"How is the Prophet ( Sallallaho alaihe wasallam )?"

When told that her father was killed in the battle, she uttered' lnna Lillah' and impatiently repeated the same question about the Peophet ( Sallallaho alaihe wasallam ). This time she was told that her husband was no more, her brother was dead and that her son too was slain. With evergrowing anxiety, she repeated the same question about the welfare of the Prophet ( Sallallaho  wasallam). She was told that he was safe and sound, but she would not rest contented, and insidted on seeing him herself. When at lost she had satisfied her eyes with his sight, she said:

An Ansari Woman's Anxiety About the Prophet.

In the battle of Uhud, the Muslims suffered heavy losses and quite a large number of them were kiled. When the sensational news of their heavy casualties reached Madinah, the women came out of their houses eager to know the actual details of these casualties. On seeing the crowd of people at a place, a woman of the Ansar anxiously inquired:

LOVE FOR THE PROPHET

LOVE FOR THE PROPHET
What we have hitherto read about the achievement of the Sahabah in their time eas in fact the result of their love for Allah and for His Prophet (Sallallaho alaihe wasallam).Love, as a matter of fact, was a great dynamic force in the Sahabah's career. It was this force that made them forego their luxuries, forget their lives,give up all their desires for wealth, ignore all afflictions, and have no fear of death even. There is no room for any other consideration (except that of beloved) in the heart saturated with love. May Allah through His Grace grant us His own love and that of His Prophet (Sallallaho alaihe wasallam), so that we may be blessed with devotion in His worship and have sense of comfort in all difficulties faced in His service.

Hadhrat ' Umar ( Radhiyallaho anho )

Hadhrat ' Umar ( Radhiyallaho anho ) narrates that Rasullullah ( Sallallaho alaihe wasallam ) said :"Allah exalts many people by means ofthis Book ( the Holy Qur'an ), and He also degrades and disgraces many others by of the same."People who believe in the Holy Book and act upon it are given by Allah position of honour and respect, both in this life as well as in theHereafter, while those who do not act upon it disgraced by Allah. This principle is also borne out by the various ayaat of the Holy Qur'an.At one place it reads:"He misleads many by this Book and guides many thereby."At another place we came across:"And We send down in the Qur'an that which is a healing and mercy for believers, though it increases for the evil-doers naught save ruin."The Prophet ( Sallallaho alaihe wasallam ) is also reported to have said;"Many hypocrites of this Ummat will be the qurraa,i.e., those who recite the Qur'an correctly." In 'Ihya-ui-Ulum' it is reported from some Mashaa ' ikh," As soon as a man start reading a surah (chapter ofthe Holy Qur'an), the Angels start invoking mercy for him and they continue to do so till he stops reading; on the contrary another personstarts reading a surah and the Angels start cursing him and theycontinue to do so till he completes the reading." ( FAZA'IL-E-A'MAAL )

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such is the speciality of the Qur'an. Some physians say that citron stengthens the memory and it isreported in 'Ihya' by Hadhrat Ali ( Radhiyallaho anho ) that three things, i, e, cleaning the teeth withmiswak, fasting and reding the Holy Qur'an strengthen the memory. In the book of Abu Dawood, it is mentioned at the conclusion of the hadith given above that a good companion is like a person having musk. Even if you do not get musk, you will at least enjoyits fragrance. An evil companion is like a person with a furnace, near whom, even if you do not getblackened, you certainly cannot avoid the smoke. It is therefore, important that one should be verycareful in choosing hid companions, with whom he has to mix generally. ( FAZA'IL-E-A'MAAL )

HADHRAT ABU MUSA ( RADHIYALLAHO ANHO )

  Hadhrat abu Musa ( Radhiyallaho anho ) narrated that Rasulullah ( Sallallaho alaihe wasallam ) said :"The example of a mo'min ( beliver ) eho reads the Qur'an is like that of citron which has a pleasantsmell and a sweet taste. The example of a mo'min who does not read the Qur'an is like that of a date,which has no smell, though its taste is sweet. The munafiq ( hypocrite ) who does not read theQur'an is the like a wild gourd, which has a bitter taste and no smell, and the munafiq who readsthe Qur'an is like a raihan ( sweetsmelling flower ), which is fragrant but has a bitter taste." In this hadith an abstract quality of reading the Glorious Qur'an, has been compared to concreteobjects in order to illustrate the difference between reading and not reading the Holy Qur'an.Otherwise it is obvious that material objects of this world like citrons and dates cannot match thesweetness and perfume of the Qur'an. There are, however, special points in this similitude, whichpertain to the deep knowledge of the Prophets and testify to the vast understanding of Rasulullah( Sallallaho alaihe wasallam ). Consider, for example, the citron, which gives flavour to the mouth,cleans the stomach and stimulates digestion. These are the qualities specially associated with thereading of the Qur'an since, fragrance in the mouth, internal purity and spirtual strength result fromreading the Qur'an. It also said that if there is citre in the house, no jinn can enter it.If it is true, thensuch is 

HADHRAT IBN UMAR ( RADHIYALLAHO ANHO )

HADHRAT IBN UMAR ( RADHIYALLAHO ANHO )Hadhrat Ibn Umar (Radhiyallaho anho) marrates that Rasulullah ( Sallallaho alaihe wasallam )said," Hasad (Jealousy) is not permitted except in respect of tow persons - one whom Allah blesses with recitation of Qur'an amd he remains engaged in it day and night, and the other who is given a lot of wealth by Allah and he spends it day and night."On the authority of many ayaat of the Qur'an and numerous ahadith hasad is an evil and is absolutely forbidden.This hadith,however, appears to permit hasad in respect of tow persons. Because there aremany well-known traditions dealing with hasad, the Ulama (Plural of aalimreligious scholar)have interpreted this hadith in tow ways. Firstly, hasad as denoted by the Arabic word 'ghibtah',is taken here in the sense of emulation. There is a differnce between jealousy and emulation.Hasad is a desire that one possessing a blessing should be deprived of it; whether the person who feels jealous acquires it or not, whil emulation signifies a desire to possess a thing, whether the actual owner is deprived of it or not. Since hasad is haram ( religiously unlawful )under Ijma ( consenus of opinion ), the Ulama have traslated, by way of metaphor, this wordhasad as ggibtah, meaning emulation. Ghibtah is permissible in worldly affairs and commendable in religious matters. The second interpretation is that the term hasad has been used in a hypothetical sense, i, e, if hasad were permissible it would have been so w