France Hijab



France Hijab 

Two women, one wearing the niqab, a veil worn by the most conservative Muslims that exposes only a woman's eyes, right, walk side by side, in the Belsunce district of downtown Marseille, central France, Friday June 19, 2009. The French government's spokesman says he favors the creation of a parliamentary commission to study the small but growing trend of burqa wear in France. Luc Chatel says the commission could possibly propose legislation aimed at banning the burqa and other fully covering garments worn by some Muslim women. (AP Photo/Claude Paris) AP

Hijab in France


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Daughters



Daughters

 A tribute to daughters...

A couple made a deal the night of their Nikah to NOT open the door of their room to anybody who comes knocking in the morning for any reason, In the morning the parents of the husband came & knocked on the door, the husband and the wife were looking at each other & as they agreed before , they didn't open the door.


After a while the parents of the bride came knocking at the door... to check on them, the couple were looking at each other , then the bride dropped a tear and started crying , she said : "I cannot keep them knocking & not open the door, I miss them already".

The husband didn't say anything & he let her open the door for her parents.

Years and years passed & the couple had 5 children, the first ones were boys & the 5th was a little girl, when she was born the father was extremely happy that Allah blessed him with her, & he made Aqeeqa for her in grand style, people were so amazed with his joy & his happiness that they asked him, why are you so happy with her more than you were before with her older brothers?

He answered simply: "She is the one who will open the door for me".

Baby girls are the comfort of the eyes of their father.

They hold the key to their mothers hearts.

Daughters are really unique. They care for their parents even after they are married.

You don't simply hear of daughters abusing their parents.

To all the daughters out there, our sincere du'ah for you:

"May Allah (swt) make you like Bibi Fatima (RA), the daughter of our Beloved Prophet Muhammed (saw) who cared so much for her dear Father. Ameen!


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Proposal procedure according to sharee’ah



Proposal procedure according to sharee’ah

Wedding  Proposal
 Firstly:

If a man wants to get married, and he has decided to propose to a particular woman, then he may go to her guardian on his own, or with one of his relatives such as his father or brother, or he may delegate someone else to propose marriage on his behalf. The matter is broad in scope, and prevalent customs should be followed. In some countries it is regarded as improper for the suitor to go on his own, so attention should be paid to that.

What is prescribed in sharee’ah is for the suitor to see the woman to whom he wants to propose marriage, because of the report narrated by al-Tirmidhi (1087), al-Nasaa’i (3235) and Ibn Maajah (1865) from al-Mugheerah ibn Shu’bah (may Allah be pleased with him), who proposed to a woman and the Prophet (peace and blessings of Allah be upon him) said: “Go and look at her, for that is more likely to create love between you,” i.e., ,more likely to establish lasting love between you. This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Secondly:

If the girl and her family agree, then a mahr has to be agreed upon, and the wedding expenses and the wedding date, and so on. This also varies according to local customs, and what the man can afford and what preparations he has made for getting married. Some people do the proposal and the marriage contract in one sitting, and some delay the marriage contract after the engagement, and some they delay the consummation after the marriage contract. All of that is permissible. The Prophet (peace and blessings of Allah be upon him) did the marriage contract with ‘Aa’ishah (may Allah be pleased with her) when she was six years old then he consummated the marriage with her when she was nine. Narrated by al-Bukhaari

Thirdly:

It is not sunnah to recite al-Faatihah at the time of engagement or at the time of the marriage contract. Rather the Sunnah is to recite Khutbat al-Haajah. It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allah be pleased with him) said:

“The Prophet (peace and blessings of Allah be upon him) taught us Khutbat al-Haajah, (to be said) at weddings and on other occasions:
“Inna al-hamda Lillaahi nasta’eenahu wa nastaghfiruhu, wa na’oodhu bihi min shuroori anfusinaa wa sayi’aati a’maalinaa. Man yahdih Illaahu falaa mudilla lahu wa man yudlil falaa haadiya lahu. Wa ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu

(Verily, all praise is to Allaah, we seek His help and His forgiveness. We seek refuge with Him from the evil of our own souls and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger).

The Standing Committee for Issuing Fatwas was asked (19/146): Is reciting al-Faatihah when a man gets engaged to a woman an innovation (bid’ah)?

They replied: Reciting al-Faatihah when a man gets engaged to a woman or when the marriage contract is done is an innovation (bid’ah). End quote.

Fourthly:

There is no special clothing to be worn for the engagement, wedding or consummation, for either the man or the woman. Attention should be paid to what the people are accustomed to with regard to that, so long as it is not contrary to sharee’ah. Based on that, there is nothing wrong with the man wearing a suit and so on.

But if the woman is in a place where men can see her, she should wear concealing clothes, just as she should before and after the wedding. But if she is among women, she can adorn herself and wear whatever kind of clothes she wants, but she should avoid extravagance and waste and that which calls to fitnah.

As for wearing a ring, it is not prescribed neither in Qur'an nor in Hadith for men or for women, because that involves imitating the kuffaar.

May Allah help us and you to do that which He loves and which pleases Him.


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All About Karbla’s History



All About Karbla’s History

Karbala throughout History:

The name ‘Ninawa’ is repeated in the elegies of Al -Hussein (a.s.) and which designates the city of Karbala along with two other names as well, and those are: “Al ttaff” and “Al Ghaddiriyyah”. The first noun literally means ‘a place that gives a view down over something’ and that is to refer to the Iraqi countryside bordering the land of the Arabs which is the point joining the edges of the Arab Hill and the Iraqi plain, and that is the geographical location of Karbala. The other name is related to “Ghaddirah”; a person descending from ‘Bani Assad’ who inhabited the place by that time.
Actually, Karbala has another name: “Al Ha’ir” meaning ‘the perplexed’ which is a description of the city’s topography. It is very likely that the word Karbala derives originally from the word “Al Karbat” which means ‘loose’, and the city was called Karbala for it had a loose or limp soil. Another possibility is that the word Karabala was meant to inspire ‘purity’ since ‘karbalta’ means “to sift or to sieve” and which might be used in the following context: to sift the wheat; that is, to riddle and to purify it. In this sense, it is possible that the soil of Karbala was sieved of stones and defects and that is why it was called so. Furthermore, “Al Karbal” is the name of a sharp-tasting plant called sorrel, and it is possible that this kind of plants was widely spread in that area which urged people to give the city the same name.

2- The general dominating circumstances on the eve of Al-Hussein’s (a.s.) rebellion

As Imam ‘Ali (a.s.) was martyred, the equations of the conflict changed drastically. A forceful trend towards adopting the Umayyad’s proposition was clearly emerging. The Umayyads worked towards consolidating their power as the first military operations, that took place outside the land of Al -Hijaz, were launched. The Umayyads saw that some crucial obstacles were hindering the implementation of their project and the presence of Al Hussein (a.s.) was the most important one. Hence, they exerted all their efforts right from the beginning to overcome these obstacles.
They started by launching a pitiless and relentless war against their enemies, nourishing the tribal conflicts, touching on a sensitive spot which is some people’s self-interest and benefits, resorting to money and the psychological publicity to buy people’s conscience, and adopting a tyrannical and repressive policy against their opponents.
In order to achieve their aim, the Umayyads did not hesitate to make some intrinsic changes in the way their power and authority operated. Those changes were extremely fundamental to the extent that justice was way far from being carried out, and despotism and oppression became the Umayyad’s primary motivators. Numerous revolts and riots were lead against the Umayyads but the most considerable rebellion was that of Imam Al Hussein (a.s.) who raised the slogan of reform in the Nation of his Grandfather, Muhammad (p.), to enjoin the right and to forbid the wrong.

3- Al-Hussein (a.s.); the challenge and the confrontation:

Thanks to Zyiad and his son ‘Ubaidullah, two of the Umayyad’s most arbitrary and authoritarian governors, Al- Kufah was brought totally under the control of Muawiyah and it was subjugated through the adoption of all oppressive measures. Upon Muawiyah’s death, ‘Ubaidullah Bin Zyiad was on a visit to Al -Basra and Al -Nu’man Bin Bachir Al Anssari, one of the Prophet(p.)’s companions – with no importance or competence, was his substitute during his absence.
In view of the existing situation, the Shiite leaders met in Al -Kufa and decided to call for Al- Hussein (a.s.); so they wrote him a letter in which they refuted and denounced the Umayyad’s policy and invited him to get there to lead the rebellion. Al Hussein (a.s.) responded to the call and informed the people who had sent him the letter that he intends to join them. However, before heading towards Iraq, Al Hussein (a.s.) dispatched his cousin, Muslim Ibn Aqil, to Al- Kufah. By the time Muslim reached Al- Kufa, Al Nu’man Bin Bachir was gone. The Shiites made themselves known. Muslim was about to head back towards Al Hussein (a.s.), to report to him the homage and allegiance of the people of Al -Kufa, when he thought that the situation had become stable favoring their position; so he wrote back to Al- Hussein (a.s) confirming the Kufis’ support and invitation.
Coming back from Al -Basra, wearing a disguised costume, ‘Ubaidullah Bin Zyiad managed to sneak into Al- Kufa and then into the palace of the emirate. After fortifying and entrenching the palace very well, ‘Ubaidullah, surrounded by his supporters, revealed himself to the public from the balcony of the palace. Some stories relate that Muslim approached the palace and tried to besiege it with the help of the Kufis. Nevertheless, ‘Ubaidullah was able to disperse this force by bribing the leaders of the clans, tribes and the notables of the city which was still divided according to tribal basis. It did not take too long. Muslim found himself standing alone and had to hide.Before receiving the news of Muslim’s ultimate death, Al- Hussein (a.s.) was already inside the Iraqi territories. Al- Hussein set off for Al -Kufah accompanied by a small party of his family’s men and by seventy to ninety persons of his companions. After having crossed a short distance towards Karbala, Al Hussein (a.s.) and his followers were attacked by a flock of Umayyad soldiers led by Al -Hur Bin Yazid Al- Riyahi who was charged to prevent Al Hussein (a.s.) from changing the course of his destination
The stream of events would, later on, redound to the benefit of Al- Hussein’s (a.s.) opponents. The plan of ‘Ubaidullah Bin Zyiad aimed at imposing a blockade on Al -Hussein (a.s.) in some place outside Al- Kufa after keeping him from taking another direction or route. The plan intended to make sure of keeping Al -Hussein (a.s.) outside the city of Al- Kufa for fear of having its people follow him once again because, as Al -Farazdak said, while the swords of the Kufis were set against Al- Hussein (a.s), their hearts did acknowledge his cause. As Al- Hussein (a.s.) approached the area of Karbala, which is about eighty kilometers from Al Kufa, the main force which was responsible for getting back at Al- Hussein (a.s.) has finally arrived.
The Umayyad soldiers who were sent to fight Al- Hussein (a.s) at Karbala were led by ‘Amr Bnu Saad Bnu Abi Wakkas – commanded by ‘Ubaidullah Bin Zyiad – and their number varies, according to the different related stories, between four and thirty thousand soldiers. It is known that Saad, the father of ‘Amr, was one of the opposers of ‘Ali Bin Abi Taleb (a.s.) and he refused to show allegiance to his Caliphate – succession. As ‘Ubaidullah Bin Zyiad came to learn that Al -Hussein (a.s.) has embarked on his journey towards Al -Kufa along with his followers, he called for ‘Amr Bnu Saad and offered him to be appointed the governor of Al- Rey – a large Iranian city, now situated near Tehran – provided that he fights Al- Hussein (a.s.) before holding the reins of government in the province. ‘Amr Bnu Saad accepted the conditions of ‘Ubaidullah so not to loose the governorship. However, once reaching Karbala, he waited too long before giving the army the order of attack. He resorted first to the negotiations with Al Hussein (a.s) trying to resolve the problem peacefully by convincing him that any fight would be vain and useless.

4- The journey of heroism and bravery:

Then, Al Hussein (a.s) delivered his brief and powerful sermon in which he said: “Verily, that claimer, the son of a claimer, [pointing to ‘Ubaidullah Bin Zyiad] is overwhelmed by shame and disgrace! And how far disgrace is from us! Allah refuses us the life of disgrace, His Messenger and believers do too. Indeed, proud, exalted and lofty spirits will never prefer to obey the vile people rather than the death of the honorable ones.”
The combat began with dual sword fighting in which Imam Al -Hussein (a.s.) and his companions had shown extreme courage and had defied death boldly. Afterwards, the army led a comprehensive and hostile attack that resulted in the killing of fifty persons of Al- Hussein’s (a.s) companions. Ibn Saad hastened immediately to order his army to stop the fight because he was hoping that Al Hussein’s (a.s.) would surrender and yield after the blood shedding of such a great number of his companions, which left him with few efficient combatants. Nonetheless, Al -Hussein (a.s.) refused to comply and he continued the fight, which turned into fencing, as well as rapid and swift attacks from both sides. This round of the combat ended up by the slaying of the rest of Al- Hussein’s (a.s.) companions and family members.
The final round at last was the most dramatic and tragic one, for Al -Hussein (a.s.) stood alone confronting the army. Some sources report one of the witnesses of the battle, as having said the following: “Deity by Allah! Never have I seen a man, standing alone amidst a crowd of people attacking him, conquering him; killing his sons, his family and his companions, who maintained a more balancedcomposure and self-possession. Truly, if men were to harass him hard, he would respond by tormenting them even harder making them to dispel just like goats are dispelled by the attack of a wolf. He fought them in such a way that forced them to be dispersed everywhere as if they were the widespread locusts. Then, he would draw back and say: ‘upon Allah and only Allah we count in expectation of strength and power’”.

Imam Hussain and The story of Karbala:

The story of Karbala begins with the birth of Hussain (AS). The Holy Prophet (SAW) had shown affection and love for his grandson as any grandfather should show, but there was something more positive and profound in this love. Several times when Hussain entered the mosque as a small child the Holy Prophet will put him in his lap and tell his companions that this is Hussain, look at him and remember him. The Prophet’s insistence to remember Hussain shows that those who will forget this event will cause trouble in Islam.
It was just seven years of his life with his grandfather that the Holy Prophet died and soon after, Hussain’s mother Fatima (SA) also died. The next 25 years of his life in Madina was with his father Ali, his brother Hasan and many other brothers and sisters in the family. He grew up to be loved by the companions of the Holy Prophet. During the period of 2nd Khilafat-e-Rasheda, Omar Ibn Al-Khattab had always shown his love and respect for Hussain. Whenever Hussain entered the mosque, the Caliph would let him sit beside him and tell the companions to listen to what this young man says. They all valued his advice even at that young age. His main activity in Madina was to see that the people there know true Islam. He also managed the Trust set up by his father, to help the poor of the city by giving them food and many necessities of life. This was the true Islamic Welfare State in progress where every hungry mouth must have food; every naked person must have clothes and a shelter over his head.
Apart from administering the Trust set up by his father Ali (AS), Hussain’s (AS) main occupation during these 25 years in Madina was to teach the newly converted Muslims real Islam through the Qur’an and Sunnah of the Prophet. He has performed Hajj 24 times during this period. He has also traveled to Yemen and most of the southern part of Hejaz and Najd. It is clear that he did not take any part in any of the expeditions by the Muslim forces under the directions of the three Kholafa.
After the killing of the 3rd Caliph Othman Ibn Afaan, Hussain’s father Ali (AS) was compelled by the people of Madina overwhelmingly to take the reigns of power

Start of the day of the battle:

On Muharram 10th, also called Ashura, Husain ibn Ali completed the morning prayers with his companions. He appointed Zuhayr ibn Qayn to command the right flank of his army, Habib ibn Muzahir to command the left flank and his half-brother Abbas ibn Ali as the standard bearer. There is controversy regarding the date for the day of Ashura in the Gregorian Calendar. October 10 is a calculated date through calculators.[35][36] These calculators however, are not always correct. According to the book Maqtal al Husain, Muharram 9th is October 12, 680; if that book is correct Muharram 10th was October 13, 680 A.D.
Husain ibn Ali’s companions numbered 32 horsemen and 40 infantrymen.[ Husain rode on his horse Zuljenah.
Husain ibn Ali called the people around him to join him for the sake of Allah and to defend Muhammad's family. His speech affected Hurr ibn Yazid Al-Riyahi, the commander of the Tamim and Hamdan tribes who had stopped Husain from his journey. He abandoned Umar ibn Sa'ad and joined Husain's small band of followers
On the other side, Yazid had sent Shimir (his chief commander) to replace Umar ibn Sa'ad as the commander.The battle starts
Umar ibn Sa'ad advanced and fired an arrow at Husain ibn Ali's army, saying: "Give evidence before the governor that I was the first thrower." Ibn Sa'ad's army started showering Husain's army with arrows] Hardly any men from Husain ibn Ali’s army escaped from being shot by an arrow.Both sides began fighting. Successive assaults resulted in the death of a group of Husain ibn Ali’s companions.
The first skirmish was between the right flank of Imam Husain’s army with the left of the Syrian army. A couple of dozens men under the command of Zuhayr ibn Qain fought heroically and repulsed the initial infantry attack and in the process destroyed the left flank of the Syrian army which in disarray collided with the middle of the army. Seeing this, the Syrian army quickly retreated and broke the pre-war verbal agreement of not using arrows and lances. This agreement was made in view of the small number of Husain ibn Ali’s companions. Umar ibn Sa’ad on advice of ‘Amr ibn al Hajjaj ordered his army not to come out for any duel and to attack Husain ibn Ali’s army together.

Amr ibn al-Hajjaj attacked Husain:

ibn Ali’s right wing, but the men were able to maintain their ground, kneeling down as they planted their lances. They were thus able to frighten the enemy’s horses. When the horsemen came back to charge at them again, Husain’s men met them with their arrows, killing some of them and wounding others `Amr ibn al-Hajjaj kept saying the following to his men, “Fight those who abandoned their creed and who deserted the jam`a!” Hearing him say so, Husain ibn Ali said to him, “Woe unto you, O `Amr! Are you really instigating people to fight me?! Are we really the ones who abandoned their creed while you yourself uphold it?! As soon as our souls part from our bodies, you will find out who is most worthy of entering the fire!
In order to prevent random and indiscriminate showering of arrows on Husain ibn Ali’s camp which had women and children in it, Husain’s followers went out to single combats. Men like Burayr ibn Khudhayr,[49] Muslim ibn Awsaja and Habib ibn Mazahir were slain in the fighting. They were attempting to save Husain’s life by shielding him. Every casualty had a considerable effect on their military strength since they were vastly outnumbered by Yazid I’s army. Husain’s companions were coming, one by one, to say goodbye to him, even in the midst of battle. Almost all of Husain’s companions were killed by the onslaught of arrows or lances.
After almost all of Husain’s companions were killed, his relatives asked his permission to fight. The men of Banu Hashim, the clan of Muhammad and Ali, went out one by one. Ali al Akbar ibn Husain, the middle son of Husain ibn Ali, was the first one of Hashemite who received permission from his father.
Casualties from Banu Hashim were sons of Ali ibn Abi Talib, sons of Hasan ibn Ali, a son of Husain ibn Ali, a son of Abdullah ibn Ja’far ibn Abi-Talib and Zaynab bint Ali, sons of Aqeel ibn Abi Talib, as well as a son of Muslim ibn Aqeel. There were seventy-two Hashemites dead in all (including Husain ibn Ali.

Death of Abbas ibn Ali:

Abbas ibn Ali advanced toward Euphrates branch along a dyke. Abbas ibn Ali continued his advance into the heart of ibn Sa’ad’s army.[56] He was under heavy shower of arrows but was able to penetrate them and get to the branch leaving heavy casualties from the enemy. He immediately started filling the water skin. In a remarkable and immortal gesture of loyalty to his brother and Muhammad’s grandson he did not drink any water despite being severely thirsty. He put the water skin on his right shoulder and started riding back toward their tents. Umar ibn Sa’ad ordered an outright assault on Abbas ibn Ali saying that if Abbas ibn Ali succeeds in taking water back to his camp, we will not be able to defeat them till the end of time. A massive enemy army blocked his way and surrounded him. He was ambushed from behind a bush and his right arm was cut off. Abbas ibn Ali put the water skin on his left shoulder and continued his way but his left arm was also cut off. Abbas ibn Ali now held the water skin with his teeth. The army of ibn Sa’ad started shooting arrows at him, one arrow hit the water skin and water poured out of it, now he turned his horse back towards the army and charge towards them but one arrow hit his eyes and someone hit a gurz on his head and he fell off the horse.In his last moments when Abbas ibn Ali was wiping the blood in his eyes to enable him to see Husain’s face,[citation needed] Abbas ibn Ali said not to take his body back to the camps because he had promised to bring back water but could not and so could not face Bibi Sakinah, the daughter of Husain ibn Ali. Then he called Imam Husain, “brother” for the first time in his life. Before the death of Abbas, Husain ibn Ali said: “Abbas your death is like the breaking of my back”.[citation needed]
Death of Husain ibn Ali (Shia Prespective)
Husain ibn Ali told Yazid’s army to offer him single battle, and they gave his request. He killed everybody that fought him in single battles. He frequently forced his enemy into retreat, killing a great number of opponents. Husain and earlier his son Hazrat Ali Akbar were the two warriors who penetrated and dispersed the core of Ibn-Saad’s army (Qalb-e-Lashkar), a sign of extreme chaos in traditional warfare.
Imam Husain advanced very deep in the back ranks of the Syrian army. When the enemies stood between him and the tents he shouted:
“Woe betide you oh followers of Abu Sufyan’s dynasty! If no religion has ever been accepted by you and you have not been fearing the resurrection day then be noble in your world, that’s if you were Arabs as you claim.
Then his enemies invaded back toward him.They continuously attacked each other,[59] Until his numerous injuries caused him to stay a moment. At this time he was hit on his forehead with a stone. He was cleaning blood from his face while he was hit on the heart with arrow and he said: “In the name of Allah, and by Allah, and on the religion of the messenger of Allah.” Then he raised his head up and said: “Oh my God! You know that they are killing a man that there is son of daughter of a prophet on the earth except him.” He then grasped and pulled the arrow out of his chest, which caused heavy bleeding.
He became very weak and stopped fighting. The soldiers approaching him gave up confrontation, seeing his position. One soldier, however, walked up to Imam Husain and hit him on his head with his sword.
The enemies hesitated to fight Imam Husain, but they decided to surround him. At this time Abd-Allah ibn Hassan, an underage boy, escaped from the tents and ran to Husain. When a soldier intended to slay Husain, Abd-Allah ibn Hassan defended his uncle with his arm, which was cut off. Imam Husain hugged Abd-Allah, but the boy was already hit by an arrow.
Imam Husain got on his horse and tried to leave, but Yazid’s army continued pursuit. According to Shia tradition, a voice came from skies stating: “We are satisfied with your deeds and sacrifices.” Husain then sheathed his sword and tried to get down from the horse but was tremendously injured and so the horse let him down. He then sat against a tree.
Umar ibn Sa’ad ordered a man to dismount and to finish the job. Khowali ibn Yazid al-Asbahiy preceded the man but feared and did not do it. Then Shimr ibn Dhiljawshan dismounted his horse and cut Husain’s throat with his sword whilst Husain was prostrating to Allah. Just before his throat was about to be cut, Imam Husain asked Shimr ibn Dhiljawshan, “Have you done your prayers today?” and this shocked Shimr because he did not expect anyone in the position of Husain to ask about such a question. Lanti Shimr ibn Dhiljawshan was saying: “I swear by God that I am raising your head while I know that you are grandson of the messenger of Allah and the best of the people by father and mother” when he raised head of Husain ibn Ali on a spear.[63] The ibn Sa’ad’s men looted all the valuables from Husain’s body.

Another ending of the battle is the following(Shia Perspective):

While Imam Husain was taking rest against the tree, Shimr knew that Imam Husain was unable to fight and sent one of his men to go and kill him. The man went and seeing Imam Husain’s eyes,he got extremely scared and ran back to his camp. When Shimr asked why he had not killed Imam Husain, the man replied that looking into his eyes he saw prophet Muhammad. Angrily, Shimr sent another man. This one was so frightened that he droped his sword and ran back to his camp. This time when Shimr asked him why he had not killed him, he said he saw into his eyes and saw the angry look of Ali ibn Abi Talib. Shimr was angry, said that he would have to do it himself and wearing his armor, he went to where Imam Husain was. Using his iron boots he kicked Imam Husain in the ribs. Imam Husain fell to the floor, when Shimr disrespected and sat on top of him. Using a blunt knife, he rugged 12 times against Imam Husain’s throat. While his head was on the floor, Shimr removed his head from his body.
The army of Ibn Sa’ad rushed to loot the tents. The daughters of Mohammad’s family were expelled from the tents, unveiled and barefooted, while weeping and crying for their slain relatives. The army set all the tents on fire. The women were asking: “By Allah, will you make us pass the site of the murder of Husain?” And when they saw the martyrs and wailed.[64] Then Sakinah bint Husain (Death, 117 AH) embraced her father’s body until some people dragged her away.
Umar ibn Sa’ad called volunteering horsemen to trample Imam Husain’s body. Ten horsemen trampled his body such that his chest and back were ground.
According to Shia tradition, it is believed that Imam Husain’s body was martyred but his ‘noor’ (light) and Imamat were passed on to his son Ali who became Imam Ali Zainul Abideen (Sahifa-e-Sajjadiya is a collection of his supplications).
Aftermath
Umar ibn Sa’ad sent Husain’s head to ibn Ziyad on Ashura afternoon and ordered to sever heads of his comrades to send them to Kufa. The heads were distributed to various tribes enabling them to gain favor of ibn Ziyad. Ibn Sa’ad remained in Karbala until the next noon.
After ibn Sa’ad’s army went out of Karbala, some people from Banu Asad tribe came there and buried their dead.
On Muharram 11 (October 11, 680 CE), all captives including all women and children were then loaded onto camels with neither saddle nor shade and were moved toward Kufa. As they approached Kufa, its people gathered to see them. Some women of Kufa gathered veils for them upon knowing that they are relatives of Muhammad. Among the captives were Hazrat Ali ibn Husain, who was gravely ill, as well as Hazrat Hassan ibn Hassan al-Muthanna, who was seriously injured in the battle of Karbala.

Zaynab bint Ali pointed at the people to be quiet. Then she addressed the people of Kufa:

“The praise is exclusively attributed to Allah. And greetings to my father (grand father), Muhammad, and to his pure and benevolent family. And then, Oh people of Kufa! Oh deceitful and reneger people! Do you weep? So let tears not be dried and let groans not be finished. … Beware, such a bad preparation you have made for yourself that Allah became furious of you and you will be at punishment forever. Do you weep and cry? Yes, by Allah, do weep numerously and do laugh less! Since you brought its shame and fault on yourself and you will not be able to cleanse it forever. …”[
During the journey from Karbala to Kufa, and from Kufa to Damascus, Husain’s sister Zaynab bint Ali and Umm-Kulthoom bint Ali, and son Ali ibn Husain gave various speeches that exposed the truth about Yazid and told the Muslim world of the various atrocities committed in Karbala. After being brought to Yazid’s court, Zaynab courageously gave a famous speech in which she denounced Yazid’s claim to the caliphate and eulogized Husain’s uprising.
The prisoners were held in Damascus for a year. During this year, some prisoners died of grief, most notably Sukayna bint Husain. The people of Damascus began to frequent the prison, and Zaynab and Ali ibn Husain used that as an opportunity to further propagate the message of Husain and explain to the people the reason for Husain’s uprising. As public opinion against Yazid began to foment in Syria and parts of Iraq, Yazid ordered their release and return to Medina, where they continued to tell the world of Husain’s cause.


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Eid Collection 2012



Eid Collection 2012 By Shahid Raza

This season at Al hamra we Chose to make our prints in rich festive coloures, as we strongly believe in our products and would like to make it feel and look as a celebration every time one of our customer puts on one of our fabrics.

Breaking from tradition of lawn material being restricted:

to everyday wear, we want to bring designs that can be warn to formal occasions as well. Given the heat, lawn seems to be the most useful material for season and should not be restricted to where and how it can be worn. So not only do you look fabulous, you feel it too!


 


This season designs are based broadly:

on cultural motifs and ethnic Mughal Art. we have used some handmade chifon Batik Dupattas keeping in mind the heat this season, and have deeply explored Islamic Art as print and embroidery.

Designer Eid Mid summer Embroidered Collection:

We look faorward to your feedback and hosting you as our cutomers this season. let this season be an Al Hamra season for you.! In this Beautiful Exclusive Designer Eid Mid summer Embroidered Collection latest fashion trend of A-line shirts, Frocks, plane Shalwar kameez and long shirts with churidar pajama are  2012 – 2013 feature model hot glamorous Rabia Butt..






The Most Gorgeous Thing In Their Stitched Dresses

Beautifully designed chiffon sleeves:

which are giving a perfect merge with lawn stuff. This collection latest fashion trend of Salwar Kameez, A-line shirts, long shirts and Bridal Frocks with Churidar Pajamaare included. The colours are bright and attractive so that your children get prominent. The price of the fabrics is reasonable considering the intricate embroidery. We hoped you will liked this collection and surely Increase the charm of your Eid day Celebration. Lets have a look at Warda Designer Ready to Eid Wear Lawn Collection 2012.


 

Best Stitched Designs According To Latest Trends:

Warda Fashion Brand was found in 2006 and famous for Premium Fabrics at economical prices with best stitched designs according to latest trends. They are having more than 30 branches in Pakistan and specialty in ladies loose and stitched fabrics. They deal with Premium voile, Lawn, chiffon, wollen, cotton, khaddar and silk fabrics for women. This collection consists of brilliant and stunning design and very attractive colors.







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Article on Zakat



The Original Meaning Of The Word Zakat

Giving Zakat (Support of the Needy):

All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both ‘purification’ and ‘growth.’ Giving zakat means ‘giving a specified percentage on certain properties to certain classes of needy people.’ The percentage which is due on gold, silver, and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year is two and a half percent. Our possessions are purified by setting aside a small portion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.A person may also give as much as he or she pleases as voluntary alms or charity.

Zakat:

Zakat or alms-giving is the practice of charitable giving by Muslims based on accumulated wealth, and is obligatory for all who are able to do so. It is considered to be a personal responsibility for Muslims to ease economic hardship for others and eliminate inequality. Zakat consists of spending 2.5% of one’s wealth for the benefit of the poor or needy, including slaves, debtors and travelers. A Muslim may also donate more as an act of voluntary charity (sadaqah), rather than to achieve additional divine reward.There are two main types of Zakat. First, there is the kajj, which is a fixed amount There are five principles that should be followed when giving the Zakat:
  •     The giver must declare to God his intention to give the Zakat.
  •     The Zakat must be paid on the day that it is due.
  •     After the Offering, the payer must not exaggerate on spending his money more than usual means.
  •     Payment must be in kind. This means if one is wealthy then he or she needs to pay 2.5% of their income. If a person does not have much money, then they should compensate for it in different ways, such as good deeds and good behavior toward others.
  •     The Zakat must be distributed in the community from which it was taken.

Zakat is the 3rd pillar of Islam and is the determined :

share of wealth prescribed by Allah S.W.T. to be distributed to the 8 categories entitled to receive it. Zakat as translated from Arabic means growth, multiplicity, fertility, cleansing, full of baraqah. It is an ibadah in terms of wealth. A symbol of Islamic social justice, Zakat cleanses your soul, purifies and grows your wealth while eradicating poverty.

Zakat in the Quran and Hadith:

“O you who believe! Spend of the good things which you (legally) earned, and of that which We have produced from the earth for you…” (Al-Baqarah: Verse 267)”(The superstructure of) Islam is raised on five (pillars): to utter an attestation of faith, performance of prayer, payment of Zakat, fast of Ramadan and pilgrimage (to Makkah).” (Narrated by Ibnu Umar R.A.)

Significance of Zakat for the individual:

  •     Purifies and promotes assets.
  •     Develops gratitude for Allah’s bounty.
  •     Brings about a sense of peace and well-being.

Significance of Zakat for society:

  •     Minimizes the feeling of envy among those who are less well-to-do.
  •     Provides a religiously-approved method of managing the society’s economy and finance.
  •     Makes it possible for part of the wealth of the rich to be distributed among the poor.

What is notentitled to receive zakat:

The rich. Messenger of Allah said, “It is not lawful to take alms (Zakat) for people who are rich and people who have the power of energy.” (Bukhari). * Slave, because they still earn money or dependents of the master. * Descendants of the Prophet. Messenger of Allah said, “Surely not lawful for us (Ahlul Bait) take alms (zakat).” (Muslim). * People in the tithe dependents, such as children and wives. * The infidels.

Some benefits of Zakah avail Diniyah (terms of religion):

With a tithe means have been running one of the Five Pillars of Islam which deliver a servant to the happiness and salvation of the world and the hereafter. 2. Is a means for slaves to taqarrub (closer) to his Lord, will add to the faith because of its presence which includes several kinds of obedience. 3. Zakat payers will get a big reward is doubled, as the word of God, which means: “God destroy usury and fertile alms” (QS Al Baqarah: 276). In a hadith muttafaq “alaih Prophet Shallallaahu ‘alaihi wa sallam’ was also explained that the alms of good fortune will be developed by Allah grown exponentially. 4. Zakat is a means for sin, as it once spoke by the Prophet Muhammad.

Pillars of Islam: Giving Zakat:

I have written in previous posts about the first three pillars of Islam: shahadah (the proclamation of faith), salah (prayer), and saum Ramadan (fasting the month of Ramadan). In this post, I will focus on giving zakat, or almsgiving. The word zakat comes from the Arabic root “to purify.” Muslims purify their wealth by giving around 2.5% of standing wealth, wealth that they have not needed to use during the year, to those in need. Zakat is different from voluntary charity called sadaqah because it is required of all able Muslims.
There are many verses in the Qur’an that prescribe giving zakat. This pillar is very often mentioned  in conjunction with salah (prayer) because Muslims have a vertical relationship with God that is reflected in the five daily prayers, but they also have a horizontal responsibilty to other human beings embodied in giving zakat to those in need. One example is verse 73 in chapter 21:
  •     And We made them leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, to establish regular prayers, and to practice regular charity; and they constantly served Us (and Us only).
  • In addition to prescribing zakat as one of the pillars of Islam, in verse 60 in chapter 9, the Qur’an also gives instructions as to who should receive alms.
  •     As-Sadaqât (here it means Zakât) are only for the Fuqarâ’(poor), and Al-Masâkin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islâm); and to free the captives; and for those in debt; and for Allâh’s Cause (i.e. for Mujâhidûn – those fighting in the holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.
Zakat  is the responsibility of the individual believer, but there are many Muslim organizations that will help by collecting the money and distributing it to those in need. Zakat  is meant to ensure that everyone in the community has the basics to survive. Moreover, it is a reminder to each Muslim that the wealth that they have is a gift from God and thus they should share it with others who are less fortunate.
Do other faith traditions have required alms? What do you think is the purpose of alms and charity? Please share your comments below.

Zakaat (the poor due): Meaning, ruling & benefits:

The literal meaning of “Zakaat” is purity. Its Islamic technical meaning designates the annual amount of wealth, food, property etc. which a Muslim with the adequate means must distribute among the rightful beneficiaries.
Zakaat is a remarkable institution and a major pillar of Islam. Allaah, Almighty, Says (what means): “And establish the Prayer, and pay Zakaat (the poor due)…” [Quran, 2:43]
Moreover, Zakaat is an obligatory act because it is one of the pillars of Islam: The Prophet said: “Islam was built upon five (pillars): `The testimony that none has the right to be worshipped but Allaah and that Muhammad is the Messenger of Allaah; the establishment of the prayer; paying the obligatory charity (Zakaat); pilgrimage to the House (Hajj to the Ka’bah in Makkah) and fasting (the month of) Ramadhaan.“‘ [Al-Bukhaari and Muslim]
Zakaat is a small portion of the Muslim’s wealth that must be given to the poor or to other specified beneficiaries. Whoever claims that Zakaat is not obligatory and refuses to pay it, is not a Muslim, but a Muslim who refuses to pay Zaakat due to stinginess, while affirming its obligation, has committed a great sin for which one will be severely punished.
Allaah, Almighty, Says (what means): “and as for those who hoard treasures of gold and silver, and do not spend them for the sake of Allaah, announce unto them a painful torment. On the Day when that [hoarded wealth] shall be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them): `This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.” [Quran 9: 34-35]
He, Almighty, also Says (what means): “And let not those who covetously withhold of that which Allaah has bestowed on them of His bounty (wealth) think that it is good for them (and so they do not pay Zakaat). No, it will be worse for them; the things which they covetously withheld will be tied to their necks like a collar on the Day of Resurrection…“ [Quran 3:180]
There is no equivalent in any other language to the word “Zakaat” and the meaning it conveys. It is not just a form of charity, or alms-giving or tax or tithe. Nor, is it simply an expression of kindness; it is all of these combined and much more. It is a duty enjoined by Allaah and a source of purification
for the individual and society as a whole.
He, Almighty, Says (what means): “Take from their wealth ‘sadaqah’ (Zakaat) in order to purify them and sanctify them with it.” [Quran 9: 103]
Zakaat benefits the society in many ways. Here is an explanation of the far-reaching effects of it:
1. Zakaat purifies the individual and his wealth. The status of his wealth is increased with Allaah and in turn, he will be rewarded. When a person becomes liable for paying Zakaat, a certain percentage of his wealth should be distributed immediately in the correct manner, because at that point, the wealth which is to be distributed does not belong to him. If this wealth is retained, it spoils the status of all of his wealth.
2. Zakaat does not only purify the property of the one who gives it, it also purifies his heart from selfishness and greed. In return, it purifies the heart of the recipient from envy and jealousy, and it fosters in his heart good will and warm wishes toward the contributor. As a result, the rich and poor of society are bound together as a unit, working together and helping one another.
3. Zakaat decreases the sufferings of the needy and poor members of society, however, those in need should not depend on it completely.
4. Zakaat is an effective means of developing the spirit of social responsibility on the part of the well-to-do, and the feeling of security and belonging on the part of the underprivileged.
5. Zakaat is a clear manifestation of the spiritual and humanitarian interactions between the individual and society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, it does not tolerate selfish and greedy control of wealth and property. It is an expression of the general philosophy of Islam which adopts a moderate and effective course between the Individual and Society.
In conclusion, we mention a calling by Allaah, Almighty (what means): “O You who believe! Shall I lead you to a bargain that will save you from grievous suffering [in this world and in the life to come)? You are to believe in Allaah and His Messenger and strive hard in Allaah's cause with your possessions and your lives: this is for your own good – if you had known it." [Qur'an, 61: 10-11]


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AN ARTICLE ON SYED FASIHUDDIN SOHRWARDI




 Syed Fasihuddin Soharwardi is a famous Naat Reciter of Pakistan. He is not only famous in Pakistan but also in other countries.He has great Love for Allah and his Phrophet Muhammad PBUH.He is Alhaj its mean that he has performed 7 Hajj.
 

Pakistani nation has great respect for him. He ha recited many unbelievable Naat Sharif.He has won many competitions not only in Pakistan but also in abroad.


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