TRUE RIGHTEOUSNESS

People think that a righteous man should:

• Stay apart or in a mountain to worship Allah.

• Leave this life behind him.

Such a man we call him Aabed (Worshipper), if worship doesn't affect his behaviors, then he is as Allah says:

"We shall turn to whatever deeds they (disbelievers and polytheists) did, and We shall make such deeds as scattered floating particles of dust." 25-23

They said to the prophet: So and so (a woman) stays up during night, fasts during day, does favors but she causes harm to her neighbors by her tongue, the messenger of Allah said: "There is no good in her, she will go to Hell." They mentioned another woman and said that she only performs the five required prayers and does little favors, but she doesn't cause harm to anybody, he said: "She will go to paradise." 1

So, acts of worship should have fruits and appear in behaviors.

1- Jamea Al-Ahadeeth Wal-Maraseel by Abi-

Horayrah.

Fawzy Mohammed Abu Zeid

why did Prophet Muhammad (PBUH) have more than 4?

Some have falsely accuse the Prophet (pbuh) of being hyper sexual, because he had eleven wives. If you read the life history of the Prophet (pbuh), only two of his marriages one with Khadija (ra), and the other, with Ayesha (ra) were marriages in the normal course. All his other marriages were contracted as a necessity and were based on various considerations.

The first marriage of the Prophet (pbuh) took place when he was 25 years of age and he married Khadija (ra) who was twice widowed, and was 40 years old. If the Prophet (pbuh) was hyper-sexual, why would he marry a woman who was 15 years older than him and already twice widowed?

Until his first wife, Khadija (ra) was alive, he never took a second wife. Khadija (ra) died when the Prophet (pbuh) was 50 years age and only after this, did he marry the others. If he married eleven wives for sexual reasons, he should have had multiple wives during his youth. Contrary to this, history tells us that all his marriages with his remaining ten wives took place when he was between the age of 53 AND 59 YEARS.

All his wives (ra) were between the age of 36 to 50 years, except for two wives (ra). His reputation had spread far and wide, not only in Arabia, but also in the neighboring countries. Could he not have easily got younger and lovelier girls to marry? Most of his marriages were for political gain and for the spread of Islam.

In Arabia, no one could carry on the work of reform and uplifting unless he belonged to, or was related to some specific and respectable tribe. Thus, in the interest of his mission, the Prophet (pbuh) needed inter-tribal relationships. He wanted to weld the quarreling tribal and clannish factions into one Muslim body, as brethren in faith (Ikhwan fi’d-din).

For instance, his wife Juwayreeyah (ra) belonged to the Banu Mustaliq clan, which was very powerful. The entire clan was a bitter enemy of Islam from the start, and they were finally suppressed by military action. When the Prophet (pbuh) married Juwayreeyah (ra), the Muslims released all their prisoners, saying that they could not keep the prophet’s relatives in bondage. It was due to this marriage that the whole clan of Banu Mustaliq accepted Islam and became peaceful and obedient to the laws of the new Islaamic state.

Maymunah (ra) also came from a very powerful and recalcitrant clan from Najd and was the sister of the wife of the chief of the clan in those days. It was this clan which had brutally murdered seventy members of an Islaamic missionary deputation. The Prophet’s (pbuh) marriage with Maymunah (ra) changed the whole atmosphere and Najd accepted Madinah’s authority under the leadership of the Prophet (pbuh).

Umm Habibah (ra) was the daughter of the Quraysh chief, Abu Sufyan. It was after the Prophet’s (pbuh) marriage to Umm Habibah, that Abu Sufyan never fought against the Prophet (pbuh). This marriage was largely responsible for the conquest of Makkah. Furthermore, Umm Habibah was first married to a certain Ubaydullah and emigrated with him to Abyssinia, where Ubaydullah became a Christian and a drunkard. Excessive consumption of wine killed him since it was a double shock to her that her husband had become a Christian and later died, she was badly in need of solace.

Safiyyah (ra) was the daughter of a very prominent Jewish chief, Huyyah ibn Aktab. In consideration of her family status, she could not be merged into an ordinary household. So the Prophet (pbuh) himself married her. After this marriage, the Jews did not dare to revive their opposition to the Prophet (pbuh) and his mission.

In the case of Hafsah (ra), it was the Prophet’s (pbuh) desire to bind in relationship with those of his great companions (sahabah) who were his advisers and who were trained for future leadership. He had married Abu Bakr’s (ra) daughter, married two of his own daughters to Uthman (ra) and one to ‘Ali (ra). ‘Umar (ra) could not be kept outside this wide circle of relationship. By marrying Umar’s daughter Hafsah (ra), the Prophet (pbuh) forged a strong bond of relationship within the Islamic movement thus strengthening the pillars of the ummah.

The Prophet (pbuh) had married his first cousin, Zaynab (ra), to his freed slave, Zayd ibn Haritha (ra), whom he had adopted as his son. This marriage of Zaynab (ra) with Zayd (ra) was intended to break the family and social barriers, but the marriage did not prove to be successful and ended in divorce. When the Prophet (pbuh) saw that Zaynab (ra) was left alone, he felt his responsibility in the matter. He also had to break another convention, according to which an adopted son became a real son. This difficult problem was solved by the Prophet’s (pbuh) marriage to Zaynab (ra) (as mentioned in the Qur’an, in Surah Ahzab, chapter no 33 verse 37) to annul that pre-Islamic conception and promulgate an Islamic law instead.

Another lady Zaynab (ra), Umm al Masakin (mother of the poor and helpless), daughter of Khuzayma ibn Al-Haith, belonged to the Hawazin clan. Her husband was killed in the battle of Uhud. To rescue her from widowhood, the Prophet (pbuh) took her as his wife.

As for Muslims, The Qur’an, in Surah Nisa, chapter 4 verse 3, states that a Muslim is allowed to marry a maximum of only four wives. Another verse in the Qur’an makes Prophet Muhammad (pbuh) an exception to this rule.

In Surah Ahzab chapter 33 verse 52:

"It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as hand maidens) and Allah doth watch over all things ". [Al-Qur’an 33:52]

This verse clearly gives Prophet Muhammad (pbuh) the permission to keep all his previous wives but prohibits him to marry any more women except those which his right hand possessed i.e. slave girls.

The Prophet (pbuh) was allowed to keep all his previous wives because no one was allowed to marry the Prophet’s wives (ra) after they were divorced or widowed as they were UMMUL-MOMINEEN (MOTHER OF THE BELIEVERS). As they were considered by everyone to be their mothers, it has become impossible for any Muslim man to marry his mother (the wife of the prophet).

After the revelation of the verse in Surah Ahzab, chapter 33 verse 52, the Prophet (pbuh) only married Mary the Coptic who was a slave girl sent as a present by the Christian Muqauqas of Egypt. Since the Christian Chieftain of Egypt sent Prophet Muhammad (pbuh) a slave girl as a present, he could not refuse this gift as a refusal would have disturbed the political alliance. He could not keep her as a slave girl, since Prophet Muhammad (pbuh) preached that slaves should be freed. The only option left with him was to marry her, since the Qur’an gave him the permission to do so. Later on she became the mother of Ibrahim (ra) who died in his infancy.

A careful examination for the history of Islam and Muhammad (pbuh) reveals that he did not marry for the sexual reasons, he did not marry the most beautiful or the youngest even though he could have done so as he became the ruler of all Muslims and had good neighboring countries as you see in the case of the ruler of Egypt and his gift to Muhammad (pbuh).

The migration from the worldly life and the hereafter to the God’s sake

The migration from the worldly life and the hereafter to the God’s sake

- As a migration inside the heart, inside the Intention, it means that

-  When the man intent to do anything in his life,

- He does not do it for the sake of worldly life desire, fame, prominence, or hypocrisy

- And he does not do what he intends to do for the sake of rewards or paradises in the Hereafter

But everything - he intends to do - is for the sake of Allah

- This is the highly ranked meaning of migration that has been mentioned in the sacred Quran

- Where Allah described the characteristics of  the "Ahl al Suffah” group.

-   Allah mentioned them and said to this beloved prophet and the chosen one - the Prophet Mohammed Peace be upon him “   And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance…” (Alkahf - 28)

- so, what are they seeking ?? They are seeking God’s countenance; they do everything for the sake of Allah

- This is the higher, fuller, and sublime practice of migration.

- This is the migration of “Al Afraad” those who escaped to Allah,

- As described in Quran “So flee to Allah. Indeed, I am to you from Him a clear warner.”

- So that, in the beginning of migration festival days of each year, each one  should check, review, and correct his migration intents. Then, he should go back again to re-immigrate to Allah.

- For instance, in the beginning of each year,

- If you leave one of your bad ethics and do not return to it, then you did the right immigration to Allah

- I always say to my brothers and my students to set up an annual schedule of leaving their bad ethics.

For instance, this year I’m planning to leave lying; I take a promise not to lie and never return to it.

Never to lie in both serious and humor talk and never to break the promise I had taken on myself

Next year I do the same and so on

- One day, you will find yourself pure of all bad ethics, and your ethics are as ethics of the prophet Mohammed

- Go straightly forward on the method of the chosen-one; you will be connected in his group

Or (- keep yourself on the straight path of the chosen-one, you will be connected in his group)

Or (maintain yourself on the method of the chosen-one; you will be connected in his group)

- you will be included in the meaning of” Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves”

- the one who lets himself goes astray without reviewing his ethics, changing his bad habit, or without correcting his intents. He will regret at the end of his life.

He will say - while taking his last throes - “"Oh [how great is] my regret over what I neglected in regard to Allah “

- So, each one of us should review and check all of his manner, his behaviors, and his intents, in order to test all of his belongs by the balance of the Prophet Mohammed's ethics

book-questions-of non muslims

Migration to God’s sake

The migration by Godspeed from the worldly life and the hereafter to God’s sake

What does it mean? It means the migration of the heart, inside the Intention, it means that

When man intent to do anything in his life,

He does not do it for the sake of worldly life, desire, fame, prominence, or hypocrisy

And he does not do it for rewards or paradise in the Hereafter

But he does it for the sake of Allah

This is the highly ranked meaning of migration mentioned by Allah describing the characteristics of "Ahl Al Suffah” group.

Allah mentioned them and said to His beloved prophet and the chosen about them: “And keep your soul content with those who call on their Lord morning and evening, seeking His Face,” (Surat Al-Kahf, Verse 28)

So, they are seeking God’s countenance; they do everything for the sake of Allah

This is the higher, fuller, and sublime practice of migration.

This is the migration of “Al Afraad” (unique individuals) those who hurried to Allah,

“Hasten you then (at once) to Allah. I am from Him a Warner to you, clear and open!” Surat Azzareyat Verse 50.

So, in the beginning of migration festival days of each year, each one should check, review, and correct his migration intents. Then, he should re-immigrate to Allah.

For instance, in the beginning of each year,

If you just leave one of your bad ethics and do not return to it, then you do the right immigration to Allah

I always say to my brothers and my students to set up an annual schedule of leaving their bad ethics.

For instance, this year I’m planning to leave lying; I take a promise not to lie and never to return to it.

Never to lie in both seriousness and entertainment talk and never to break the promise I had taken on myself

Next year I do the same and so on

One day, you will find yourself as it was said: (keep yourself on the straight path of the chosen-one, then you will be connected in his group)

You will be included in the meaning of: “Muhammad is the apostle of Allah. and those who are with him” Surat Al-Fat’h Verse 29.

But the one who lets himself goes astray without reviewing his ethics, changing his bad habits, or without correcting his intents, he will regret at the end of his life.

He will say while taking his last throes – “ 'Ah! Woe is me! In that I neglected (my duty) towards Allah,” Surat Al-Zumar Verse 56.

So, each one of us should review and check all of his manners, his behaviors, his intents, and his deeds in order to test and measure them by the balance of the apostle of Allah (PBUH).

http://www.fawzyabuzeid.com/en/index.php

______________________________________

Mr. Fawzy Mohammed Abou-Zeid

Book_Questions_of_Non-Muslims

البعض يريد أن يساهم فى نشر الإسلام ويريد أن يدافع عن الإسلام ويرد عنه شبهات المنكرين ويدفع عنه تشكيك الحاقدين ولا يدرى كيف يفعل هذا ؟

لكل هؤلاء نقدم: 

كتاب سؤلات غير المسلمين باللغة الإنجليزية

Book_Questions_of_Non-Muslims

كتاب يرد على أسئلة غير المسلمين ويفند شبهاتهم بالحجج العقلية والأدلة المنطقية التى تقبلها عقولهم وتهضمها فهومهم

الكتاب يرد على خمسين سؤال تقريبا من أسئلة غير المسلمين 

بأسلوب ميسر وعبارات واضحة 

يمكنك أن تساهم بنشر هذا العلم النافع استجابة لقول الحبيب صل الله عليه وسلم ( بلغوا عنى ..) 

يمكنك أن تنشر الكتاب كاملا

أو تنشر كل سؤال وإجابة بشكل منفصل 

فتكون قد ساهمت فى نشر لإسلام والقيام بواجبك نحو دينك وصدقة جارية لك دون أن تتكلف مال ولا جهد حمل الكتاب بالصيغة التى تريد 

تحميل الكتاب متاح مجانا على هذا الرابط

http://www.fawzyabuzeid.com/en/table_books.php?name=Book_Questions_of_Non-Muslims&id=49&cat=2

Book_Questions_of_Non-Muslims

Reading the Holy Qur'an and repeating Athan (the call to prayer)

Question:

When I am reading the Qur'an then I hear Athan (the call to prayer), should I stop reading immediately to repeat Athan?

The answer:

When a Muslim hears the call to prayer he should immediately leaves everything and repeats it, even if we are talking or reading the Qur'an, A'isha (may God be pleased with her) said in the famous narration:

"The Messenger of Allah used to talk to us, sit with us and laugh and joke with us, when he hears the call to prayer, he immediately leaves to prayer as if he doesn’t know us and we don’t know him."

She also narrated after the prophet (May the blessing and peace of God be upon him):

"The prophet used to be in the service of his family and if he hears the call to prayer he goes out (to prayer)." Saheeh Al-Bukhary after A'isha.

Why? Because repeating Athan is obligatory, when it is finished we can continue talking. This is a problem we hope every Muslim in all government offices repeat Athan when they hear it, it is just two minutes and after that we can complete talking again because talking is endless 

but we must repeat Athan.

http://hassanelagouz.blogspot.com/

Performing prayer while wearing shoes

Question:

Is it permissible to perform prayer while wearing shoes at work? And what about wiping on shoes in ablution?

The answer:

It is permissible to perform prayers while wearing shoes in certain cases and places, if the ground is sandy and absorbs dirt or if it isn't clean but not impure.

The Answer:

It isn't allowed to wipe on shoes. It is allowed to wipe on a splint or on socks but not on 

shoes.

http://hassanelagouz.blogspot.com/