami, 7136).

Changing the subject that led to the laughter, and introducing another, useful subject. If you see that the people have gone too far with their laughter, try to bring them to their senses, using a proper method, and introduce a serious topic and help them to make good use of their time, by reading a useful book, discussing an important topic, exchanging ideas, or suggesting some charitable project or other good work that Allaah likes and is pleased with.

As a last resort, if you have done all that you can to advise them correctly, get up and leave the gathering, to protect yourself from corruption. “… and no bearer of burdens shall bear the burden of another…” [al-Anaam 6:164 – interpretation of the meaning].


No Joking Matter Is This

islam-qa.com

1: It not should not involve any element of making fun of Islam.

That is one of the things that nullify a person’s Islam.

Allaah says (interpretation of the meaning):

“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:65-66]

Ibn Taymiyah (may Allaah have mercy on him) said: “Making fun of Allaah, His Signs and His Messenger is kufr (disbelief) and the one who does that disbelieves thereby after he had believed.”

The same applies to making fun of some Sunnahs, an action which is widespread, such as making fun of the beard and the hijaab, or of shortening one’s garment, etc.

Shaykh Muhammad ibn ‘Uthaymeen said in al-Majmoo al-Thameen, 1/63:

“The matters of Divine Lordship, Prophethood, Revelation and religion are sacred matters which are to be venerated. It is not permissible for anyone to show disrespect towards them, whether by mocking them to make others laugh or to poke fun at them. If anyone does that, he is a kaafir, because this is indicative of his disrespect towards Allaah and His Messengers, Books and Laws. Whoever does that has to repent to Allaah for what he has done, because that is a kind of hypocrisy. So he has to repent to Allaah, seek His forgiveness, mend his ways and develop fear of Allaah, veneration towards Him and love for Him in his heart. And Allaah is the Source of strength.

2 : The jokes should only be truthful.

The Prophet (peace and blessings of Allaah be upon him) said: “Woe to the one who tells lies to make people laugh, woe to him.” (Narrated by Abu Dawood).

The Prophet (peace and blessings of Allaah be upon him) said, warning against this kind of behaviour which some jokers are accustomed to: “A man may say something to make his companions laugh, and he will fall into Hell as far as the Pleiades because of it.” (Narrated by Ahmad).

3 : Not scaring people

Especially those who are very energetic or strong, or who are holding a weapon or a piece of iron, or who take advantage of the darkness and people’s weakness to use that as a means of scaring and alarming them. It was narrated that Abu Layla said: “The companions of Muhammad (peace and blessings of Allaah be upon him) said that they were travelling with the Prophet (peace and blessings of Allaah be upon him), and a man among them fell asleep. Some of them got a rope and tied him up, and he got scared. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a Muslim to frighten another Muslim.’ (Narrated by Abu Dawood).

4 : Mocking people by winking behind their backs or making snide remarks

People vary in their ability to understand things and in their characters. Some weak people, those who like to make fun of others and wink behind their backs or make snide remarks, may find a person to be an object of fun for them and the butt of their jokes – Allaah forbid.

Allaah has forbidden such behaviour in the aayah (interpretation of the meaning):

“O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former. Nor let (some) women scoff at other women, it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one’s brother after having Faith

[al-Hujuraat 49:11]

Ibn Katheer said in his Tafseer: “What is meant here is looking down on them, belittling them or making fun of them. This is haraam and is counted as one of the characteristics of the hypocrites.”

Some people make fun of a person’s appearance, manner of walking or vehicle. But there is the fear that Allaah may requite the one who makes fun of others because of that. The Prophet (peace and blessings of Allaah be upon him) said, “Do not express malicious joy towards your brother’s misfortune, for Allaah may have mercy on him and you may be stricken by the thing you made fun of.” (Narrated by al-Tirmidhi) .

The Prophet (peace and blessings of Allaah be upon him) warned against mocking people and hurting their feelings, because that is the path that leads to hatred and grudges. He (peace and blessings of Allaah be upon him) said: “The Muslim is the brother of another Muslim, he does not wrong him, let him down or look down upon him. Taqwa (piety, awareness and fear of Allaah) is here” – and he pointed to his chest three times – “It is sufficient evil for a man to look down upon his Muslim brother. Every Muslim is sacred to another Muslim, his blood, his property and his honour.” (Narrated by Muslim)

5 : The jokes should not be excessive.

Some people joke too much and it becomes a habit for them. This is the opposite of the serious nature which is the characteristic of the believers. Joking is a break, a rest from ongoing seriousness and striving; it is a little relaxation for the soul. Umar ibn Abd al-Azeez (may Allaah have mercy on him) said: “Fear joking, for it is folly and generates grudges.”

Imaam al-Nawawi (may Allaah have mercy on him) said: “The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity. But whoever is safe from such dangers, then that which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do is permissible for him.”

6 : Acknowledging people’s status

Some people may joke with everyone indiscriminately, but scholars and the elderly have rights, so you have to be aware of the character of the person with whom you are dealing. You should not joke with ignorant people, fools or people whom you do not know.

With regard to this matter, Umar ibn Abd al-Azeez said: “Fear joking, for it undermines chivalry and manliness.”

Sad ibn Abi Waqqaas said: “Set a limit to your jokes, for going to extremes makes you lose respect and incites the foolish against you.”

7 : The amount of joking should be like the amount of salt in ones food.

The Prophet (peace and blessings of Allaah be upon him) said: “Do not laugh too much, for laughing too much deadens the heart.” (Saheeh al-Jaami’, 7312)

Umar ibn al-Khattaab (may Allaah be pleased with him) said: “Whoever laughs too much or jokes too much loses respect, and whoever persists in doing something will be known for it.”

So beware of joking, for it “causes a person to lose face after he was thought of as respectable, and it brings him humiliation after esteem.”

8 : It should not involve backbiting.

This is a foul sickness. Some people think that they can talk about others, and say that this is by way of joking, but it is included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “[Backbiting is] your mentioning about your brother something that he dislikes.” (Narrated by Muslim)

9 : Choosing appropriate times for joking.

Such as when you are taking a trip in the countryside, or attending a party in the evening, or when meeting a friend, you may relax and enjoy some gentle anecdotes, nice stories or light jokes, in order to generate friendship and instill happiness in the heart; or when family problems are taking their toll and one of the spouses is angry, some gentle joking may relieve the tension and cheer people up.

O Muslim,

A man said to Sufyaan ibn Uyaynah (may Allaah be pleased with him), “Joking is not right, it is to be denounced.” He replied, “Rather it is Sunnah, but only for those who know how to do it and do it at the appropriate time.”

Nowadays, although the ummah needs to increase the love between its individual members and to relieve itself of boredom, it has gone too far with regard to relaxation, laughter and jokes. This has become a habit which fills their gatherings and wastes their time, so their lives are wasted and their newspapers are filled with jokes and trivia.

The Prophet (peace and blessings of Allaah be upon him) said: “If you knew what I know, you would laugh little and weep much.” In Fath al-Baari it says: “What is meant by knowledge here has to do with the might of Allaah and His vengeance upon those who disobey Him, and the terrors that occur at death, in the grave and on the Day of Resurrection) .

Muslim men and women have to be inclined to choose righteous and serious friends in their lives, who will help them to make good use of their time and strive for the sake of Allaah with seriousness and steadfastness, good and righteous people whose example they can follow. Bilaal ibn Sa’d said: “I saw them [the Sahaabah] jokingly pretending to fight over some goods, and laughing with one another, but when night came they were like monks.”

Ibn Umar (may Allaah be pleased with him) was asked, “Did the Companions of the Prophet (peace and blessings of Allaah be upon him) laugh?” He said, “Yes, and the faith in their hearts was like mountains.”

So you have to follow the example of such people, who were knights by day and monks (i.e., devoted worshippers) by night.

May Allaah keep us, you and our parents safe on the Day of the Greatest Terror, those to whom the call will go out on that great Day:

Enter Paradise, no fear shall be on you, nor shall you grieve”

[al-A’raaf 7:49 – interpretation of the meaning]


Ruling on Joking in Islam

There is nothing wrong with humorous talk and joking, if it is truthful, especially if it is not done a great deal. The Prophet (peace and blessings of Allaah be upon him) used to joke but he never said anything but that which was true. But if it involves telling lies, then it is not permissible, because the Prophet (peace and blessings of Allaah be upon him) said: “Woe to the one who speaks and lies in order to make people laugh; woe to him, woe to him.” Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i with a jayyid isnaad. And Allaah is the Source of strength.

But if a person tries to follow a moderate path, then I have hope for him….

Prophet (peace and blessings of Allaah be upon him): “Everybody has his time of energy, and every time of energy is followed by a time of lethargy. But if a person tries to follow a moderate path, then I have hope for him, but if he becomes one who is pointed out (in the street), then do not think anything of him.”

(Narrated by al-Tirmidhi, 2453; classed as hasan by al-Albaani in Saheeh al-Tirmidhi).

What is meant by “Everybody has his time of energy” is eagerness for a thing, energy and the desire to do good.

What is meant by “every time of energy is followed by a time of lethargy” is tiredness, weakness and lack of movement.

“But if a person tries to follow a moderate path” means that the one who has energy does his deeds in moderation and avoids going to extremes when he is feeling energetic and avoids being negligent when he is feeling lethargic.

“Then I have hope for him” means, I have hope that he will be successful, for he can continue following a middle course, and the most beloved deeds to Allaah are those which are continuous.

“but if he becomes one who is pointed out (in the street)” means, if he strives hard and goes to extremes in doing good deeds so that he will become famous for his worship and asceticism, and he becomes famous and people point him out to one another,

“then do not think anything of him” means, do not think that he is one of the righteous, because he is showing off. He did not say, “do not have hope for him,” as an indication that he has already fallen, and he will not be able to make up for what he has missed out on.

[From Tuhfat al-Ahwadhi Sharh Tirmidhi]

May Allah reward the one who translated this abundantly

“Death is preferable to me a thousand times to what you ask me to do….

In the nineteenth year after the Hijrah, ‘Umar dispatched an army to fight against the Byzantines. In it was ‘Abdullah ibn Hudhafah As-Sahmi. News of the Muslim force reached the Byzantine emperor, Heraclius. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of Allah and His Prophet. He gave orders to his men to bring to him any Muslim captives they might take alive..

God willed that ‘Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at ‘Abdullah for a long time. Suddenly he said, “I shall make a proposal to you.” “What is it?” asked Abdullah. “I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge.” The prisoner’s reaction was furious: “Death is preferable to me a thousand times to what you ask me to do.” “I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide.

” The prisoner, shackled in his chains, smiled and said, “By Allah, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad (sallaAllaahu ‘alayhi wa sallam), I shall not do so.” “Then I shall kill you.” “Do what you want,” answered ‘Abdullah. The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do.

The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner’s flesh sizzled and soon his bones could be seen. The emperor turned to ‘Abdullah and invited him to Christianity. This was the most terrible test that ‘Abdullah had had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that ‘Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that ‘Abdullah become a Christian but to his astonishment, Abdullah refused. “Damn you! Why did you weep then?” shouted the emperor. “I cried,” said Abdullah, “because I said to myself ‘You will now be thrown into this pot and your soul will depart’. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of Allah.”

The tyrant then said, “Will you kiss my head? I will then set you free?” “And all the Muslim prisoners also?” asked ‘Abdullah. This the emperor agreed to do and ‘Abdullah said to himself, “One of the enemies of Allah! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this.” He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to ‘Abdullah. ‘Abdullah ibn Hudhafah eventually came to ‘Umar ibn al Khattab and told him what had happened. ‘Umar was greatly pleased and when he looked at the prisoners he said, “Every Muslim has a duty to kiss the head of ‘Abdullah ibn Hudhafah and I shall start.” Umar then got up and kissed the head of ‘Abdullah ibn Hudhafah.

Source: “Companions of The Prophet”, Vol.1 by ‘Abdul Wahid Hamid

http://www.sahaba.net/modules.php?name=News&file=article&sid=119

But my shaykh said….

The below is translated by brother Abu Zubair from Islamic Awakening..

فاشرب و لط و ازن و قامر
واحتجج في كل مسألة بقول إمام


Drink, sodomise, fornicate and gamble
For in each of these issues you have an Imam!


*The point being; if one makes his desires the criteria by which he judges. He will find, what ever opinion his twisted nafs has put forth, a scholar who has most possibly erred in his Judgement.

Maybe the Pope isn’t so holy?

The US Supreme Court may take legal action against the Pope over allegations that he conspired to conceal sex abuse charges brought against a Wisconsin priest.

A case lodged by an alleged sex abuse victim has brought certain documents to prosecutors’ attention that suggest the current Pope, who was then Cardinal Joseph Ratzinger, and two other officials, conspired to keep the case secret because the accused was a major church fundraiser.

The documents emerged when the claimant, identified as “John Doe 16” of Illinois, sued the Pope and the Vatican for taking no action against a priest who faced accusations of molesting 200 deaf boys at a Wisconsin school.

“John Doe 16” claims that on March 5, 1995, he wrote a letter to then-Vatican Secretary of State Angelo Sodano informing him that Rev. Lawrence Murphy molested him for years.

He says, in the letter, he asked for Murphy’s removal, but heard no response from the Vatican.

Till now, it was believed that the Vatican first learned of the allegations against Murphy from Milwaukee Archbishop Rembert Weakland in July 1996.

The alleged victim says he and his lawyer will seek to open the Catholic Church’s secret files, which contain internal investigations into clergy sex abuse.

The Murphy case is just one of the many child abuse scandals that have recently surfaced across the globe. Pope Benedict XVI has responded to the scandals by vowing action against pedophile priests.

MJ/MMA

http://www.presstv.ir/detail.aspx?id=124225&sectionid=3510212

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