Tuesday, April 23, 2013

Why did Prophet Muhammad pbuh marry more than 4 ?

Non-Muslims, in general, have many misconceptions on Prophet Muhammad (PBUH) and Islâm.  As the product of so many false propaganda written against the Messenger of Islam and the true religion from Allah, many non-Muslims misunderstood  the beauty, rationality, practicality, completeness,  truthfulness or in short, excellence of Islâm and its teachings.  One excellent Islâmic teaching in Islâm is polygamy (plurality of marriage among men).  Non-Muslims must know that everything that Allâh the Exalted, Most Glorious) and His Messenger (PBUH) command us to do is good for every one and for the society as a whole.
And The prophets before Muhammad SAW were also Polygamous,
Polygamy or plural marriage of men (polygyny) in Islam is limited only to a maximum of four with a condition that husbands are able to treat their wives with justice.  Otherwise, the rule in Islam is monogamy as clearly stated in the following Ayah (Qur’anic Verse):
“If  you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two, three, or four.  But if you fear that you shall not be able to deal justly (with them), then only one, or that which your right hands possess.  That will be more suitable, to prevent you from doing injustice.”  (Qur’an, 4:3)
Polygamy solves adultery among men, who by nature are polygamous,or are not happy with their wives from committing adulteries. It prevents the prevalence of AIDS and other similar diseases arising from illicit sexual relations among people of loose morals. It minimizes divorce as men are given the option to marry other women of their choice without divorcing their present wives. This subsequently, avoids the occurrence of juvenile delinquencies among children of broken families.  Furthermore, polygamy gives opportunity for more unmarried women to be married, considering the fact that women exceed men in number.  This in turn eliminates fornication and prostitution, thus greatly reducing the number of children born out of wedlock.  Unfortunately, children born out of wedlock are being ostracized in the same way as their mothers are being looked down by the society.  In polygamy, children are recognized as legal offspring of their fathers just as their mothers are respected as legally married women.
Many enemies of Islâm center their biased criticisms on the Prophet Muhammad’s plural marriages, which exceeded more than four as allowed in the Qur’ân. They brand the Prophet (PBUH) as “sexually obsessed man” for marrying more than four.  In Islam, men are allowed to marry maximum four as long as they can show fair treatment to the women (whom they marry) as stated in Chapter 4 Verse 3 of the Holy Qur’an.
Non-Muslims need to correct their distorted notion of the Prophet (PBUH) as “sexually obsessed man” for marrying more than four.  They need to know that Allâh the All-Knowing, Most High commands all of us to follow His Messenger (PBUH) as the Prophet (PBUH) is the best example to the whole mankind.  Prophet Muhammad (PBUH) possesses an exalted standard of character (i.e., sublime morals) (Qur’ân 68:4).  He is therefore, the best excellent example for us to follow in order to attain prosperous life in the Hereafter. Allah the Almighty says:
“Indeed in Allah’s Messenger (Muhammad) you have an excellent example to follow for him who hopes in (meeting with) Allah and the Last Day, and remembers Allah much.”   (Qur’ân 33:21)
“Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (Scriptures); — in the Torah and the Gospel; for he commands them what is just and forbids them what is evil.  He allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).  He releases them from their heavy burdens and from the yokes that are upon them.  So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him — it is they who will prosper.”   (Qur’ân 7: 157)
In an authentic Hadîth we read that the Prophet (PBUH) himself said:
Abu Hurairah (may Allah be pleased with him) narrated that Allah’s Messenger (PBUH) said, “I have been sent (as a Messenger) in the best of all generations of Adam’s offspring since the Creation.”  (Bukhari 4/757)
Islâm as the perfect religion is both rational and practical. The Prophet’s plural marriages, which exceeded the maximum number allowed for men is an exception to the Qur’ânic injunction (i.e., 4:3) to show all possible types of marriages in Islâm.
If he was “sexually obsessed man” he would have married more in his early manhood, not after he had passed the age of fifty.  The fact that he married Khadijah bint Khuwailid (may Allah be pleased with her) and lived a monogamous life for twenty-seven years till Khadijah died, showed that he (PBUH) was not “sexually obsessed man”. But his marriage to Khadijah shows only limited types of marriage that are allowed in Islâm.  That is, it is permissible for a man to marry a woman who is older than him, for a poor and orphan man to marry a wealthy woman, for an employee to marry his employer, and for a bachelor man to marry a widow.
If Allâh the Most Merciful did not allow the Prophet (PBUH) to marry other women, how could marriage in Islâm be open to all other types of marriages? Had the Prophet (PBUH) not married other women, Muslims who follow the Sunnah (Prophet’s Traditions, Practices and Teachings) would find it difficult to enter into marriage with the limited examples from the Prophet’s marriage to Khadijah.  The Prophet’s plural marriages after his monogamous marriage with Khadijah for so many years show that in Islâm it is allowed for a man to marry virgin woman, who is very much younger than him, as in the case of ‘Aishah bint Abi Bakr (may Allah be pleased with her).  Glory be to Allah, the All-Knowing, the All Wise, through ‘Aishah Muslims and non-Muslims worldwide have learned authentic ahadeeth from the Prophet (PBUH) as she was not only young but also very intelligent.  She has memorized and narrated many of the Prophet’s authentic ahadeeth which renowned Muslim scholars like Imam Bukhari, Muslim, Nasai, Tirmidhi and Abu Dawud compiled in their collections of Ahadeeth.  This is the very wisdom of the Prophet’s marriage to ‘Aishah.  Non-Muslims who blatantly criticized the Prophet (PBUH) for marrying a very young girl and accused him of “sexually obsessed” must repent to Allah the Most Merciful, Most Forgiving for their evil thoughts.
A man in Islam can choose to marry a young and intelligent woman like ‘Aishah. He can marry his friends’ daughters, in the same way as the Prophet (PBUH) married ‘Aishah and Hafsah, the daughters of his closest friends: Abu Bakar and Umar (may Allah be pleased with them) in order to foster ties of relationships.  Or he can marry his enemies’ daughters as the Prophet (PBUH) married: Juwairiyah bint Al-Harith, the daughter of Al Harith, the head of Bani Al-Mustaliq of Khuza’ah and Umm Habibah or Ramlah, the daughter of Abu Sufyan.  Note that both Al-Harith and Abu Sufyan were bitter enemies of Islâm.  The Prophet’s marriages to their daughters show how Islâm goes for peace and reconciliation.
Knowing that Juwairiah and Ramlah are both from ruling families, man’s marriage to women of high social status is therefore, allowed.  Likewise, it is allowed for a man to marry a woman of low social class as in the case of Maria, who was given to the Prophet (PBUH) as a present by the ruler of Egypt.  The Prophet (PBUH) elevated her status by marrying her, instead of making her his slave.   His marriages to his captives: Juwairiyah Bint Al-Haritha and Saffiyah Bint Huyay bin Akhtab, not only show how Islâm tolerates mix marriages based on social status; but also shows kindness to the captives and the high regard given to women.  Instead of making them slaves, being his captives, he married them and gave them the highest status of women being among the “Mothers of the Believers”.   It further shows how the Prophet (PBUH) freed or liberated women from the bondage of slavery.
Aside from inter-social and cultural marriages, the Prophet (PBUH)’s plural marriages also demonstrate that Islâm permits inter-religious marriages with the People of the Book (the Jews and the Christians) by marrying Safiyyah bint Huyay bin Akhtab, a Jew and Maria, a Christian from Egypt.  Both of them embraced Islâm and became among the “Mothers of the Believers”.
With his marriage to Sawda Bint Zam’a (may Allah be pleased with her),a widower can opt to marry middle-aged, widow, jolly, and kind woman like Sawda who can take care of his children.  The Prophet’s marriage to Sawda, whose race was black, also proved that in Islam it is allowed for a man to marry a woman belonging to a different race as there is no racism in Islam.  Furthermore, the Prophet’s marriages to Hafsah Bint Umar bin Al-Khattab, Zainab  bint Khuzaimah and Umm Salamah Hind  bint Abi Omaiyah (may Allah be pleased with them), all widows, show that Islam encourages men to show sympathy and care for widows. One way to do this is by marrying them.  Had he not married Umm Salamah, a widow with many children, he would not have demonstrated his virtuous teachings on the care of the orphans.   He showed kindness to them, treated them just like his real children.
The Prophet’s marriage to his cousin, Zainab bint Jahsh (may Allah be pleased with her), who was divorced by his adopted son, Zaid (may Allah be pleased with him), shows that in Islâm, it is lawful for a man to marry his first degree cousin.  It is also lawful for a man to marry a woman, divorced by his adopted son, since the adopted son is not related to him by blood.
In addition, Islâm allows the practice of betrothal before entering into marriage as what the Prophet (PBUH) did prior to his marriage to ‘Aishah (may Allah be pleased with her). It also permits marriage in absentia as in the case of his marriage to Umm Habibah or Ramlah (may Allah be pleased with her), the daughter of Abu Sufyan, who was in Abysinnia.  The Prophet (PBUH) asked the King of Negus for Umm Habibah’s hand for marriage, which the King granted.  This marriage in absentia demonstrates how practical and easy Islam is both as a religion and as a way of life.
Islâm also allows a case where a man marries a woman who presents herself for marriage as in the case of Maymunah (may Allah be pleased with her). Maymunah voluntarily presented herself to the Prophet (PBUH) and became one of his wives.
It is interesting to note that although the Prophet’s wives (may Allah be pleased with them) came from different socio-cultural backgrounds, they shared something in common.  They were all virtuous believing women. No wonder they are called the “Mothers of the Believers”. The Prophet’s sunnah (tradition) for choosing virtuous believing women in marriage serves as guidance for believing men.   Allah the All-Knowing guides Muslim men to marry virtuous believing women:
“Marry those among you who are single, and the virtuous ones among your slaves, male or female. If they are in poverty, Allah will give them means out of His grace: for Allah is Ample-Giving and He Knows all things.” (Qur’an, 24:32)
“Do not marry Unbelieving woman until they believe: A slave woman who believes is better than an unbelieving woman even though she allures you. Nor marry (your girls) to unbelievers until they believe. A man slave who believes is better than an unbeliever even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of Bliss) and forgiveness. And makes His Signs Clear to mankind: that they may receive admonition.”  (Qur’an, 2:221)
In line with the above commandments, the Prophet (PBUH) guides every Muslim to give priority to religiosity and piety in choosing a marital partner.  Every believing Muslim man and woman who wants successful marriage needs to take guidance from the following teachings of Allah’s Messenger (PBUH):
Abu Hurairah (may Allah be pleased with her) narrated that the Prophet (PBUH) said, “A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a loser.” (Bukhari, 7/27)
Abu Hurairah (may Allah be pleased with her) narrated that Allah’s Messenger (PBUH) said, “When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption.”  (Tirmidhi, 3090; Nasa’i and Ibn Majah)
The very wisdom behind giving priority to religiosity and piety in choosing a marital partner is that Islam is a divine religion from Allah the Holy One.  It is a religion that teaches modesty, piety and righteousness.  Women in Islam are expected to be modest.  Allah the Exalted commands believing women not to display their beauty (faces) to men who are not related to them in order to guard their modesty by observing Hijab (proper covering of women’s bodies):
And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands their fathers their husbands’ fathers their sons their husbands’ sons their brothers or their brothers’ sons or their sisters’ sons or their women or the slaves whom their right hands possess or male servants free of physical needs or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments.  And O ye Believers! turn ye all together towards Allah that ye may attain Bliss (Success). (Qur’ân 24:31)
It must be noted that Muslim women during the time of the Prophet (PBUH) implemented the above Ayah.  The proofs are the following authentic ahadeeth:
Safiya bint Shaiba (may Allah be pleased with him) narrated that ‘Aisha (may Allah be pleased with her) used to say: “When (the Verse): ‘They should draw their veils over their necks and bosoms,’ was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.”  (Bukhari 6/282)
‘Aishah (may Allah be pleased with her) said: “Men on camels used to pass by us while we were with the Prophet (PBUH) and in the state of ihram[1]. We would cover our faces with our gowns when they passed by us, and then uncover them again.” (This is reported by Abu Daw’ud and Ibn Majah. ‘Ata, Malik, AthThawri, Ash-Shafi’i, Ahmad, and Ishaq hold that it permissible for women to cover their faces in the state of ihram.)
Aishah (may Allah be pleased with her) said: “Whenever Allah’s Messenger (PBUH) intended to go on a journey, he used to draw lots amongst his wives, and Allah’s Messenger (PBUH) used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah’s Messenger (PBUH) after Allah’s order of veiling (the women) had been revealed…While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja’ (i.e. “Inna lillahi wa inna llaihi raji’un”) as soon as he recognized me. I veiled my face with my head cover at once, and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja’….”  (Bukhari 5/462)
Hijab is one of the favors that Allâh the Most Merciful has given to Muslim women.  It protects them from being molested by men.  Allâh the Almighty says:
“O Prophet! Tell your wives and daughters and the believing women to draw their cloaks (outer garments and veils) over their bodies. That will be better so that they will be known (as decent and respectable women) so as not to be molested.  And Allâh is Most Forgiving, Most Merciful.”   (Qur’ân 33:59)
Hijâb covers women’s beauty from men. It preserves women’s dignity and honor that deserve men’s respect, knowing that women in Islâm play vital role in the society. Likewise, it prevents men from committing any sexual assault or aggression against women.  By observing hijab, both women and men who are not related by marriage or by blood are protected from evil temptations that create immorality in the society. Islam admonishes Muslims to avoid indecency and lewdness or immorality.  It strictly prohibits them from committing adultery and prostitution:
“Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).” (Qur’an, 17:32)
“The man and woman guilty of adultery or fornication, flog each of them with a hundred stripes: let no compassion move you in their case, in a matter prescribed by Allah, if you believe in Allah and the Last Day: and let a party of believers witness their punishment.” (Qur’an, 24:2)
“Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an unbeliever: nor let any but such a man or an unbeliever marry such a woman: to the believers such a thing is forbidden.” (Qur’an, 24:3)
‘Aishah (may Allah be pleased with her) narrated that Allah’s Messenger (PBUH) said, “O followers of Muhammad! There is none, who has a greater sense of Ghira (self-respect) than Allah, so He has forbidden that His slave commits illegal sexual intercourse or His slave girl commits illegal sexual intercourse. O followers of Muhammad! If you but knew what I know, you would laugh less and weep more!” (Bukhari, 7/148)
Ubadah ibn as-Samith (may Allah be pleased with him) narrated that Allah’s Messenger (PBUH) said:
“Receive (teaching) from me, receive (teaching) from me. Allah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female (they should receive) one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.” (Muslim, 4191)
Non-Muslims should know that Allâh the Exalted permitted all Prophet’s plural marriages (i.e., more than four wives at the same time).  Allâh the All Knowing, Most Merciful only allowed plural marriages (more than four wives at the same time) to His Messenger (PBUH) and not for the Believers at large.  The plural marriages of the Prophet (which exceeded the maximum four allowed for men) are for the guidance of the Believers. They serve as guides on the dos and don’ts of marriages in Islâm.  All the types of marriages that we derive from the Prophet’s plural marriages are based on the following Qur’ânic injunctions:
This day are (all) things good and pure made lawful unto you.  The food of the people of the Book (the Jews and the Christians) is lawful unto you and yours is lawful unto them.  (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness. Taking them as lovers.  If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).”  (Qur’an 5:5)
And (remember) when you (O Muhammad) did say to him (Zaid bin Haritha –the freed slave of the Prophet, PBUH) on whom by guiding him to Islâm, and you (too) have done favor (by manumitting him) “Retain (in wedlock) your wife and fear Allâh.”  But you did hide in your heart that which Allâh was about to make manifest (that He will give her to you in marriage).  You did fear the people but it is more fitting that you should fear Allâh. Then, when Zaid had dissolved (his marriage) with her, with the necessary (formality) (he divorced her). We joined her in marriage to you;  in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them (they have divorced them).  And Allâh’s command must be fulfilled.  (Qur’an 33:37)
O Prophet (Muhammad)!  Verily, We have made lawful to you:  your wives to whom you have paid their dowers; and those whom your right hand possesses out of the prisoners of war whom Allâh has assigned to you; and daughters of your paternal uncles and aunts and daughters of your maternal uncles and aunts who migrated (from Makkah) with you; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her.  This is only for you and not for the Believers (at large).  We know what We have appointed for them as to their wives and the captives whom their right hands possess in order that there should be no difficulty for you.  And Allâh is Most Forgiving, Most Merciful.  (Qur’an 33:50)
Allah’s statement: “…This is only for you and not for the Believers (at large).”  (Qur’an 33:50) means that Allah the Almighty has allowed His Messenger (PBUH) more than the  maximum number of wives that He has allowed for men in Islam, which is four (at the same time) as clearly stated in Qur’anic Ayâh (Verse) 3 of Chapter 4 (Surah An-Nisa).
It must be noted that other Prophets and Messengers of Allah have more than four wives.  Another interesting guidance that mankind can get from the Prophet’s plural marriages is that he (PBUH) never divorced any of his wives although divorce is allowed in Islam. Islâm as a rational religion allows divorce only after the husband and wife have observed the prescribed conditions, which include the waiting period where they should stay in their house together.  This is to give them ample time to reconsider their decision.  If they find out that they can not really stay together for some incompatibilities, then they can finalize their decision for divorce. Allâh the All Knowing, All Wise says:
For those who take an oath for abstention from their wives, a waiting for four months is ordained.  If then they return, Allâh is Oft forgiving, Most Merciful. But if their intention is firm for divorce, Allâh hears and knows all things. Divorced women shall wait concerning themselves for three monthly periods. And it is not lawful for them to hide what Allâh has created in their wombs, if they have faith in Allâh and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable.  But men have a degree over them and Allâh is Exalted in Power, All Wise.  (Qur’ân 2:226-228)
Divorce is better for the couples than staying together in an atmosphere where love, understanding and harmony do not exist. Most cases of adultery happen among couples, most especially if they are non-Muslims or not god-fearing, because they are unhappy in their marriage lives.  Subsequently, many juvenile delinquencies occur as the result of frequent quarrels of their parents who no longer love and understand one another.
All the conditions of types of marriages as demonstrated by the Prophet (PBUH) reflect the wisdom behind his marriages.  He has shown to us that any righteous Muslim man can live a happy and peaceful life with his wife or wives (whether young or old, poor or rich or any physical, social or racial status, etc.).  A righteous Muslim can live with his believing or righteous wife or wives till death (without resorting to family break-ups) no matter how economically poor he is. He has proven that spiritual richness (i.e., fear and love of Allah and hope for His rewards) makes marriages successful.  Prophet Muhammad (PBUH) serves as the perfect model for the whole mankind.  Verily he is Allah’s Mercy to all mankind. Alhamdulillah (Praise be to Allah)!  Allah has perfected Islam through His Final Messenger, the Prophet Muhammad (PBUH).  Before the Prophet’s death, Allah has perfected and completed Islam.   During his pilgrimage to Makkah on the Day of Arafat he received the following very inspiring revelation:
“…This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.”   (Qur’an, 5:3)

Saturday, April 6, 2013

Seeking Refuge from the Evil Eye for Children

Placing childen under Allah’s protectionU’eethukumaa bikalimaatil-laahit-taam-mati min kulli shaitaanin wa haam-matin, wa min kulli ‘ainin laammatin
‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’
From Ibn Abbas who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to seek refuge for al-Hassan and al-Hussein, he would say:
‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’
He -sallAllaahu alayhi wa sallam- said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’
[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]

[for a boy] أُعِيذُكَ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ 
شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

[for a girl] أُعِيذُكِ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ 
شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

[for 2 children] أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

[for 3 or more children] أُعِيذُكُمْ بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

Another du'a

حَصَّنْتُكَ بِالحَيِّ القَيُّوم الَّذِي لّا يَمُوتُ أَبَدًا وَ دَفَعْتُ عَنكَ السُّوء
 بِأَلْف أَلْف أَلْف لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله العَلِيِّ الْعَظِيمِ

“I place you in the Protection of the Living the Self-Sufficient Who Never Dies and I drive evil away from you with “there is no strength nor might except in Allah the Sublime the Almighty” a billion times over. ”

Monday, February 4, 2013

Situations in which lying is permissible

The basic rule with regard to lying is that it is not permitted, but there are certain circumstances in which Islam permits lying to serve a greater purpose or to prevent harm.

One of these situations is when a person mediates between two disputing parties in order to reconcile between them, if reconciliation cannot be achieved in any other way. Um Kalthoom (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not a liar who reconciles between people and conveys something good or says something good.” 
(Reported by al-Bukhaari, 2495).

Another example is a man’s speaking to his wife, or a woman speaking to her husband, with regard to matters that will strengthen the ties of love between them, even if that is accompanied by exaggeration. Asma’ bint Yazeed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Lying is not permitted except in three cases: a man’s speaking to his wife to make her happy; lying at times of war; and lying in order to reconcile between people.’” 
(Reported by al-Tirmidhi, 1862; he said: it is a hasan hadeeth. See also Saheeh Muslim, 4717).



Many take the permission of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) to lie in three exceptional cases in the wrong way as a justification for white lies. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good." [Muslim]
Commenting on this Hadeeth, Ibn Shihaab, one of the transmitters, said that he has not heard that the exemption was granted with regard to the typical lies that people tell but in three cases: In war in order to cause reconciliation among people and in the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a euphemistic way in order to cause reconciliation between them).
Some may take this as a license to take truthfulness lightly and tell what they think to be white, harmless lies. The case is the opposite. What people misunderstand is the Arabic usage of the word `kadhib.' In particular in the Prophet's usage of it  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) `kadhib' means anything less than the complete truth, even if it is not a lie in our ordinary usage of the term. This becomes clear in the following Hadeeth narrated by Muslim:
The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: "Ibraaheem  may  Allaah  exalt  his  mention never `lied' except in three cases, two for Allaah, when he said [as an excuse when asked by his people to join them in celebration of their idols] `I am sick'; and [when they came back and asked who broke their idols, he said] `Rather, it was the biggest among them who did that.' And the third was about Saarah, and that was his saying: `When he asks you, say you are my sister, because you are my sister in Islam.' [Muslim]
Imaam an-Nawawi explains that these lies were "lies only with regard to the understanding of their immediate audience, but not in and of themselves." Ibraaheem  may  Allaah  exalt  his  mention indeed was "sick" of their idol-worship, and his response that it was the biggest idol who broke the rest was simply a rhetorical ploy, which is not ordinarily considered a lie in our speech. For instance, when a friend sees you sipping on a cup of tea and asks, "What are you doing?" and you say: "What do you think? I am flying in the air"—that is not a lie, but a rhetorical expression to convey your annoyance. The Prophet Ibraaheem  may  Allaah  exalt  his  mention made this clear in the third example by adding that Saarah was his sister "in Islam," for she, indeed, was. But the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) still called it a lie because it was less than the whole truth.
The scholars of Islam agree, reports Imaam an-Nawawi, that a Muslim is permitted, indeed, required, to hide an innocent or wrongly persecuted person from oppressors, and if he must lie in this pursuit, he can. But even in such cases, lying should be avoided if possible. Abu Bakr al-Siddeeq the most truthful man of the ‘Ummah who accompanied the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) on his flight to Madeenah, was accosted by an acquaintance of his who did not know the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) by face but had probably heard of the Makkan search for him. He asked Abu Bakr  may  Allaah  be  pleased  with  him about his companion, to which Abu Bakr  may  Allaah  be  pleased  with  him said: "He is my guide. He shows me the way." Abu Bakr did not lie even in such dire circumstances, but simply equivocated.
The case of "lying" allowed for a husband speaking to his wife (or vice versa) is similar. When a wife asks her husband if he loves her or thinks she looks beautiful, the answer is not always clear even to the husband. Depending on his state of mind and their relationship, the woman who looks perfectly beautiful and loveable to him most of the time might look not so at the moment. Especially, when influenced by Satan's whispers, one's wife often looks less attractive than other women, even if the opposite is true.
Since the usual standard of truthfulness in Islam is so meticulous and high, the husband is allowed to say what pleases her or helps reconcile her heart, even if at that moment he does not feel exactly that way.
Saying that he loves his wife is likely in fact to recall in his mind what he loves about her and bring happiness and incite more love in her heart. Thus, the statements made to please one's spouse are not, strictly speaking, "lying" in our ordinary usage.
With this exception, lying to one's spouse in any other situation or any other way is as prohibited and despised as in any other. A relationship built on lies cannot last for very long, let alone be blessed with "mercy" and "love" that Allaah promises to place between spouses [Quran 30:21].
Finally, take the case of war. War is fought to overcome and often destroy the other side. But even in this situation, the rule in the Quran is to never deceive in principle. People often misunderstand what the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) famously said, namely, that "War is khud'ah (stratagem)." Khud'ah is stratagem, a tactical maneuver to mislead the enemy. It is not treachery, deception, or breach of agreement, which would be khiyaanah, and Allaah emphatically prohibits that.
Allaah Almighty Says (what means): {If you fear treachery (khiyaana) from any group, openly throw back (their covenant) to them, (so as to be) on equal terms: for Allaah loves not the treacherous.} [Quran 8:58]
Imagine the level of integrity required, such that even when you fear the enemy's breach of treaty and attack, you do not simply unilaterally end the treaty and attack them, but, rather, let your enemy know that the treaty is over.
What the Quran and Hadeeth teach us is that the requirement in Islam of truthfulness and integrity is so high and the agreement between our outsides and insides must be so meticulous that even equivocation, telling half the truth, and evading the straightforward fact is termed as kadhib, a lie. Under normal circumstances, such differences between one's words and true feelings would be considered lying, but they are allowed in uniquely exceptional circumstances.

Source: http://www.islamweb.net/emainpage/index.php?page=articles&id=179241

Wednesday, January 30, 2013

Reading the Arabic of Qur'an but not understanding it ?

Reading the Qur'an but Practising Something Else

There is a prevalent culture among Muslims where they only view the Qur'an as a way of gaining reward for reciting out loud the Arabic words correctly. Such people think that they hold the Qur'an in high esteem, but this only keeps them away from studying the Qur'an as they should. Parents teach their children how to pronounce the Arabic words and send their children to evening schools to learn to recite the Qur'an correctly. Such people do not deny the importance of the Qur'an, but their idea of the role of the Qur'an is extremely mistaken and shallow. It is merely to either gain reward for each letter recited or to validate Salah by reciting some short chapters. Members of this majority group may even enjoy listening to recitations of the Qur'an, not because of the message in the Verses, but to appreciate the melody, or for relaxation purposes!

What Islam is, is merely everything else they hear outside of the Qur'an. Such people consider themselves highly religious, while they hold such an ignorant approach to the Qur'an. They recite the Qur'an frequently, but the recitation does not have any bearing on them. Then, they take all their religious guidance from outside the Qur'an - they think those practices amount to fulfilling their duty to the Qur'an. Many of such ignorant people's ideas and practices are even against what the Qur'an has to say, while they are not aware of it - or are aware of it but deliberately ignore thinking about it, laying excuses such as 'I am not knowledgeable enough' or 'I am a laymen, more knowledgeable people have said this, who are you and me to question?'

The real purpose of the Qur'an is to give guidance to the individual human being who has been created to worship Allah. The Qur'an's guidance is in its meanings, not in the pronunciations of its Arabic letters. The guidance of the Qur'an is a mercy, cure and light for the true believers as it reveals many unknown secrets such as Allah's power, reasons to happening of events around us, and the true nature of Allah's religion. The Qur'an has been necessarily made easy to understand. But this majority have been bereft from this blessing, all while they are deceived into thinking they are following religion perfectly as they are fulfilling their own idea of what the purpose of the Qur'an is.

"We have sent down to you a Book containing your message. Do you not understand?" (Qur’an 21:10)

Thinking one is fulfilling their obligations toward the Qur'an by simply carrying out rituals such as prayer and fasting, without making the effort to find out what the Qur'an actually says about religion is a great deception. This is because the Qur'an is a Book to reflect upon, to learn from and to gain the necessary insight and wisdom it gives to be a real believer, this is a duty upon anyone who wants to be a Muslim. One cannot possibly be a true Muslim without having necessary knowledge and understanding of the Qur'an. If one only learns about the Qur’an from books written about the Qur’an, written by people, and does not feel the necessity to learn from the Qur’an directly himself, he is only deceiving himself. Allah mentions this ignorant approach in the words, “Or do you have another book which you study?” (Qur’an 68:39).

Worship based on make-believing that Qur'an is being followed in the flow of the majority and under blind trust of leaders without a personal attachment to the Qur'an and knowledge of the Qur'an, holds little or no value in Allah's sight.

Let us ask ourselves: how much do we know about the Qur'an? Not superficial knowledge like the number of chapters or verses, or which city a chapter was revealed in, but the message in its Verses and their many intricacies and secrets. How much wisdom have you gained from the Qur'an? Have you read the entire Qur'an even once in your own language? How many times a day do you refer to the Verses of the Qur'an as you lead your day to day life? Are you sure whether any of your outlooks are from the Qur'an, or is your religion muddled?

“The words of your Lord are complete in its truth and justice. Nothing can change His Words – He is the All-Hearing, the All-Knowing. If you obeyed most of those on earth, they would lead you away from the path of Allah. They follow nothing but speculation – they are merely guessing.” (Qur’an 6:115-116)

"This too, is a blessed Book which We have sent down – follow it, and be conscious of your Lord, so that you may receive mercy – lest you say, ‘Books were sent to two communities before us: we were not aware of what they studied’, or ‘if only the Book had been sent down to us, we would have been better guided than them.’ Now your Lord has brought you clear evidence, guidance, and mercy. Who could be more wrong than someone who rejects Allah’s Revelations and turns away from them? We shall repay those who turn away with a painful punishment." (Qur’an 6:155-157)

It is clear that being heedless of the Qur'an will lead to losses in this life and the Hereafter as Allah will call all people into account their level of adherence to the Qur'an.

“Surely, the One who decreed the Qur’an to you will summon you to a predetermined appointment. Say: 'My Lord is fully aware of who it is that brings the guidance, and who has gone astray.' " (Qur’an 28:85)

As stated in the verse, all people are responsible for adhering to the way of life decreed by Allah in the Qur'an. Without direct knowledge of the Verses, practising alleged claims about the Qur'an and following the majority, may not have any value in the sight of Allah.

Many people who do not have any Quranic insight or wisdom spread claims about the Qur'an's verses which are a far cry from the verses' true meanings. They usually get away with it as their audience have also been conditioned to simply follow 'sayings' about the Qur'an, rather than the Qur'an.

It is only when one opens his eyes and begins to comprehend the Verses of Allah, can he begin to follow the Book of Allah and hope to become a true Muslim.

"...Indeed there has come to you from Allah a Light and a Clear Book. With it Allah guides whoever follows His good pleasure to the ways of peace and brings them out from the darkness into the light by His permission: He guides them onto a straight path" (Qur'an 5:15-16)

That is why all Muslims must consider their position in religion in relation to the Qur'an. Reciting the Qur'an without a sincere effort to understand the verses directly will not enlighten the human soul.

Forgiving others

It never ceases to amaze me that Allah can inspire so much fear in our hearts when we reflect on His supremacy, yet his mercy is equally as vast as His dominion. Allah tells us in a Hadith Qudsi (sacred narration of the Prophet Muhammad ﷺ): “O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you” (Al-Tirmidhi). Subhan’Allah (Glory be to Allah) there is no limit to Allah’s forgiveness, even though our mistakes are numerous.coexistence
But what’s disheartening is how seldom we are able to forgive each other and how often we are impetuously intolerant toward one another. Islam teaches us that the strongest of servants are those who not only have the strength to suppress their anger when they are tested but also possess an immeasurable capacity to forgive. The Prophet ﷺ said that: “Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins” (Al-Tirmidhi). If we can sincerely forgive those who anger us, inwardly and outwardly, then that cleanses our souls from the shaytan (satan) and his negative energy. It is important to disregard vain criticisms and this is the first step toward being tolerant. Of course, this is not done without difficulty because it is hard to understand why those who have caused us grievances wanted to do so in the first place. But this is where the battle with our inner self can take a positive turn and allow us to elevate our iman (faith). This inner struggle is what the Prophet ﷺ called “The Greater Jihad” because it involves tolerance and fighting the evil within ourselves in order to purify our hearts. This is always done for the sake of Allah and to purify our spiritual conditions.
Islam also teaches us that the best kind of forgiveness is answering the oppression of others with kindness. The Prophet ﷺ inspired us with this practice when he said to his followers: “God had ordered me to maintain ties with those who sever ties with me, and to give to those who deprive me, and to forgive those who oppress me.”
The Prophet ﷺ and his companions were so merciful in their conduct that instead of becoming angry with their offenders, they defended them and gave them gifts. What immeasurable acts of compassion. They went beyond human altruism and practiced unmatched generosity. They demonstrated that when we open our hearts and pardon others, we are granting ourselves an inner peace. This is how we can prevent spite from suffocating our hearts, which is crucial because hatred has the ability to make us internally ill. We think that hatred is a means of revenge against those who have harmed us, but by begrudging them we are only harming ourselves. This is because our enemies will never feel our anger, and they live contently as we suffer. When we forgive others, it brings relief to our souls because it is a kind of liberating release. This is because when someone has upset us, they have a power over us because we allowed them to do so.
Life is short. Let us not waste our energy on being angry at our enemies and seeking revenge against them. If we can progressively minimize our spite every day, then soon we will bear no hatred or malice in our hearts, insha’Allah (God willing). This is how we can end conflict amongst ourselves, since it is a day to day issue we face. After all, sometimes our own actions can provoke another person’s wrong doings and we may not be aware of how we contributed to the conflict. We tend to judge the faults of others, while being blind to our own. We forget how we have wronged others, and we only remember how others have wronged us. In the same manner, we forget the good things that others have done for us, and remember only the good that we have done for them. It is an innate human error. But let us try to remember our own shortcomings before we reflect on the shortcomings of others. Let us stop victimizing ourselves and think about how we have victimized others, and then seek their forgiveness. And if they ask our forgiveness, let us always grant it to them. Because the Prophet ﷺ taught us that: “Whoever does not show mercy will not be shown mercy” (Al-Bukhari). And we must keep in mind that however we treat others is how Allah will treat us.
So insha’Allah when someone hurts us, let us try to meet their oppression with kindness and forgive them, even if they are not sorry.
Source: http://www.suhaibwebb.com/ummah/forgiveness-and-tolerance-in-islam/

Want Allah to Forgive You? Forgive Others -Sheikh Salman al-Oadah

If we want Allah to forgive us, we should be forgiving of others and willing to overlook their wrongs. This is part of what it means to be good to others. Allah describes his believing servants as “those who restrain their anger and are pardoning towards people.” He then says: “Indeed, Allah loves those who do good.” [Sūrah Āl `Imrān: 134] 

Indeed, Allah says: “And let not those of you who possess wealth and abundance swear against giving to the near of kin and the poor and those who have had to emigrate for Allah’s sake. They should forgive and forebear. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful.” [Sūrah al-Nūr: 22] 

Righteous deeds of all kinds bring us closer to Allah, but especially kindness to others. We should show kindness to all creatures as well as to human beings, whether this kindness comes in the form of our personal behavior, our sharing of our wealth, giving assistance with our abilities and our influence, or praying to Allah on their behalf. We need to especially consider the disenfranchised, the widows and orphans, and the poor. 

The Prophet (peace be upon us) said:
There was a merchant who used to extend credit to people. If he found one of his customers to be in straightened means, he would say to his assistants: “Forgive them their debt, perhaps Allah will forgive us.” Allah did forgive him. [Sahīh al-Bukhārī(2078) and Sahīh Muslim (1562)]
Pardon, tolerance, and magnanimity should exemplify the way we treat one another. We should be willing to overlook the faults of others. We should even be willing at times to waive some of our rights. We should not always demand everything that is due to us. All relationships are a matter of give and take. 

This applies to everyone we have dealings with. It is the way things should be between the husband and wife, between parents and children, between teachers and students, and between governors and the governed. In each of these relationships, there are clearly defined rights and duties, and we should do our best to fulfill them. However, in every relationship, people fass short at times. Forgiveness, forbearance, and pardon bring harmony and love into our relationships. 

Imagine a marriage based solely on accounting for rights and obligations. Would there be any love or mercy in such a marriage, any room for tenderness and affection? 

Tolerance and magnanimity, stabilize those relationships and bolster the esteem and human worth that people have for one another. By Allah’s grace, these qualities make our dealings more successful, and certainly make our dealings more pleasing to Allah.

Source: http://en.islamtoday.net/artshow-242-3529.htm

Tuesday, January 29, 2013

How to Make ourselves cry for Fear of Allah


I am a man and I never cry. How can I make my eyes weep for fear of Allah in accordance with the hadeeth: “Two eyes that will never be touched by the Fire” in which it mentions “The eye that weeps for fear of Allah”? May Allah reward you with good.


Praise be to Allah. Undoubtedly your feelings of regret for missing out on this blessing is a very good sign. You should note that the Muslim can accustom himself to weep for fear of Allah, by doing the following:
  1. Making yourself feel fear of Allah. This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary on the verse (interpretation of the meaning):
     “And they fall down on their faces weeping”
    [al-Isra’ 17:109]
     This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’an he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said:
     Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allah has described those who have knowledge; then he recited this verse.
    Al-Jaami’ li Ahkaam il-Qur’an, 10/341-342.
  2. Reading the Qur'an and pondering its meanings Allah says (interpretation of the meaning):
     “Say (O Muhammad to them): Believe in it (the Qur’an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. 108. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. 109. And they fall down on their faces weeping and it increases their humility”
    [al-Isra’ 17:107-109]
     “Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allah) were recited unto them, they fell down prostrate and weeping”
    [Maryam 19:58]
    It was narrated that Ibn Mas’ood (may Allah be pleased with him) said:
     The Prophet (peace and blessings of Allah be upon him) said to me: “Recite the Qur’an to me.” I said: “O Messenger of Allah, shall I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears.
    Narrated by al-Bukhaari, 5050; Muslim, 800.
  3. Knowing the greatness of the reward for weeping, especially when one is alone. It was narrated that Abu Hurayrah (may Allah be pleased with him) said:
     The Messenger of Allah (S) said: “A man who weeps for fear of Allah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allah and the smoke of Hell will never coexist.”
    Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani.
    “until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allah says (interpretation of the meaning):
     “and they will not enter Paradise until the camel goes through the eye of the needle”
    [al-A’raaf 7:40].
    Tuhfat al-Ahwadhi. And it was narrated that he said:
     The Messenger of Allah (peace and blessings of Allah be upon him) said: “There are seven whom Allah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allah, meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allah when he is alone and his eyes flow with tears.”
    Narrated by al-Bukhaari, 660; Muslim, 1031.
    Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful on the Day when there will be no shade but His shade.
  4. Thinking about your situation and your boldness in committing sin, and fearing to meet Allah in such a state. One of the righteous people used to weep night and day, and something was said to him about that. He said:
     “I am afraid that Allah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’”
    Hence Sufyaan used to weep and say:
     “I am afraid that my faith will be taken away at the moment of death.”
    Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said:
     “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”
    The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him,
     “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”
    When ‘Ata’ al-Sulaymi was asked:
     “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”
    Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife:
     “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”
    One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said:
     “I remembered a sin that I committed and I wept.”
    It was narrated that Tameem al-Daari (may Allah be pleased with him) recited this verse (interpretation of the meaning):
     “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds”
    [al-Jaathiyah 45:21]
    and he started repeating it and weeping until morning came. Hudhayfah (may Allah be pleased with him) used to weep intensely, and it was said to him:
     “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”
    Sa’d ibn al-Akhram said:
     I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.
  5. Making yourself feel regret and feeling that you have fallen short in your duties towards Allah. The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary on the verse (interpretation of the meaning):
     “Do you then wonder at this recitation (the Qur’an)? 60. And you laugh at it and weep not”
    [al-Najm 53:59-60]
     Do not weep at the warnings contained therein to those who disobey Allah, when you are people who commit sin,
     “Wasting your (precious) lifetime in pastime and amusements (singing)”
    [al-Najm 53:61]
     – you are heedless of the lessons and reminders contained therein, turning away from its verses.
    Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’an, 27/82.
  6. Weeping out of fear of a bad end. It was narrated that Ibn ‘Umar (may Allah be pleased with him) said:
     When the Messenger of Allah (peace and blessings of Allah be upon him) passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allah (peace and blessings of Allah be upon him) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980.
    Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing one's need of Allah, and being careful not to be negligent in that.”
    Riyaadh al-Saaliheen, p. 373.
  7. Listening to moving speeches and lectures that will soften the heart. It was narrated that al-‘Irbaad ibn Saariyah (may Allah be pleased with him), who was one of those who used to weep, said:
     “The Messenger of Allah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.”
    Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani.
May Allah help us and you to do that which our Lord loves and is pleased with him.