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Who were Hasan & Hussain r.a? - Maulana Tariq Jameel
Who were Hasan & Hussain r.a? - Maulana Tariq Jameel
5 Cheezen Jin Ke Baray Mein Insaan Nahi Jaan Sakta
5 Cheezen Jin Ke Baray Mein Insaan Nahi Jaan Sakta
A message from a Muslim to the entire Ummah...
A message from a Muslim to the entire Ummah...
Assalamo Alaikum dear brothers and sisters. I think all of us are aware of the recent attacks on our beloved Gaza and the massacre that is taking place and our beloved brothers and sisters are being bombarded. This is all for the soul reason that they are the believers of "LA ILAHA ILLALLAH MUHAMMADARRASOOL ALLAH". It kills us from inside watching our fellow muslims being burned down to ashes and our sisters being deprived of their respect, but let me tell you something that is even more torchering than this, it is the silence of most of the muslims and almost all of the muslim governments. Have we sold our deen for merely this world? Have we let lose the rope of Allah? Have we left the brotherhood of Islam? It tears my heart apart watching my fellow muslims denying the need of jihad and to spice that up, the governments of muslim countries are not even condemning the actions of terrorists i.e. Israel. I want to tell the whole muslim ummah, I swear to Allah in whose grip is my soul and the whole world is under his hand of ultimate strength, if you don't rise up now for the help of your fellow muslims then on the day of judgement they will grab you by your necks and will ask Allah the all just to ask you that why didn't you come for our help when the mushrikeen and kafireen were slaughtering us? And trust me, you wouldn't be able to give any excuse and Allah SUBHANAHU WA T'ALA, AlHakam, will not leave this matter undealt. Answer to the call of your fellow muslims. In the end I would like to tell my brothers and sisters in GAZA that please be patient, as this is a trial by Allah and he will INSHA ALLAH raise your ranks in jannah through this. Pray for the awakening of this ummah because you people are the most beloved people of ALLAH. May Allah SUBHANAHU WA T'ALA allow us to be the one's who come for your nusrah. AMEEN YA RAB AL 'ALAMEEN.
History Of Muharram
Muharram word as you all knows the basic info is the name of sacrifices and reminds us the history of early days of Islam. History of Muharram realizes us the ways after the Islam is spread rapidly. Muharram is the feel of sacrifices as the sacrifices of “ahlul bayt” of Hazrat Muhammad (PBUM). Muharram is also the first month of Islamic Calendar. Nearby the Muslims in Islam Muharram History is not ordinary and Muslims are the very much concerned about the Muharram because this holy month gives the Muslims a lot of things as the most Vital thing which is Islam and real meaning of Islam which is just sacrifices. Muharram is the other word of sacrifices as the sacrifices of Imam Hussain (A.S) for Islam and not only the Imam Hussain his family and followers are also included the Battle of Karbala in this Holy month of Muharram.
Muslims are very much involved in the sorrowful expressions developed by the nature of Islam. Muharram is the month of give the most valuable things to one who having the meaning for you. As the Muharram History reminds us the sacrifices it leads us to the lot of sad scenes behind the betterment of Islam.
Muharram is the first month of the Islamic calendar. On the first day of Muharram, the Islamic New Year is pragmatic by Muslims. The Islamic calendar is a astrophysical datebook, and is 10 to 11 days shorter than the solar year. Hence it is a little different from the Gregorian calendar that is used in the western nations. In Comparison with the Gregorian calendar, the lunar month of Muharram shifts from year to year.
The month of Muharram is of great religious importance to Islamic people the world Wide. It is held to be the most blessed of all the months. The word “Muharram” is often considered identical with “Ashura“, the tenth day of the Muharram month. The unhappy Day in Islam ever.
For both sects of Islam “Ashura” is a extremely imperative day – the Shias and the Sunnis. The Shia muslims believe that Hussain ibn-e-Ali (A.S), the grandson of the Islamic prophet Muhammad (PBUH) , became a martyr at the Battle of Karbala on the tenth day of Muharram in 61 AH(680 AD).
Hussain (A.S) was the ruler of the part of the empire known today as Iran. The other part in modern Iraq was ruled by the Umayyads. Hussain (A.S) was called upon by the Peoples of Kufa, a small town in the Umayyad kingdom, to accept their allegiance and claim his place as the leader of the Islamic community. This was against the wishes of the ruler of Kufa, Yazid, who instructed his governor, Ibn-e-Ziad to take appropriate action. Meanwhile, in response to the call of the peoples of Kufa, Hussain (A.S) accompanied by his family members, headed for Kufa. When they reached Karbala, en route to Kufa, the forces of the governor surrounded them and their 70 followers. Hussain (A.S), his family and his troops were agonized and killed, and Hussain’s (A.S) head was detached and presented to the king. They received no help from the Kufa.
As this sad event happened on the tenth day of Muharram, Shia Muslims consider this a day of sorrow. They commemorate the martyrdom of Hussain (A.S) as a religious occasion called “Muharram” (named after the month of its observance). The incident starts on the 1st day of Muharram and lasts for 10 days until 10th of Muharram. As Muharram approaches, they put on black clothes, as black is regarded as a color of grief. During the entire 10 day period, they keep themselves away from music and all joyous events that can distract them in anyway from the sorrowful commemoration of that day. During each of the first nine days of Muharram, “Majalis” are held where Shia orators brightly depict the incident of the martyrdom of Hazrat Imam Hussain (A.S) and his family. Mainstream Shia Muslims fast until the evening. On “Ashura”, devoted Muslims assemble and go out in large processions. They procession the streets holding banners and carrying models of the mausoleum of Hazrat Imam Hussain and his people, who fell at Karbala. This is an expression of their grief on the death of their favorite head Hussain (A.S), considered to be the representative of Allah. It is a sad occasion and everyone in the procession chants “Ya Hussain”, howling loudly. Many decorated as perceived is the belongings of Imama Hussain (A.S) and his family. The Horse of Imam Hussain, his Child bed and the houses and the reminders of temporary hoses set out in Karbala in that crucial time. It serves to bring back the memory of the empty mount of Hazrat Imam Husain (A.S) after his martyrdom. Drinking posts are also set up temporarily by the Shia community where water and juices are served to all, free of charge.
This is the short lists in History of Muharram and I am also like to mention here that history of Muharram cannot be defined in the words because Muharram is related with the action take out by the Imam Hussain (A.S) and his Followers so that words is not enough to gives the perceived picture of Muharram (Karbala). Muharram is the act not the words
Importance of Friday/Jumma
Importance and Significance of Jumma in Islam
Imam Bukhari and Muslim reported that Prophet Mohammad (P.B.U.H) had said, "We (Muslims) came last and yet we are the first on the day of judgment. They have received the books before us (meaning Torah and Injil). We have received the book after them (meaning the Qur’an). Friday was their day to be glorified. However, they disputed on that while Allah had told us Friday is the day to glorify. Thus they will follow us. The Jews glorify Saturday, and the Christians glorify Sunday."
By Sheikh Amin Abu Anas
The Friday prayer (Juma’ah Salat) is very important for each Muslim, male and female,
because it is their weekly Salat and it is a blessing that Allah bestowed on the people of
Muhammad (SAW).
Also reported by Imam Muslim, Abo-Dawod, Al-Nesaii, and Al-Termithi, that Prophet Mohammad (P.B.U.H) had said, "The best day during which the sun have risen is Friday. It is the Day Adam was created. It is the day when Adam entered paradise and also when he was taken out from it. It is also the day on which the day of judgment takes place."
Rasulallah (P.B.U.H) is Reported to have said, “Recite Durood upon me in abundance on the day of Jummah since they are presented to me.” (Ibn Majah)
Jihad in Kashmir
Today Pakistan is faced more with adamant Hindu chauvinism riding on the election campaign of Bharatiya Janta Party to retain power at all cost even if it comes to ruling the graves and 'shamshans'. India at the moment is a state without a statesman who can lead the people by the hand to serve the country and the nation.
Ground realities do not demand a war or a war-like situation for the third time of the fifty years of the existence of the country, the powers that are in India would sadly be mistaken if they think that war is always a solution to the problem. Bullying tactics and that too on the advice of a so-called friend whose track record is that he has never been a friend in need to his professed ally will be the greatest mistake of India - 'DUSHMAN RA NA TAMA HAQEER BECHARA SHAMURD' meaning thereby that the enemy should not be taken to be weakling. Pakistan may be a smaller country in size but not in brain, brawn and manpower, the history of Islam for the last fourteen hundred years is full of the deeds of heroes on the battlefields, every able bodied Musalman in Pakistan is a veritable soldier and fighter and takes inspiration from Jang-e-Badar when more than a thousand years ago 313 Musalmans were pitted against 1,000 non-Muslims who were defeated leaving behind a large booty in men and material.
India at the moment is faced with a lost diplomatic battle in the United Nations in the face which the Indian rulers are trying to consolidate their hold on the Muslim population of Kashmir in the face of a solemn promise given by the first Indian Prime Minister to hold a plebiscite in Kashmir. The Indian Prime Minister could not rise to the level of a statesman to stand by his words and hold the plebiscite. According to the biographers of Pundit Nehru, Kashmir has become an article of faith with him simply because he himself hailed from Kashmir. Kashmir is not the problem of India as such, it is only a problem of the rulers, the legacy of which has been handed down by Pundit Nehru the first Prime Minister who ruled for sixteen years and his daughter ruled for another ten years with his grandson for another couple of years. People in Shillong in Assam and Trevendrum in South are least interested to suffer the devastation and death of wars to retain Kashmir against the will of the Kashmiris. India would be better advised if nothing else to hold a plebiscite on Indian soil on this issue. Surely no Indian would like to face the devastation and death in order to keep a particular set of rulers in power.
The present fight in Kargil, Drass and Batalek sector will prove a waterloo for Hindu chauvinism and military adventurism, the people over there have been dubbed as intruders temporarily though with the successful diplomatic efforts of India, diplomacy is no answer to the spirit of Jihad, where people like Shaheed Major Mohammed Kazim lose their lives but retain the objective. It is a slur to call such persons as intruders, he is the man from Kharmang Baltistan who graduated from Gordon College Rawalpindi and could not be recruited in Pakistan Army and he joined the Azad Kashmir Regular Forces (AKRF) as a commissioned officer, he gallantly fought on different fronts of Kashmir for 11 years and in recognition of his gallantry in 1963-64 Captain Mohammed Kazim was decorated with Sitara-e-Jurat award by President Mohammed Ayub Khan and was also given special commission in Pakistan Army. Major Kazim fought gallantly in 1965 war with India, his devotion to duty and act of bravery and gallantry led him to Behrab Bazaar in East Pakistan in 1971 where he gave his life for the cause of Pakistan, it is not possible to kill the undaunted spirit of man and it will not be possible for India to do so in Kargil and rule over graveyards and 'shamshans' in their own country. Let India not forget that diplomats are always diplomats where spirit of truth and bravery are only bywords and their meaning may be different on different occasions. This is what happened in 1971 and this can happen in 1999. This is how American diplomacy runs, the only interest of USA is to back up India to an extent where it can prove an effective adversary to China and when the American task is done and India will be treated like a used shell as they did with the then policeman of the East, Raza Shah Pahalvi who could not even get an inch of land in USA for his graveyard which President Anwar Saadat condescended to offer for the royal matrimonial alliance between the rulers of Egypt and the fallen ruler of Iran.
Hindu all over India are advised to understand the spirit of Jihad which has been an article of faith for the Musalmans right from the day the Holy Prophet (SAW) led the battle of Badar in 623 AD. When a Musalman goes for Jihad he carries his coffin with him as a part of his military outfit with the hope of becoming a Shaheed who never dies and goes to heaven and if per chance he returns, he is a Ghazi - the Victorious. It was this spirit with the 313 Mujahideens in the Ghazawa-e-Badar in 623 AD which routed 1,000 non-Muslims, there were the Mujahideens fighting in Afghanistan who defeated another Super Power to ashes and there are the Mujahideens fighting in Kargil, Drass and Batalek and not the Pakistan Army, but when it comes to a war India will have to face 13 crore Mujahideens who are inspired by the spirit of Kalma-e-Tayyaba - LA ILLAHA ILLALAH MOHAMMEDUR RASOOL ALLAH with implicit faith in God and ready to lay down their lives as Shaheed. The Indian rulers must realize that their own caste system is going to pay back in their own coins and fifteen crores of Harijans would take it as an opportunity to get rid of their scheduled place in Indian society with political upheavals in East, West and South. In India, on top of it this is the last chance for Kashmiris and Pakistanis to stand up and rise to the occasion against the military adventurism of India backed by G-8 and led by the sole super power. The great super power is a great champion of human rights, but their conscience is dead when it comes to Kashmir where 60,000 people have been killed by the Indian Army. Were they intruders? World conscience must move to protest against murder, loot and arsons in Kashmir by the armed forces of India. Where the only interest of America is to prop up India as an effective adversary to China and obtain India's signatures on CTBT and NPT and add another feather to its cap before the Presidential Elections in America. This is the time now for Pakistan full of martial races and spirit to fight the followers of Ghandhian philosophy of 'Ahimsa' in India who are being misled by a handful of upper class Hindus and oppose India's main supportter.
Jihad And Its Kinds/Types
Praise be to Allaah.
Firstly:
Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.
Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.
Jihad al-nafs (jihad against one’s self) is of four kinds:
1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.
2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.
3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.
4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.
If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.
Jihad against the Shaytaan is of two types:
1 – Warding off the doubts that he stirs up to undermine faith.
2 – Striving against him to ward off the corrupt desires that he provokes.
The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):
“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”
[al-Sajdah 32:24]
Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.
Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.
Jihad against the leaders of oppression and innovation is of three kinds:
1 – Jihad with one's hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one's tongue (i.e., by speaking out). If that is not possible then it should be with one's heart (i.e., by hating the evil and feeling that it is wrong).
These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).
Zaad al-Ma’aad, 3/9-11)
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
“Jihad is of various kinds, with one’s self, one's wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one's wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad. But going out oneself to fight in jihad is the highest form.
(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)
Secondly:
The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said:
“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning:
‘O you (Muhammad) enveloped in garments!
Arise and warn!’
[al-Muddaththir 74:1-2]
So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.
Then permission was given to him to migrate, and permission was given to him to fight.
Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him.
Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.
After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.”
(Zaad al-Ma’aad, 3/159)
Thirdly:
The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).
Ibn Qudaamah said:
“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”
What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.”
(al-Mughni, 9/163)
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.
The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”
(Fataawa al-Shaykh Ibn Baaz, 7/335)
Fourthly:
Physical jihad against the kaafirs becomes obligatory in four cases, which are:
1 – When the Muslim is present in a jihad situation.
2 – When the enemy has come and attacked a Muslim land
3 – When the ruler mobilizes the people, they must respond.
4 – When a person is needed and no one else can do the task except him.
Shaykh Ibn ‘Uthaymeen said:
Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):
“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.
And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”
[al-Anfaal 8:16]
The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:
1- When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.
2- When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.
The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.
The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.
(al-Sharh al-Mumti’, 8/10-12).
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Wedding Night A‘māl
It is narrated from the Prophet (s): “The doors of Heaven to mercy will be opened in four situations: when it rains; when a child looks kindly at his parent’s face; when the door of the Ka‘bah is opened; and when marriage (occurs).”[2]
As indicated by the above tradition, the concept of marriage in Islam is so sacred and valued, that the doors of Allāh (swt)’s mercy are open on this occasion.
Indeed, this is not surprising when one considers that marriage secures a large portion of one’s faith and protects it from the evil of Satan, as narrated from the Prophet (s): “There is not a single young person that gets married during his youth, except that his Satan cries out that ‘Woe onto him, woe onto him, he has protected two thirds of his faith from me’; therefore, mankind must have taqwā (God-Conciousness) in Allāh (swt) to protect the remaining one third of his faith.”[3]
It is therefore essential that a couple, when embarking on this step, take utmost care to protect the sanctity of this sacred union and do not taint it from the start by allowing the occasion of marriage to become a source of sin and extravagance.
In particular, the wedding night is the first night that a man and woman come together as husband and wife, and it is highly recommended that they form this union with the intention of obtaining the nearness and pleasure of Allāh (swt) and perform the recommended amaal for this night.
At this point it is necessary to take a look at what state the ‘mistress of the women of the worlds’, Hadrat Fātima (as) had on the night of her wedding, and how she started her life with her husband, Imām ‘Alī (as) the wedding night, Imām ‘Alī (as) Hadrat Fātima (as) upset and in tears, and asked her why she was in this state. She replied: “I thought about my state and actions and remembered the end of life and my grave; that today I have gone from my father’s house to your house, and another day I will go from here to the grave and the Day of Judgement (Qiyāmat). Therefore, I swear by you to Allāh (swt); come let us stand for Salāt so that we can worship Allāh (swt) together in this night.”[4]
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The following A‘māl are recommended for this night[5]:
1. Try to be in Wudū for as much of the night as possible, and especially during the amaals below.
2. Begin by praising Allāh (swt), then say Allāhu Akbar (أللهُ أكَْبر), followed by a Salawāt (أللهم صلى على محمّد و آل محمّد).
3. Recite a two Rak’at Salāt, with the intention of ‘Mustahab Qurbatan Ilallāh (swt)’ [a recommended prayer, seeking the pleasure of Allāh (swt)], followed by a Salawāt.
4. Recite the following Du‘ā, followed by a Salawāt. First the groom should recite it, after which the bride should say: Ilāhī Amīn [May Allāh (swt) accept this].
أَللٌّهُمَّ ارْزُقْنِي إِلْفَهَا وَ وُدَّهَا وَ رِضَاهَا وَ رَضِّـنِي بِهَا ثُمَّ اجْمَعْ بَيْنَـنَا بِأَحْسَنِ اجْتِمَاعٍ وَ أَسَرِّ ائْتِلاَفٍ فَإِنَّكَ تُحِبُّ الْحَلاَلَ وَ تَكْرَهُ الْحَرَام.
“O Allāh (swt)! Bless me with her affection, love and her acceptance of me; and make me pleased with her, and bring us together in the best form of a union and in absolute harmony; surely You like lawful things and dislike unlawful things.”[6]
5. Even if a couple are not intending to conceive on the wedding night, it is recommended that the following Du‘ās are recited for righteous children (whenever they are conceived):
a. The groom should then place his right palm on the bride’s forehead facing Qibla and recite:
أَللٌّهُمَّ بِأَمَانَتِكَ أَخَذْتُهَا وَ بِكَلِمَاتِكَ اسْتَحْلَلْـتُهَا فَإِنْ قَضَيْتَ لِي مِنْهَا وَلَداً فَاجْعَلْهُ مُبَارَكاً تَقِيًّا مِنْ شِيعَةِ آلِ مُحَمَّدٍ وَ لاَ تَجْعَلْ لِلشَّيْطَانِ فِيهِ شِرْكاً وَ لاَ نَصِيباً.
“O Allāh! I have taken her as Your trust and have made her lawful for myself by Your words. Therefore, if you have decreed for me a child from her, then make him/her blessed and pious from among the followers of the family of Muhammad; and do not let the Satan have any part in him/her.”[7]
b. The following Du‘ā should also be recited:
أَللٌّهُمَّ بِكَلِمَاتِكَ اسْتَحْلَلْتُهَا وَ بِأَمَانَتِكَ أَخَذْتُهَا. أَللٌّهُمَّ اجْعَلْهَا وَلُوداً وَدُوداً لاَ تَفْرَكُ تَأْكُلُ مِمَّا رَاحَ وَ لاَ تَسْأَلُ عَمَّا سَرَحَ.
“O Allāh! I have made her lawful for myself with Your words, and I have taken her in Your trust. O Allāh! Make her fertile and devoted.”[8]
6. The groom should wash the bride’s feet and sprinkle that water in all the four corners of the room and house. Allāh (swt) will remove 70,000 types of poverty, 70,000 types of blessings will enter the house and 70,000 blessings will come upon the bride and groom. The bride will be safe from insanity, ulcers and leprosy.[9]
Some Points about the ‘Aqd & Wedding[10]
1. One should refrain from having the ‘Aqd or wedding duringQamar Dar Akrab – when the moon is passing through the phase of Scorpio.
2. One should refrain from having the ‘Aqd or wedding outdoors, under the sunlight.
3. It is recommended that the ‘Aqd and wedding take place at night.
NOTE: It is important to note that the main objective of the wedding is the joining of a man and a woman. More often than not, weddings that take place today are long and extremely tiring for the bride and groom; they reach their room late at night and not fit for the recommended A‘māl of this sacred night, nor much else. Therefore, it is recommended that the procedures of this night are kept simple and to a bare minimum. If other ceremonies are desired, they should be held on the preceding or proceeding nights.
Some Points for the Bride and Groom
1. It is not necessary that consummation of the marriage take place on the wedding night; rather it may take a few days or even a few weeks.
2. Fatigue, nervousness and tension may make it harder; therefore it is important that husband and wife take time to get comfortable with each other and move at their own pace.
3. Artificial lubrication may be needed for the first few days or weeks in order to make consummation easier and more enjoyable.[11]
4. Early or premature ejaculation may be a problem for the first few times; however, this should eventually be resolved after time and experience.
5. The hymen may or may not bleed. Foreplay, gentleness and intercourse again soon after can help reduce the pain of the tearing of the hymen.
6. After consummation (whenever it may be), the bride should not have milk, vinegar, coriander, sour apple or melon for a week, as they cause the womb to dry up and become cold and barren. Eating vinegar at this time also results in the woman not becoming clean (ritually clean) from the blood of menstruation, coriander (and watermelon) results in a difficult labour and sour apple results in the stopping (of regularity) of menstruation, and these all result in illnesses.[12]
7. People may make certain comments over the next few days. It is important not to let this affect you, and not to get drawn in to their conversations.
8. Don’t talk about your intimate details to outsiders; maintain respect of your spouse and your relationship.
The Wedding of Imām ‘Alī (as) and Hadrat Fātima (as)
The ‘Aqd (Marriage Contract)
The Prophet (s) desired to have the ‘Aqd recited in the mosque and in the presence of the people. Imām ‘Alī (as) joyfully went to the mosque and the Prophet (s) also entered the mosque. The Muhājirīn and Ansār gathered around them. The Prophet (s) went on the minbar and after praising and thanking Allāh (swt), said: “Oh people! Know that Jibrā’il descended on me and brought a message from Allāh (swt) that the ceremony of the ‘Aqd of ‘Alī (as) has taken place in the presence of the Angels in ‘Bait al-Ma‘mur.’ Allāh (swt) has commanded that I perform this ceremony on earth and make you all witnesses.” At the point, the Prophet (s) recited the ‘Aqd.
Then the Prophet (s) said to Imām ‘Alī (as): “Get up and give a speech.” Imām ‘Alī (as) got to his feet and after remembering and thanking Allāh (swt) began his speech and expressed his satisfaction and contentment at his marriage to Hadrat Fātima (as).
The people prayed for him and said: “May Allāh (swt) bless this marriage, and place love and friendship in your hearts.”[13]
The Wedding
The wedding ceremony took place on the 1st of Dhul Hijjah, 2 AH[14] (or 6th of Dhul Hijjah, 2 AH)[15], one month after the ‘Aqd.
Between the ‘Aqd and the wedding ceremony, Imām ‘Alī (as) was shy to speak about his wife to the Prophet (s). One day, his brother ‘Aqīl asked him: “Why don’t you bring your wife to the house so that we can congratulate you for the occasion of your wedding?” This topic reached the Prophet (s), who called Imām ‘Alī (as) and asked him: “Are you ready to get married?”
Imām ‘Alī (as) gave a positive response. The Prophet (s) said: “Insha-Allāh, tonight or tomorrow night, I will make arrangements for the wedding.” At that time, he told his wives to dress Hadrat Fātima (as) and to perfume her and to carpet her room so as to prepare for the wedding ceremony.[16]
The Prophet (s) told Imām ‘Alī (as): “There cannot be a wedding without guests.” One of the leaders of the Ansār named Sa’ad said: “I gift you a sheep,” and a group of the Ansār also brought some[17] corn[18], and some dried whey, oil and dates were also bought from the bazār. The meat was cooked and the Prophet (s) with his purity took the responsibility of cooking for the wedding, and with his blessed hands, mixed them (the ingredients) and began preparing a type of ‘Arabic dish called Habīs or Hais.[19]
However, although the food was prepared, the invitation was public. A large number took part and with the blessings of the Prophet’s (s) hands, everyone ate and became full from the food, and there was even some left over for the poor and needy; a dish was also placed for the bride and groom.[20]
The Prophet (s) told his wives to prepare a celebration for Hadrat Fātima (as) After food, the ladies gathered around Hadrat Fātima (as) and the Prophet (s) helped her get on his horse. Salmān al-Fārsī took hold of the horse’s reins and with the special ceremony, brave men such as Hamza and a number of the family and mahārim of Hadrat Fātima (as) gathered around the horse with drawn swords. Many women waited behind the bride and recited Takbir.
The horse began moving, and the ladies began reciting Takbir and praises of Allāh (swt). At that time, one by one, they read beautiful hymns that had been composed, and with splendour and joy, took the bride to the house of the groom. The Prophet (s) also reached the group and entered the bridal chamber. He requested a dish of water, and when that was brought, he sprinkled some on Hadrat Fātima’s (as) chest and told her to do Wudū and wash her mouth with the rest of the water. He sprinkled some water on Imām ‘Alī (as) as well and told him to do Wudū and wash his mouth.
The Prophet (s) then took Hadrat Fātima’s (as) hand and placed it in the hand of Imām (as) and said: “Oh ‘Alī! May you be blessed; Allāh (swt) bestowed on you the daughter of the Prophet (s) of Allāh (swt), who is the best of women (of the world).” He then addressed Hadrat Fātima (as) and said: “Oh Fātima, ‘Alī is from the best of husbands.”[21]
He then recited a Du‘ā for them: “Oh Allāh, make them familiar (close) to each other! Oh Allāh, bless them! And place for them blessings in their life.”
As he was about to leave, he said: “Allāh has made you and your offspring pure (ritually clean). I am a friend of your friends, and an enemy of your enemies. I now bid you farewell and deposit you with Allāh.”[22]
The next morning, the Prophet (s) went to see his daughter. After that visit, he did not go to their house for three days, but went on the fourth day.[23]
Hadrat Khadīja’s (as) Wish
On the wedding night of Hadrat Fātima (as), Asma bint Omaīs (or Umme Salama) who was among the women, asked permission from the Prophet (s) if she could stay near Fātima so as to carry out any needs she may have. She said to the Prophet (s): “When the time of the death of Khadīja came in Makkah, I was next to her and saw that Khadīja was crying. I said to her: “You are the ‘mistress of the women of the worlds’ and the wife of the Prophet (s) and despite this you are crying whereas Allāh (swt) has given you the good tidings of heaven?” Khadīja (as) replied: “I am not crying because of death; rather I am crying for Fātima who is a small girl and women on their wedding night need a woman from their relatives and close ones (mahram) who will tell them their hidden secrets, and I am afraid that that night, my dear Fātima will not have anyone.”
Then I told Khadīja (as) that, “I swear to my God that if I stay alive until that day, on that night I will stay in that house in your place.” Now I would like permission from you that you excuse me so that I can keep my promise.” Upon hearing this, the Prophet (s) started crying and gave me permission to stay and prayed for me.[24]
The Wedding Suit
On the wedding night of Imām ‘Alī (as) and Hadrat Fātima (as), the Prophet (s) gave her a (wedding) suit to wear on that night. When Hadrat Fātima (as) had gone to the wedding house and was sitting on the prayer mat praying to Allāh (swt), suddenly a needy person came to the door of the house of Hadrat Fātima (as) and with a loud voice said: “From the door of the house of Prophethood, I want an old suit.”
At that time, Hadrat Fātima (as) had two suits, one old and the other new. She wanted to give the old suit as per the request of the needy man, when suddenly she remembered a verse which states: “You will never attain piety until you spend out of what you hold dear.”[25] Hadrat Fātima (as), who knew she liked the new suit more, acted on this verse and gave the new suit to the needy man.
The next day, when the Prophet (s) saw the old suit on Hadrat Fātima (as), he asked: “Why didn’t you wear the new suit?” Hadrat Fātima (as) replied: “I gave it to a needy man.” The Prophet (s) said: “If you had worn the new shirt for your husband, it would have been better and more suitable.” Hadrat Fātima (as) replied: “I learnt this manner from you. When my mother Khadija became your wife, she gave all her wealth to the empty-handed in your path, until it reached a point when a needy person came to the door of your house and requested clothes. There were no clothes in the house so you took off your shirt and gave it to him, and this verse was revealed: “Do not keep your hand chained to your neck, nor open it all together, or you will sit blameworthy, regretful.”[26]
Overwhelmed by the love and sincerity of his daughter Zahrā (as), tears fell from the Prophet (s)’s (s) eyes, and as a sign of love, he hugged Hadrat Fātima (as) to his chest.[27]
First Marriage Night Tips In Urdu:
The bride and groom should be alone at first night of marriage. There should be no chance of disturbance.
Hurry and worry are two main reasons for the embracing first night of marriage.
Marriage First Night should be only full of sex only, the bride and groom should do enough talk to understand.
Marriage Night in Islam has special values for bride and groom. The marriage night/bed arrangement should be done in such a way that bride and groom should feel comfortable.
Groom should be only focusing on her wife. The whole concentration should be the forthcoming life and care and share.
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