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.

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

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.

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

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

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

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.

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.

great work and beautiful

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

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.

maskoor ya jedaawy

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.

sports

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]

A woman named Umm Anmaar who belonged to the Khuza-a tribe in Makkah went to the slave market in the city. She wanted to buy herself a youth for her domestic chores and to exploit his labor for economic gains. As she scrutinized the faces of those who were displayed for sale, her eyes fell ON a boy who was obviously not yet in his teens. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new acquisition. On the way home, Umm Anmaar turned to the boy and said: "What's your name, boy?'' "Khabbah." "And what's your father's name'?'' "Al-Aratt. " "Where do you come from?" "From Najd." "Then you are an Arab!" "Yes, from the Banu Tamim." "How then did you come into the hands of the slave dealers in Makkah?" "One of the Arab tribes raided our territory. They took our cattle and captured women and children. I was among the youths captured. I passed from one hand to another until I ended up in Makkah . . ." Umm Anmaar placed the youth as an apprentice to one of the blacksmiths in Makkah to learn the art of making swords. The youth learnt quickly and was soon an expert at the profession. When he was strong enough, Umm Anmaar set up a workshop for him with all the necessary tools and equipment from making swords. Before long he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmaar gained much profit through him and exploited his talents to the full. In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom. Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw. He was one of the victims of this tyranny and he would say to himself: "After this night of darkness, there must be a dawn." And he hoped that he would live long enough to see the darkness dissipate with the steady glow and brightness of new light. Khabbab did not have to wait long. He was privileged to be in Makkah when the first rays of the light of Islam penetrated the city. It emanated from the lips of Muhammad ibn Abdullah as he announced that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. He called for an end to injustice and oppression and sharply criticized the practices of the rich in accumulating wealth at the expense of the poor and the outcast. He denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy. To Khabbab, the teachings of Muhammad were like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from him. Without any hesitation he stretched out his hand to the Prophet in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger." He was among the first ten persons to accept Islam . Khabbab did not hide his acceptance of Islam from anyone. When the news of his becoming a Muslim reached Umm Anmaar, she became incensed with anger. She went to her brother Sibaa ibn Abd al-Uzza who gathered a gang of youths from the Khuzaa tribe and together they made their way to Khabbab. They found him completely engrossed in his work. Sibaa went up to him and said: "We have heard some news from you which we don't believe." "What is it?" asked Khabbab. "We have been told that you have given up your religion and that you now follow that man from the Banu Ha shim ." "I have not given up my religion" replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger." No sooner had Khabbab spoken these words than Sibaa and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received. The news of what happened between Khabbab and his slave mistress spread throughout Makkah like wild-fire. People were astonished at Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had the audacity to announce the fact with such frankness and deviant confidence. The Khabbab affair shook the leaders of the Quraysh. They did not expect that a blacksmith, such as belonged to Umm Anmaar and who had no clan in Makkah to protect him and no asabiyyah to prevent him from injury, would be bold enough to go outside her authority, denounce her gods and reject the religion of her forefathers. They realized that this was only the beginning . . . The Quraysh were not wrong in their expectations. Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly the message of truth. In the precincts of the Haram, near the Kabah, the Quraysh leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufyan ibn Harb, al Walid ibn al-Mughira and Abu Jahl ibn Hisham. They noted that Muhammad was getting stronger and that his following was increasing day by day, indeed hour by hour. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recants his faith or dies. On Sibaa ibn Abd al-Uzza and his people fell the task of punishing Khabbab even further. Regularly they began taking him to all open area in the city when the sun was at its zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armor and lay him on the ground. In the intense heat his skin would be seared and hit body would become inert. When it appeared that all strength had let him, they would come up and challenge him: "What do you say about Muhammad'?" "He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light." They would become more furious and intensify their beating. They would ask about al-Laat and al-Uzza and he would reply firmly: "Two idols, deaf and dumb, that cannot cause harm or bring any benefit..." This enraged them even more and they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant. The inhumanity of Umm Anmaar towards Khabbab was not less than that of her brother. Once she saw the Prophet speaking to Khabbab at his workshop and she flew into a blind rage. Every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted. Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother. His release from pain and suffering only came when the Prophet, peace be upon him, gave permission to his companions to emigrate to Madinah. Umm Anmaar by then could not prevent him from going. She herself became afflicted with a terrible illness which no one had heard of before. She behaved as if she had suffered a rabid attack. The headaches she had were especially nerve-racking. Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a ret hot iron, was more terrible than all the headaches she suffered. At Madinah, among the generous and hospitable Ansar, Khabbab experienced a state of ease and restfulness which he had not known for a long time. He was delighted to be near the Prophet, peace be upon him, with no one to molest him or disturb his happiness. He fought alongside the noble Prophet at the battle of Badr. He participated in the battle of Uhud where he had the satisfaction of seeing Sibaa ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of the Prophet. Khabbab lived long enough to witness the great expansion of Islam under the four Khulafaa arRashidun--Abu Bakr, Umar, Uthman and Ali. He once visited Umar during his caliphate. Umar stood up--he was in a meeting--and greeted Khabbab with the words: "No one is more deserving than you to be in this assembly other than Bilal." He asked Khabbab about the torture and the persecution he had received at the hands of the mushrikeen. Khabbab described this in some detail since it was still very vivid in his mind. He then exposed his back and even Umar was aghast at what he saw. In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was, however, well-known for his generosity. It is even said that he placed his dirhams and his diners in a part of his house that was known to the poor and the needy. He did not secure this money in any way and those in need would come and take what they needed without seeking any permission or asking any questions. In spite of this, he was always afraid of his accountability to God for the way he disposed of this wealth. A group of companions related that they visited Khabbab when he was sick and he said: "In this place there are eighty thousand dirhams. By God, I have never secured it any way and I have not barred anyone in need from it." He wept and they asked why he was weeping. "I weep," he said, "because my companions have passed away and they did not obtain any such reward in this world. I have lived on and have acquired this wealth and I fear that this will be the only reward for my deeds." Soon after he passed away. The Khalifah Ali ibn Abu Talib, may God be pleased with him, stood at his grave and said: "May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed hijrah willingly. He lived as a mujahid and God shall not withhold the reward of one who has done good."

Talha was a young man. He went to Syria on a trading trip with some other merchants. Talha quickly returned home to Mecca. He asked his family, “Did anything happen in Mecca after we left? “Yes,” they replied, “Muhammad bin Abdullah said he was a prophet and Abu Bakr follows him.” Talha thought to himself, “I know Abu Bakr. He is an easy-going and gentle man. He’s an honest and upright trader. We are all fond of him. We love to listen to him because of his knowledge of Qureish history.” Later Talha went to Abu Bakr and asked, “Is it true that Muhammad bin Abdullah says he’s a prophet and you follow him?” “Yes,” replied Abu Bakr. He talked to Talha about Muhammad (pbuh) and advised him to follow the Prophet. Talha told Abu Bakr about a recent event. One day, he was in the Basra market-place. A wise old man said, “A man called Ahmad will appear in Mecca around this time. He will be the last prophet. Later he will emigrate to a land with black soil, water and palm trees.” This story surprised Abu Bakr. He took Talha to Muhammad (pbuh). The Prophet told Talha about Islam. Talha was excited. He told the Prophet about his conversation with the old man in Basra. Then Talha declared his faith. He was the fourth Muslim Abu Bakr brought to Islam. The Qureish were amazed at Talha’s becoming Muslim. His mother was very upset. She wanted her son to be a leader among the Qureish. Some of them went to Talha and tried to force him to leave Islam. But he refused. So they punished him. Musud bin Hirash told the following story about Talha: “While I was going between Safa and Marwa, I saw a crowd of people. They were pushing him from behind. The man’s hands were tied behind his back. The people were hitting him on the head. There was an old woman in the crowd. She was shouting and cursing at him. I asked about the young man. They said, ‘It is Talha bin Ubaydullah. He gave up his religion and follows the Hashim men!’ I asked, ‘Who is that woman?’ ‘She’s his mother,’ they said. The Qureish did not stop there. One day a man nicknamed the ‘lion of the Qureish’ tied up Talha. Then he tied up Abu Bakr. Then he tied them both together. The Qureish turned them over to some others. They severely tortured them.” Years passed and Talha grew in stature. Other Muslims called him ‘the living martyr’. The Prophet called him ‘Talha the Good’ and ‘Talha the Generous’. During the Battle of Uhud, he earned the name ‘living martyr’. Talha missed the Battle of Badr. The Prophet sent Talha and Said bin Zayd outside of Medina on a mission. When they returned the Battle of Badr was over. In the Battle of Uhud the Muslims left the Prophet. He was in danger. There were only eleven Ansar with him and one Muhajir, Talha. The Prophet was climbing up the mountain with his men. A group of pagans attacked. The Prophet shouted, “Whoever repulses these people will be my companion in Paradise.” “I will,” shouted Talha. “No, not you,” the Prophet said. One of the Ansar said, “I will, Rasulullah.” The Prophet agreed. The Ansar man fought with the pagans until he became a martyr. The Prophet and his men continued to climb the mountain. But again the pagans came very close. Again the Prophet asked who would stop them. Talha said, “Let me stop them, Rasulullah.” Again the Prophet replied, “No not you.” The Prophet allowed one of the Ansar men to stay and fight the pagans. He, too, fought until be became a martyr. This happened eleven times. All the men of Ansar were martyred. Only Talha remained. This time the Prophet gave Talha permission to fight the pagans. The Prophet’s teeth were broken, his forehead was cut, his lip had burst open and his face was covered with blood. He was also very tired. Talha attacked the enemy and pushed them back. He returned to the Prophet and helped him climb some more of the mountain. Talha sat the Prophet down to rest. Then he went back to the pagans and attacked them. Abu Bakr explained what happened that day, “At that time, Abu Ubayda and I were far from the Prophet. When we drew close, he said, ‘Leave me and go to Talha.’ We found Talha lying unconscious in a ditch. He had more than seventy sword, spear, and arrow wounds. Blood was flowing from these wounds. Later the Prophet said about Talha at Uhud, “Whoever wants to see a man who has completed his life still walking on this earth, let him look at Talha.” Whenever they talked about Uhud, Abu Bakr would say, “That entire day belonged to Talha.” Talha was also a clever and successful merchant. One day some goods worth seven hundred thousand dirhams came. That night Talha couldn’t sleep. He was worried about all that wealth. His wife Ummu Kulsum, the daughter of Abu Bakr, said “What’s wrong with you? Have I done something to bother you?” “No,” answered Talha, “You’re a wonderful wife. I’m just wondering how I can think of my Lord when there’s so much wealth in my house.” “Why does it bother you so much?” asked Ummu Kulsum. “What about all the poor and needy? Tomorrow morning you can distribute the goods to them.” “May God have mercy on you,” said Talha. “You are the just daughter of a just man.” In the morning Talha put the goods on plates and in bags and gave it to the poor from the Ansar and Muhajir. On another occasion, a man came to Talha for money. He said he was Talha’s relative. Talha said, “I haven’t heard about our family connection before. But I have some land I bought for three hundred dirhems. If you like you can have the land or sell it and take the money.” The man wanted the money. So Talha sold the land and gave the man the money from it. Talha was famous for helping poor people and widows. One of his friends, Said bin Zayd, said, “I traveled with Talha and I stayed in his home. I have not found anyone more generous with food, clothing and money than Talha.” Ali said, “With my own ears I heard Rasulullah say, ‘Talha and Zubayir are my companions in Paradise.’”

One day, the people of Al-Madînah were surprised by a lot of fuss and noise… ‘Âishah, may Allah be pleased with her, ’Um Al-Mu’minûn (the mother of the believers) asks about the reason… She was told: It was camels belonging to ‘Abdur Rahmân Ibn ‘Auf that had come from Shâ’m[1]… She said: And do the camels cause all that noise?… She was told: O mother of the believers… Seven hundred camels carrying wheat, flour and food… She said: By Allah, I have heard Allah’s Prophet, Allah’s Prayers and Peace be upon him, saying: “I have seen ‘Abdur Rahmân Ibn ‘Auf entering Paradise crawling (on his hands and legs).. The news reaches ‘Abdur Rahmân Ibn ‘Auf while the merchandise had not been taken off the backs of the camels yet… He rushes to ‘Âishah saying: O mother of the believers, be my witness that I donate the camels with all what they are carrying in the Cause of Allah, Praise and Glory be to Him, … That was ‘Abdur Rahmân Ibn ‘Auf who was one of the richest of the Sahâbah (companions), yet he could never enjoy his money … For whenever he was offered food to eat, he would weep and say: By Allah, Allah’s Prophet, Allah’s Prayers and Peace be upon him, and his family had never had their fill of barley bread until the day he, Allah’s Prayers and Peace be upon him, died, and we do not find that we have kept what will be as our reward in the hereafter… A meal was brought to ‘Abdur Rahmân Ibn ‘Auf while he was fasting. He said: Mus‘ab Ibn ‘Umair was martyred, and he was better than I; yet he was shrouded in a Burda (i.e. a sheet) so that, if his head was covered, his feet became naked, and if his feet were covered, his head became naked. ‘Abdur Rahmân added: Hamzah Ibn ‘Abdul Muttalib was martyred and he was better than I. Then worldly wealth was bestowed upon us and we were given thereof too much. We are afraid that the reward of our deeds have been given to us in this life. ‘Abdur Rahmân then started weeping so much that he left the food. All that fear and apprehension, although he is one of the ten men promised to go to Paradise, and one of the six Shûrah (consultation) men, that ‘Umar Ibn Al Khattâb said about them: Before the Prophet, Allah’s Prayers and Peace be upon him, died, he was pleased with them… He was also one of the first eight men to become Muslims… That was when Islam had just started being spread, and before Allah’s Prophet, Allah’s Prayers and Peace be upon him, enters Al Arqam Ibn ’Abî Al Arqam’s house… He is also one of the five men who became Muslims through ’Abû Bakr As-Siddîq, may Allah be pleased with him, these men were: ‘Uthmân Ibn ‘Affân, Az-Zubair Ibn Al ‘Awwâm, Talhah Ibn ‘Ubaidullah, Sa‘d Ibn ’Abî Waqqâs and ‘Abdur Rahmân Ibn ‘Auf… That solemn Sahâbî (companion) who had immigrated to Ethiopia during the two Hijrahs, then he immigrated to Al Madînah Al Munawwarah… He was from the early preceding men… When the emigrants reached Al-Madînah, Allah’s Prophet, Allah’s Prayers and Peace be upon him, established the bond of fraternity between ‘Abdur Rahmân and Sa‘d Ibn Ar-Rabî‘. Sa‘d said to ‘Abdur Rahmân: I am the richest of all the Ansâr[3], so I want to divide my property (between us), and I have two wives, so see which of the two you like and tell me, so that I may divorce her, and when she finishes her prescribed period (i.e. ‘Idda) of divorce, then marry her. ‘Abdur Rahmân said: May Allah bless your family and property for you; where is your market?.. So they showed him the Qainuqâ‘ market. -He went there and- returned with a profit in the form of dried yoghurt and butter. Allah’s Prophet, Allah’s Prayers and Peace be upon him, knew and he was pleased… He, Allah’s Prayers and Peace be upon him, prays that Allah’s blessings affect ‘Abdur Rahmân’s earnings… The prayer is accepted… ‘Abdur Rahmân’s earnings and his money increase to the extent that he says about himself: By Allah, I find that if I lift any stone, I would find gold and silver under it… By the blessings of Allah’s Prophet’s, Allah’s Prayers and Peace be upon him, prayers to him, Ibn ‘Auf becomes one of the richest of all riches… The Prophet, Allah’s Prayers and Peace be upon him, tells him: “O Ibn ‘Auf… You are from the rich, and you shall enter Paradise crawling… So give in the Cause of Allah (to the needy) so that Allah shall set your feet free”… ‘Abdur Rahmân Ibn ‘Auf carries out Allah’s Prophet’s, Allah’s Prayers and Peace be upon him, advice… He gives away half his money as Sadaqah (Charity), and it was four thousand Dirhams Then he gave away as Sadaqah forty thousand Dirhams… Then he gave away as Sadaqah forty thousand Dînârs… He also gave away as Sadaqah, goods carried on five hundred horses in the Cause of Allah, then more goods on five hundred camels in the Cause of Allah… He sets free thirty slaves in one day… Although he spent a lot in the Cause of Allah, he was also a brave warrior… He never stayed behind during any of Allah’s Prophet’s, Allah’s Prayers and Peace be upon him, battles… He joined in Ghazwah(battle) Badr, ’Uhud and witnessed all the conquests… In ’Uhud, he was hurt twenty one times, one of which was in his leg, that made him limp for the rest of his life… He was proud that it was done in the Cause of Allah and in the company of the Prophet of Allah, Allah’s Prayers and Peace be upon him,… Another hurt made him lose all his front teeth and he became toothless… The Prophet, Allah’s Prayers and Peace be upon him, sent Ibn ‘Auf to the battle of Dawmat Al Jandal… He, Allah’s Prayers and Peace be upon him, placed a turban on his head with his own sacred hands, and let the tip of the cover come down between his shoulders… He, Allah’s Prayers and Peace be upon him, told him: “If Allah grants you victory, marry their king’s daughter”… Allah grants him victory… He marries their king’s daughter Tumâdir Bint Al ’Asbagh Ibn Tha‘labah… She gave birth to a son who became one of the great narrators to Al Hadîth… His name was ’Abû Salama Ibn ‘Abdur Rahmân… ‘Abdur Rahmân Ibn ‘Auf is the only Sahâbî (companion) that Allah’s Prophet, Allah’s Prayers and Peace be upon him, prayed behind… That was in a journey when he was Imâm to the Prophet’s, Allah’s Prayers and Peace be upon him, companions, then Allah’s Prophet, Allah’s Prayers and Peace be upon him, approached… Ibn ‘Auf wanted to retreat, but Allah’s Prophet, Allah’s Prayers and Peace be upon him, waved to him to stay in his place… He stayed as Imâm, and Allah’s Prophet Allah’s Prayers and Peace be upon him, prayed behind him… In spite of that, he, may Allah be pleased with him, was a man who feared Allah tremendously… For when ‘Umar Ibn Al Khattâb, may Allah be pleased with him, died, and ordered that the Khilafah (caliphate) would be granted to one of the six men that before Allah’s Prophet, Allah’s Prayers and Peace be upon him, died, he was pleased with them, who were: ‘Uthmân Ibn ‘Affân, ‘Alî Ibn ’Abî Tâlib, Sa‘d Ibn ’Abî Waqqâs, Az-Zubair Ibn Al ‘Awwâm, Talhah Ibn ‘Ubaidullah and ‘Abdur Rahmân Ibn ‘Auf;.. The people came to him saying: O Ibn ‘Auf… You are most worthy of that position… He said: By Allah, if a knife was put in my throat, and gone through to the other side, it would have been better than that position… He goes to his friends, the other five Shûrah (consultation) men and tells them: Who would give up his position and choose a ruler to the Muslims?.. They do not answer him to that… He says: I deny myself the right to the Khilafah (caliphate), and I choose a Khalifah (caliph) for the Muslims… They agreed upon that and he took their vows that they would agree to his choice.. ‘Abdur Rahmân gave ‘Uthmân Ibn ‘Affân, may Allah be pleased with him, the solemn pledge, and then ‘Alî gave him the pledge of allegiance, and then all the (Madînah) people gave him the pledge of allegiance. ‘Abdur Rahmân lives obedient to Allah’s rules, spending in the Cause of Allah as if he never fears poverty while he is spending… To that, the people commented saying: The people of Al Madînah share Ibn ‘Auf his money, he lends them one third, he pays the debts of the other third, and he is kind and gives away to the last third … The more he gives away, the richer he becomes… But his fear also increases… He goes to ’Um Salamah, may Allah be pleased with her, ’Um Al-Mu’minûn (the mother of the believers) and tells her while he is weeping: O mother… I fear that my great wealth shall make me perish… She tells him: O my son… Spend … ‘Abdur Rahmân Ibn ‘Auf spends… He bequeaths fifty thousand Dînârs and one thousand horses in the Cause of Allah… He also bequeaths to the people who have survived Badr -and they were one hundred- four hundred Dînârs to each one of them… ‘Uthmân Ibn ‘Affân -in spite of being rich- insisted on taking his share saying: Ibn Auf ’s money is pure halâl (lawful)… And feeding on this money is good and a blessing… In spite of that, he, may Allah be pleased with him, still left behind three thousand sheep, one thousand camels, one hundred horses and gold that was so difficult to cut by axes, that it hurt the men’s hands while being cut… For Allah’s words are true when He says: (Say: “Truly, my Lord enlarges the provision for whom He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allâh’s Cause), He will replace it. And He is the Best of providers.”). (Saba’ “Shaba”,39). For indeed, Allah’s Prophet’s, words were true when he, Allah’s Prayers and Peace be upon him, said: “Sadaqah (Charity) does not lessen the amount of any money It is the hour, the hour of the departure… ‘Âishah, may Allah be pleased with her, sends him a messenger asking him if he would be buried beside Allah’s Prophet, Allah’s Prayers and Peace be upon him, and his two companions… He, may Allah be pleased with him, says: And who am I to deserve that special company… He asks to be buried beside ‘Uthmân Ibn Maz‘ûn, may Allah be pleased with him, his friend and his beloved one… They had both agreed that whoever dies last, would be buried beside the first, so that they would keep each other’s company in the grave as they had been friends in life… His soul returns to its Creator… The honest man dies at the age of seventy five… Sa‘d Ibn ’Abî Waqqâs carries him in his funeral… He weeps and cries saying: A mountain has been shattered… A mountain has been shattered (Meaning a great strong man has been lost)… ‘Alî Ibn ’Abî Tâlib stands at his grave saying: Go in peace Ibn ‘Auf for you have won its best and refrained from its vice… All the men standing by the grave remember the day that Khâlid Ibn Al Walîd and ‘Abdur Rahmân Ibn ‘Auf were talking and disagreeing about a certain matter when Makkah was opened to the Muslims… Khâlid told ‘Abdur Rahmân: You feel you are better than us because you entered Islam before us (Spent more days as a Muslim).. The Prophet, Allah’s Prayers and Peace be upon him, heard of that, to which he said: “Do not abuse my companions for if any one of you spent gold equal to ’Uhud (in Allah’s Cause) it would not be equal to a Mud or even a half Mud spent by one of them”… How true are Allah’s Prophet’s, Allah’s Prayers and Peace be upon him, words, for who would reach the rank of ‘Abdur Rahmân Ibn ‘Auf that the Prophet, Allah’s Prayers and Peace be upon him, said about him: “‘Abdur Rahmân Ibn ‘Auf, an honest man in heaven, an honest man on earth” Peace be on you, O companion of Allah’s Prophet, Allah’s Prayers and Peace be upon him,… Peace be on you in the highest ranks…

In your light I learn how to love. In your beauty, how to make poems. You dance inside my chest, where no one sees you, but sometimes I do, and that sight becomes this art. i am with you now and doomsday not like a host caring for you at a feast alone with you i am happy all the times the time i offer my life or the time you gift me your love

bush is caw jaker and he most know his size vs sadaam size, and bush well keep do his things intel he past out 2004 and sadaam well be in his chair as iraq leader loooooooooooooooooooooooooooooooool salam

calafku yo kugo wada by fananka mohamed ahmed kuluc

well guys leave the yahuud live in peace,muslim r wicked,no body can't take those poeple out of palastiin cuz they lived there to same like arabs and if we go back the days of nabi mohamed [scw] the jaws been there in madina,only what i want to say is muslims and jaws most live in peace,and have a good life between them too. salam

well guys leave the yahuud live in peace,muslim r wicked,no body can't take those poeple out of palastiin cuz they lived there to same like arabs and if we go back the days of nabi mohamed [scw] the jaws been there in madina,only what i want to say is muslims and jaws most live in peace,and have a good life between them too. salam

mogadishu ofcours for somlia and im seprise for aperson vote for hargeisa cuz hargeisa is the capital of somaliland

ok well same of u guys saying this guy is a hero? he is a shaytaan comes from najd of saudi arabia like his others call [ al salafiis] him and his groups r morders of what happen to the people in new york. guys did u ask your selfs how many muslims people died in 911 and he was feeling good when he find his opritions was complet so i wanna ask for who belive in this guy he is a hero did nabi mohamed scw said kill those people i mean people they r not in war i mean is realy sick. if he has problems with his country king fahd let him deal with it not to boomb usa salam