THE PEACE & PACIFIC LIFE IN ISLAM

WORLD MUSLIM WOMAN.I.T.OPERATORS UNION (WMWITOU) THE PEACE & PACIFIC LIFE IN ISLAM ডিসেম্বর ১৮, ২০১৯ بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ THE PEACE & PACIFIC LIFE IN ISLAM (A Sister Organization of Islamic Research for Reviving Science & Technology Center) web: http://wmwitou1441.blogspot.com North Mugultooly by Lane P.O. Bandar, P.S: Sadarghat Post Code: 4100, Chattogram(Chittagong) BANGLADESH (SISTER ONLY) The Holy Religion of Islam (Courtesy of Wikipedia, the Encyclopedia) Islam (/ˈɪslɑːm/;[note1] Arabic: ٱلْإِسْلَام‎, romanized: al-Islām [alʔɪsˈlaːm] (About this soundlisten)) is an Abrahamic, monotheistic religion teaching that there is only one Allah, and that Hazarat Muhammad Sawllallahu A’lyhi Wasallaam is a messenger of Allah.[1][2][3] It is the world's second-largest religion with over 1.9 billion followers or 24.4% of the world's population,[4] commonly known as Muslims.[5] Muslims make up a majority of the population in 50 countries.[6] Islam teaches that Allah is merciful, all-powerful, and unique,[7] and has guided mankind through prophets, revealed scriptures and natural signs.[3][8] The primary scriptures of Islam are the Quran, believed to be the verbatim word of Allah, and the teachings and normative examples (called the sunnah, composed of accounts called hadith) of Muhammad (c. 570 – 8 June 632 CE).[9] Muslims believe that Islam is the complete and universal version of a primordial faith that was revealed many times before through prophets including Adam, Abraham, Moses and Jesus,[10][11][12] and the Quran in its Arabic to be the unaltered and final revelation of Allah.[13] Like other Abrahamic religions, Islam also teaches a final judgment with the righteous rewarded in paradise and unrighteous punished in hell.[14][15] Religious concepts and practices include the Five Pillars of Islam, which are obligatory acts of worship, and following Islamic law (sharia), which touches on virtually every aspect of life and society, from banking and welfare to environment and the women [16][17][18] Islām (Arabic: إسلام‎) is a verbal noun originating from the triliteral root S-L-M which forms a large class of words mostly relating to concepts of wholeness, submission, sincerity, safeness, and peace.[46] In a religious context, it means "voluntary submission to Allah".[47][48] Islām is the verbal noun of Form IV of the root, and means "submission to Allah" or "surrender to Allah ". Muslim, the word applied to an adherent of Islam, is the active participle of the same verb form, and means "submitter to Allah" or "one who surrenders to Allah". The word sometimes has distinct connotations in its various occurrences in the Quran. In some verses, there is stress on the quality of Islam as an internal spiritual state: "Whomsoever Allah desires to guide, He opens his heart to Islam."[49] Other verses connect Islam and religion (dīn) together: "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."[50] Concept of Allah, almighty https://upload.wikimedia.org/wikipedia/commons/thumb/6/60/Istanbul%2C_Hagia_Sophia%2C_Allah.jpg/220px-Istanbul%2C_Hagia_Sophia%2C_Allah.jpg Medallion showing "Allah" (God) in Hagia Sophia, Istanbul, Turkey Islam is often seen as having the simplest doctrines of the major religions.[45] Its most fundamental concept is a rigorous monotheism, called tawḥīd (Arabic: توحيد‎). Allah is described in chapter 112 of the Quran as: "Say, He is Allah, the One and Only. And there is none like unto Him" (112:1–4).[56] Islam rejects polytheism and idolatry, called Shirk, and reject the Christian doctrine of the Trinity. In Islam, God is beyond all comprehension and thus Muslims are not expected to anthropomorphise him.[57][58][59][60] God is described and referred to by certain names or attributes, the most common being Al-Rahmān, meaning "The Compassionate" and Al-Rahīm, meaning "The Merciful".[61] Islam teaches that the creation of everything in the universe was brought into being by Allah's command as expressed by the wording, "Be, and it is"[62] and that the purpose of existence is to worship or to know Allah.[63][64] He is viewed as a personal god who responds whenever a person in need or distress calls him.[65] There are no intermediaries, such as clergy, to contact Allah who states, "I am nearer to him than (his) jugular vein."[66] Allah consciousness is referred to as Taqwa. Allāh is traditionally seen as the personal name,[67] a term with no plural or gender being ascribed, and used by Muslims. Other non-Arab Muslims might use different names as much as Allah, for instance "Khodā" in Persian or "Ḵẖudā" in Urdu. Angels Belief in angels is fundamental to Islam. The Quranic word for angel (Arabic: ملك‎ malak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[69] or from the root either from ’-l-k, l-’-k or m-l-k with the broad meaning of a "messenger", just like its counterparts in Hebrew (malʾákh) and Greek (angelos). Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of the divine world. The Quran is the principal source for the Islamic concept of angels.[71] Some of them, such as Gabriel and Michael, are mentioned by name in the Quran, others are only referred to by their function. In hadith literature, angels are often assigned to only one specific phenomenon.[72] Angels play a significant role in Mi'raj literature, where Muhammad encounters several angels during his journey through the heavens.[73] Iman in Islam Imaan (Faith) Faith in Allah, almighty In the name of Allah, the Beneficent, the Merciful The intended meaning of “Imaan” (Faith) in Islam is keen important for us to understand, as mistaken definitions of faith have caused a number of problems in early Islamic history up until the present time. However, the righteous predecessors had a clear definition of faith that should serve as the basis of our understanding of Islam. “Faith” (al-iman) in the Arabic language means to affirm something and to comply with it. Ibn Taymiyyah writes: وَمَعْلُومٌ أَنَّ الْإِيمَانَ هُوَ الْإِقْرَارُ لَا مُجَرَّدُ التَّصْدِيقِ وَالْإِقْرَارُ ضِمْنَ قَوْلِ الْقَلْبِ الَّذِي هُوَ التَّصْدِيقُ وَعَمَلِ الْقَلْبِ الَّذِي هُوَ الِانْقِيَادُ It is understood that faith is affirmation and not merely belief. Affirmation includes the words of the heart, which is belief, and the actions of the heart, which is compliance. Source: Majmu’ Al-Fatawa 7/638 Hence, faith in Islam means to believe in Allah, to affirm His truth, and to submit to His commands. The six pillars of faith are to believe and affirm the following: 1. Allah, 2. His angels, 3. His messengers, 4. His Holy books, 5. The Day of Judgment, 6. Providence. Allah, almighty says: يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا “O you who believe, have faith in Allah and His messenger and the book that He revealed to His messenger and the scripture which He revealed before. Whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray”. (Surat An-Nisa 4:136) Source: Sahih Muslim 8, Grade: Sahih Faith is not simply to believe in the existence of Allah. Iblees, or Satan, believes in the existence of Allah, he knows Allah exists, yet he does not have faith in Him. Allah said: فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ So the angels prostrated, all of them entirely, except Iblees for he was arrogant and was among the unbelievers. Surat Sad 38:73 It is too sad that Some people deny the existence of “Allah” because He cannot be perceived directly, but the inability to directly observe something is not proof of its non-existence. There are numerous natural phenomena in the universe, such as dark matter and dark energy, that we know exist because we observe their signs, even though no one has ever directly seen them. In other words, we can reasonably infer the existence of unseen phenomena by observing their indirect effects. In fact, it is scientifically proven most of what exists in the universe cannot be directly perceived by the senses. In the same way, we can logically infer the existence of Allah by observing His signs in the creation. Allah said: وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن رِّزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِّقَوْمٍ يَعْقِلُونَ In the changing of night and day and in what Allah sends down from the sky of provision and gives life thereby to the earth after its lifelessness and in His directing the winds are signs for people who reason. Surat Al-Jathiya 45:5 Therefore, faith in Islam means to submit to Allah, not despite a lack of evidence, but rather because the proofs of His Lordship are overwhelming. True faith, then, must manifest itself in the heart as sincerity, on the tongue as affirmation, and on the limbs as action. Ibn Taymiyyah writes: وَمِنْ أُصُولِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ أَنَّ الدِّينَ وَالْإِيمَانَ قَوْلٌ وَعَمَلٌ قَوْلُ الْقَلْبِ وَاللِّسَانِ وَعَمَلُ الْقَلْبِ وَاللِّسَانِ وَالْجَوَارِحِ Among the principles of the people of the Sunnah and the community is that the religion and faith consists of sayings and actions: the sayings of the heart and the tongue, and the actions of the heart, tongue, and limbs. Source: Sharh Al-Aqida Al-Wasitiyya 1/264 Righteous deeds are the inevitable result of sincere faith, such that Allah constantly emphasizes the reward of those “who have faith and do good deeds.” Allah said: إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ ذَٰلِكَ الْفَوْزُ الْكَبِيرُ Verily, those who had faith and had done righteous deeds will have gardens beneath which rivers flow. That is the great achievement. Surat Al-Buruj 85:11 Righteous deeds are an important manifestation of faith, but they are not the reason Allah admits people into Paradise. We can never repay Allah or do enough good to deserve Paradise. Rather, we only enter Paradise because of the mercy of Allah. Jabir reported: The Messenger of Allah, peace and blessings be upon him, said: لَا يُدْخِلُ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ وَلَا يُجِيرُهُ مِنْ النَّارِ وَلَا أَنَا إِلَّا بِرَحْمَةٍ مِنْ اللَّهِ None of you will enter Paradise because of his good deeds alone. None would be rescued from the Hellfire, not even myself, except for the mercy of Allah. Source: Sahih Muslim 2817, Grade: Sahih On this point, Islam holds the middle position between those who says deeds are not essential to faith and those who say any deficiency in deeds nullifies faith. Ibn Taymiyyah writes: وَأَنَّ الْإِيمَانَ يَزِيدُ بِالطَّاعَةِ وَيَنْقُصُ بِالْمَعْصِيَةِ Faith increase by acts of obedience to Allah and decreases by acts of disobedience. Source: Sharh Al-Aqida Al-Wasitiyya 1/264 In other words, a Muslim who has a pure heart and performs many good deeds regularly has strong faith, whereas a Muslim who has a heart tainted by spiritual diseases and does not perform many good deeds has weak faith. Even so, a Muslim with weak faith is still considered a believer and his good qualities should not be dismissed. This point is very important to understand some verses and prophetic traditions which discuss faith and unbelief in a rhetorical manner. For example, the following tradition: Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said: لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ أَوْ قَالَ لِجَارِهِ مَا يُحِبُّ لِنَفْسِهِ None of you has faith until he loves for his brother or his neighbor what he loves for himself. Source: Sahih Muslim 45, Grade: Sahih Without a doubt, loving good for others and treating other people the way we want to be treated is an integral quality of true faith. Umar ibn Al-Khattab reported: The Messenger of Allah, peace and blessings be upon him, said: أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in providence both its good and its harms. Faith in Hazarat Muhammad Sawllallahu A’lyhi Wasallaam 1] (Arabic: مُحَمَّد‎, pronounced[Muħammad Sawllallahu A’lyhi Wasallaam 1]];[n 2] c. 570 CE – 8 June 632 CE)[1] was an Arab religious i.e., Nabii as well as Rasool and latest leaded of Deen Al Islam. According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings preached previously by Hazarat Adam, Hazarat Abraham, Hazarat Moses, Hazarat Jesus, and other prophets A’lyhimus Salaam. [2][3][4][5] He is viewed as the final prophet of Allah in all the main branches of Islam. Muhammad Sawllallahu A’lyhi Wasallaam 1] united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief. He is referred to by many appellations, including Messenger of Allah, The Prophet Muhammad Sawllallahu A’lyhi Wasallaam, Allah's Apostle, Lasted Prophet (Khatamun Nabiyeen) of Islam. A Short Life History of Prophet Hazarat Muhammad Sawllallahu A’lyhi Wasallaam Born approximately 570 CE (Year of the Elephant) in the Arabian city of Mokka, Muhammad Sawllallahu A’lyhi Wasallaam was orphaned at the age of six.[6] He was raised under the care of his paternal grandfather Abd al-Muttalib, and upon his death, by his uncle Abu Talib.[7] In later years he would periodically seclude himself in a mountain cave named Hira for several nights of prayer. When he was 40, Muhammad reported being visited by Gabriel Alyhimus Salaam in the cave,[8][9] and receiving his first revelation from Allah, almighty. Three years later, in 610,[10] Muhammad started preaching these revelations publicly,[11] proclaiming that "Allah is only one", that complete "submission" (islām) to Allah [12] is the right way of life (dīn),[13] and that he was a prophet and messenger of Allah, similar to the other prophets in Islam. Tawhid (Arabic: توحيد‎ tawḥīd Tawhid (Arabic: توحيد‎ tawḥīd, meaning "unification or oneness of Allah "; also romanized as Tawheed, Touheed, Tauheed or Tevhid[4]) is the indivisible oneness concept of monotheism in islam.[5] Tawhid is the religion's central and single-most important concept, upon which a Muslim's entire faith rests. It unequivocally holds that Allah is One (Al-ʾAḥad) and Single (Al-Wāḥid);[6][7] Tawhid constitutes the foremost article of the Muslim profession of faith.[8] The first part of the shahada (the Islamic declaration of faith) is the declaration of belief in the oneness of Allah.[6] To attribute divinity to anything or anyone else, is shirk – an unpardonable sin according to the Qur'an, if repentance is not sought afterwards.[9][10] Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid.[11] There is an uncompromising monotheism at the heart of the Islamic beliefs (aqidah) which is seen, from an Islamic standpoint, as distinguishing Islam from other major religions. The classical definition of tawhid was limited to declaring or preferring belief in one Allah and the unity of Allah.[16] Arkān al-Imān There are six articles of faiths in Islam, known as Arkān al-Imān. The term iman has been delineated in both the Quran and hadith.[3] According to the Quran, iman must be accompanied by righteous deeds and the two together are necessary for entry into Paradise.[4] In the hadith, iman in addition to Islam and ihsan form the three dimensions of the Islamic religion. Etymology In Arabic, iman (إِيمَان ʾīmān), pronounced [ˈ iː.maːn] means "faith". It is the verbal noun of آمَنَ "to believe (in something)." Faith is confidence in a truth which is real. When people have confidence, they submit themselves to that truth. It is not sufficient just to know the truth, but the recognition of the heart should be expressed by the tongue which is the manifestation of the intelligence and at last to reflect this confidence in their activities.[6] Kalima-e-Shahadah The Shahadah,[109] which is the basic creed of Islam that must be recited under oath with the specific statement: "ʾašhadu ʾal-lā ʾilāha ʾillā-llāhu wa ʾašhadu ʾanna muħammadan rasūlu-llāh", or "I testify that there is no Ilaah but Allah, Muhammad Sawllallahu A’lyhi Wasallaam is the messenger of God"[110] (أشهد أن لا إله إلا الله و أشهد أن محمدا رسول الله). This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.[111] Hadith of GabrielAlyhimus Salaam on Iman-Ihsan "Iman is that you believe in God and His Angels and His Books and His Messengers and the Hereafter and the good and evil fate [ordained by your God]."[11] Another similar narration ascribed to Muhammad is:Ibn Abbas narrates that the Angel Jibril once asked the Prophet: "Tell me what is Iman?" The Prophet replied: "Iman is to believe in Allah, the Day of Judgment, His (Allah's) Angels, Books and Prophets and to believe in life after death; and to believe in Paradise and the Fire, and the setting up of the Mizan (scales) to weigh the deeds; and to believe in the Divine Decree, the good and the bad of it (all). Jibril then asked him: "If I do all this will I be with Iman?" The Prophet said: "When you have done all of this, you will be having Iman."[12] In the Quran, iman is one of the 10 qualities which cause one to be the recipient of Allah's mercy and reward.[13] The Quran states that faith can grow with remembrance of Allah.[14] The Quran also states that nothing in this world should be dearer to a true believer than faith.[15] Muhammad Sawllallahu A’lyhi Wasallaam is reported to have said that he gained sweetness of faith who was pleased to accept God as Lord, Islam as religion and Muhammad as prophet.[16] He also said that no one can be a true believer unless he loves the Prophet more than his children, parents and relatives.[17][18] At another instance, he has remarked that it is this love with God and Muhammad after which a person can be aware of the real taste of faith.[19][20] The 77 Branches of Faith The 77 Branches of Faith is a collection compiled by Imam Al-Bayhaqi in his work Shu`ab al-Iman. In it, he explains the essential virtues that reflect true faith through related Quranic verses and prophetic sayings.[25][26] This is based on the following Hadith ascribed to Muhammad: Abu Hurayrah narrated that the Prophet said: "Iman has more than 70 branches. The most excellent among these branches is the saying of "Laa ilaaha ill Allah" (there is no God but Allah), and the smallest branch is to remove an obstacle from the wayside. And "Haya" (modesty) is an important branch of Iman."[27] Faith and deeds In Islam, it is essential that there exist harmony and concord between faith and deeds. Farāhī has explained this aspect in his tafsīr in the following manner:[28] Righteous deeds are mentioned in the Qurān right after faith in the capacity of an explanation ... In the case of faith, the need for its explanation is obvious: the place of faith is the heart and the intellect. In matters of intellect and heart, not only can a person deceive others but also at times he himself can remain in deception. He considers himself to be a mu’min (believer) whereas actually he is not. For this reason, two testimonies needed to be required for it: a person's words and a person's deeds. Since words can be untrue, hence a person who only professes faith through words is not regarded as a mu’min and it was deemed essential that a person's deeds also testify to his faith. Thus the Qurān said: O you who believe with the tongue! Believe through your deeds.[29] Al-Ikhlas Al-Ikhlāṣ (ِArabic: الْإِخْلَاص, "Sincerity"), also known as al-Tawḥīd (Arabic: التوحيد‎, "Monotheism") is the 112th chapter (sūrah) of the Qur'an. In the early years of Islam, some surahs of the Quran came to be known by several different names, sometimes varying by region. [1] This surah was among those to receive many different titles. It is a short declaration of tawhid, God's absolute oneness, consisting of four ayat. Al-Ikhlas means "the purity" or "the refining". It is disputed whether this is a Meccan or Medinan sura. The former seems more probable, particularly since it seems to have been alluded to by Bilal of Abyssinia, who, when he was being tortured by his cruel master, is said to have repeated "Ahad, Ahad!" (unique, referring as here to God). It is reported from Ubayy ibn Ka'b that it was revealed after the polytheists asked "O Muhammad! Tell us the lineage of your Lord." Ihsan Ihsan (Arabic: إحسان‎ ʾiḥsān, also romanized ehsan), is an Arabic term meaning "beautification", "perfection" or "excellence" (Ara. husn, meaning: beauty). It is a matter of taking one's inner faith (iman) and showing it in both deed and action, a sense of social responsibility borne from religious convictions.[1] In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God as if they see him, and although they cannot see him, they undoubtedly believe that He is constantly watching over them. That definition comes from the Hadith of Gabriel in which Muhammad states, "[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you". (Al-Bukhari and Al-Muslim).[2] Ihsan, meaning "to do beautiful things", is one of the three dimensions of the Islamic religion (Ara. ad-din): islam, iman and ihsan. In contrast to the emphases of islam (what one should do) and iman (why one should do), the concept of ihsan is primarily associated with intention. One who "does what is beautiful" is called a muhsin. It is generally held that a person can only achieve true ihsan with the help and guidance of God, who governs all things. While traditionally Islamic jurists have concentrated on Islam and theologians on Iman, the Sufis have focused their attention on Ihsan.[3] Some Islamic scholars explain ihsan as being the inner dimension of Islam whereas shariah is often described as the outer dimension: From the preceding discussion it should be clear that not every Muslim is a man or woman of faith (mu'min), but every person of faith is a muslim. Furthermore, a Muslim who believes in all the principles of Islam may not necessarily be a righteous person, a doer of good (muhsin), but a truly good and righteous person is both a muslim and a true person of faith.[4] Ihsan "constitutes the highest form of worship" (ibadah).[4] It is excellence in work and in social interactions. For example, ihsan includes sincerity during Muslim prayers and being grateful to parents, family, and Allah. Revelations History of the Quran The Islamic holy books are the records which most Muslims believe were dictated by Allah, almighty to various prophets. Muslims believe that parts of the previously revealed scriptures, the Tawrat (Torah) and the Injil (Gospel), had become distorted—either in interpretation, in text, or both.[79] The Quran (literally, "Recitation") is viewed by Muslims as the final revelation and literal word of Allah, almighty and is widely regarded as the finest literary work in the classical Arabic language.[80][81] Muslims believe that the verses of the Quran were revealed to Hazarat Muhammad Sawllallahu A’lyhi Wasallaam by Allah, Jalla Jalalahu Wa Shanuhu through the archangel Gabriel (Jibrīl A’lyhimus Salaam) on many occasions between 610 CE until his death on Monday, June 8, 632.[82] While Muhammad Sawllallahu A’lyhi Wasallaam was alive, all of these revelations were written down by his companions (sahabah Rodiallahu Anhoo), although the prime method of transmission was orally through memorization.[83] The Quran is divided into 114 chapters (suras) which combined, contain 66666 (or 6,236) verses (āyāt). The chronologically earlier suras, revealed at Mokka, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and legal issues relevant to the Muslim community.[84] The Quran is more concerned with moral guidance than legislation, and is considered the "sourcebook of Islamic principles and values".[85] Muslim jurists consult the hadith ("reports"), or the written record of Prophet Muhammad Sawllallahu A’lyhi Wasallaam's holy life, to both supplement the Quran and assist with its interpretation. The science of Quranic commentary and exegesis is known as tafsir.[86] The set of rules governing proper elocution of recitation is called tajwid. Muslims usually view "the Quran" as the original scripture as revealed in Arabic and that any translations are necessarily deficient, which are regarded only as commentaries on the Quran.[87] Prophets and sunnah Muslims identify the 'prophets' A’lyhimus Salaam (Arabic: أنبياء‎ anbiyāʾ ) as those humans chosen by Allah, almighty at different times in the past, to convey His messages(warnings and glad tidings), teachings(way of personal life) and legislation(public life) to people while being in contact with Allah, almighty mostly through revelation.[88][89][90] According to the Quran, the prophets were instructed by Allah, almighty to bring the "will of Allah" to the peoples of the nations. Muslims believe that prophets A’lyhimus Salaam are human and not divine, though some are able to perform miracles to prove their claim. Islamic theology says that all of Allah's messengers preached the message of Islam—submission to the will of Allah. The Quran mentions the names of numerous figures considered prophets in Islam, including Adam, Noah, Abraham, Moses and Jesus A’lyhimus Salaam among others.[91] Muslims believe that Allah finally sent Hazarat Muhammad Sawllallahu A’lyhi Wasallaam as Khatimun Nabiyeen (Seal of the prophets) i.e., the last law-bearing prophet to convey the divine message to the whole world (to sum up and to finalize the word of Allah). Sunnah (literally "trodden path") In Islam, the "normative" example of Muhammad's life is called the sunnah (literally "trodden path"). Muslims are encouraged to emulate Muhammad's actions in their daily lives and the sunnah is seen as crucial to guiding interpretation of the Quran.[92] This example is preserved in traditions known as hadith, which recount his words, his actions, and his personal characteristics. Hadith Qudsi is a sub-category of hadith, regarded as verbatim words of God quoted by Muhammad but is not part of the Quran. A hadith involves two elements: a chain of narrators, called sanad, and the actual wording,called matn. Hadiths can be classified, by studying the narration, as "authentic" or "correct", called sahih (Arabic: صَحِيْح‎), "good", called hasan (Arabic: حَسَن‎) or "weak", called daʻīf (Arabic: ضَعِيْف‎) among others. Muhammad al-Bukhari[93] collected over 300,000 hadith, but only included 2,602 distinct hadith that passed veracity tests that codified them as authentic into his book Sahih al-Bukhari,[93] which is considered by Sunnis to be the most authentic source after the Quran.[94][95] Resurrection and judgment Indeed, Allah, almighty is also “Maaliki Yao muddeen” i.e., Great lord of Resurrection and judgment. Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة‎) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Quran and the hadith, and also in the commentaries of scholars. The Quran emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.[99] On Yawm al-Qiyāmah, Muslims believe all humankind will be judged on their good and bad deeds and consigned to Jannah (paradise) or Jahannam (hell). The Qurʼan in Surat al-Zalzalah describes this as, "So whoever does an atom's weight of good will see it (99:7) and whoever does an atom's weight of evil will see it (99:8)." The Qurʼan lists several sins that can condemn a person to hell, such as disbelief in God (Arabic: كفر‎ kufr), and dishonesty; however, the Qurʼan makes it clear God will forgive the sins of those who repent if he so wills. Good deeds, such as charity, prayer and compassion towards animals,[100][101] will be rewarded with entry to heaven. Muslims view heaven as a place of joy and blessings, with Qurʼanic references describing its features. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.[102] Yawm al-Qiyāmah is also identified in the Quran as Yawm ad-Dīn (Arabic: يوم الدين‎), "Day of Religion";[103] as-sāʿah (Arabic: الساعة‎), "the Last Hour";[104] and al-Qāriʿah (Arabic: القارعة‎), "The Clatterer".[105] Divine will The concept of divine will is referred to as al-qadāʾ wal-qadar, which literally derives from a root that means to measure. Everything, good and harmfulness, is believed to have been decreed.[106] Acts of worship Five Pillars of Islam There are five basic religious acts in Islam, collectively known as 'The Pillars of Islam' (arkan al-Islam; also arkan ad-din, "pillars of religion"), which are considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed (Shahada), (2) daily prayers (Salah), (3) almsgiving (Zakat), (4) fasting during Ramadan (Sawm) and (5) the pilgrimage to Mecca (Hajj) at least once in a lifetime.[107] Extra Amols are called “Nafal” (elective). Notable among them are charity (Sadaqah) and recitation of the Quran, Zikrullah etc. Salah Salah, Salaah or Salat (Arabic: ‏صلاة‎; pl. ‏صلوات‎ ṣalawāt, meaning "prayer" or "invocation")[1] is the second of the Five Pillars in the Islamic faith, and an obligatory religious duty for every Muslim. It is a physical, mental, and spiritual act of worship that is observed five times every day at prescribed times. While facing towards the Qaaba in MeMokkah Muazzima, the holy city of Muslims,[2] one stands, bows, prostrates oneself, and concludes with sitting on the ground. During each posture one reads certain verses, phrases, and prayers. Ritual purity is a precondition. Prayer Ritual prayers are called Ṣalāh or Ṣalāt (Arabic: صلاة). Salat is intended to focus the mind on Allah, and is seen as a personal communication with him that expresses gratitude and worship. Performing prayers five times a day is compulsory but flexibility in the timing specifics is allowed depending on circumstances. The prayers are recited in the Arabic language, and consist of verses from the Quran.[112] The prayers are done with the chest in direction of the kaaba though in the early days of Islam, they were done in direction of Jerusalem. The act of supplicating is referred to as dua. The Mosque A Mosque, called Baitullah (House of Allah) is a place of worship for Muslims, who often refer to it by its Arabic name masjid. A large mosque for gathering for Friday prayers or Eid prayers are called masjid jāmi.[113] Mosque is also important to the Muslim community as a place to meet and study. In Medina Munwara, Al-Masjid al-Nabawi, (the Prophet's Mosque), was also a place of refuge for the poor.[114] Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minarets.[115] Common Conditions of Salah ►Being in a state of Tahara, usually achieved by a short ritual washing called wudu; ►Not performing salah in the pathway of people (unless a stationary object is placed in front, obstructing the people's way), in a graveyard or disrespectful places, on land which has been taken by force; ►Dismissing of Salah due to Laughing or speaking, or any unnecessary movements during the salah. Condition Salah of Women There are no basic deference of Salah between Male & Female except the following conditions: i) Covering of the whole body before Takbir-e-Tahrima to Salaam (As salaamu A’lykum Warahmatullah) and ii)Women not praying during their menstruation as well as child birth in Shariah fixed times. [20] According to one view among many, if one ignores the following conditions, their salah is to be invalid:[17] · Facing the Qibla, with the chest facing the direction of the Kaaba. The ill and the old are allowed leniency with posture. Components (Rakat) Each Salah is made up of repeating units or cycles called rakats (singular rakah). There may be two to four units. Each unit consists of specific movements and recitations. On the major elements there is consensus, but on minor details there may be different views. Between each position there is a very slight pause. Intention (Niyyah) Intention is a prerequisite for salah, and what distinguishes real worship from 'going through the motions'. Some authorities hold that intention suffices in the heart, and some require that it be spoken, usually under the breath. Standing[Quiyam] Commonly, Salah is begun in a standing position but the people who find it physically difficult can perform salah in a way suitable for them).[3] Consecration (takbirat al-ihram/tahrima) One says Allahu akbar (اَللهُ أَكْبَرْ, "God is greater/greatest"), a formula known as takbīr. (Takbir literally means "to make great".) This opening takbir is known as the "takbir of consecration", takbīrat al-ihram. From this point forward one praying may not converse, eat, or do other worldly things: the aim is to be alone with God. For many Muslims, the consecration is said with the hands raised and thumbs placed behind the earlobes, as shown.[23] One then lowers one's hands.[24][25] Some Muslims afterwards add a supplication praising Allah, such as:[26] سُبْحَاْنَكَ اَلْلّٰھُمَّ وَبِحَمدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰی جَدُّكَ وَلَا اِلٰه غَیْرِكَ‎ (subḥānaka llāhumma, wa bi-ḥamdika, wa tabāraka smuka, wa taʿālā jadduka, wa lā ʾilāha ġayruk).[23] "Glory to You, all praise is Yours, blessed is Your name, most high is Your majesty. None has the right to be worshiped but You." أَعُوْذُ بِاللهِ مِنَ الشَّـيْطٰنِ الرَّجِيْمِ‎ 'aʿūḏu bi-llāhi mina š-šayṭāni r-rajīm.[23] Recitation (Qirat-Tilwat-e-Quraan) Still standing, the next principal act is to recite the first chapter of the Qur'an, the Fatiha.[27] This chapter takes the form of a supplication, at the heart of which is a plea for guidance "to the straight path". Many Muslims precede the Fatiha, as with any recitation from the Qur'an, by asking for refuge with Allah, almighty from "the accursed devil":[28] Bismillahir Rahmanir Raheem Surah Fatihaa with the following any surah: Surah: i)Lahab ii) Ekhlas iii) Naas iv) Falaq or your choiceable, easiness and correct learning Surah or its acceptable part by shariah. The next position is a low bow, with palms placed on the knees (this is for men: most schools say women do not bow so low). While bowing, the one praying generally utters formulas of praise under the breath, such as سبحان ربي العظيم (subḥāna rabbī l-ʿaẓīm, "Glorified be Allah, the Tremendous"), three times or more.[23] Second standing (iʿtidāl) As the worshipper straightens their back they say سمع الله لمن حمده (samiʿa llāhu li-man ḥamidah, "God hears the one who praises him.")[23] An additional formula of praise is usually uttered under the breath, such as ربنا لك الحمد (rabbanā laka al-ḥamd, "O Lord, all praise is for you.")[23] After a moment of standing, the worshipper moves to the prostration - again saying Allahu akbar.[23] Prostration (sujūd) During prostration the forehead and nose, knees, palms and toes are placed on the ground.[23] The worshipper usually recites remembrances of God under the breath, such as سبحان ربى الأعلى وبحمده (subḥāna rabbī l-'aʿlā wa bi-ḥamdih, "Glory to my Lord the highest, and praise").[23] After a short while in prostration the worshipper very briefly rises to a sitting position, then returns to the ground a second time. As they rise from the second prostration, they say Allahu akbar as before.[23] Lifting the head from the second prostration completes the unit. ►If this is the second or last unit, the worshipper proceeds to sitting. ►If not, one returns to a standing position and begins another unit with the Fatiha. Tashahhud The worshipper sits with legs folded under the body (the precise posture differs between schools), and recites a prayer called the tashahhud. The tashahhud consists of the testimony of faith (the shahadah) and invoking prayers and peace on Muhammad. Many schools hold that the right index finger is raised for these prayers.[23] After the tashahhud prayer, If there are further units to follow, a new unit is begun by returning to the standing position, uttering the Allahu akbar as before.[23] If it is the last unit, the worshipper adds a short supplication called the Ibrahimiyya, which emphasies the relationship between Muhammad and Abraham (Ibrahim), then the salah is then brought to an end as below. Ending the prayer (Taslīm) Reciting the salaam facing the right direction Reciting the salaam facing the left direction The worshipper ends the prayer (and exits their state of consecration) by saying السلام عليڪم ورحمة الله (as-salāmu ʿalaykum wa raḥmatu llāh, "Peace and Allah's mercy be upon you", the taslīm). This is said twice, first to the right and then to the left.[23] Allahu akbar :Every movement’s Takbir Every movement from one position to another (before going on Ruku & Sajida) is accompanied by the Takbir with saying: Allahu akbar i.e., Allah is the greatest. Types of prayers Prayers in Islam are classified into categories based on degrees of obligation. One common classification is i) fard, ii) wajib, iii) sunnah-e-Muakkad, iv)Sunnah-e-Zaeda and nafl.[42] Most self-professed Muslims perform prayers five times a day.[43] These prayers are obligatory on every Muslim who has reached the age of puberty, with the exception being those who are mentally ill, too physically ill for it to be possible[44], menstruating[45], or experiencing postnatal bleeding.[46] Those who are sick or otherwise physically unable to offer their prayers in the traditional form are permitted to offer their prayers while sitting or lying, as they are able.[47] Each of the five prayers has a prescribed time measured by the movement of the sun. They are: between dawn and sunrise (fajr), after the sun has passed its zenith (zuhr), when afternoon shadows lengthen (asr), just after sunset (maghrib) and around nightfall (isha).[48] Fard prayers (as with all fard actions) are further classed as fard al-ayn (obligation of the self) and fard al-kifayah (obligation of sufficiency). Fard al-Ayn are actions considered obligatory on individuals, for which the individual will be held to account if the actions are neglected. Fard al-Kifayah are actions considered obligatory on the Muslim community at large, so that if some people within the community carry it out no Muslim is considered blameworthy, but if no one carries it out, all incur a collective punishment. Men are required to perform the fard salat in congregation (jama'ah), behind an imam when they are able. According to most Islamic scholars, performing prayers in congregation is mustahabb (recommended) for men,[50] when they are able, but is neither required nor forbidden for women. Voluntary(Nafl) prayers Nafl salah (supererogatory prayers) are voluntary, and one may offer as many as he or she likes almost any time.[55] There are many specific conditions or situations when one may wish to offer nafl prayers. They cannot be offered at sunrise, true noon, or sunset. The prohibition against salah at these times is to prevent the practice of sun worship.[56] Charity Zakat and Sadaqah "Zakāt" (Arabic: زكاة‎ zakāh "alms") is giving a fixed portion (2.5% annually)[116] of accumulated wealth by those who can afford it to help the poor or needy, such as for freeing captives or those in debt or (stranded) travellers, and for those employed to collect Zakat.[117][118] It is considered a religious obligation (as opposed to supererogatory charity) that the well-off owe to the needy because their wealth is seen as a "trust from Allah's bounty". Conservative estimates of annual zakat is estimated to be 15 times global humanitarian aid contributions.[119] The first Caliph Abu Bakr distributed Zakat as one of the first examples of a guaranteed minimum income, with each man, woman and child getting 10 to 20 dirhams annually.[120] Sadaqah “Sadaqah” means optional charity which is practiced as religious duty and out of generosity.[121] Both the Quran and the Hadith have put much emphasis on spending money for the welfare of needy people,[122] and have urged the Muslims to give more as an act of optional charity.[123] The Quran says: "Spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you" (63:10). One of the early teachings of Muhammad Sawllallahu A’lyhi Wasallaam was that Allah expects men to be generous with their wealth and not to be miserly (Quran 107:1–7).[124] Accumulating wealth without spending it to address the needs of the poor is generally prohibited and admonished.[125] Another kind of charity in Islam is waqf which means perpetual religious endowment. Fasting (Siam-Rozaa) IFTAR A fast-breaking feast, known as Iftar, is served traditionally with dates Main article: Fasting in Islam Further information: Fasting during Ramadan Fasting (Arabic: صوم‎ ṣawm) from food and drink, among other things, must be performed from dawn to dusk during the month of Ramadan. The fast is to encourage a feeling of nearness to God, and during it Muslims should express their gratitude for and dependence on him, atone for their past sins, develop self-control and restraint and think of the needy. Sawm is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts must be compensated for later.[126] Pilgrimage The obligatory Islamic pilgrimage, called the ḥajj (Arabic: حج‎), has to be performed during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime. Rituals of the Hajj include: spending a day and a night in the tents in the desert plain of Mina, then a day in the desert plain of Arafat praying and worshiping of Allah Subhaanahu Taa’la, the footsteps of Abraham; then spending a night out in the open, sleeping on the desert sand in the desert plain of Muzdalifah; then moving to Jamarat, symbolically stoning the Devil recounting Abraham's actions;[127][128][129] then going to Mecca and walking seven times around the Kaaba which Muslims believe was built as a place of worship by Abraham; then walking seven times between Mount Safa and Mount Marwah recounting the steps of Abraham's wife, Hagar, while she was looking for water for her son Ishmael in the desert before Mecca developed into a settlement.[130] Another form of pilgrimage, Umrah, can be undertaken at any time of the year. Akhirah (Courtesy of Wikipedia, Encyclopedia) ʾĀkhirah (Arabic: الآخرة‎) is an Islamic term referring to the afterlife.[1] It is repeatedly referenced in chapters of the Quran concerning the Last Judgment, an important part of Islamic eschatology. Traditionally, it is considered to be one of the six main beliefs of Muslims, the others including: Tawhid (unitarianism), belief in the angels, belief in the Revealed Books (Scrolls of Abraham, Tawrat, Zabur, Injil and Quran), belief in the prophets and messengers, and belief in predestination. According to the Islamic beliefs, God will play the role of the qadi, weighing the deeds of each individual. He will decide whether that person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another. The judgment doesn't depend upon the amount of deeds, deeds are judged on the basis of the will behind it. Jannah and Jahannam both have various levels. The placement of a person may depend upon the extent of his or her good deeds. It is also said that God may forgive a sin against Himself but not against another. According to Islam, death is not the end of the life, but it is a transferral from this world to everlasting world.[2] With the withdrawal of the spirit from the body, the soul's life in the Barzakh begins until the Day of Resurrection. According to the deeds of the believer and disbeliever, their Barzakh differs.[3] Ākhirah (Arabic: الآخرة) is an Islamic term referring to the afterlife. It is repeatedly referenced in chapters of the Quran concerning the Last Judgment, an important part of Islamic eschatology. Traditionally, it is considered to be one of the six main beliefs of Muslims. According to the Islamic beliefs, God will play the role of the qadi, weighing the deeds of each individual. He will decide whether that person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another. Death (Courtesy of Wikipedia, the Encyclopedia) Death is the permanent cessation of all biological functions that sustain a living organism.[1] Phenomena which commonly bring about death include aging, predation, malnutrition, disease, suicide, homicide, starvation, dehydration, and accidents or major trauma resulting in terminal injury.[2] In most cases, bodies of living organisms begin to decompose shortly after death.[3] Death – particularly the death of humans – has commonly been considered a sad or unpleasant occasion, due to the affection for the being that has died and the termination of social and familial bonds with the deceased. Other concerns include fear of death, necrophobia, anxiety, sorrow, grief, emotionalpain, depression, sympathy, compassion, solitude, or saudade. Many cultures and religions have the idea of an afterlife, and also hold the idea of reward or judgement and punishment for past sin. Senescence refers to a scenario when a living being is able to survive all calamities, but eventually dies due to causes relating to old age. Animal and plant cells normally reproduce and function during the whole period of natural existence, but the aging process derives from deterioration of cellular activity and ruination of regular functioning. Aptitude of cells for gradual deterioration and mortality means that cells are naturally sentenced to stable and long-term loss of living capacities, even despite continuing metabolic reactions and viability. In the United Kingdom, for example, nine out of ten of all the deaths that occur on a daily basis relates to senescence, while around the world it accounts for two-thirds of 150,000 deaths that take place daily (Hayflick & Moody, 2003). Almost all animals who survive external hazards to their biological functioning eventually die from biological aging, known in life sciences as "senescence". Some organisms experience negligible senescence, even exhibiting biological immortality. These include the jellyfish Turritopsis dohrnii,[4] the hydra, and the planarian. Unnatural causes of death include suicide and predation. From all causes, roughly 150,000 people die around the world each day.[5] Of these, two thirds die directly or indirectly due to senescence, but in industrialized countries – such as the United States, the United Kingdom, and Germany – the rate approaches 90% (i.e., nearly nine out of ten of all deaths are related to senescence).[5] Physiological death is now seen as a process, more than an event: conditions once considered indicative of death are now reversible.[6] Where in the process a dividing line is drawn between life and death depends on factors beyond the presence or absence of vital signs. In general, clinical death is neither necessary nor sufficient for a determination of legal death. A patient with working heart and lungs determined to be brain dead can be pronounced legally dead without clinical death occurring. As scientific knowledge and medicine advance, formulating a precise medical definition of death becomes more difficult.[7] Punishment in Hell typically corresponds to sins committed during life. Sometimes these distinctions are specific, with damned souls suffering for each sin committed (see for example Plato's myth of Er or Dante's The Divine Comedy), but sometimes they are general, with condemned sinners relegated to one or more chamber of Hell or to a level of suffering. In many religious cultures, including Christianity and Islam, Hell is often depicted as fiery, painful, and harsh, inflicting suffering on the guilty. Despite these common depictions of Hell as a place of fire, some other traditions portray Hell as cold. Buddhist - and particularly Tibetan Buddhist - descriptions of Hell feature an equal number of hot and cold Hells. Among Christian descriptions Dante's Inferno portrays the innermost (9th) circle of Hell as a frozen lake of blood and guilt.[11] But cold also played a part in earlier Christian depictions of Hell, beginning with the Apocalypse of Paul, originally from the early third century;[12] the "Vision of Dryhthelm" by the Venerable Bede from the seventh century;[13] "St Patrick's Purgatory", "The Vision of Tundale" or "Visio Tnugdali", and the "Vision of the Monk of Eynsham", all from the twelfth century;[14] and the "Vision of Thurkill" from the early thirteenth century.[15] Isla Islamic view of death (Wikipedia, the Encyclopedia) Death in Islam is the termination of worldly life and the beginning of afterlife. Death is seen as the separation of soul from body, and its transfer from this world to the afterlife.[1][2] Islamic tradition discusses elaborately, almost in graphic detail, as what happens before, during, and after the death, although what exactly happens is not clear and different schools of thought may end up with different conclusions. However, a continuity between all these ideas derived from the basic sources from the Quran and Islamic narratives. One canonical idea is, that the angel of death (Arabic: Malak al-Maut) appears to the dying to take out their souls. The sinners' souls are extracted in the most painful way while the righteous are treated easily.Another common idea, although appearing relatively late in Islamic traditions,[3] adds that, after the burial, two angels – Munkar and Nakir – come to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue. The time period or stage between death and the end of the world[4] is called the life of barzakh. Suicide, euthanasia, and unjust murder as means of death are all prohibited in Islam, and are considered major sins. Muslims believe life is God's gift, it is not given by man.[5][6] Believing in an afterlife is one of the six articles of faith in Islam. Yet, the abode of the deceased is up to debate. They may either be in heaven/hell, in an intermediary state, or "sleep" until a great resurrection. Significance Death is seen not as the termination of life, rather the continuation of life in another form. In Islamic belief, Allah, almighty has made this worldly life as a test and a preparation ground for the afterlife; and with death, this worldly life comes to an end.[7] Thus, every person has only one chance to prepare themselves for the life to come where Allah will resurrect and judge every individual and will entitle them to rewards or punishment, based on their good or bad deeds.[7][8] And death is seen as the gateway to the beginning of the afterlife. In Islamic belief, death is predetermined by Allah, and the exact time of a person's death is known only to Allah. Muslims expect that their last word in this world would be their profession of faith (which reads "I testify that there is no god but Allah, and Muhammad Sawllallahu A’lyhi Wasallaam is the messenger of Allah"). That's why, those near a dying person encourage him to pronounce these words.[9] Sometimes, it is whispered into the ear of the dying. Basically death is accepted as wholly natural. It merely marks a transition between the material realm and the unseen world.[10] Death in the world of Islam is recognised as a part of the plan. In ancient times, those of the Islamic community firmly believed that life was the ultimate test for eternal life with Allah. Grave Courtesy of Wikipedia, the Encyclopedia) Grave Death is the permanent cessation of all biological functions that sustain a living organism.[1] Phenomena which commonly bring about death include aging, predation, malnutrition, disease, suicide, homicide, starvation, dehydration, and accidents or major trauma resulting in terminal injury.[2] In most cases, bodies of living organisms begin to decompose shortly after death.[3] Death – particularly the death of humans – has commonly been considered a sad or unpleasant occasion, due to the affection for the being that has died and the termination of social and familial bonds with the deceased. Other concerns include fear of death, necrophobia, anxiety, sorrow, grief, emotionalpain, depression, sympathy, compassion, solitude, or saudade. Many cultures and religions have the idea of an afterlife, and also hold the idea of reward or judgement and punishment for past sin. Grave cut The excavation that forms the grave.[2] Excavations vary from a shallow scraping to removal of topsoil to a depth of 6 feet (1.8 metres) or more where a vault or burial chamber is to be constructed. However, most modern graves in the United States are only 4 feet deep as the casket is placed into a concrete box (see burial vault) to prevent a sinkhole, to ensure the grave is strong enough to be driven over, and to prevent floating in the instance of a flood. Excavated soil the material dug up when the grave is excavated. It is often piled up close to the grave for backfilling and then returned to the grave to cover it. As soil decompresses when excavated and space is occupied by the burial not all the volume of soil fits back in the hole, so often evidence is found of remaining soil. In cemeteries this may end up as a thick layer of soil overlying the original ground surface. Burial or interment the body may be placed in a coffin or other container, in a wide range of positions, by itself or in a multiple burial, with or without personal possessions of the deceased. Burial vault A vault is a structure built within the grave to receive the body. It may be used to prevent crushing of the remains, allow for multiple burials such as a family vault, retrieval of remains for transfer to an ossuary, or because it forms a monument. Grave backfill The soil returned to the grave cut following burial. This material may contain artifacts derived from the original excavation and prior site use, deliberately placed goods or artifacts or later material. The fill may be left level with the ground or mounded. Monument or marker Headstones are best known, but they can be supplemented by decorative edging, foot stones, posts to support items, a solid covering or other options. Graveyards were usually established at the same time as the building of the relevant place of worship (which can date back to the 8th to 14th centuries) and were often used by those families who could not afford to be buried inside or beneath the place of worship itself. In most cultures those who were vastly rich, had important professions, were part of the nobility or were of any other high social status were usually buried in individual crypts inside or beneath the relevant place of worship with an indication of the name of the deceased, date of death and other biographical data. In Europe this was often accompanied with a depiction of their family coat of arms. Later graveyards have been replaced by cemeteries. What is Death? Outing of Ruh (Soul) from body is called “Death”. Islamic view of death (Courtesy of Wikipedia, the Encyclopedia) Death in Islam is the termination of worldly life and the beginning of afterlife. Death is seen as the separation of soul from body, and its transfer from this world to the afterlife.[1][2] Islamic tradition discusses elaborately, almost in graphic detail, as what happens before, during, and after the death, although what exactly happens is not clear and different schools of thought may end up with different conclusions. However, a continuity between all these ideas derived from the basic sources from the Quran and Islamic narratives. One canonical idea is, that the angel of death (Arabic: Malak al-Maut) appears to the dying to take out their souls. The sinners' souls are extracted in the most painful way while the righteous are treated easily. Another common idea, although appearing relatively late in Islamic traditions,[3] adds that, after the burial, two angels – Munkar and Nakir – come to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue. The time period or stage between death and the end of the world[4] is called the life of barzakh. Suicide, euthanasia, and unjust murder as means of death are all prohibited in Islam, and are considered major sins. Muslims believe life is God's gift, it is not given by man.[5][6] Believing in an afterlife is one of the six articles of faith in Islam. Yet, the abode of the deceased is up to debate. They may either be in heaven/hell, in an intermediary state, or "sleep" until a great resurrection. Significance Death is seen not as the termination of life, rather the continuation of life in another form. In Islamic belief, God has made this worldly life as a test and a preparation ground for the afterlife; and with death, this worldly life comes to an end.[7] Thus, every person has only one chance to prepare themselves for the life to come where God will resurrect and judge every individual and will entitle them to rewards or punishment, based on their good or bad deeds.[7][8] And death is seen as the gateway to the beginning of the afterlife. In Islamic belief, death is predetermined by God, and the exact time of a person's death is known only to God. Muslims expect that their last word in this world would be their profession of faith (which reads "I testify that there is no god but Allah, and Muhammad is the messenger of Allah"). That's why, those near a dying person encourage him to pronounce these words.[9] Sometimes, it is whispered into the ear of the dying. Basically death is accepted as wholly natural. It merely marks a transition between the material realm and the unseen world.[10] Death in the world of Islam is recognised as a part of the plan. In ancient times, those of the Islamic community firmly believed that life was the ultimate test for eternal life with Allah. Now, this is illuminated through modern Islamic times. Home-House to Heaven or Hell Home-House-Hospital to Heaven or Hell Normally, a man/woman’s fat is to be stayed at home-house to heaven or hell at last of his/her life, which is universal truth under the following conditions: i) To be Death & after death ii) Is to be resident in graveyard. Islam & Rūḥ It is basic deference of a man & woman from alive and death having Ruh or not in each body’s. The Quran, the holy book of Islam, distinguishes between the immortal Rūḥ (translated as spirit, consciousness, pneuma or "soul") and the mortal Nafs (translated as self, ego, psyche or "soul").[67][68] The immortal Rūḥ "drives" the mortal Nafs, which comprises temporal desires and perceptions necessary for living.[69] One of the passages in the Quran that mention Rûh occur in chapter 17 ("The Night Journey"),and in Chapter 39 ("The Troops"): And they ask you, [O Muhammad], about the Rûh. Say, "The Rûh is of the affair of my Lord. And mankind has not been given of knowledge except a little. — Quran 17:85 Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought.. — Qur'an 39:42 Physics & Ruh Physicist Sean M. Carroll has written that the idea of a soul is incompatible with quantum field theory (QFT). He writes that for a soul to exist: "Not only is new physics required, but dramatically new physics. Within QFT, there can't be a new collection of 'spirit particles' and 'spirit forces' that interact with our regular atoms, because we would have detected them in existing experiments."[128] & يوم الدين‎ "the Day of Judgment (Last Judgment faith) According to Islamic tradition, Yawm al-Qiyāmah (Arabic: يوم القيامة‎ "the Day of Resurrection") or Yawm ad-Din (Arabic: يوم الدين‎ "the Day of Judgment") is believed to be God's (Allāh) final assessment of humanity. The sequence of events (according to the most commonly held belief) is the annihilation of all creatures, resurrection of the body, and the judgment of all sentient creatures. It is a time where everyone would be shown his or her deeds and actions with justice. The modern English word heaven is derived from the earlier (Middle English) heven (attested 1159); this in turn was developed from the previous Old English form heofon. By about 1000, heofon was being used in reference to the Christianized "place where God dwells", but originally, it had signified "sky, firmament"[2] (e.g. in Beowulf, c. 725). The English term has cognates in the other Germanic languages: Old Saxon heƀan "sky, heaven" (hence also Middle Low German heven "sky"), Old Icelandic himinn, Gothic himins; and those with a variant final -l: Old Frisian himel, himul "sky, heaven", Old Saxon and Old High German himil, Old Saxon and Middle Low German hemmel, Old Dutch and Dutch hemel, and modern German Himmel. All of these have been derived from a reconstructed Proto-Germanic form *hemina-.[3] or *hemō.[4] The further derivation of this form is uncertain. A connection to Proto-Indo-European *ḱem- "cover, shroud", via a reconstructed *k̑emen- or *k̑ōmen- "stone, heaven", has been proposed.[5] Others endorse the derivation from a Proto-Indo-European root *h₂éḱmō "stone" and, possibly, "heavenly vault" at the origin of this word, which then would have as cognates Ancient Greek ἄκμων (ákmōn "anvil, pestle; meteorite"), Persian آسمان‎ (âsemân, âsmân "stone, sling-stone; sky, heaven") and Sanskrit अश्मन् (aśman "stone, rock, sling-stone; thunderbolt; the firmament").[4] In the latter case English hammer would be another cognate to the word. Islamic faith on Heaven Similar to Jewish traditions such as the Talmud, the Qur'an and Hadith frequently mention the existence of seven samāwāt (سماوات), the plural of samāʾ (سماء), meaning 'heaven, sky, celestial sphere', and cognate with Hebrew shamāyim (שמים). Some of the verses in the Qur'an mentioning the samaawat [60] are Quran 41:12, Quran 65:12, Quran 71:15. Sidrat al-Muntaha, a large enigmatic Lote tree, marks the end of the seventh heaven and the utmost extremity for all of God's creatures and heavenly knowledge.[61] One interpretation of "heavens" is that all the stars and galaxies (including the Milky Way) are all part of the "first heaven", and "beyond that six still bigger worlds are there," which have yet to be discovered by scientists.[62] According to Shi'ite sources, Ali mentioned the names of the seven heavens as below:[63] 1. Rafi' (رفیع) the least heaven (سماء الدنیا) 2. Qaydum (قیدوم) 3. Marum (ماروم) 4. Arfalun (أرفلون) 5. Hay'oun (هيعون) 6. Arous (عروس) 7. Ajma' (عجماء) Still an afterlife destination of the righteous is conceived in Islam as Jannah (Arabic: جنة‎ "Garden [of Eden]" translated as "paradise"). Regarding Eden or paradise the Quran says, "The parable of the Garden which the righteous are promised: Beneath it flow rivers; perpetual is the fruits thereof and the shade therein. Such is the end of the righteous; and the end of the unbelievers is the Hellfire."[Quran 13:35] Islam rejects the concept of original sin, and Muslims believe that all human beings are born pure. Children automatically go to paradise when they die, regardless of the religion of their parents. Paradise is described primarily in physical terms as a place where every wish is immediately fulfilled when asked. Islamic texts describe immortal life in Jannah as happy, without negative emotions. Those who dwell in Jannah are said to wear costly apparel, partake in exquisite banquets, and recline on couches inlaid with gold or precious stones. Inhabitants will rejoice in the company of their parents, spouses, and children. In Islam if one's good deeds outweigh one's sins then one may gain entrance to paradise. Conversely, if one's sins outweigh their good deeds they are sent to hell. The more good deeds one has performed the higher the level of Jannah one is directed to. Hell In religion and folklore, Hell is an afterlife location in which evil souls are subjected to punitive suffering, often torture as eternal punishment after death. Religions with a linear divine history often depict hells as eternal destinations, the biggest examples of which are Christianity and Islam, whereas religions with reincarnation usually depict a hell as an intermediary period between incarnations, as is the case in the dharmic religions. Religions typically locate hell in another dimension or under Earth's surface. Other afterlife destinations include Heaven, Paradise, Purgatory, Limbo, and the underworld. Other religions, which do not conceive of the afterlife as a place of punishment or reward, merely describe an abode of the dead, the grave, a neutral place that is located under the surface of Earth (for example, see Kur, Hades, and Sheol). Such places are sometimes equated with the English word 'hell', though a more correct translation would be 'underworld' or 'world of the dead'. The ancient Mesopotamian, Greek, Roman, and Finnic religions include entrances to the underworld from the land of the living. Despite written accounts and depictions of Hell throughout much of human history, and common belief in such a location, there is no scientific evidence that Hell exists.ymo The modern English word hell is derived from Old English hel, helle (first attested around 725 AD to refer to a nether world of the dead) reaching into the Anglo-Saxon pagan period.[1] The word has cognates in all branches of the Germanic languages, including Old Norse hel (which refers to both a location and goddess-like being in Norse mythology), Old Frisian helle, Old Saxon hellia, Old High German hella, and Gothic halja. All forms ultimately derive from the reconstructed Proto-Germanic feminine noun *xaljō or *haljō ('concealed place, the underworld'). In turn, the Proto-Germanic form derives from the o-grade form of the Proto-Indo-European root *kel-, *kol-: 'to cover, conceal, save'.[2] Indo-European cognates including Latin cēlāre ("to hide", related to the English word cellar) and early Irish ceilid ("hides"). Upon the Christianization of the Germanic peoples, extension of Proto-Germanic *xaljō were reinterpreted to denote the underworld in Christian mythology,[1][3] for which see Gehenna. Related early Germanic terms and concepts include Proto-Germanic *xalja-rūnō(n), a feminine compound noun, and *xalja-wītjan, a neutral compound noun. This form is reconstructed from the Latinized Gothic plural noun *haliurunnae (attested by Jordanes; according to philologist Vladimir Orel, meaning 'witches'), Old English helle-rúne ('sorceress, necromancer', according to Orel), and Old High German helli-rūna 'magic'. The compound is composed of two elements: *xaljō (*haljō) and *rūnō, the Proto-Germanic precursor to Modern English rune.[4] The second element in the Gothic haliurunnae may however instead be an agent noun from the verb rinnan ("to run, go"), which would make its literal meaning "one who travels to the netherworld".[5][6] Proto-Germanic *xalja-wītjan (or *halja-wītjan) is reconstructed from Old Norse hel-víti 'hell', Old English helle-wíte 'hell-torment, hell', Old Saxon helli-wīti 'hell', and the Middle High German feminine noun helle-wīze. Hell appears in several mythologies and religions. It is commonly inhabited by demons and the souls of dead people. A fable about Hell which recurs in folklore across several cultures is the allegory of the long spoons. Hell is often depicted in art and literature, perhaps most famously in Dante's Divine Comedy. Punishment in Hell typically corresponds to sins committed during life. Sometimes these distinctions are specific, with damned souls suffering for each sin committed (see for example Plato's myth of Er or Dante's The Divine Comedy), but sometimes they are general, with condemned sinners relegated to one or more chamber of Hell or to a level of suffering. In many religious cultures, including Christianity and Islam, Hell is often depicted as fiery, painful, and harsh, inflicting suffering on the guilty. Despite these common depictions of Hell as a place of fire, some other traditions portray Hell as cold. Buddhist - and particularly Tibetan Buddhist - descriptions of Hell feature an equal number of hot and cold Hells. Among Christian descriptions Dante's Inferno portrays the innermost (9th) circle of Hell as a frozen lake of blood and guilt.[11] But cold also played a part in earlier Christian depictions of Hell, beginning with the Apocalypse of Paul, originally from the early third century;[12] the "Vision of Dryhthelm" by the Venerable Bede from the seventh century;[13] "St Patrick's Purgatory", "The Vision of Tundale" or "Visio Tnugdali", and the "Vision of the Monk of Eynsham", all from the twelfth century;[14] and the "Vision of Thurkill" from the early thirteenth century.[15] Muhammad, along with Buraq and Gabriel, visit Hell, and they see "shameless women" being eternally punished for exposing their hair to the sight of strangers. Persian, 15th century. In Islam, jahannam (in Arabic: جهنم) (related to the Hebrew word gehinnom) is the counterpart to heaven and likewise divided into seven layers, both co-existing with the temporal world,[92] filled with blazing fire, boiling water, and a variety of other torments for those who have been condemned to it in the hereafter. In the Quran, God declares that the fire of Jahannam is prepared for both mankind and jinn.[93][94] After the Day of Judgement, it is to be occupied by those who do not believe in God, those who have disobeyed his laws, or rejected his messengers.[95] "Enemies of Islam" are sent to Hell immediately upon their deaths.[96] Muslim modernists downplay the vivid descriptions of hell common during Classical period, on one hand reaffirming that the afterlife must not be denied, but simultaneously asserting its exact nature remains unknown. Other modern Muslims continue the line of Sufism as an interiorized hell, combining the eschatological thoughts of Ibn Arabi and Rumi with Western philosophy.[97] Although disputed by some scholars, most scholars consider jahannam to be eternal.[98][99] There is belief that the fire which represents the own bad deeds can already be seen during the Punishment of the Grave, and that the spiritual pain caused by this can lead to purification of the soul.[100] Medieval sources usually identified hell with the seven layers of the earth mentioned in Surah 65:12, inhabited by devils, harsh angels, scorpions and serpents, who torment the sinners. They described thorny shrubs, seas filled with blood and fire and darkness only illuminated by the flames of hell.[101] However, some sources also mention a place of extreme cold at the bottom of hell, called Zamhareer, characterized in as being unbearably cold, with blizzards, ice, and snow.[102] Maalik is thought of as the keeper of the gates of hell, namely appears in Ibn Abbas' Isra and Mi'raj.[103] Over hell, a narrow bridge called As-Sirāt is spanned. On Judgement Day one must pass over it to reach paradise, but those destined for hell will find too narrow and fall from into their new abode.[104] Iblis, the temporary ruler of hell,[105] is thought of residing in the bottom of hell, from where he commands his hosts of infernal demons.[106][107] But contrary to Christian traditions, Iblis and his infernal hosts do not wage war against God,[108] his enmity applies against humanity only. Further, his dominion in hell is also his punishment. According to the Muwatta Hadith, the Bukhari Hadith, the Tirmidhi Hadith, and the Kabir Hadith, Muhammad claimed that the fire of Jahannam is not red, but pitch-black, and is 70 times hotter than ordinary fire, and is much more painful than ordinary fire.[citation needed] Polytheism (shirk) is regarded as a particularly grievous sin; therefore entering Paradise is forbidden to a polytheist (musyrik) because his place is Hell;[109] and the lowest pit of Hell (Hawiyah), is intended for hypocrites who claimed aloud to believe in God and his messenger but in their hearts did not.[110] Not all Muslims and scholars agree whether hell is an eternal destination or whether some or all of the condemned will eventually be forgiven and allowed to enter paradise. Hardship Death often appears as a painful experience in Islamic tradition. After the soul has departed from the body, seeing one's relatives weeping and watching one's burial as a disembodied spirit is thought of as rather agonizing than pleasing.[11] Further the process of dying, extraction of one's soul from the body, is considered as painful.[12][13] Based on a hadith narrated in Sahih al-Bukhari that at the time of death, Islamic prophet Muhammad dipped his hands in water and wiped his face with them saying, "There is no god but Allah; indeed death has its stupour."[13] However, many modern writers assure that death is merely a transitional stage and do not adhere to the traditional depiction of death as painful or fearsome.[14] Period between death and Resurrection Islam hold different positions regarding the abode after the deceased. In the common Semitic view, man is a union of body and soul, and spirit not as a separate entity distinct from the body. The Quran itself refers to ruh, later used to designate human's immortal self, not to the soul,[15] but only to nafs. Muslims however, especially those influenced by Neo-Platonism, Muʿtazila, classical Islamic theology, Shi'a and Sufis, regarded ruh as to matter unrelated human's immortal spirit.[16] Therefore, they distinguishes between nafs and ruh, the latter surviving death.[17] According to a hadith from Sahih Muslim, Muhammad said: 'When the ruh (soul) is taken out, the eyesight follows it'."[13] The Quran itself gives only brief references about the period between death and the resurrection. However it mentions that certain individuals such as martyrs are alive and not dead in 2:154 and also indicates, that some are already in hell in 71:25.[18] The term Barzakh indicates that the deceased and the living are entirely separated and can not interact with each other.[18] Otherwise the Barzakh refers to the whole period between the Day of Resurrection and death and is used synonymously for "grave".[19] Despite the brief mentionings of the Quran, Islamic tradition discusses elaborately, almost in graphic detail, as to what exactly happens before, during, and after death. After the burial each person is interrogated in the grave by two angels, called Munkar and Nakir, appointed by God to question the dead in order to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue.[20][21] In the life of Barzakh, the souls of the sinners and disbelievers are kept and punished in a place called Sijjin which is said to be located at the lowest level of the earth (traditionally hell, before the Day of resurrection or underworld).[22] The books containing the full records of their deeds are also kept here. On the other hand, the souls of the righteous believers are kept in a place called Illiyin. Their books of deeds are also kept here. According to some account, Illiyin is located in the highest heaven.[22] After the questioning, depending on the state of the soul, the deceased will undergo different journeys. The sinner's or disbelievers will meet the harsh angels or even the Zabaniyya to take position in front of him. Thereupon they tell the soul to come out to the wrath of God. Being terrified, the soul desperately tries to hide itself in the body. Thereupon, the angels of death starts beating the soul and extracts it from the body in a most painful way. The painful process of taking out a sinner's soul has been compared with "the dragging of an iron skewer through moist wool, tearing the veins and sinews."[20] The soul of the sinner is then wrapped in a dirty cloth which emits bad smell. Carrying the soul, the angels head towards the heaven. On the way, other angels inquire about this wicked soul. They are told that this is the soul of that and that sinner person. The angels then arrive at the upper heaven, but its doors are not opened for the evil soul. Consequently, the soul is then thrown into hell or underworld, where it is punished until the Day of Judgment.[23] On other hand, when a righteous believer dies, bright-faced angels from heaven descends with divine perfume and shroud. Then the angels of death comes, and tells the soul to come out to the pleasure and mercy of God. The soul is then extracted as easily as water comes out from the pitcher. The soul is then wrapped in the perfumed shroud and is taken up to the seventh heaven where God declares: 'write down his name in 'Illiyin' and take him back to earth. I created him from earth, and I will raise him second time from this very earth.' The soul is then pushed back into the body and is interrogated by two angels called Munkar and Nakir. He succeeds in answering the questions, and is blessed with heavenly rewards.[20][24] Barzakh also holds some resemblance to the Christian idea of limbo, that contains the souls, which go neither to heaven or to hell and remain in the grave.[25] It is said that the martyrs – persons who die on the way of God – always skip Barzakh and the trial of the deathangels and go to paradise directly.[26] In the Quran The Quran at its several places discusses the issue of death. Death is inevitable. No matter how much people try to escape death, it will reach everyone (50:19). Again, those who deny resurrection and afterlife, and thus challenge God, the Quran challenges them by saying that why these people then do not put back the soul which has reached the throat (of the dying person) and is about to escape the body? (56:83–84). It also says that when death approaches the sinners and disbelievers, and they sense the upcoming chastisement, they pray to God to go back to life to do some good deeds; but this will never be granted (23:99–100). Probably the most-frequently quoted verse of the Quran about death is: "Every soul shall taste death, and only on the Day of Judgment will you be paid your full recompense." At another place, the Quran urges mankind: "And die not except in a state of Islam" (3:102) because "Truly, the religion in the sight of Allah is Islam" (3:19). Other verses related with this issue are: "He (Allah) who created death and life, so that He may test you as to which of you is better in deeds. And He is the All-Mighty, the Most-Forgiving" (67:2); "Certainly, they see it (resurrection) as distant, but We see it as near" (70:6–7). The Glorious life of Ummul Mu’mini) Hazarat Khadija Rodiallahu A’nhaa Hazarat Khadija Rodiallahu A’nhaa bint Khuwaylid (Arabic: خَدِيجَة ٱبْنَت خُوَيْلِد‎, Khadījah ibnat Khuwalid, born 555 CE[1] – 22 November 619 CE), also spelled Khadija Rodiallahu A’nhaa, was the first wife and first female follower(Mumina/Muslima) of the Islamic prophet Muhammad Sawllallahu A’lyhi wa sallaam. Khadijah Rodiallahu A’nhaa was the daughter of Khuwaylid ibn Asad, a leader of Quraysh tribe in Makka Muazzima, and a successful business-woman in her own right. Khadijah Rodiallahu A’nhaa is often referred to by Muslims as "Mother of the Believers”(Ummahatul Muminin). She and her daughter Fatimah Rodiallahu A’nhaa are two of the most important female figures in the holy Islam. Muhammad Sawllallahu A’lyhi wa sallaam was monogamously married to her for 25 years. Her family Khadijah Rodiallahu A’nhaa's father, Khuwaylid ibn Asad, was a merchant[3] and leader. Khadijah Rodiallahu A’nhaa's mother, Fatima bint Za'idah, who died around 575 CE.[7] Her profession Khadijah Rodiallahu A’nhaa became a very successful merchant. It is said that when the Quraysh's trade caravan travelers gathered to embark upon their summer journey to Syria or winter journey to Yemen, Khadijah Rodiallahu A’nhaa's caravan equalled the caravans of all other traders of the Quraysh put together.[11] Honorifics associated with Khadijah Rodiallahu A’nhaa included, “Ameerat-Quraysh (“Princess of Quraysh“),” “The Pious One,” and “Khadijah Al-Kubra (“Khadijah the Great”).”[12] It is said that she fed and clothed the poor, assisted her relatives financially and provided marriage portions for poor relations.[12] Khadijah Rodiallahu A’nhaa was said to have neither believed in nor worshipped idols (Taghut), which was atypical for pre-Islamic Arabian culture.[13] Khadijah Rodiallahu A’nhaa did not travel with her trade caravans; she employed others to trade on her behalf for a commission. In 595 Khadijah needed an co-worker for a transaction in Syria. She chosed Muhammad Sawllallahu A’lyhi wa sallaam ibn Abdullah for the trade in Syria. With the permission of Abu Talib ibn Muttalib, his uncle, he was sent to Syria with one of Khadijah Rodiallahu A’nhaa's servants. This caravan experience earned Muhammad Sawllallahu A’lyhi wa sallaam the honorific titles “Al-Sadiq ("the Truthful")” and Al-Amin ("the Trustworthy" or "Honest").[14] Khadijah Rodiallahu A’nhaa hired Muhammad Sawllallahu A’lyhi wa sallaam, who was then 25 years old, sending word that she would pay double her usual commission.[15] She sent one of her servant, named Maysarah, to assist him. Upon returning, Maysarah gave accounts of the honorable way that Muhammad Sawllallahu A’lyhi wa sallaam had conducted his business, with the result that he brought back twice as much profit as Khadijah Rodiallahu A’nhaa had expected.[16] Marriage to Muhammad Sawllallahu A’lyhi wa sallaam Khadijah Rodiallahu A’nhaa entrusted a friend named Nafisa to approach Muhammad Sawllallahu A’lyhi wa sallaam and asked if he would consider marrying.[28] When Muhammad Sawllallahu A’lyhi wa sallaam hesitated because he had no money to support a wife, Nafisa asked if he would consider marriage to a woman who had the means to provide for herself.[29] Muhammad Sawllallahu A’lyhi wa sallaam agreed to meet with Khadijah, and after this meeting they consulted their respective uncles. The uncles agreed to the marriage, and Muhammad Sawllallahu A’lyhi wa sallaam's uncles accompanied him to make a formal proposal to Khadijah.[16] It is disputed whether it was Hamza ibn Abdul-Muttalib, Abu Talib, or both who accompanied Muhammad Sawllallahu A’lyhi wa sallaam on this errand.[20] Khadijah's uncle accepted the proposal, and the marriage took place. At the time of the marriage Muhammad Sawllallahu A’lyhi wa sallaam was 25 years old and Khadijah was 40 years old. Children Hazarat Muhammad Sawllallahu A’lyhi wa sallaam and Khadijah Rodiallahu A’nhaa may have had six or eight children.[19] (Sources disagree about number of children: Al-Tabari names eight; the earliest biography of Muhammad Sawllallahu A’lyhi wa sallaam , by Ibn Ishaq, names seven children; most sources only identify six).[17] Their first son was Qasim, who died before his second birthday[30] (hence Muhammad Sawllallahu A’lyhi wa sallaam's kunya Abu Qasim). Khadijah Rodiallahu A’nhaa then gave birth to their daughters i) Zaynab Rodiallahu A’nhaa, ii) Ruqayyah Rodiallahu A’nhaa, iii) Umm Kulthum Rodiallahu A’nhaa and iv) Fatima Rodiallahu A’nhaa; and lastly to their son Abd-Allah. Abd-Allah was known as at-Tayyib and at-Tahir ("the Pure"). Two other children also lived in Khadijah's household: Ali ibn Abi Talib, the son of Muhammad Sawllallahu A’lyhi wa sallaam's uncle; and Zayd ibn Harithah, a boy from the Udhra tribe who had been kidnapped and sold into slavery. Zayd was a slave in Khadijah's household for several years, until his father came to Mokka to take him home. Muhammad Sawllallahu A’lyhi wa sallaam insisted that Zayd be given a choice about where he lived, and Zayd decided to remain where he was, after which Muhammad Sawllallahu A’lyhi wa sallaam legally adopted Zayd as his own son.[20] Becoming the first follower of Muhammad Sawllallahu A’lyhi wa sallaam According to the traditional Sunni narrative, when Muhammad Sawllallahu A’lyhi wa sallaam reported his first revelation from the Angel Gabriel (Jibril), Khadijah Rodiallahu A’nhaa was the first person to convert to Islam.[31] After his experience in the cave of Hira, Muhammad Sawllallahu A’lyhi wa sallaam returned home to Khadijah Rodiallahu A’nhaa in a state of terror, pleading for her to cover him with a blanket. After calming down, he described the encounter to Khadijah Rodiallahu A’nhaa, who comforted him with the words: "Allah would surely protect him from any danger, and would never allow anyone to revile him as he was a man of peace and reconciliation and always extended the hand of friendship to all."[19] According to some sources, it was Khadijah Rodiallahu A’nhaa's cousin, Waraka ibn Nawfal, who confirmed Muhammad Sawllallahu A’lyhi wa sallaam's prophethood soon afterwards.[32] Yahya ibn `Afeef is quoted saying that he once came, during the period of Jahiliyyah (before the advent of Islam), to Mokka to be hosted by 'Abbas ibn 'Abd al-Muttalib, one of Muhammad Sawllallahu A’lyhi wa sallaam's uncles mentioned above. "When the sun started rising", he said, "I saw a man who came out of a place not far from us, faced the Kaaba and started performing his prayers. He hardly started before being joined by a young boy who stood on his right side, then by a woman who stood behind them. When he bowed down, the young boy and the woman bowed, and when he stood up straight, they, too, did likewise. When he prostrated, they, too, prostrated." He expressed his amazement at that, saying to Abbas: "This is quite strange, O Abbas!" "Is it, really?" retorted al-Abbas. "Do you know who he is?" Abbas asked his guest who answered in the negative. "He is Muhammad Sawllallahu A’lyhi wa sallaam ibn Abdullah, my nephew. Do you know who the young boy is?" asked he again. "No, indeed," answered the guest. "He is Ali son of Abu Talib. Do you know who the woman is?" The answer came again in the negative, to which Abbas said, "She is Khadijah bint Khuwaylid, my nephew's wife." This incident is included in the books of both Ahmad ibn Hanbal and Al-Tirmidhi, each detailing it in his own Ṣaḥīḥ. Khadijah Rodiallahu A’nhaa was supportive of Muhammad Sawllallahu A’lyhi wa sallaam's prophetic mission, always helping in his work, proclaiming his message and belittling any opposition to his prophecies.[31] It was her encouragement that helped Muhammad Sawllallahu A’lyhi wa sallaam believe in his mission and spread Islam.[33] Khadijah Rodiallahu A’nhaa also invested her wealth in the mission. When the polytheists and aristocrats of the Quraysh harassed the Muslims, she used her money to ransom Muslim slaves and feed the Muslim community.[34][35] In 616 CE the Quraysh declared a trade boycott against the Hashim clan. They attacked, imprisoned and beat the Muslims, who sometimes went for days without food or drink.[36] Khadijah Rodiallahu A’nhaa continued to maintain the community until the boycott was lifted in late 619 CE or early 620 CE.[20] Death Khadijah died (Inna lillahi Wainna ilayhi Razioon).[c] in "Ramadan of the year 10 after the Prophethood",[37] i.e., in April or May 620 CE. Muhammad Sawllallahu A’lyhi wa sallaam later called this tenth year "the Year of Sorrow", as his uncle and protector Abu Talib also died at this time.[38] Khadijah is said to have been about 65 years old at the time of her death.[39] She was buried in Jannat al-Mu'alla cemetery, in Macca, Saudi Arabia.[40] In the years immediately following Khadijah's death, Muhammad Sawllallahu A’lyhi wa sallaam later called this tenth year "the Year of Sorrow.[c] faced persecution from opponents of his message and also from some who originally followed him but had now turned back. Hostile tribes ridiculed and stoned him.[41] Muhammad Sawllallahu A’lyhi wa sallaam migrated to Yathrib (Madina) after Khadijah Rodiallahu A’nhaa's death. Sons: · Qasim ibn Muhammad Sawllallahu A’lyhi wa sallaam died in 605 CE, before his second birthday. · Abd-Allah ibn Muhammad Sawllallahu A’lyhi wa sallaam, died in childhood in 615 CE. Daughters: · Fāṭimah al-Zahrā Rodiallahu Anhaa bint Muhammad Sawllallahu A’lyhi wa sallaam (605–632), although it is sometimes asserted that she was born during the first year of Muhammad Sawllallahu A’lyhi wa sallaam's mission (610–611). She had the by-name "The mother of her father", as she took over caring for her father and being a support to her father once her mother died.[42] She married Ali Rodiallahu Anhu, who became the fourth Caliph in 656. · All of Muhammad Muhammad Sawllallahu A’lyhi wa sallaam's surviving descendants are by Fatima Rodiallahu Anhaa's children. Muhammad Sawllallahu A’lyhi wa sallaam loved her two sons Hassan Rodiallahu Anhu and Husayn Rodiallahu Anhu, who would continue his heritage.[45] Zaynab Rodiallahu Anhaa (c.600–629). She married her maternal cousin Abu al-Aas ibn al-Rabee before al-Hijra.[19] Later lived with her father Hazarat MuhammadSawllallahu A’lyhi wa sallaa. Her husband accepted Islam before her death in 629. · Ruqayyah Rodiallahu Anhaa (c.603–624). She was first married to Utbah ibn Abu Lahab and then to the future third Caliph Uthman ibn Affan.[19] · · Umm Kulthum Rodiallahu Anhu (c.604–630). She was first married to Utaybah bin Abu Lahab and then, after the death of her sister Ruqayyah, to Uthman ibn Affan. She was childless. urtesy of Wikipedia, the Encyclopedia) The Glorious life of Ummul Mu’minin Hazarat Aisha Rodiallahu A’nhaa (Courtesy of Wikipedia, the Encyclopedia) ʿĀʾishah Rodiallahu A’nhaa bint Abī Bakr Rodiallahu A’nhu (Arabic: عائشة بنت أبي بكر‎ [ˈʕaːʔɪʃa], c. 613/614 – c. 678 CE),[a] also transcribed as Aisha (/ˈɑːiːʃɑː/,[2][3] also US: /-ʃə, aɪˈiːʃə/,[4] UK: /ɑːˈ(j)iːʃə/)[5]orvariants,[b] was Muhammad Sawllallahu A’lyhi wa sallaam's third and youngest wife.[7][8] In Islamic writings, her name is thus often prefixed by the title "Mother of the Believers" (Arabic: أمّ المؤمنين‎, romanized: ʾumm al-muʾminīn), referring to the description of Muhammad Sawllallahu A’lyhi wa sallaam's wives in the Qur'an.[9][10][11] Hazarat Aisha Rodiallahu A’nhaa had an important role in early Islamic history, both during Muhammad's life and after his death. In Sunni tradition, Aisha is portrayed as scholarly and inquisitive. She contributed to the spread of Hazarat Muhammad Muhammad Sawllallahu A’lyhi wa sallaam's message and served the Muslim community for 44 years after his death.[12] She is also known for narrating 2210 Hadiths. Unique career After Hazarat Muhammad Sawllallahu A’lyhi wa sallaam's death, which ended Aisha Rodiallahu A’nhaa and Muhammad's 14-year-long marriage, Aisha lived fifty more years in and around Medina. Much of her time was spent learning and acquiring knowledge of the Quran and the sunnah of Muhammad Sawllallahu A’lyhi wa sallaam. Aisha Rodiallahu A’nhaa was one of three wives (the other two being Hafsa bint Umar and Umm Salama Rodiallahu A’nhaa) who memorized the Qur'an. Like Hafsa, Aisha Rodiallahu A’nhaa had her own script of the Quran written after Muhammad Sawllallahu A’lyhi wa sallaam 's death.[82] During Aisha Rodiallahu A’nhaa's life many prominent customs of Islam, such as veiling of women, began. Aisha Rodiallahu A’nhaa's importance to revitalizing the Arab tradition and leadership among the Arab women highlights her magnitude within Islam.[83] Aisha Rodiallahu A’nhaa became involved in the politics of early Islam and the first three caliphate reigns: Hazarat Abu Bakr Rodiallahu A’nhu, ‘Umar Rodiallahu A’nhu, and ‘Uthman Rodiallahu A’nhu. During a time in Islam when women were not expected, or wanted, to contribute outside the household, Aisha Rodiallahu A’nhaa delivered public speeches, became directly involved in war and even battles, and helped both men and women to understand the practices of Muhammad Sawllallahu A’lyhi wa sallaam .[49] Role during caliphate After Muhammad Sawllallahu A’lyhi wa sallaam's death in 632, Hazarat Aisha Rodiallahu A’nhaa’ father Hazarat Abu Bakr was appointed as the first caliph. Abu Bakr had two advantages in achieving his new role: his long personal friendship with Muhammad Sawllallahu A’lyhi wa sallaam and his role as father-in-law. As caliph, Abu Bakr Rodiallahu A’nhu was the first to set guidelines for the new position of authority.[85] Aisha Rodiallahu A’nhaa garnered more special privilege in the Islamic community for being known as both a wife of Muhammad Sawllallahu A’lyhi wa sallaam and the daughter of the first caliph. Being the daughter of Abu Bakr tied Aisha to honorable titles earned from her father's strong dedication to Islam. For example, she was given the title of al-siddiqa bint al-siddiq, meaning 'the truthful woman, daughter of the truthful man. Contributions to Islam and influence Aisha Rodiallahu A’nhaa's marriage has given her significance among many within Islamic culture, becoming known as the most learned woman of her time. Being Muhammad Sawllallahu A’lyhi wa sallaam's favorite wife, Aisha occupied an important position in his life.[83] When Muhammad Sawllallahu A’lyhi wa sallaam married Aisha Rodiallahu A’nhaa in her youth, she was accessible to the values needed to lead and influence the sisterhood of Muslim women.[103] After the death of Hazarat Muhammad Sawllallahu A’lyhi wa sallaam, Aisha Rodiallahu A’nhaa was discovered to be a renowned source of Hadiths, due to her qualities of intelligence and memory.[83] Aisha Rodiallahu A’nhaa conveyed ideas expressing Muhammad's practice (sunnah). She expressed herself as a role model to women, which can also be seen within some traditions attributed to her. The traditions regarding Aisha Rodiallahu A’nhaa habitually opposed ideas unfavorable to women in efforts to elicit social change.[104] According to Reza Aslan:[105] Not only was Aisha Rodiallahu A’nhaa supportive of Muhammad, but she contributed scholarly intellect to the development of Islam.[103] She was given the title al-Siddiqah, meaning 'the one who affirms the truth'. Aisha was known for her "...expertise in the Quran, shares of inheritance, lawful and unlawful matters, poetry, Arabic literature, Arab history, genealogy, and general medicine."[103] Her intellectual contributions regarding the verbal texts of Islam were in time transcribed into written form, becoming the official history of Islam.[106] After the death of Muhammad, Aisha Rodiallahu A’nhaa was regarded as the most reliable source in the teachings of hadith.[103] Aisha Rodiallahu A’nhaa 's authentication of Muhammad's ways of prayer and his recitation of the Qur'an allowed for development of knowledge of his sunnah of praying and reading verses of the Quran.[49] During Aisha Rodiallahu A’nhaa's entire life she was a strong advocate for the education of Islamic women, especially in law and the teachings of Islam. She was known for establishing the first Madrasa for women in her home. Attending Aisha Rodiallahu A’nhaa's classes were various family relatives and orphaned children. Death كُلُّ نَفۡسٍ۬ ذَآٮِٕقَةُ ٱلۡمَوۡتِ‌ۖ (Kullu Nafsin Dzaiqatul Maut) (Al Quraan) Aisha Rodiallahu A’nhaa died at her home in Medina on 17 Ramadan 58 AH (16 July 678) (Inna lillahi Wainna ilayhi Razioon).[c] She was 67 years. The Glorious life of Khatun-Al Zannat Hazarat Fatimah Rodiallahu A’nhaa (Courtesy of Wikipedia, the Encyclopedia) Fatimah Rodiallahu A’nhaa bint Muhammad Sawllallahu A’lyhi wa sallaam. (Arabic: فَاطِمَة ٱبْنَت مُحَمَّد‎, Fāṭimah Rodiallahu A’nhaa ibnat Muḥammad Sawllallahu A’lyhi wa sallaam, IPA: faː.tˤi.mah Rodiallahu A’nhaa ib.nat mu.ħam.mad; commonly known as Fāṭimah al-Zahrāʾ (فَاطِمَة ٱلزَّهْرَاء) Rodiallahu A’nhaa was the youngest daughter of the Islamic prophet Muhammad Sawllallahu A’lyhi wa sallaam and Khadijah Rodiallahu A’nhaa. Her husband was Ali Rodiallahu A’nhu, the last of the Rightly Guided Caliphs. Her children were Hazarat Hasan Rodiallahu A’nhu and Hazarat Husayn Rodiallahu A’nhu. She is respected and venerated by Muslims as “Khatun Al Zannat”. She was the supporter and caretaker of her own husband and children. Her descendants are spread throughout the Islamic world and are known as Sayeda.[10]She is also called “Sayeda An Nesaa Ahlal Zannah”. Fatimah Rodiallahu A’nhaa is a vital character in Islam[15] and her name is one of the most popular for girls throughout the Muslim world. Titles Fatimah Rodiallahu A’nhaa is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra.[12][18] She was also known as "al-Batūl" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship.[12] Besides, amongst 125 famous veneration titles, she has also been honored with the title of Umm-ul-Aaima (Mother of Imams).[19] Kunyas · Umm Abihā (Mother of Her Father)[7][20][21] or Am-o-Abihā[22] · Umm al-Ḥasanayn[7] · Umm al-Ḥasan[7] · Umm al-Ḥusayn[7] · Umm al-Āʾimah (Mother of Imams).[19] · Syedatuz Zannah etc. Moreover, there are many narrations of Fatima Rodiallahu A’nhaa. Imam Zafar as-Sadiq says: Fatima Rodiallahu A’nhaa has nine names 1-Fāṭima (a woman who throws herself and her followers out of the hell), 2-al-Ṣiddīqah (a woman who has never lied), 3-al-Mubārakah (a woman who is full of blessings), 4-al-Ṭāhirah (a woman who is pure, sinless and infallible), 5-al-Zakiyyah (a woman who is away from any contamination), 6-al-Raḍiyyah (a woman who suffers hardship and difficulty and is happy with the will of Allah), 7-al-Marḍiyyah (a woman with whom Allah is satisfied), 8-al-Muḥaddithah (a woman who transmits some aḥādīth [Prophetic traditions]), 9-al-Zahrah (bright and shining). Birth Fatimah Rodiallahu A’nhaa was born in Makka. Her mother is Khadija Rodiallahu A’nhaa, Father is Muhammadur Rasulullah Sawllallahu A’lyhi wa sallaam. Fatimah had three sisters named i) Zaynab bint Muhammad, ii) Umm Kulthum bint Muhammad, and iii)Ruqayyah bint Muhammad. She also had three brothers named i) Qasim ibn Muhammad, ii) Abd-Allah ibn Muhammad, and iii) Ibrahim ibn Muhammad. Early life Following the birth of Fatimah Rodiallahu A’nhaa, she was nursed by her mother and brought up by her father;[28] contrary to local customs where the newborns were sent to "wet nurses" in the surrounding villages.[29] She spent her early youth under the care of her parents in Makka in the shadow of the tribulations suffered by her father.[10] Evoking the caring nature of Fatima Rodiallahu A’nhaa is the account of when Muhammad Sawllallahu A’lyhi wa sallaam, as he was performing the salat (prayer) in the Kaaba, had camel placenta poured over him by Umar ibn Hishām (Abu Jahl) and his men. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.[10][30] At the death of her mother Khadija Rodiallahu A’nhaa, Fatimah Khadija Rodiallahu A’nhaa was overcome by sorrow and found it very difficult to cope with it. To console her, her father informed her about having received word from the angel (Jibril) Alyhimus Salaam that Allah, almighty had built for her a palace in paradise.[10] Marriage Many of Muhammad Sawllallahu A’lyhi wa sallaam's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad Sawllallahu A’lyhi wa sallaam turned them all down, saying that he was awaiting a sign of her destiny.[10] Ali, Muhammad Sawllallahu A’lyhi wa sallaam's cousin, also had a desire to marry Fatimah. When he went to see Muhammad Sawllallahu A’lyhi wa sallaam, he could not vocalise his intention but remained silent. Muhammad Sawllallahu A’lyhi wa sallaam understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr).[10][12] Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not reject the proposal like the previous ones. Muhammad Sawllallahu A’lyhi wa sallaam took this to be a sign of affirmation and consent.[10][31] Muhammad Sawllallahu A’lyhi wa sallaam told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage.[32][33] Muhammad Sawllallahu A’lyhi wa sallaam said to Fatimah: "I have married you to the dearest of my family to me."[12] Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad Sawllallahu A’lyhi wa sallaam.[10] However, Uthman ibn Affan, to whom the shield was sold, gave it back to Ali saying it was his wedding gift to Ali and Fatimah.[12] Muhammad Sawllallahu A’lyhi wa sallaam himself performed the wedding ceremony and two of his wives, Aisha and Umm Salama, prepared the wedding feast with dates, figs, sheep and other food donated by various members of the Madinan community.[10] According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad Sawllallahu A’lyhi wa sallaam.[33] Their marriage lasted about ten years and ended when Fatimah died. Although polygamy is permitted by Islam, Ali did not marry any other woman while Fatimah was alive.[34][33] After Marriage Life After her marriage to Ali, the couple led a humble life in contrast to her sisters who were all married to wealthy individuals.[12] Ali had built a house not too far from Muhammad Sawllallahu A’lyhi wa sallaam's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Numan) donated his own house to them.[10] For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn were often covered with blisters.[35] Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood and bringing food.[36] Ali worked to irrigate other people's lands by drawing water from the wells.[12] Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them.[10] On the battlefield Following the Battle of Uhud, Fatimah tended to the wounds of her father Hazarat Muhammad Sawllallahu A’lyhi Wasallam and husband A’li Rodiallahu Anhu and regularly visited the graves of all those who died in the battle and pray for them. Fatimah in the Qur'an Some verses in the Qur'an are associated with Fatimah and her household by classical exegetes, although she is not mentioned by name. According to J. D. McAuliffe, two of the most important verses include the verse of purification, which is the 33rd ayah in Surah al-Ahzab,[44] and the 61st ayah in Surah Al-i-Imran.[45][46] In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad Sawllallahu A’lyhi wa sallaam., Fatimah, her husband Ali and their two sons (al-Tabari in his exegesis also mentions a tradition that interprets "people of the house" as Muhammad Sawllallahu A’lyhi wa sallaam. 's wives; for Ibn al-Jawzi, the order of these options is reversed).[46] Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad Sawllallahu A’lyhi wa sallaam. that lists the outstanding women of all time as Mary (Mother of Esa Alyhimus Salam, Asiya (the wife of Pharaoh), Khadija and Fatima.[46] One of the significant chapters in the Quran related to Fatima is Surah Al-Kauthar.[47] This chapter was revealed when Fatima was born in Makka. However, it had been expressed by Muhammad Sawllallahu A’lyhi wa sallaam's enemies that he would be without posterity.[48] Another considerable verse which is regarded to Fatima is verse 23th of Surah Ash-Shura: ....I do not ask you any reward for it except love of [my] relatives.... [42/23] Ibn Abbas says: when this verse revealed, I asked the Holy Prophet: who are those persons that their kindness and love is obligatory? The Prophet said: They are Ali, Fatimah, Hasan and Husayn.[49] Descendants Fatimah was survived by two sons, Hasan and Husayn, and two daughters, Zaynab and Umm Kulthum.[10] Controversy surrounds the fate of her third son, Muhsin. Views Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women.[102][103] It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith.[104] After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader (Arabic: Sayyidih) of all women in this world and in Paradise.[102][105][106] Another reference to their simple life comes from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez (slave girl) in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 33 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, and lā ʾilāha ʾillā llāh once, totalling 100. This collective prayer is called the Tasbih of Fatima.[37][38] The Pious is happy A Short History of Muslim Prominent Pious Women Hazrat Khadijah (Rodiallahu Anhaa) “When none believed me, Khadijah (R.A) did. She made me a partner in her wealth.”Those are the words of our Holy Prophet Muhammad (Sawllallahu-Alayhi-Wasallam) about his wife the great Muslim lady, Hazrat `Khadija-tul-Kubra”’ (Rodiallahu Anhu). Khadijah (Rodiallahu Anhu), married the Holy Prophet (Swallallahu-Alayhi-Wasallam) when she was 40 and he was 25. They had six children: two sons, Qasim and Abdullah (also known as Tahir and Tayyib), and four daughters: Zainub, Ruqaiyyah, Umm Kulthum and Fatimah (Radhiyallahu-Anhum-Ajmaeen). Khadijah (R.A) lived with the Prophet (Sallallahu-Alayhi-Wasallam) for 25 years and was his only wife during that time. When the revelations came from Allah and Muhammad (Sallallahu-Alayhi-Wasallam) was made the Last Prophet, it was Khadijah (R.A) who accepted the faith and became the first Muslim. She was 55 years old at that time. Her acceptance of Islam greatly helped its spread among the Makkas. She stood by the Prophet (Sallallahu-Alayhi-Wasallam) all the time. In moments of trial and difficulty the Prophet (Sallallahu-Alayhi-Wasallam) used to come to her and she consoled and comforted her husband and encouraged him. Khadijah’s (R.A) wealth was used for the cause of Islam. The Prophet (Sallallahu-Alayhi-Wasallam) remained busy in preaching Islam and his devoted and loving wife looked after the children and family affairs. The Prophet (Sallallahu-Alayhi-Wasallam) and Khadijah (R.A) had many sorrows. they had to bear the death of their sons Qasim and Abdullah (Radhiyallahu-Anhum) in their infancy and in the fifth year of Prophet hood (Hijrah) their daughter Ruqaiyyah (R.A) left them and migrated to Abyssinia (Ethiopia) with her Husband, Hazrat Uthman bin Affan (Radhiyallahu-Anhu). Ruqaiyyah (R.A) left her parents at a very young age and returned after four years; that time was a long and painful separation for her parents, Khadijah (R.A) and Muhammad (Sallallahu-Alayhi-Wasallam). During the Prophet hood, the Quraish did all they could to stop the Prophet (Sallallahu-Alayhi-Wasallam) preaching Islam. The Prophet (Sallallahu-Alayhi-Wasallam) continued his mission, relying upon on Allah, almighty. Hazrat Khadijah (R.A) was his source of encouragement and comfort. She also had to bear enormous strain and suffering during the boycott at Sha’bi (the valley of) Abu Talib for three years. As a result, she fell down in illness and passed away on 10th Ramadhan in the tenth year of Hijrah, 620 CE, at the age of 65 (Inna lillahi wa inna ilaahi Razioon). Her death was a great loss to the Prophet (Sallallahu-Alayhi-Wasallam). He said: “I cannot bear the scene, I believe that Allah has kept much good in it.” He loved Khadijah (R.A) so dearly that after her death he used to remember her often. Hazrat Khadijah’s (R.A) status was such that the Angel Jibraeel (Alayhis-Salaam) used to bring salaam (greetings) for her from Almighty Allah. Young Muslim Sisters should know how devoted Khadijah (R.A) was to her husband and how much she did for him for the cause of Allah. Any Muslim of today would feel proud to have such a wife. The world could be changed by great Muslim ladies like Hazrat Khadijah Rodiallahu Anhaa. (Source: Internet). Fatimah tuz Zahrã (Rodiallahu Anhaa) Fatimah (Rodiallahu Anhaa) was youngest in age of all her sisters but highest in grades. She was dearest to her father of all his daughters. He once said, “Fatimah is like soul and heart to me.” once, he said, “Fatimah will be the leader of the women in Paradise.” he further said, “What troubles Fatimah troubles me as well.” It was the sixth year of Prophethood and Rasulullah (Sallallahu Alaihi Wasallam) had launched his preaching mission but his own clan were impeding in his way. The people of the Quraysh were trying every trick to trouble him. One day while he was performing Salãh in the Haram, on the instigation of the pagans of Mokka, Aqabah ibn Moeet brought the entrails of a camel and placed it on his neck whilst he was prostrating. Someone told Fatimah (R.A.) who was then just six years old. She came running and removed the stuff and cursed the non-believers. She, at such an early age beheld the tribulations and torments Rasulullah (Sallallahu Alaihi Wasallam) was being subject to. Rasulullah (Sallallahu Alaihi Wasallam) awarded her the title of ‘lady of Paradise’. It has been reported that Rasulullah (Sallallahu Alaihi Wasallam) once said, “On the Day of Resurrection a voice will be heard saying ‘ lower you heads, Fatimah bint Muhammad is being escorted along,’ then Fatimah will cross the pathway to Paradise in a flash leading seventy thousand Hoors (heavenly women).” Rasulullah (Sallallahu Alaihi Wasallam) confided only to Fatimah (R.A.) during his last days that he would die of his illness. She wept to hear that but Rasulullah (Sallallahu Alaihi Wasallam) whispered to her that she would follow him which brought delight on her face and she smiled. Rasulullah’s (Sallallahu Alaihi Wasallam) beloved wives pressed her much to disclose that secret, but she didn’t. She revealed it, however after his demise. A Flower is Born On that day a heavenly delegation descended to the house of Rasul and Khadijah, With a rose from heaven - a gift for their dedication to the religion, a child whose praiseworthy qualities would be mentioned constantly by the creatures, One whose pleasure would earn the source the blessings of Allah, And whose displeasure would earn its source His wrath, Our source of hope, the lady of matchless faith and features, The noble Batoul, for Imam Ali the only worthy match, For whose hand in marriage, the Quraysh would treasures fetch. She, who was destined to be the mother of the Hasanayn, The lady of the family which remains faithful to Allah in all the tests, The mistress of the ladies of the heavens and the earth, The one whose aura lit up the heavens when she prayed, A radiant lady of light, a daughter of noble birth and upbringing, A book of lessons in true submission and piety, The scented path leading to the ark of salvation and felicity, For all believers, the epitome of modesty and chastity, And for all ladies - a role model for their societal duties. Four worthy ladies from heaven did descend, To help bring this child whose position with Allah is praised, The mother of all, Hawa, whose children through Zahra would be saved, and Um Kulthum, Musa (as)’s sister who braved the Pharaoh’s scrutiny, Accompanied by lady Maryam, the mother of Prophet Isa’ the anointed, With Aasiyah - the strong believer - from heaven were appointed. Amidst a shower of blessings and salutations from the heavens, The time has come to give the Prophet congratulations, And Satan groans as his well laid evil plans are torn, For the heavenly princess, gracious Zahra has been born. Rabi´a al-Adawiyya is an Islamic saint. She is believed to have lived from 717 to 801 AD in what is now Iraq. While a poor orphan she was captured by a slave trader who proceeded to sell her into slavery. As a slave she was kept busy with her household duties until night, but once night time released her from her chores she devoted herself to prayer, going without sleep to do so. One night her master caught sight of her absorbed in prayer; he was astonished to see a light miraculously appear over her head which illuminated the entire house. Terrified he went back to his room, where he sat in wonder till daybreak. At dawn he approached Rabi´a, told her what he had seen, and gave her her freedom. Once free she moved to the desert where she devoted herself to prayer. As her holiness became more widely known, numerous individuals beat a path to her door seeking her spiritual direction. Source : http://www.digiserve.com/mystic/Muslim/Rabia/index.html Smith, Margaret. Rabi'a the Mystic and Her Fellow Saints in Islam. Cambridge: Cambridge University Press, 1928: Rabi'a al-'Adawiyya [d.717-801 C.E.] R.H. was a female Spiritual saint from Basara of Iraq, who first set forth the doctrine of mystical love and who is widely considered to be the most important of the early Spiritual poets. Rabi'a was also known as 'Rabi'a al-Qaysiyya' or 'Rabi'a of Basri' she was born in Basra, Iraq between the years 95 A.H. and 99 A.H. It may be noted that 'Rabi'a al-Qaysiyya' was taken by the robbers and sold into slavery. Her master worked her very hard, but at night after finishing her chores Rabia [Allah be pleased with her] would turn to meditation and prayers and praising the Lord Allah Robbul A’lameen. Foregoing rest and sleep she spent her nights in prayers and she often fasted during the day. Rābiʻah al-ʻAdawīyah (R.H)’s Quotable Quote ►I swear that ever since the first day You brought me back to life, The day You became my Friend, I have not slept -- And even if You drive me from your door, I swear again that we will never be separated-- Because You are alive in my heart. ►B rothers, my peace is in my aloneness. My Beloved is alone with me there, always. I have found nothing in all the worlds That could match His love, This love that harrows the sands of my desert. If I come to die of desire And my Beloved is still not satisfied, I would live in eternal despair. To abandon all that He has fashioned And hold in the palm of my hand Certain proof that He loves me--- That is the name and the goal of my search. 3292 | Rabia al-Adawiyya, Islam, Sufism Source : Doorkeeper of the heart : versions of Rabia. Trans. Charles Upton. Putney, Vt.: Threshold Books, 1988, p. 51 ►R abia was once asked, "How did you attain that which you have attained?" "By often praying, 'I take refuge in You, O Allah, from everything that distracts me from You, and from every obstacle that prevents me from reaching You.'" “O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty” ►I have two ways of loving You: A selfish one And another way that is worthy of You. In my selfish love, I remember You and You alone. In that other love, You lift the veil And let me feast my eyes on Your Living Face. 3146 | Rabia al-Adawiyya, Islam, Sufism Source : Doorkeeper of the heart:versions of Rabia. Trans. Charles Upton There is a story that once, while in the market, she was pursued by a vagabond and in running to save herself she fell and broke her arm. She prayed to the Lord . "I am a poor orphan and a slave, Now my hand too is broken. But I do not mind these things if Thou be pleased with me. " and felt a voice reply: "Never mind all these sufferings. On the Day of Judgement you shall be accorded a status that shall be the envy of the angels even" One day the master of the house spied her at her devotions. There was a divine light enveloping her as she prayed. Shocked that he kept such a pious soul as a slave, he set her free. Rabia [Allah be pleased with her] went into the desert to pray and became an ascetic. Unlike many sufi saints she did not learn from a teacher or master but turned to Allah himself. Throughout her life, her Love of Allah. Poverty and self-denial were unwavering and her constant companions. She did not possess much other than a broken jug, a rush mat and a brick, which she used as a pillow. She spent all night in prayer and contemplation chiding herself if she slept for it took her away from her active Love of Allah. As her fame grew she had many disciples. She also had discussions with many of the renowned religious people of her time. While she apparently received many marriage offers (including a proposal from HASAN AL-BASRI himself), she refused them as she had no time in her life for anything other than Allah and so remained celibate. She died of old age, an ascetic, her only care from the disciples who followed her. She was the first in a long line of female Sufi mystics. More interesting than her absolute asceticism, however, is the actual concept of Divine Love that Rabia introduced. She was the first to introduce the idea that Allah should be loved for Allah's own sake, not out of fear--as earlier Sufis had done. When asked by Shaykh Hasan al-Basri Rahimahullah how she discovered the secret, she responded by stating: You know of the how, but I know of the how-less. One day, she was seen running through the streets of Basra carrying a torch in one hand and a bucket of water in the other. When asked what she was doing, she said: I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to Allah. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of Allah. She taught that repentance was a gift from Allah because no one could repent unless Allah had already accepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most other ascetics did. For herself, she held to a higher ideal, worshipping Allah neither from fear of Hell nor from hope of Paradise, for she saw such self-interest as unworthy of Allah's servants; emotions like fear and hope were like veils -- i.e. hindrances to the vision of Allah Himself. She prayed: "O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty." Rabia [Allah be pleased with her] was in her early to mid eighties when she died, having followed the mystic Way to the end. By then, she was continually united with her Beloved. As she told: "My Beloved is always with me" Bismillahir Rahmanir Raheem اَلَا بِذِکْرِ اللہِ تَطْمَئِنُّ الْقُلُوۡبُ “Alaa Bizikrillahi Tatmainnal Quloob” "Verily, in the remembrance of Allah Subbayhaanahu Ta’la do hearts find rest" (Al Quraan: 13:28) RABBANA DUA 1. Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing [2:127] Rabbana taqabbal minna innaka antas Sameeaul Aleem رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ العَلِيمُ 2. Our Lord! Make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful [2:128] Rabbana wa-j'alna Muslimaini laka wa min Dhurriyatina 'Ummatan Muslimatan laka wa 'Arina Manasikana wa tub 'alaina 'innaka 'antat-Tawwabu-Raheem رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ 3. Our Lord! Grant us good in this world and good in the hereafter, and save us from the chastisement of the fire [2:201] Rabbana atina fid-dunya hasanatan wa fil Aakhirati hasanatan waqina 'adhaban-nar رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ 4. Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk [2:250] Rabbana afrigh 'alaina sabran wa thabbit aqdamana wansurna 'alal-qawmil-kafirin رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْراً وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى القَوْمِ الكَافِرِينَ 5. Our Lord! Condemn us not if we forget or fall into error [2:286] Rabbana la tu'akhidhna in-nasina aw akhta'na رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا 6. Our Lord! Lay not on us a burden Like that which Thou didst lay on those before us [2:286] Rabbana wala tahmil alaina isran kama hamaltahu 'alal-ladheena min qablina رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا 7. Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith [2:286] Rabbana wala tuhammilna ma la taqata lana bihi wa'fu anna waghfir lana wairhamna anta mawlana fansurna 'alal-qawmil kafireen رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ 8. Our Lord! (they say), Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure [3:8] Rabbana la tuzigh quloobana ba'da idh hadaitana wa hab lana milladunka rahmah innaka antal Wahhab رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ 9. Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise. [3:9] Rabbana innaka jami'unnasi li-Yawmil la raiba fi innallaha la yukhliful mi'aad رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ 10. Our Lord! We have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire [3:16] Rabbana innana amanna faghfir lana dhunuubana wa qinna 'adhaban-Naar رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ 11. Our Lord! We believe in what Thou hast revealed, and we follow the Messenger. Then write us down among those who bear witness [3:53] Rabbana amanna bima anzalta wattaba 'nar-Rusula fak-tubna ma'ash-Shahideen رَبَّنَآ ءَامَنَّا بِمَآ أَنزَلْتَ وَٱتَّبَعْنَا ٱلرَّسُولَ فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ 12. Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith [3:147] Rabbana-ghfir lana dhunuubana wa israfana fi amrina wa thabbit aqdamana wansurna 'alal qawmil kafireen ربَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَِ 13. Our Lord! Not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire [3:191] Rabbana ma khalaqta hadha batila Subhanaka faqina 'adhaban-Naar رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ 14. Our Lord! Any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers! [3:192] Rabbana innaka man tudkhilin nara faqad akhzaytah wa ma liDh-dhalimeena min ansar رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ 15. Our Lord! We have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed [3:193] Rabbana innana sami'na munadiyany-yunadi lil-imani an aminu bi Rabbikum fa'aamanna رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلإِيمَانِ أَنْ آمِنُواْ بِرَبِّكُمْ فَآمَنَّا 16. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous [3:193] Rabbana faghfir lana dhunoobana wa kaffir 'ana saiyi'aatina wa tawaffana ma'al Abrar رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الأبْرَارِ 17. Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise [3:194] Rabbana wa 'atina ma wa'adtana 'ala rusulika wa la tukhzina yawmal-Qiyamah innaka la tukhliful mi'aad رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَى رُسُلِكَ وَلاَ تُخْزِنَا يَوْمَ الْقِيَامَةِ إِنَّكَ لاَ تُخْلِفُ الْمِيعَاد 18. Our Lord! We believe; write us down among the witnesses [5:83] Rabbana aamana faktubna ma' ash-shahideen رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ 19. O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs) [5:114] Rabbana anzil 'alaina ma'idatam minas-Samai takunu lana 'idal li-awwa-lina wa aakhirna wa ayatam-minka war-zuqna wa anta Khayrul-Raziqeen رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاء تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ 20. Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost [7:23] Rabbana zalamna anfusina wa il lam taghfir lana wa tarhamna lanakoonanna minal khaasireen رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ 21. Our Lord! Send us not to the company of the wrong-doers [7:47] Rabbana la taj'alna ma'al qawwmi-dhalimeen رَبَّنَا لاَ تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ 22. Our Lord! Decide Thou between us and our people in truth, for Thou art the best to decide [7:89] Rabbanaf-tah bainana wa baina qawmina bil haqqi wa anta Khairul Fatiheen رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنتَ خَيْرُ الْفَاتِحِينَ 23. Our Lord! Pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will) [7:126] Rabbana afrigh 'alaina sabraw wa tawaffana Muslimeen رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ 24. Our Lord! Make us not a trial for those who practise oppression; And deliver us by Thy Mercy from those who reject (Thee) [10:85-86] Rabbana la taj'alna fitnatal lil-qawmidh-Dhalimeen wa najjina bi-Rahmatika minal qawmil kafireen رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ ; وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ 25. O our Lord! Truly Thou dost know what we conceal and what we reveal: for nothing whatever is hidden from Allah, whether on earth or in heaven [14:38] Rabbanaaa innaka ta'lamu maa nukhfee wa maa nu'lin; wa maa yakhfaa 'alal laahi min shai'in fil ardi wa laa fis samaaa' رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللّهِ مِن شَيْءٍ فَي الأَرْضِ وَلاَ فِي السَّمَاء 26. O our Lord! And accept my Prayer [14:40] Rabbana wa taqabbal Du'a رَبَّنَا وَتَقَبَّلْ دُعَاء 27. O our Lord! Cover (us) with Thy Forgiveness - me, my parents, and (all) Believers, on the Day that the Reckoning will be established! [14:41] Rabbana ghfir li wa li wallidayya wa lil Mu'mineena yawma yaqumul hisaab رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ 28. Our Lord! Bestow on us Mercy from Thyself, and dispose of our affair for us in the right way! [18:10] Rabbana 'atina mil-ladunka Rahmataw wa haiyi lana min amrina rashada رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا 29. Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds [20: 45] Rabbana innana nakhafu ai-yafruta 'alaina aw any-yatgha رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَى 30. Our Lord! We believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy [23: 109] Rabbana amanna faghfir lana warhamna wa anta khairur Rahimiin رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ 31. Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous,- Evil indeed is it as an abode, and as a place to rest in [25: 65-66] Rabbanas-rif 'anna 'adhaba jahannama inna 'adhabaha kana gharama innaha sa'at musta-qarranw wa muqama رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا إِنَّهَا سَاءتْ مُسْتَقَرًّا وَمُقَامًا 32. O my Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous [25:74] Rabbana Hablana min azwaajina wadhurriy-yatina, qurrata 'ayioni wa-jalna lil-muttaqeena Imaama رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا 33. Our Lord is indeed Oft-Forgiving Ready to appreciate (service) [35: 34] Rabbana la Ghafurun shakur رَبَّنَا لَغَفُورٌ شَكُورٌ 34. Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire! [40:7] Rabbana wasi'ta kulla sha'ir Rahmatanw wa 'ilman faghfir lilladhina tabu wattaba'u sabilaka waqihim 'adhabal-Jahiim آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ 35. And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom. And preserve them from (all) ills; and any whom Thou dost preserve from ills that Day,- on them wilt Thou have bestowed Mercy indeed: and that will be truly (for them) the highest Achievement [40:8-9] Rabbana wa adhkhilhum Jannati 'adninil-lati wa'attahum wa man salaha min aba'ihim wa azwajihim wa dhuriyyatihim innaka antal 'Azizul-Hakim, waqihimus saiyi'at wa man taqis-saiyi'ati yawma'idhin faqad rahimatahu wa dhalika huwal fawzul-'Adheem رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُم وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ وَقِهِمُ السَّيِّئَاتِ وَمَن تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ 36. Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed [59:10] Rabbana-ghfir lana wa li 'ikhwani nalladhina sabaquna bil imani wa la taj'al fi qulubina ghillal-lilladhina amanu رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا 37. Our Lord! Thou art indeed Full of Kindness, Most Merciful [59:10] Rabbana innaka Ra'ufur Rahim رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ 38. Our Lord! In Thee do we trust, and to Thee do we turn in repentance: to Thee is (our) Final Goal [60:4] Rabbana 'alaika tawakkalna wa-ilaika anabna wa-ilaikal masir رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ 39. Our Lord! Make us not a (test and) trial for the Unbelievers, but forgive us, our Lord! for Thou art the Exalted in Might, the Wise [60:5] Rabbana la taj'alna fitnatal lilladhina kafaru waghfir lana Rabbana innaka antal 'Azizul-Hakim رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ Our Lord! Perfect our Light for us, and grant us Forgiveness: for Thou hast power over all things [66:8] Rabbana atmim lana nurana waighfir lana innaka 'ala kulli shai-in qadir رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِي Please search for Masnoon Quran-Sunnah based Dou with “Allahumma” 1. 75 Duas From the Quran | Surah | Quran - Scribd www.scribd.com › doc › 75-Duas-From-the-Quran 2. Daily Recitation after Obligatory Salat - Duas.org www.duas.org › rameverysalaat 3. Daily Dua's – Dua & Azkar www.duaandazkar.com › chapter-4-dail... 4. Allahumma Dua'a | road2jannatulfirdous road2jannatulfirdous.wordpress.com › ... 5. 10 Beautiful Duas of Prophet Muhammad | About Islam aboutislam.net › reading-islam › 10-bea.. 6. Image result for Allahumma dua | Islamic quotes, Islamic ... www.pinterest.com › pin Allah, the Greatest. Reciting of Takbir is most essential (Foroz-E-Kefaya) in the “Salatuj janaza”. দরুদ আল ইবরাহীম: اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى اَلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى اِبْرَا هِيْمَ وَعَلَى اَلِ اِبْرَ اهِيْمَ اِنَّكَ حَمِيْدٌ مَّجِيْدٌ- اَللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى اَلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى اِبْرَا هِيْمَ وَعَلَى اَلِ اِبْرَا هِيْمَ اِنَّكَ حَمِيْدٌمَّجِيْدٌ উচ্চারণ: "আল্লাহুম্মা সাল্লিআলা মুহাম্মাদি ওয়া আ'লা আলি মুম্মাদিন কামা সাল্লাইতা আলা ইব্রাহিমা ওয়া আ'লা আলি ইব্রাহিমা ইন্নাকা হামিদুম্মাজীদ। আল্লাহুম্মা বারিক আলা মুহাম্মাদিন ওয়া আ'লা আলি মুহাম্মাদিন কামা বারাকতা আলা ইব্রাহিমা ওয়া আ'লা আলি ইব্রাহিমা ইন্নাকা হামীদুম্মাজীদ।" اَللَّهُمَّ اجْعَلْهُ لَنَا فَرْطًاوْ اَجْعَلْهُ لَنَا اَجْرً اوَذُخْرًا وَاجْعَلْهُ لَنَا شَا فِعًة وَمُشَفَّعًا উচ্চারণ: "আল্লাহুম্মাজ আল হুলানা ফারতাও ওয়াজ আল হুলানা আজরাও ওয়া যুখরাঁও ওয়াজ আলহুলানা শাফিয়াও ওয়া মুশাফ্ফায়া'ন।" নাবালক মেয়ের ক্ষেত্রে জানাজার দোয়ায় পড়তে হবেঃ للَّهُمَّ اجْعَلْهَ لَنَا فَرْطًا وَاجْعَلْهَ لَنَا اَجْرً اوَذُخْرًا وَاجْعَلْهَ لَنَا شَا فِعً وَمُشَفَّعًا উচ্চারণ: "আল্লাহুম্মাজ আলহা লানা ফারতাও ওয়াজ আলহা লানা আজরাও ওয়া যুখরাও ওয়াজ আলহা লানা শাফিয়াও ওয়া মুশাফ ফায়ান।" এরপর চতুর্থ তাকবীর দিয়ে একটু নীরব থেকে ডানে এবং বামে সালাম ফিরিয়ে নামাজ শেষ করতে হবে। اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَاجْبُرْنِي، وَعَافِنِي، وَارْزُقْنِي، وَارْفَعْنِي উচ্চারণঃ আল্লা-হুম্মাগফিরলী, ওয়ারহা’মনী, ওয়াহদিনী, ওয়াজবুরনী, ওয়াআ’ফিনি, ওয়ারযুক্বনী, ওয়ারফা‘নী। অর্থঃ হে আল্লাহ! আপনি আমাকে ক্ষমা করুন, আমার প্রতি দয়া করুন, আমাকে সঠিক পথে পরিচালিত করুন, আমার সমস্ত ক্ষয়ক্ষতি পূরণ করে দিন, আমাকে নিরাপত্তা দান করুন, আমাকে রিযিক দান করুন এবং আমার মর্যাদা বৃদ্ধি করুন”। হাদীসটি ইমাম নাসাঈ ব্যতীত সুনান গ্রন্থগারগণ সবাই সংকলন করেছেন। আবূ দাউদঃ ৮৫০, তিরমিযীঃ ২৮৪, ২৮৫, ইবন মাজাহঃ ৮৯৮। শায়খ আলবানির মতে হাদীস সহীহ। যারা অবিবাহিত তারা নেককার স্বামী/স্ত্রী ও সন্তান পাওয়ার জন্য বা যারা বিবাহিত তাদের স্বামী/স্ত্রী ও সন্তান ধার্মিক হওয়ার জন্য দুয়াঃ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا উচ্চারণঃ রব্বানা হাবলানা মিন আযওয়াজিনা ওয়া যুররিয়্যাতিনা ক্বুররাতা আ’ইয়ুন, ওয়াজআ’লনা মুত্তাক্বীনা ইমামা। অর্থঃ হে আমাদের পালনকর্তা, আমাদের স্ত্রীদের পক্ষ থেকে এবং আমাদের সন্তানের পক্ষ থেকে আমাদের জন্যে চোখের শীতলতা দান কর এবং আমাদেরকে মুত্তাকীদের জন্যে আদর্শস্বরূপ কর। সুরা আল-ফুরক্বানঃ ৭৪। স্বামী স্ত্রীর ভালোবাসা পবিত্র। এই ভালবাসাটা কিভাবে দিন দিন বাড়বে তা একটু দেখে নিন ibarta by IBARTA January 19, 2020 1 min read 0 স্বামী স্ত্রীর ভালোবাসা স্বামী স্ত্রীর ভালোবাসা পবিত্র। এই ভালবাসাটা কিভাবে দিন দিন বাড়বে তা নিম্নোক্ত মতে একটু দেখে নিনঃ . * প্রিয়তমা স্ত্রীর সাথে হাসিমুখে কথা বলা . • ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ : ” ﺗﺒﺴﻤﻚ ﻓﻲ ﻭﺟﻪ ﺃﺧﻴﻚ ﻟﻚ ﺻﺪﻗﺔ .” _ ‏( ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ 1956 ) _. . আর এর জন্যে স্ত্রী সবচাইতে বেশী হকদার। * প্রিয়তমার মুখে খাবারের লুকমা তুলে দেওয়া , তার প্রয়োজনীয় জিনিস-পত্রের দিকে লক্ষ্য রাখা . • ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ : ” ﺇﻧﻚ ﻟﻦ ﺗﻨﻔﻖ ﻧﻔﻘﺔ ﺇﻻ ﺃﺟﺮﺕ ﻋﻠﻴﻬﺎ ﺣﺘﻰ ﺍﻟﻠﻘﻤﺔ ﺗﺮﻓﻌﻬﺎ ﺇﻟﻰ ﻓﻢ ﺍﻣﺮﺃﺗﻚ _ .” ‏( ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ) _. . * প্রিয়তমার পানীয় দ্রব্যের অবশিষ্টাংশ পান করে তার প্রতি ভালবাসার প্রমাণ দেওয়া . • ﻓﻌﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ : ” ﻛﻨﺖ ﺃﺷﺮﺏ ﻭﺃﻧﺎ ﺣﺎﺋﺾ ، ﺛﻢ ﺃﻧﺎﻭﻟﻪ ﺍﻟﻨﺒﻲ ﷺ ، ﻓﻴﻀﻊ ﻓﺎﻩ ﻋﻠﻰ ﻣﻮﺿﻊ ﻓﻲَّ ، ﻓﻴﺸﺮﺏ ، ﻭﺃﺗﻌﺮﻕ ﺍﻟﻌﺮﻕ ﻭﺃﻧﺎ ﺣﺎﺋﺾ ، ﺛﻢ ﺃﻧﺎﻭﻟﻪ ﺍﻟﻨﺒﻲ ﷺ ﻓﻴﻀﻊ ﻓﺎﻩ ﻋﻠﻰ ﻣﻮﺿﻊ ﻓﻲَّ ، ﻓﻴﺸﺮﺏ .” _ ‏( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) _. . * স্ত্রীর উরুতে টেক দিয়ে শোয়ে তার প্রতি হৃদয় নিংড়ানো ভালবাসা বুঝানো • ﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ : ” ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻳﺘﻜﺊ ﻓﻲ ﺣﺠﺮﻱ ، ﻓﻴﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻧﺎ ﺣﺎﺋﺾ .” _ ‏( ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ) _. . * স্ত্রীর সাথে একই বালতী বা গোসলের পাত্র থেকে গোসল করা . • ﻓﻔﻲ ﺃﺣﺎﺩﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺃﻡ ﺳﻠﻤﺔ ﻭﻣﻴﻤﻮﻧﺔ ﻭﺍﺑﻦ ﻋﻤﺮ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻢ : – ” ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻛﺎﻥ ﻳﻐﺘﺴﻞ ﻫﻮ ﻭﺯﻭﺟﺘﻪ ﻣﻦ ﺇﻧﺎﺀ ﻭﺍﺣﺪ ﺣﺘﻰ ﻳﻘﻮﻝ ﻟﻬﺎ : ﺃﺑﻘﻲ ﻟﻲ ‏( ﺃﻱ ﺍﻟﻤﺎﺀ ‏) ﻭﺗﻘﻮﻝ ﻫﻲ : ﺃﺑﻖ ﻟﻲ .” _ ‏( ﻣﺘّﻔﻖ ﻋﻠﻴﻪ ) _. . * স্ত্রীর সাথে বিনোদন ও মজা করা . • ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻟﺠﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ : ” ﻫﻼ ﺑﻜﺮًﺍ ﺗﻼﻋﺒﻬﺎ ﻭﺗﻼﻋﺒﻚ .” _ ‏( ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‏) _. • ﻭﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﺃﻧﻬﺎ ﻛﺎﻧﺖ ﻣﻊ ﺍﻟﻨﺒﻲ ﷺ ﻓﻲ ﺳﻔﺮ ، ﻭﻫﻲ ﺟﺎﺭﻳﺔ ، ﻓﻘﺎﻝ ﻷﺻﺤﺎﺑﻪ : ﺗﻘﺪﻣﻮﺍ ، ﻓﺘﻘﺪﻣﻮﺍ ، ﺛﻢ ﻗﺎﻝ ﻟﻬﺎ : ﺗﻌﺎﻟﻲ ﺃﺳﺎﺑﻘﻚ .” _ ‏( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ 1/254 ) _. . ★ স্ত্রীকে ঘরের কাজ-কর্মে সহযোগিতা করাঃ . • ﺳﺌﻠﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻣﺎ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻳﻌﻤﻞ ﻓﻲ ﺑﻴﺘﻪ ؟ ﻗﺎﻟﺖ : ﻛﺎﻥ ﺑﺸﺮﺍ ﻣﻦ ﺍﻟﺒﺸﺮ ﻳﻔﻠﻲ ﺛﻮﺑﻪ ﻭﻳﺤﻠﺐ ﺷﺎﺗﻪ ﻭﻳﺨﺪﻡ ﻧﻔﺴﻪ .” _ ‏( ﺻﺤﻴﺢ ﺍﻷﺩﺏ ﺍﻟﻤﻔﺮﺩ ._ ‏( 4996 . ★ স্ত্রীকে খুশি করার উদ্দেশ্যে মুখ ও দাঁত পরিষ্কার রাখাঃ . • ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ : ” ﺇﺫﺍ ﺩﺧﻞ ﺑﻴﺘﻪ ﺑﺪﺃ ﺑﺎﻟﺴﻮﺍﻙ .” _ ‏( ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) _. . ★ প্রিয়তমার মনোরঞ্জনে সুগন্ধি ব্যবহার ও উত্তম পোষাক পরিধান করাঃ . • ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻤﺎ – : ” ﺇﻧﻲ ﺃﺣﺐ ﺃﻥ ﺃﺗﺰﻳﻦ ﻟﻬﺎ ﻛﻤﺎ ﺃﺣﺐ ﺃﻥ ﺗﺘﺰﻳﻦ ﻟﻲ .” _ ‏( ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﺑﻲ ﺷﻴﺒﺔ ) _. . ★ প্রিয়তমাকে সংক্ষিপ্ত নামে ডাকা ও এমনসব শব্দ দ্বারা তাকে সম্বোধন করা যা সে পছন্দ করেঃ . • ﻛﺎﻥ ﷺ ﻳﻘﻮﻝ ﻟـ ‏[ ﻋﺎﺋﺸﺔ ‏] : ” ﻳﺎ ﻋﺎﺋﺶ ، ﻳﺎ ﻋﺎﺋﺶ ﻫﺬﺍ ﺟﺒﺮﻳﻞ ﻳﻘﺮﺋﻚ ﺍﻟﺴﻼﻡ .” _ ‏( ﻣﺘﻔﻖ ﻋﻠﻴﻪ ‏) _. • ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻌﺎﺋﺸﺔ ﺃﻳﻀﺎ : ” ﻳﺎ ﺣﻤﻴﺮﺍﺀ .” _ ‏( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ 818/7 ‏) _. * ﻭﺍﻟﺤﻤﻴﺮﺍﺀ ﺗﺼﻐﻴﺮ ﺣﻤﺮﺍﺀ ﻳﺮﺍﺩ ﺑﻬﺎ ﺍﻟﺒﻴﻀﺎﺀ *. • ﻭﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ ﺃﻳﻀًﺎ : ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻛﻞ ﻧﺴﺎﺋﻚ ﻟﻬﺎ ﻛﻨﻴﺔ ﻏﻴﺮﻱ ، ﻓﻜﻨّﺎﻫﺎ ” ﺃﻡ ﻋﺒﺪ ﺍﻟﻠﻪ .” _ ‏( ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ 255/1 ) _. . ★ স্ত্রীর দোষত্রুটি থাকলে সেগুলো থেকে চশমপুশি করা তথা না দেখার ভান করে থাকাঃ . • ﻗﺎﻝ ﷺ : ” ﻻ ﻳﻔﺮﻙ ‏( ﺃﻱ ﻻ ﻳﺒﻐﺾ ‏) ﻣﺆﻣﻦٌ ﻣﺆﻣﻨﺔ ﺇﻥ ﻛﺮِﻩَ ﻣﻨﻬﺎ ﺧُﻠُﻘﺎً ﺭﺿﻲ ﻣﻨﻬﺎ ﺁﺧﺮ .” _ ‏( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) _. . ★ প্রিয়তমার প্রতি সহমর্মিতা দেখানো এবং কখনো কাঁদলে অশ্রু মুছে দেওয়াঃ . • ﻗﺎﻝ ﺃﻧﺲ : ﻛﺎﻧﺖ ﺻﻔﻴﺔ ﻣﻊ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻓﻲ ﺳﻔﺮ ، ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﻮﻣﻬﺎ ، ﻓﺄﺑﻄﺄﺕ ﻓﻲ ﺍﻟﻤﺴﻴﺮ ، ﻓﺎﺳﺘﻘﺒﻠﻬﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻭﻫﻰ ﺗﺒﻜﻲ ، ﻭﺗﻘﻮﻝ ﺣﻤﻠﺘﻨﻲ ﻋﻠﻰ ﺑﻌﻴﺮ ﺑﻄﻲﺀ ، ﻓﺠﻌﻞ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻳﻤﺴﺢ ﺑﻴﺪﻳﻪ ﻋﻴﻨﻴﻬﺎ ، ﻭﻳﺴﻜﺘﻬﺎ .. .” _ ‏( ﺻﺤﻴﺢ ﺍﻟﻨﺴﺎﺋﻲ ) _. . ★ স্ত্রীর জবানদরাজী বা বাকবিতণ্ডা বরদাশত করাঃ . • ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﻗﺎﻝ : ﺻﺨﺒﺖ ﻋﻠﻲّ ﺍﻣﺮﺃﺗﻲ ﻓﺮﺍﺟﻌﺘﻨﻲ ‏( ﺃﻱ ﻧﺎﻗﺸﺘﻨﻲ ﻓﻲ ﻣﻮﻗﻒ ‏) ، ﻓﺄﻧﻜﺮﺕُ ﺃﻥ ﺗﺮﺍﺟﻌﻨﻲ ! ﻗﺎﻟﺖ : ﻭﻟِﻢَ ﺗُﻨﻜﺮ ﺃﻥ ﺃﺭﺍﺟﻌَﻚ؟ ﻓﻮﺍﻟﻠﻪ ﺇﻥ ﺃﺯﻭﺍﺝ ﺍﻟﻨﺒﻲ ﷺ ﻟﻴﺮﺍﺟِﻌْﻨﻪ .. .” _ ‏( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) _. . ★ স্ত্রীর পাকানো খাদ্যে ত্রুটি না খোজাঃ . • ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ – ﻗﺎﻝ : ” ﻣﺎ ﻋﺎﺏ ﺍﻟﻨﺒﻲ ﷺ ﻃﻌﺎﻣﺎ ﻗﻂ ﺇﻥ ﺍﺷﺘﻬﺎﻩ ﺃﻛﻠﻪ ﻭﺇﻻ ﺗﺮﻛﻪ .” _ ‏( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) _. . ★ প্রিয়তমা যে খেদমত আন্জাম দেয় এর কৃতজ্ঞতা প্রকাশ করাঃ . • ﻗﺎﻝ ﷺ : ” ﻣﻦ ﻟﻢ ﻳﺸﻜﺮ ﺍﻟﻨﺎﺱ ﻟﻢ ﻳﺸﻜﺮ ﺍﻟﻠﻪ .” _ ‏( ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ 976 ) _. . ★ স্ত্রীর পরিবারের সদস্য, আত্মীয়-স্বজন ও বান্ধবীদের প্রতি সম্মান দেখানোঃ . • ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – : ” ﺇﻥ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ ﻟﻴﺬﺑﺢ ﺍﻟﺸﺎﺓ ﻓﻴﺘﺘﺒﻊ ﺑﻬﺎ ﺻﺪﺍﻳﻖ ﺧﺪﻳﺠﺔ ﻓﻴﻬﺪﻳﻬﺎ ﻟﻬﻦ .” _ ‏( ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬﻱ ) _. . ★ স্ত্রীকে সবসময়ের জন্যে জীবনসঙ্গী হিসাবে রাখার ব্যাপারে নিশ্চয়তা দেওয়াঃ . • ﻋﻦ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻋﻦ ﻗﺼﺔ ﺃﻡ ﺯﺭﻉ ﻭﺯﻭﺟﻬﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺤﺴﻦ ﺇﻟﻴﻬﺎ ﺛﻢّ ﻓﺎﺭﻗﻬﺎ ؛ ﻗﺎﻝ ﷺ ﻟﻌﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻋﻨﺪﻫﺎ : ” ﻛﻨﺖ ﻟﻚ ﻛﺄﺑﻲ ﺯﺭﻉ ﻷﻡ ﺯﺭﻉ ﻏﻴﺮ ﺃﻧﻲ ﻻ ﺃﻃﻠﻘﻚ .” _ ‏( ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ) _. . ★ দুঃসময় ও বিপদআপদে প্রিয়তমার পাশে থাকা ও অসুস্থ হলে চিকিৎসার ব্যবস্থা করাঃ . • ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻓﻲ ﻗﺼّﺔ ﺍﻹﻓﻚ : ﻛﻨﺖ ﺇﺫﺍ ﺍﺷﺘﻜﻴﺖ ﺭﺣﻤﻨﻲ ﷺ ، ﻭﻟﻄﻒ ﺑﻲ ، ﻓﻠﻢ ﻳﻔﻌﻞ ﺫﻟﻚ ﺑﻲ ﻓﻲ ﺷﻜﻮﺍﻱ ﺗﻠﻚ ﻓﺄﻧﻜﺮﺕ ﺫﻟﻚ ﻣﻨﻪ ﻛﺎﻥ ﺇﺫﺍ ﺩﺧﻞ ﻋﻠﻲ ﻭﻋﻨﺪﻱ ﺃﻣﻲ ﺗﻤﺮّﺿﻨﻲ ﻗﺎﻝ : ﻛﻴﻒ ﺗﻴﻜﻢ ! ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺫﻟﻚ .” ‏( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ‏) • ﻭﻋﻨﻬﺎ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ : ” ﻛﺎﻥ ﷺ ﺍﺫﺍ ﻣﺮﺽ ﺃﺣﺪٌ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﻧﻔﺚ ﻋﻠﻴﻪ ﺑﺎﻟﻤﻌﻮﺫﺍﺕ .” _ ‏( ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) _. . ★ ইবাদত-বন্দেগী এবং আল্লাহ ও তাঁর রাসূলের হুকুম আদায়ের ক্ষেত্রে স্ত্রীকে সহযোগিতা করাঃ . • ﻗﺎﻝ ﷺ : ” ﺭﺣﻢ ﺍﻟﻠﻪ ﺭﺟﻼً ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ ، ﻓﺼﻠﻲ ﻭﺃﻳﻘﻆ ﺍﻣﺮﺃﺗﻪ ، ﻓﺄﻥ ﺃﺑﺖ ﻧﻀﺢ ﻓﻲ ﻭﺟﻬﻬﺎ ﺍﻟﻤﺎﺀ .” _ ‏( ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ ) _. . ★ প্রিয়তমাকে নির্ভয় দেওয়া, আস্থাশীল রাখা ও ভয় না দেখানোঃ . • ﻧﻬﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﷺ : ” ﺃﻥ ﻳﻄﺮﻕ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ ﻟﻴﻼً ﻭﺃﻥ ﻳﺨﻮﻧﻬﻢ ، ﺃﻭ ﻳﻠﺘﻤﺲ ﻋﺜﺮﺍﺗﻬﻢ .” _ ‏( ﺻﺤﻴﺢ ﻣﺴﻠﻢ ) _. . ★ ঘরের বাইরে যাওয়ার সময় প্রিয়তমাকে চুমু খেয়ে নির্ভেজাল ও স্বচ্ছ ভালবাসা প্রদর্শন করাঃ . • ﻗﺎﻟﺖ ﻋﺎﺋﺸﺔ – ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﺎ – : ” ﻗﺒّﻞ ﺍﻟﻨﺒﻲ ﷺ ﺑﻌﺾ ﻧﺴﺎﺋﻪ ﺛﻢ ﺧﺮﺝ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻭﻟﻢ ﻳﺘﻮﺿﺄ .” _ ‏( ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻗﻮّﺍﻩ ) . আল্লাহ তায়ালা আমাদেরকে এর উপর আমল করার তৌফিক দান করুক, আমিন। মন্তব্য এই ব্লগটি থেকে জনপ্রিয় পোস্টগুলি ALLAH TAALA SE MOHABBAT মে ২২, ২০২০ ছবি আরও পড়ুন এবোরশন হওয়ার কারণ কুরআন থেকে..কুরআন বলেছে ১৪০০ বছর আগে | Quran & Modern ... মে ২৪, ২০২০ ছবি আরও পড়ুন Mayyat Ko Ghusal Dene Se Pehle Ki Tayyariyan | Zaid Patel | iPlus TV মে ২১, ২০২০ ছবি আরও পড়ুন BLOGGER দ্বারা পরিচালিত Michael Elkan থেকে নেওয়া থিমের ছবিগুলি ISLAMIC RESEARCH FOR REVIVING KNOWLEDGE, SCIENCE & TECHNOLOGY CENTER প্রোফাইল দেখুন সংরক্ষণ আপত্তিজনক অভিযোগ করুন