The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud
Taken from the ‘Original Sifat as-Salah‘
By Shaykh Muhadith Nasir as-Sunnah ,Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya
‘The Messenger -sallAllaahu alayhi wa sallam- used to say: ‘If one of you finishes from the [last] (1) Tashahud; then he should seek refuge (2) with Allaah from four things; [he says: ‘O Allaah I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’ [then he makes Dua’ for himself with that which appears apparent to him (3)] [He -sallAllaahu alayhi wa sallam- would make Dua’ with it in Tashahud] (4) [He -sallAllaahu alayhi wa sallam- used to teach it to his Companions -Radi Allaahu anhum- just as he would teach them a Soorah from the Qur’aan.](5)
_________________
Shaykh Albani’s footnotes:
(1) The benefit of this extra wording is the legislation of this ‘seeking refuge’ in the last Tashahud rather than the first Tashahud; this is in contrast to what Ibn Hazm said in ‘al-Muhalla’ (3/271) and Ibn Daqeeq al-Eid followed him in this, whereby he said: ‘The chosen way is to make Dua’ in the first Tashahud, like making Dua’ in the last Tashahud, due to the general authentic hadeeth:
‘If one of you makes Tashahud; then he should seek refuge with Allaah from …’
Al-Hafidh said in ‘al-Talkhees’ (3/507):
‘And he commented that it is in ‘as-Saheeh’ (al-Bukhari) from Abu Huriara with the wording:
‘If one of you finishes from the last Tashahud; then he should seek refuge with Allaah from …’
Ibn al-Qayyim said in ‘Za’ad’:
‘The Messenger -sallAllaahu alayhi wa sallam- did not seek refuge in the first Tashahud – from the punishment of the grave and punishment of the Fire …. Etc.
Whoever recommended saying it, (in the last Tashahud) had understood this standing from the general texts, but the absolute texts indeed correctly clarified its position, and restricted it to the last Tashahud.’
Then al-Hafidh said in ‘al-Fath’ (2/253) after bringing the hadeeth:
‘So in this hadeeth this ‘seeking refuge’ is specified to after finishing the Tashahud; and this Dua’ precedes all other Duas. As for when the person praying is given the permission to choose which Dua’ he wants to supplicate with, then this is after the ‘seeking refuge’ and before giving the Salams.’
I say (Albani): ‘And the extra wording is at the end of the hadeeth – ‘then he makes Dua’ for him-self with what he wants.’ And this is a text to show that seeking refuge is in the second Tashahud.’
(2) This shows clearly that seeking refuge is obligatory and some of the Ahl-ul-Dhahir hold this opinion – and from them is Ibn Hazm (3/271)).
Al-Hafidh said (2/256):
‘Some of the people claimed that there is a consensus that it is not obligatory, however there is a problem with this; because AbdurRazaq narrated with an authentic Isnaad from Tawwoos, indicating that he holds the ‘seeking refuge’ to be obligatory. This was when he asked his son; if he had said it after the Tashahud?
And his son replied: No.
Tawwoos ordered him to repeat the prayer.’
I say (Albani): Indeed Muslim narrated this in his ‘Saheeh’ (2/94) as it came from Tawwoos.
Al-Hafidh said:
‘Ibn Hazm was over generalizing when he said that you should also say it in the first Tashahud.
Ibn al-Mundhir said: if it was not for the hadeeth of Ibn Mas’ood whereby he narrated that: ‘then the person has a choice of what to make Dua’ with’ then I would have said it was obligatory.’
I say (Albani): This choice of making Dua’ excludes ‘seeking refuge from these four things’, so due to the evidence this choice of making Dua’ becomes restricted, to be said after finishing ‘seeking refuge from these four things’  – has as preceded – ; so the truth is that it is obligatory, and Allaah knows best.
(3) From the hadeeth of Abu Huraira -Radi Allaahu anhu- collected by Muslim, Abu ‘Awaanah, Ibn Majah and Ahmad.
(4) From the hadeeth of Abdullaah bin Abbas -Radi Allaahu anhu- collected by Abu Dawood and this sanad is Hasan, its narrators are all narrators of Muslim.
(5) From the hadeeth of Abdullaah bin Abbas -Radi Allaahu anhu- collected by Malik and Muslim, and from him Abu Dawood, Nisae’ and Tirmidhi.
['Original Sifat as-Salah' vol. 3/p.998 – 1001]

The miracles of the Prophet (sallallaahu alayhi wa sallam) are (divided) into two categories

بسم الله الرحمن الرحيم
Shaykhul-Islaam Ibn Taymeeyah (may Allaah have mercy upon him) said:
“The miracles of the Prophet (sallallaahu alayhi wa sallam) are (divided) into two categories.
The first category: Tangible (Hisseeyah) and it is of three types
1.That which is outside of His (the Prophet’s) person, and they are the miracles that Allaah caused to take place by His (the Prophet’s) hands.
2. That which is within His person like the seal of prophethood between His shoulders, and that which was witnessed from His physical being and image which was an indication of His prophethood.
3. That which is in His characteristics. Like His truthfulness, trustworthiness, His courageousness etc..
 
The second category: Intellectual (Aqleeyah) and it is of six types.
1. He is from a tribe and not from the people of knowledge. He didn’t travel except to Shaam two times. Therefore He is not to be accused of claiming prophethood on His own when this is the situation.
2. Forty years of His age passed and He didn’t go into that matter (of informing of His prophethood). The youth is the age when one has the enthusiasm and the zealotry for the likes of these affairs (going against the norm).
3. His forbearance in conveying the message and the different types of hardship and tiredness (He encountered).
4. He was one who’s supplication was answered. He didn’t supplicate to Allaah for anything except Allaah that answered His supplication.
5. The glad tidings of His coming came in the previous scriptures and the proofs for that are many and present.
6. He gave information about matters of the unseen which testifies (to the fact) that He is a Prophet from Allaah. If that was not the case then who informed Him of that (which He informed of)?
This was taken from “Zubdatul-Fawaa-id min Kutubu Ibn Taymeeyah” pg. 127 “Fawaaidu Kitaab al-Jawaab as-Saheeh liman bad-dala Deenal-Maseeh”     Daar Tadmureeyah collected by Dr.Muhammad Abdur-Rahmaan al-A’reefee.
Abu Yusuf Khaleefah Walton
Monday night the 7th of Rajab 1430 Hijri, June 28th, 2009.

 

Abu Imad Rasheed Ibn Gant

Trailing the Hem of a Garment for a Woman

Trailing the Hem of a Garment for a Woman By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani

Translated By Abbas Abu Yahya

    “On the authority of Umm Salamah: that when the Messenger of Allaah -SallAllaahu alayhi wa sallam – said what he said about trailing the hem of a garment for the woman. Umm Salamah mentions: then I asked: O Messenger of Allaah! How should we trail the hem of a garment? He said: Trail it by a hand span. Umm Salamah said: But the feet become uncovered! Then he said: Then trail it a forearms length.” Hadeeth No. 460 from Silsilah Ahadeeth as-Saheehah I (al-Albaani) say: In this hadeeth there is a proof showing that the feet of a woman are ‘Awrah (i.e. those parts of the body that must be covered) and this was a matter that was well known amongst the women at the time of the Prophet sall’Allaahu alayhi wasallam. Since, when the Prophet said: ‘Trail it by a hand span,’ Umm Salaamah said: “Then the feet become uncovered” and from this, one feels that she knew that the feet are from the ‘Awrah. It is not permissible to uncover them and the Prophet – SallAllaahu alayhi wa sallam – reaffirmed that for her and that is why he commanded her to trail her garment a forearm’s length.

       In the Noble Qur’aan there is a reference to this fact and that is the saying of Allaah Ta’aala: <> [Soorah Noor: 31] * * * Shaykh al-Albaani was asked a question regarding trailing the hem of the Hijaab for the woman: “Is it a condition that it should trail by a hand span or a forearm’s length?” The shaykh answered by saying: “This condition is if the clothing of a woman was like the clothing of the women in the past, i.e. because the women before used to only wear a Kamees (long dress) i.e. like a thobe. This means they did not wear a sirwaal (like pyjamas) nor socks, nor anything that would cover her shins nor her feet, except this long kamees which used to be dragged along the floor, which is generally known as the Abaya. Nowadays if a woman wears socks or perhaps a long sirwaal, even though this is not common, then it is sufficient for the jilbaab to cover the top of her feet.

It is not necessary for the hem of the garment to be dragging along the floor except in the situation when she cannot find, from her clothing, the likes of a sirwaal or socks etc. because, verily the Messenger – alayhis sallam- ordered her to lengthen her garment fearing that anything of the ‘Awrah of her feet or shins be uncovered. So, if they are covered with clothing or socks and over the top of them is the long Jilbaab then it is not necessary, in this situation, for the hem of the garment to be dragging along the floor. Questioner: May Allaah reward you The Shaykh: May Allaah preserve you.

 Questioner: So it is understood from your speech, that there is no problem if the shoes become uncovered or some of the socks are shown? The Shaykh: No, I said to you that the Jilbaab should cover the top of the feet. Then you also mentioned shoes, the condition for the shoes is that they shouldn’t be decorated, because nowadays most women’s shoes are decorated.

 Questioner: May Allaah reward you The Shaykh: May Allaah preserve you. Taken from ’silsilat Huda wa noor’ – tape no. 565 at 21.49 mins. All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

The Position of the Beard in Islam

The Position of the Beard in Islam
 

 

…One to share with your husbands, insha’Allah…

By Imaam Badee’ud-Deen Shaah as-Sindee

Establishing the obligation of letting the beard grow and refuting the various linguistic and religious arguments used by the opponents of the hadeeth to oppose this Sunnah.
So long as the mentality of the Muslims was secure from the hue of the polytheists, and the Jews and the Christians and their like, both, whether man or woman, considered the beard to be an adornment and beauty for the man.
All praise is for Allaah, Lord of the Worlds; and prayers and peace be upon the Master of the Prophets and Messengers, and his household, family and companions; whomsoever follows them with goodness until the Day of Recompense. To Proceed:
Allaah the Mighty and Majestic has made the figure of the human being very well and pleasing. As He said,
“We have certainly created the human being in the best of moulds.” [Sooratut-Teen 95:4] [1]
It is proven that man’s figure is very well and pleasing. And Allaah the Mighty and Majestic has created humans in pairs, for external distinction in both (i.e. male and female). He made the man having a beard, with which beauty and dignity augments. Such that, it is a crown of a man’s face. Hence, it is generally observed that for each and every madhhab (mode of life, religion, ideology, etc.), be it Muslim or non-Muslim, the chieftain is bearded. Such that, man naturally considers the beard to be a source of honor. [That is so] because this is a divide hue (frame: religion), in comparison to which, there is no other hue,
“Our religion is the religion of Allaah. And who can give a better religion than Allaah? And we are His worshippers.”[Sooratul-Baqarah 2:138]
So long as the mentality of the Muslims was secure from the hue of the polytheists, and the Jews and the Christians and their like, both, whether man or woman, considered the beard to be an adornment and beauty for the man. Accordingly, Ibn Batootah in his travelogue entitled, Tuhfatun-Nazaar fee ’Ajaa‘ibil-Asfaar (1/17) records an occurrence which goes as follows: Shaykh Jamaalud-Deen Saawee was a very handsome person. Hence, one woman was infatuated with him, and through some type of pretense, called in to her house. After entering she had the doors closed. Then she called the Shaykh towards her for evil (fornication). The Shaykh tried his best to escape. However, when he did not find any means of escape, he first decided to go to the toilet and after entering, he took a blade and shaved his beard with it. When he came out, the woman found his face to be so hideous that she was disgusted with him. Thus he came out safe and secure, escaping evil.
Dear readers, consider this: When the mind was pure, the divine shape was liked by everyone. When the mind became impure, the good appearance appeared bad and the bad appearance appeared good. In fact, this is a mischief of shaytaan who dared to speak before Allaah the Mighty and Majestic and said,
“I will surely take from among Your servants a specific portion. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allaah.” [Sooratun-Nisaa‘ 4:118-119]
Meaning, the ways and means of leading astray that he directed Allaah’s servants to. Among them was that he would instruct them that they should change Allaah’s form of creation. And the Divine Commandment goes as follows,
“So direct your face towards the religion, haneef (upright on the truth). Adhere to the fitrah [2] of Allaah, upon which He has created the people. No change should there be in the creation of Allaah. That is the straight religion, but most of the people do not know.” [Sooratur-Room 30:30]

Imaam of Hind, Shaah Waliyyullaah ad-Dihlawee says in Hujjatullaahil-Baalighah (1/152), “Its cutting, meaning the beard, is the way of the Magians [3], and it is the altering of Allaah’s creation.” And likewise shaving of the beard resembles oneself to the woman, about which there is a severe threat. It is narrated from Ibn ’Abbaas (radiyallaahu ’anhu) that the Prophet (sallallaahu ’alayhi wa sallam) has cursed the men who imitate women and the women who imitate men. [4] And similarly, Ibn ’Abbaas’ narration is also related in Musnad Ahmad, Aboo Daawood, Tirmidhee and Ibn Maajah. It is narrated that the Prophet (sallallaahu ’alayhi wa sallam) said, “Allaah has cursed the women who imitate men and the men who imitate women.” [5]
Dear onlookers, that deed on which is the curse of Allaah and His Messenger (sallallaahu ’alayhi wa sallam) is considered a very major and perilous sin. Al-’Allaamah Ibn Hajr al-Haythamee has included it among the major sins in az-Zawaajir ’an Iqtiraafil-Kabaa‘ir. And externally, the beard is man’s specific distinction, and the absence of the beard is the woman’s specific distinction. So whoever shaves the beard certainly resembles the woman. Imaam al-Ghazzaalee says in Ihyaa’ ’Uloomud-Deen (2/257), “And with it, meaning the beard, men are distinguished from women.” So he (the man) is included in this severe threat. And the beard is the Sunnah (exemplary way) of all the Prophets. Accordingly, there is a mention of Haroon’s (’alayhis-salaatu was-salaam) beard in the Noble Qur‘aan,
“O son of my mother, do not seize me by the beard or by my head.” [Soorah Ta-Ha 20:94]
Also, there is a mention of both Moosaa (’alayhis-salaatu was-salaam) and Aadam’s (’alayhis-salaatu was-salaam) beard in ad-Durrul-Manthoor (1/62). And there is also an ordered in the Qur‘aan,
“Those (Prophets) are the ones to whom Allaah has guided, so take their guidance as an example.” [Sooratul-An’aam 6:90]
That is, take as an example only those deeds other than which the Sharee’ah (Divine Law) of Muhammad (sallallaahu ’alayhi wa sallam) has abrogated. However, this Sharee’ah did not abrogate the ruling on the beard. Rather, it has affirmed and emphasized it. Therefore, our Supreme Guide, Master of the Prophets and Messengers, Muhammad’s (sallallaahu ’alayhi wa sallam) blessed beard filled his chest. As is related by Yazeed al-Farsee in Shamaa‘ilut-Tirmidhee, “Chapter of Seeing the Prophet (sallallaahu ’alayhi wa sallam) in a Dream,’ who said, ‘Indeed, I saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in a dream.’ So he said, ‘Verily, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) used to say, “Indeed, the Shaytaan cannot imitate me, so whoever has seen me in a dream has indeed seen me.” Can you describe the person you have seen in the dream?’ I said. ‘Yes. I will describe him between the spectrum of two men. His body and flesh were moderate, complexion was brown-skinned, inclining towards whiteness, eyes were kohl-smeared, smile was pleasant, figure was beautiful and round-like, his beard reaching here to here and it filled his chest.’ So Ibn ’Abbaas said, ‘If you had seen him while awake, you could not have described him beyond that.’”
Similarly, the four well-known Caliphs, Aboo Bakr, ’Umar, ’Uthmaan and ’Alee, all had large beards. As mentioned in Tabaqaat Ibn Sa’d (3/114), Taareekhul-Khulafaa‘lis-Suyootee (p. 102, 116, 129). Also, the shaving and cutting of the beard resembles the polytheists and Magians. That is why avoiding it is definitely obligatory upon Muslims. This is so because whoever imitates a people, is included among them. As is the saying of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), “Whoever imitates a folk is but among them.” [6]
Dear readers, shaving the beard is [indeed] distinguished of oneself, meaning, making oneself defective. As Imaam Fakhrul-Andalus Ibn Hazm says in Maraatibul-Ijmaa’ (p.157), “They (the scholars of the Ummah) are in agreement that shaving the whole beard is disfiguring – not permissible. So, al-Haakim has brought in Mustadrak a narration by ’Imraan and at-Tabraanee from the hadeeth of Ibn ’Umar and Mugheerah (radiyallaahu ’anhumaa), “The Messenger of Allaah (sallallaahu ’alayhi wa sallam) has prohibited disfigurement.” [7]
The meaning of disfigurement is “making defective.” The disfigurement of the body is to amputate the nose and lips. And the disfigurement of the hair is to shave and depilate the hair of the cheek or to dye the hair black. As mentioned in the famous book of language and hadeeth, an-Nihaayah fee Ghareebil-Hadeeth wal-Hadeeth wal-Aathaar authored by Imaam Ibn Atheer al-Jazaree (2/294) and Majma’ Bihaaril-Anwaar authored by al-’Allaamah Muhammad Taahir Patnee, (3/289). Therefore, this is also the reason why the shaving of the beard is prohibited. Rather, there is severe warning against the disfigurement of the cheek.
In Mu’jamul-Kabeer (11/41), there is a narration by Ibn ’Abbaas (radiyallaahu ’anhu), “Indeed, the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whoever disfigures his hair, there is no share for him with Allaah.” Although there is a kalaam (discussion, debate) about this narration, since the real issue is proven through several evidences, quoting such narrations are useful for the purpose of targheeb wat-tarheeb (incitement and intimidation). And in the books, an-Nihaayah and Majma’ul-Bihaar the wording of this narration is, “The disfigurement of the cheeks is shaving the hair of the cheeks.” Rather, all four madhaahib (schools of jurisprudence) which are attributed to the imams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi’ee and many other imaams have declared the shaving of the beard unlawful. [7]
Dear onlookers, in the previous subject matter few ahaadeeth were mentioned, from which the virtue and emphasis of the beard is made evident. And its shaving and cutting is proven to be a loathsome act. These are great facts for a sensible Muslim and his admonition. After this, specifically those ahaadeeth will be mentioned by which the virtue of leaving the beard and its emphasis, and besides that the evil and harm of shaving and cutting, is known. May Allaah grant us the tawfeeq (Divine-help) to receive this admonition – aameen.
THE FIRST AND SECOND HADEETH:
From Ibn ’Umar, who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Differ from the mushrikeen (polytheists), save the beards and trim the moustaches.” And in another narration, “Sharply trim the moustaches and leave the beards.” [7]
EXPLANATION:

 

In this hadeeth, there is an order to grow and leave the beard, and the command of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) is for the purpose of obligation and mandate. As described the scholars of principles (usool) of jurisprudence. As mentioned in al-Manaar ma’a Sharhin-Noorul-Anwaar, (p. 230), at-Tawdeeh ma’a Sharhit-Talweeh, (1/132) Usoolus-Sarkhasee (p. 185), Usoolul-Bazdawee (p. 21), Sharhul-Manaar li Ibni Maalik ma’a Hawaash lir-Rahaawee wa Azmee Zaadah wabnul-Hatbee (p. 120), al-Husaamee (p. 40). And al-’Allaamah Ibn Haajim Jamaalud-Deen says in Mukhtasar Usool, “The masses of scholars said that the order in fact amounts to obligation with the masses of scholars.” And in its explanation (Tahreer’s) authored by Ameer Badshah, it says, “Al-’Allaamah Ibn Haajib Baydaawee says it is correct. Imaam Raazee says it is the truth and Aamadee and Imaamul-Haramayn of Shaafi’ee madhhab say, ‘And it is said that this was dictated by Ash’aree to his companions.’” So leaving the beard is obligatory. And its shaver and cutter is a renouncer of an obligation. And renouncer of an obligation is considered a faasiq (open-sinner). And as for he who opposes the order of the Messenger of Allaah is a very great admonishment,
“So let those beware who oppose from his (the Prophet’s) order, lest fitnah (trial, tribulation) strike them or a painful punishment.” [Sooratun-Noor 24:63]
Also, it is proven by this hadeeth that cutting of the beards is the action of the mushrikeen, not the Muslims. And whoever imitates them is considered among them, as [mentioned] in the previous hadeeth. So the person who shaves the beard is a mushrik by his appearance and image.
BENEFIT:
The word “awfiru” is from “awfara” which means “plenty.” So the meaning of awfiru will be grow the beard and leave it. So that the hair will become dense. As “waffaraahu tawfeeran: katharahu” (in-creased it and grew it).” [8] And in another narration is the “aafoo”which is from “a’faa.” As in the famous book of Language of Hadeeth, an-Nihaayah fee Ghareebil-Hadeeth li Ibnil-Atheer (3/366), “Chapter of ’ayn with faa,” “And that is he leaves its hair and does not cut like the moustaches from explanation of “He left the beard” when it is said “It multiplies and increases.” The meaning, “I’faa ul-lihah” is that the hair of the beard should be grown and should not be cut like the moustaches. The origin of this is from “I’faa‘ush-shay,’” meaning that thing which increased and multiplied.
Footnotes:
[1] That is, upright, symmetrical and balanced in form and nature.

[2] Fitrah (natural state, innate predisposition): It is an innate inclination of man to worship his Creator prior to the corruption of his nature by external influences (environment). Thus, Islaam is described as the Religion of fitrah – that of the inherent nature of mankind.

[3] An ancient religion that teaches the worship of fire.

[4] Related by al-Bukhaaree, (2/874).

[5] Refer to al-Jaami’us-Sagheer (2/123).

[6] Refer to al-Jaami’us-Sagheer (2/167), reference to Aboo Daawood from the hadeeth of Ibn ’Umar, and reference to at-Tabaranee al-Aswat from the hadeeth of Hudhayfah. For further explanation of its meaning refer to hadeeth (no. 1) below.

[7] Refer to al-Mishkaat (no. 38).

[8] Tarteebul-Qaamos (4/636)

Story of Aatikah bint Zayd al ‘Adaweeyah

 Story of Aatikah bint Zayd al ‘Adaweeyah

Full Name: ‘Aatikah bint Zayd ibn ‘Amr ibn Nufayl al Qurasheeyah al ‘Adaweeyah.
Mothers Name: Umm Kareez bint ‘Abdullaah ibn ‘Ammaar ibn Maalik al Hadrameeyyah.
She is ‘Umar ibn al Khataab’s cousin and Zayd ibn Yazeed’s sister.
She was amongst those who migrated to Madeenah.
She was extremely beautiful. ‘Abdullaah ibn Abu Bakr as Sideeq married her, he loved her so much that she overwhelmed him, he was occupied with her to the point that he did not participate in any of the battles, so his father ordered him to divorce her saying: ‘She has occupied you from the battles so divorce her.
So ‘Abdullaah said:

“They say divorce her and bring in her place,
someone who would make my me long to dream.
Indeed my separation from Ahl al Bayt,
is due to excessively being with someone magnificent.
His father insisted until he divorced her. One day his father passed by him and heard him reciting:

‘I shall never forget you as long as the sun keeps rising,
and as long as the moonlight covers the confined pigeons.
My heart turns to you every day and every night,
with the hidden affairs that souls are attached to.
I have never seen the likes of me divorce the likes of her,
nor have I seen the likes of her divorced without fault.
She has beautiful manners, is of sound judgment and nobility,
she is beautiful, shy and truthful.’

So his father softened his stance and permitted him to take her back. He said to her:

‘Indeed I divorced you without a doubt,
I resorted to an affair that had to come to pass.
Likewise is Allaah’s decree, it comes and goes,
upon the people with unity and separation.
My heart continues to be perturbed due to our separation,
but is at ease for what Allaah has brought close.
It gives you the tidings that I find no displeasure in it,
and indeed all good traits have been gathered and perfected in you.
That indeed you have a face that Allaah has beautified,
and a face that is beautified by Allaah cannot bear any flaws.’

‘Abdullaah then participated in the battle of Taa-if with the Messenger of Allaah – صلى الله عليه وسلم – and was struck with a spear and later died in Madeenah, ‘Aatikah recited mourning him:

‘I suffered the loss of the best of people after their Messenger,
and Abu Bakr, he was not neglectful.
So I took a pledge upon myself, that my sorrow for him,
shall not detach itself from me, nor the dust from my skin.
For who has seen the likes of such a young man,
who was more energized, heated up and patient in battle.
when the spear head entered him he took it,
to death, until the spear became red.’

‘Umar ibn al Khataab then married her and had a Waleemah where he invited a group of people including ‘Alee ibn Abee Taalib who said:
‘O leader of the believers, let me speak to ‘Aatikah.’
‘Umar responded: ‘You may do so.’
So he stood beside the door and said to her: ‘Where is your saying:

‘So I took a pledge upon myself, that my sorrow for him,
shall not detach itself from me, nor the dust from my skin. ‘

So she started crying and ‘Umar said to him: ‘What caused you to do that O Abul Hasan, all women do this.’
He responded: ‘Allaah said:
 O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do.  [As Saff: 2-3]
She always used to attend the prayers in congregation, and she made it a condition upon ‘Umar to let her do so. When ‘Umar was murdered she recited in mourning:

‘The abundant tears in my eyes and my crying,
are not sufficient for the Imaam.
Tell the people of distress and misery to die,
death has given him to drink from the cup of nations.’
Az Zubayr ibn ‘Awaam then married her with the same condition that she be allowed to pray in congregation.
She used to go to the Masjid at night and he used to dislike that, she was a woman of excellent mannerisms, when she prepared herself to go the Masjid he would say:
‘By Allaah you are going out while I dislike that.’
So she would say:
‘You may disallow me and I will stay.’
He would respond:
‘How could I do that when you stipulated that I don’t prohibit you from praying in the Masjid.’
So she left one night to the prayer and he left after her, he overtook her and waited for her in a dark place on her way to the Masjid. When she passed by he touched her body, she returned home practicing Tasbeeh and stopped going out after that. He said to her:
‘How come you do not go to the Masjid anymore?’
She responded: ‘O Abu ‘Abdullaah, the people have become corrupt.’
He said: ‘It was me who did that.’
She responded: ‘Aren’t other people able to do what you have done?’
She never went out again until he was killed [in the battle of al Jamal], she also mourned him and recited a poem.
‘Alee ibn Abee Taalib then proposed to her. She sent to him saying: ‘I will refrain O cousin of the Messenger – صلى الله عليه و سلم – for fear that you will be killed.’
It was also said that ‘Amru ibn al ‘Aas and Muhammad ibn Abu Bakr also proposed to her but she refused.
Al Hasan ibn ‘Alee then married her and passed away while she was still alive, he was the last of her husbands and Allaah knows best.

Taken from here