The main aim of our site is to purify The Seerah of Prophet Muhammad ﷺ from weak and fabricated narrations using the works of the scholars of Islam. We may add other beneficial material as well.
(Prepared and selected from the website companions.hawramani.com)
A. Male: Abad [Devout worshiper of God] – There is 1 companion named Abad. A. Female: Arwaa [Female mountain goat. Softness and lightness] – There are 5 companions named Arwaa.
B. Male: Badaa’ [To become clear. To become manifest. To become visible and prominent] – There is 1 companion named Badaa’. B. Female: Bareerah [Faithful. Pious and devoted to God] – There is 1 companion named Bareerah.
D. Male: Dalahmas [Brave] – There is 1 companion named Dalahmas. D. Female: Dubaah [Female hyena] – There are 4 companions named Dubaah.
F. Male: Fadfad [Plain (a wide tree-less area of land)] – There is 1 companion named Fadfad. F. Female: Furaiah [Tall, high and great] – There are 9 companions named Furaiah.
G. Male: Ghawrath [Historic name with unknown meaning] – There is 1 companion named Ghawrath. G. Female: Ghumaisaa’ or Al-Ghumaisaa’ [Sirius (a star)] – There are 2 companions named Ghumaisaa’.
H. Male: Hujairah [Intellect. Reason] – There is 1 companion named Hujairah. H. Female: Hukaimah [Wisdom. Decisiveness] – There is 1 companion named Hukaimah.
I. Male: Iyad [Reinforcement. Support. Fortification] – There is 1 companion named Iyad. I. Female: Ismah [Virtue. Purity] – There are 13 companions named Ismah.
J. Male: Jad [Curly, short or frizzled hair] – There is 1 companion named Jad. J. Female: Jumanah [A bead of pearl] – There are 2 companions named Jumanah.
K. Male: Kardam [Brave. One who has a short stature] – There are 3 companions named Kardam. K. Female: Khansaa’ [Oryx (a type of animal). A snub-nosed woman] – There are 2 companions named Khansaa’.
L. Male: Labeebah [An intelligent and wise woman] – There is 1 companion named Labeebah. (Yes, a male companion was named Labeebah.] L. Female: Lamees [A woman with soft and smooth skin. The sun] – There is 1 companion named Lamees.
M. Male: Maroof [Good and customary] – There are 2 companions named Maroof. M. Female: Maneeah [Protector. Defender] – There is 1 companion named Maneeah.
N. Male: Naamah [Road sign. Highway. Darkness. Ostrich] – There is 1 companion named Naamah. N. Female: Nabah [A type of tree from which bows are made] – There is 1 companion named Nabah.
Q. Male: Qatan [Dwelling. Residence. Lower back] – There are 4 companions named Qatan. Q. Female: Qailah [Siesta (midday nap). The title of Yemeni rulers] – There are 3 companions named Qailah.
R. Male: Ruwaishid [Well-guided. On the right path. Wise] – There is 1 companion named Ruwaishid. R. Female: Rabab [A white cloud] – There are 4 companions named Rabab.
S. Male: Shaafi [Interceder] – There is 1 companion named Shaafi. S. Female: Shifaa’ [Cure. Healing. Recovery] – There are 4 companions named Shifaa’.
T. Male: Talq [Cheerful and joyful. Gazelle] – There are 8 companions named Talq. T. Female: Tameemah [Whole. Perfect] – There are 2 companions named Tameemah.
U. Male: Ukaashah [Spider] – There are 2 companions named Ukaashah. U. Female: Uthailah [Well-born, noble, a person who comes from a respected and honored family] – There are 3 companions named Uthailah.
W. Male: Walah [A female mountain goat. A tall mountain] – There is 1 companion named Walah.
Y. Male: Yafoor [A fawn (a young deer)] – There are 2 companions named Yafoor. Y. Female: Yumnah [Good fortune. Success. Right side] – There are 3 companions named Yumnah.
Z. Male: Zaari [Cultivator. Planter] – There is 1 companion named Zaari. Z. Female: Zabiah [Gazelle] – There are 2 companions named Zabiah.
(Selected and compiled by Mohammed bin Thajammul Hussain Manna.)
Question: We return at the beginning of this episode to the letter from sister Umm Mujahid, a Sudanese residing in the United Arab Emirates. We presented a part of our sister’s questions in a previous episode, and in this episode, she asks and says: The Messenger (Sallallahu Alaihi Wa Sallam) said: “Let none enter your house except a believer, and let none eat your food except one who is pious.” Is this Hadith authentic (Sahih)? And if it is authentic, how do I know the believer (Mu’min) and the pious (Taqi)? The Messenger (Sallallahu Alaihi Wa Sallam) said: “Piety (Taqwa) is right here,” pointing to his heart. Piety and faith (Iman) are in the heart, and Allah is the Knower of the hearts. And if a rejecting, disbelieving (jāḥid kāfir), hungry person enters my house, what should I do with him? Please advise me, may Allah reward you with good.
The Answer: In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may peace and blessings be upon the Messenger of Allah, and upon his family, his companions, and those who follow his guidance.
To proceed: The wording of the established Hadith from the Messenger of Allah, peace and blessings be upon him, is: “Do not accompany anyone but a believer, and let none eat your food except one who is pious.”[1]
Its meaning is: Do not take the transgressors (Fussāq) as companions. Rather, take the virtuous, those with praiseworthy attributes, those who maintain the prayers (Salawat), those who guard their tongues and limbs from the prohibitions of Allah. This is the meaning of: “Do not accompany anyone but a believer.”
And the believer (Mu’min) is one who outwardly manifests good deeds. The hearts, none knows what is in them except Allah (Glorified and Exalted is He). People are only [judged by] what is apparent. So, whoever manifests steadfastness upon the religion of Allah by maintaining the prayers, fulfilling the rights of Allah, and avoiding the prohibitions of Allah, this person is called a believer (Mu’min), and he is called a Muslim, and he is called pious (Muttaqi) as well, according to what is apparent from his actions.
As for the hearts, they are unto Allah (Glorified and Exalted is He); none knows what is in them except Allah. People are only judged by their apparent actions. The statement of the Prophet (Sallallahu Alaihi Wa Sallam): “Piety is right here (while pointing towards the heart),” means that the foundation of piety (Taqwa) is in the heart. When the heart is sound, the limbs are sound, and when the heart is corrupt, the limbs are corrupt. The Prophet (Sallallahu Alaihi Wa Sallam) is indicating that it is incumbent upon the believer to pay attention to his heart, and to strive for the soundness and purity of his heart, so that his actions and statements may be sound.
As in the other Hadith, he (Sallallahu Alaihi Wa Sallam) says: “Indeed, Allah does not look at your forms nor at your wealth, but He looks at your hearts and your deeds.”
And in another wording, he (Sallallahu Alaihi Wa Sallam) says: “Truly, in the body there is a morsel of flesh (muḍghah); if it is sound, the entire body is sound, and if it is corrupt, the entire body is corrupt. Truly, it is the heart.” (Agreed upon for its authenticity).
So the heart is the foundation. When it is filled with piety towards Allah, love for Him, awe of Him (Glorified is He), fear of Him, and sincerity towards Him and His servants, the limbs become steadfast upon the religion of Allah, upon doing what Allah has obligated, and upon leaving what Allah has forbidden.
His statement: “And let none eat your food except one who is pious (Taqi),” means: Do not invite anyone to your food except the virtuous. Do not invite the transgressors (Fussāq) and the disbelievers (Kuffār). The scholars said: This applies to what one chooses—what a person chooses and takes as a regular custom for himself.
As for guests, they are a different matter. There is no objection to offering food to guests, even if they are not pious (Atqiyā’), even if they are profligate (Fujjār), and even if they are disbelievers (Kuffār). The Prophet (Sallallahu Alaihi Wa Sallam) used to receive delegations of disbelievers and others, and he would feed them and honor them, peace and blessings be upon him, to incline their hearts towards Islam (Ta’līf-an lahum ‘alā al-Islam).
And he, peace and blessings be upon him, said: “Whoever believes in Allah and the Last Day, let him honor his guest.” Honoring the guest is commanded by the Shari’ah, even if he is a non-Muslim. In honoring him, there is an invitation to Islam and a direction towards good, so that he may know the merits of Islam and noble morals.
But as for taking non-Muslim companions who eat your food and accompany you, then no. He, peace and blessings be upon him, said in the other authentic Hadith: “The parable of the righteous companion and the evil companion is like that of the carrier of musk and the one who blows the bellows. As for the carrier of musk, he will either gift you [some], or you will buy [some] from him, or you will find a pleasant scent from him. But as for the one who blows the bellows, he will either burn your clothes or you will find a foul stench from him.”
And he (Sallallahu Alaihi Wa Sallam) says: “A man is upon the religion of his close friend (khalīl)—meaning, his companion—so let each one of you look at whom he befriends (yukhālil).”
So the believer looks at his companions and close friends and chooses the virtuous, the good, the people of prayer, the people of steadfastness, the people of good reputation, so they may help him in the obedience of Allah, so he may consult them in what is problematic for him, and so he may cooperate with them in good. He does not take the people of transgression (fisq) and disbelief (kufr) as companions and allies (awliyā’), because they harm him and drag him to their falsehoods. This is why he (Sallallahu Alaihi Wa Sallam) said: “Do not accompany anyone but a believer, and let none eat your food except one who is pious,” meaning: according to one’s ability and choice.
But if a guest arrives, then the person honors the guest in a manner befitting his status. And he invites him—if he is profligate (fājir) or a disbeliever (kāfir)—he invites him to good, gives him counsel (naṣīḥah). He invites him to the obedience of Allah and steadfastness upon His religion if he is a transgressor (fāsiq),and he invites him to Islam if he is a disbeliever.
The delegation of Thaqif came to the Prophet (Sallallahu Alaihi Wa Sallam) in Madinah while they were disbelievers, and he honored them and invited them to Allah (Glorified and Exalted is He) until they accepted Islam. So, the guest has a different status.
Likewise, a person may be invited to a banquet (walīmah) and find himself among people in whom there is no good. This does not harm him, as he did not intend their companionship. Rather, the food gathered him with them, just as the marketplace, the mosques, and so on might gather him with them, while they are transgressors.
So, the summary is that the thing which is prohibited is to take a profligate person (fājir) or a disbeliever (kāfir) as a companion and a friend, who eats his food, visits him, and exchanges visits with him, and the like. As for what may incidentally occur to a person, such as a guest coming to him, or his contact with a non-Muslim to invite him to Allah, or to buy a needed item from him—for the Prophet (Sallallahu Alaihi Wa Sallam) bought from the disbelievers and bought needed items from the Jews, peace and blessings be upon him, and the Jews invited him and he ate their food, and Allah has made their food permissible for us—these are matters that the believer should know and be clear about, so that he does not prohibit what Allah has permitted, and so that he does not forbid what Allah (Glorified and Exalted is He) has made lawful. And Allah is the One Whose help is sought. Yes. [End of the answer.]
The Prophet (peace and blessings be upon him) set the most magnificent examples in good character and pleasant company between a man and his household.
In this Hadith, Anas bin Malik (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) would not enter upon his family at night when he returned from a journey.
Instead, he would arrive in the early morning (Ghudwa), which is from the Fajr prayer until sunrise, or in the late afternoon/evening (Ashiyya), which is from the decline of the sun (the time of Dhuhr prayer) until its setting.
This is because a man’s arrival before his wife at night involves surprising her, and she may not be prepared to receive her husband, especially since he has been absent from her for a (long) period. Therefore, it was befitting that he not come to her suddenly at night.
The Prophet (peace and blessings be upon him) forbade—as narrated by Muslim from the Hadith of Jabir (may Allah be pleased with him)—that a man should arrive at his home at night (yatruq), suspecting them of treachery (yatakhawwanahum), or seeking out their faults (yaltamisu ‘atharātihim). This means suspecting their betrayal and uncovering their secrets to determine if they have been unfaithful or not.
Thus, it is disliked (yukrahu) for one whose journey has been long to present himself to his wife suddenly at night. As for one whose journey was short, and whose wife expects his arrival at night, there is no harm in it. (End of the explanation.)
Translator’s Note: The order to ‘not return at night’ in this Hadith is not one of being ‘obligatory’, rather this is a ‘recommended etiquette’. If someone visits his wife at night after travel, or returns home at night after a travel, it is not ‘prohibited’ for him to go to his own house at that time of the night.
In the early 1990s, the very heart of Europe was stained with the blood of the innocent. Following Bosnia and Herzegovina’s declaration of independence in March 1992, a vile, genocidal campaign was unleashed against its Muslim population by the Christian Serb forces.
As the siege of cities like Sarajevo began in April 1992, the world was confronted with the first genocide on European soil since World War II.
The Bosniak Muslims faced a horrific reality. Trapped in besieged cities, they were subjected to daily shelling, starvation, and sniper fire. Serb forces enacted a systematic policy of “ethnic cleansing,” resulting in gut-wrenching massacres, including massively organised rapes of Muslim Bosnian (Bosniak) women (estimated between 10,000 to 50,000 women) in what were called ‘rape camps’.
A devastating UN arms embargo was imposed, which cruelly disarmed the newly-formed (Muslim) Bosnian government while their aggressors, who controlled the vast arsenal of the former Yugoslav National Army (JNA), continued their slaughter.
This gut-wrenching inaction from the world powers reached its apex in July 1995 with the Srebrenica genocide, where Serb forces overran a UN “safe area” and systematically executed over 8,000 Muslim men and boys.
The Ummah was crying out, a living embodiment of the words of the Prophet Muhammad (peace and blessings be upon him): “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” [Sahih Al-Bukhari and Sahih Muslim]
In this darkest of hours, a heroic voice of leadership emerged from the Arabian Peninsula.
The Custodian of the Two Holy Mosques, King Fahd bin Abdul Aziz Aal-Saud (may Allah have mercy upon him), was not content to merely condemn the atrocities.
The Kingdom of Saudi Arabia, through its Supreme Commission for Donations to Bosnia-Herzegovina—headed at the time by Prince Salman bin Abdul Aziz (the current SaudiKing)—had already become a lifeline, providing over $600 million in vital humanitarian and relief aid. [Reports from the Saudi High Commission]
But King Fahad (Rahimahullah) understood that this Jihād by wealth [financial aid] alone was not enough; a political and military solution was required. Through his government and his ambassador in Washington, Prince Bandar bin Sultan, he became the most persistent advocate for the Bosniaks.
The US President, Bill Clinton (in office since January 1993), later confirmed this, stating: “The only world leader out there really plaguing a way to get us (the US and international community) involved was King Fahd… they were his fellow Muslims and they were being oppressed in Europe.” [Public statements by Bill Clinton]
The King’s central demand was for the US to adopt the “lift and strike” policy. This meant: first, to “lift” the unjust UN arms embargo to allow the Bosniaks to defend themselves, and second, to “strike” Serb artillery positions with NATO airpower. To remove any financial objections, King Fahad even offered to pay the full cost of arming and training the Bosnian army, a testament to his profound commitment. [Based on memoirs and diplomatic reports of the era]
President Clinton was initially hesitant, facing strong opposition from European allies like the UK and France, who feared for their peacekeepers on the ground. But the gut-wrenching Srebrenica genocide in July 1995 became the final breaking point.
King Fahad made a direct and forceful telephone call to President Clinton, reiterating his demands. The King’s message was unequivocal: the genocide of his Muslim brethren was a red line, and if the West would not act, Saudi Arabia would be forced by its Islamic and moral duty to find its own way to arm the Bosnians.
The tide had turned. Faced with the unyielding pressure from King Fahad, outrage from the US Congress, and global horror over Srebrenica, the West could no longer abstain.
On August 30, 1995, NATO launched “Operation Deliberate Force”—the ‘strike’ portion of the King’s request. This sustained, two-week bombing campaign decimated Serb military positions, broke their artillery siege of Sarajevo, and shattered their military ambitions.The bombing campaign forced the aggressors to the negotiating table.
This led directly to the Dayton Accords in November 1995, which finally ended the war and preserved the state of Bosnia and Herzegovina.
King Fahad’s (Rahimahullah) stand was a profound example of pan-Islamic unity in action, demonstrating the immense power a faithful Muslim ruler wields when he acts with concern for the entire Ummah. He proved that the words of Allah (Subhanahu wa Ta’la), “The believers are but brothers…” (Qur’an 49:10), are a mandate for action.
We ask Allah, the Most Merciful, to accept this monumental deed from King Fahad bin Abdul Aziz, to forgive his shortcomings, to illuminate his grave, and to grant him the highest ranks of Jannah for his defense of the oppressed Muslims.
Shaykh Uthman Al-Khamees se Sawaal karne wala kehta hai: Kya Daulat-e-Usmania haq par thi?
Jawab: Daulat-e-Usmania deegar (Muslim) riyasaton ki tarah thi, jaise Daulat-e-Umawiyyah, Daulat-e-Abbasiyyah, aur Daulat-e-Ayyubiyyah. Usmein khair bhi tha aur shar bhi; usmein ghalati bhi thi aur durusti bhi. Lekin, ismein koi shuba nahi ke woh ek Islami riyasat aur ek Islami khilafat thi.
Aur Allah ne uske zariye Deen ko nusrat ata ki, aur uske zariye Musalmanon ko izzat bakhshi.
Aur ghalatiyan bhi maujood theen. Baaz hukmaranon mein tasawwuf tha, jaisa ke Daulat-e-Abbasiyyah mein I’tizal¹ tha—yaani Qur’an ke makhlooq hone ka aqeedah—jaisa ke [khulafa] al-Ma’mun, al-Wathiq, aur al-Mu’tasim ke daur mein tha.
Aur baaz governor aise thay jin mein fisq² ka unsar paaya jaata tha, khwaah Daulat-e-Umawiyyah mein ho ya Daulat-e-Abbasiyyah mein, ya riyasat-e-Andalus mein, ya Mamlukon mein. Yeh riyasatein aise baaz hukmaranon ke wujood se khaali na theen jin se zulm sarzad hua, ya jin se fisq sarzad hua, ya jin se ma’asi (gunah) aur is qism ke deegar af’aal sarzad hue.
Lekin, umumi taur par, Daulat-e-Usmania ke zariye Allah ne Islam ko izzat bakhshi, aur unke zariye Allah ne Yahudiyon, Nasraniyon, aur Majusiyon ki sar-kobi ki. Aur unke zariye Allah ne Islam ko sarbulandi ata farmayi, aur Islam ko apna urooj aur quwwat haasil hui.
Aur ismein koi shuba nahi ke woh ek ba-barkat riyasat thi, lekin us se ghalatiyan bhi sarzad huin—is amar mein koi shuba nahi.
Wallahu a’lam.
¹I’tizal (اعتزال): Mu’tazilism, ek aqliyeti Islami ilahiyati firqa jo 8th sadi mein Basra mein ubhra. Inka ek markazi aqeedah “Khalq al-Qur’an” yaani Qur’an ka makhlooq hona tha. ²Fisq (فسق): Ek Islami istelah jo shariat-e-Islami ki khilaf warzi, bad-ikhlaki, ya khullam khulla gunah ke liye istemal hoti hai.
Saheehus-Seerah 