Re-inventing Zendra

Iftar - A Special Time

2010-08-11T12:38:00.000+08:00

Taken from Muslim Matters: Ramadan is a Witness For You or Against You by Ibrahim Dremali

The best moments for making Ad-dua

During the time of iftar. The Prophet (sal Allahu alayhi wa sallam) said, “Three men whose du’aa is never rejected are: the fasting person until he breaks his fast, the just ruler, and the one who is oppressed.” [Ahmad, at-Tirmidhi]

Between the adhan and the iqama. Anas (radhi Allahu ‘anhu) narrated that Allah’s Messenger (sal Allahu alayhi wa sallam) said, “A supplication made between the adhan and iqama is not rejected.” [Ahmad, Abu Dawud, at-Tirmidhi]

The last third of the night. Abu Hurairah (radhi Allahu ‘anhu) narrated that Allah’s Messenger (sal Allahu alayhi wa sallam) said, “In the last third of every night, our Rabb descends to the lowermost heaven and says, ‘Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?’” [Sahih al-Bukhari]

May this Ramadhan be our best

Fasting during Sha'ban

2010-07-15T01:47:00.000+08:00

Taken from Albalagh.net

Sha'ban is one of the meritorious months for which we find some particular instructions in the Sunnah of Prophet Muhammad, Sall-Allahu alayhi wa sallam. It is reported in the authentic ahadith that Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast most of the month in Sha'ban. These fasts were not obligatory on him but Sha'ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by Prophet Muhammad, Sall-Allahu alayhi wa sallam. Some of these are given below:

1. The blessed companion Anas, Radi-Allahu anhu, reports that Prophet Muhammad, Sall-Allahu alayhi wa sallam, was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Shaban in honor of Ramadan."

2. The blessed companion Usama ibn Zaid, Radi-Allahu anhu, reports that he asked Prophet Muhammad, Sall-Allahu alayhi wa sallam: "Messenger of Allah, I have seen you fasting in the month of Sha'ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad, Sall-Allahu alayhi wa sallam, replied: "That (Sha'ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

3. Ummul Mu'mineen 'Aishah, Radi-Allahu anha, says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, used to fast the whole of Sha'ban. I said to him, 'Messenger of Allah, is Sha'ban your most favorite month for fasting?' He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting."

4. In another Tradition she says, "Prophet Muhammad, Sall-Allahu alayhi wa sallam, would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha'ban."

5. In another report she says, "I never saw the Messenger of Allah, Sall-Allahu alayhi wa sallam, fasting in a month so profusely as he did in the month of Sha'ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."

6. Ummul-Mu'mineen Umm Salamah, Radi-Allahu anha, says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha'ban and Ramadan."

These reports indicate that fasting in the month of Sha'ban, though not obligatory, is so meritorious that Prophet Muhammad, Sall-Allahu alayhi wa sallam, did not like to miss it.

But it should be kept in mind that the fasts of Sha'ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha'ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah, Radi-Allahu anhu, reports Prophet Muhammad, Sall-Allahu alayhi wa sallam, to have said, "Do not fast after the first half of the month of Sha'ban is gone."

According to another report Prophet Muhammad, Sall-Allahu alayhi wa sallam has said: "Do not precede the month of Ramadan with one or two fasts."

The essence of the above-quoted ahadith is that Prophet Muhammad, Sall-Allahu alayhi wa sallam, himself used to fast most of the month of Sha'ban, because he had no fear of developing weakness or weariness before the commencement of Ramadan.

As for others, he ordered them not to fast after the 15^th of Sha'ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.

Leaders of Women of Paradise

2010-07-07T15:45:00.000+08:00

This topic was discussed by Ustaz Sihabuddin at last night's Usrah and this article was taken from: Daily Reminders

The best women are those who attain the Paradise of delights. The women of Paradise are of different grades, and the leaders of the women of Paradise are Khadijah, Fatimah, Maryam (Mary), and Aasiyah. Imam Ahmad reported with an authentic chain of narration that the Prophet Muhammad (peace and blessings be upon him) drew four lines and said to the Companions, “Do you know what these are?” They said, “Allah and His Messenger know best.” He said, “The best women of the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint `Imran, and Aasiyah bint Muzahim (the wife of the Pharaoh).”

Maryam and Khadijah are the best of the four. Imam Al-Bukhari narrated from `Ali ibn Abi Talib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “The best of its women is Maryam and the best of its women is Khadijah.”

Maryam Bint `Imran
Maryam is the “First Lady,” the best of all women. At-Tabarani reported from Jabir that the Messenger of Allah (peace and blessings be upon him) said, “The leaders , after Maryam bint `Imran, of the women of Paradise will be Fatimah, Khadijah, and Aasiyah the wife of the Pharaoh.”

The reason why Maryam is considered to be the best of all women is clearly stated in the Qur’an,
[Behold! The angels said, "O Maryam! Allah has chosen you and purified you and preferred you above the women of all nations."] (Aal `Imran 3:42)

How could she not be the best of women when Almighty Allah has clearly stated,
[And her Lord accepted her with a goodly acceptance and made her to grow in a good manner]. (Aal `Imran 3:37)

These four women are beautiful examples of perfect, righteous women. Maryam bint `Imran is praised by Allah in the Qur’an,
[Maryam, daughter of `Imran, whose body was chaste, so We [Allah] breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and she was of the obedient.] (At-Tahrim 66:12)

Khadijah Bint Khuwaylid
Khadijah As-Siddiqah (the true believer) believed in the Messenger (peace and blessings be upon him) without hesitation; she consoled him and supported him in every way. Her Lord gave her the good news, during her lifetime, of a palace in Paradise in which there would be no noise and no exhaustion.

Al-Bukhari reported from Abu Hurairah: “Jibreel came to the Prophet (peace and blessings be upon him) and said, ‘O Messenger of Allah, Khadijah is coming to you carrying a tray of food and drink. When she comes to you, convey to her greetings of peace from her Lord and from me, and give her glad tiding of a house in Paradise in which there is neither noise nor confusion.”

Aasiyah the Pharaoh’s Wife
Aasiyah, the wife of the Pharaoh, despised the power and luxuries of this world and rejected the Pharaoh and his false claims of divinity, so her husband tortured her until her soul departed and returned to its Creator.

[And Allah sets forth an example for those who believe: The wife of Pharaoh when she said,"My Lord! Build for me a home with you in the Garden, and deliver me from Pharaoh and his doing, and deliver me from evil-doing folk] (At-Tahrim 66:11)

Fatimah Bint Muhammad
Fatimah Az-Zahraa’, the daughter of the Prophet (peace and blessings be upon him), was patient and forbearing, and she feared Allah. She was like her father in every way, even his walk. She learned from his manners and abided by his commands.

It is reported that the Prophet (peace and blessings be upon him) said, “Fatimah is a part of me, and what hurts her hurts me” (Muslim). She was a branch from the pure tree, brought up by the educator of humanity himself (peace and blessings be upon him).

Source:
Al-Ashqar, `Umar S. Paradise and Hell in the Light of the Qur’an and Sunnah. International Islamic Publishing House (IIPH) 2003
Dr. `Umar S. Al-Ashqar is a professor of Shari`ah at the University of Jordan and the author of the Islamic Creed series.

The Prophets Zakariyah and Yahya (John the Baptist)*

2010-06-30T23:27:00.000+08:00

Taken from http://www.islamicboard.com/prophets-islam/1713-prophet-zakariya-yahya-john-baptist.html

The years had taken their toll on the Prophet Zakariyah (pbuh). He was now old and bent with age, in his nineties. Despite his feebleness, he went to the temple daily to deliver his sermons.

Zakariyah was not a rich man, but he was always ready to help those in need. His one disappointment in life was that he had no children, for his **wife was barren. This worried him, for he feared there was no one after him to carry out his work. The people needed a strong leader, for it they were left on their own, they would move away from Allah's teachings and change the Holy Laws to suit themselves.

During one of his visits to the temple, he went to check on Maryam, who was living in a secluded room of the temple. He was surprised to find fresh out of season fruit in her room. Besides him, no one had entry to her room. When he inquired, she told him that the fruit was from Allah. She found it every morning. But why was he so surprised, she asked him. Did he not know that Allah provides without measure for whom He wills?

This noble girl had opened this eyes to a startling idea. Could he not ask his Lord to bless him with a child in his old age? Even if his wife was past childbearing age, nothing was impossible for his Gracious Lord!

Allah the Almighty revealed: 'Kaf, Ha, Ya, Ain, Sad, (These letters are one of the miracles of the Quran, and none but Allah Alone knows their meanings). This is a mention of the Mercy of your Lord to His slave Zakariyah. When he called out his Lord (Allah) - a call in secret, saying: "My Lord! Indeed my bones have grown feeble, and gray hair has spread on my head, and I have never been unblest in my invocation to You, O my Lord! And Verily! I fear my relatives after me, since my wife is barren. So give me from Yourself an heir, - who shall inherit me, and inherit also the posterity of Jacob (inheritance of the religious knowledge and Prophethood, not the wealth, etc.) And make him, my Lord, one with whom You are Well-pleased!"

Allah said: "O Zakariyah! Verily, We give you the glad tidings of a son. His name will be Yahya (John). We have given that name to none before him."

He said: "My Lord! How can I have a son, when my wife is barren, and I have reached the extreme old age."

He said: "So (it will be). Your Lord says, It is easy for Me. Certainly I have created you before, when you had been nothing."

Zakariyah said: "My Lord! Appoint for me a sign."

He said: "Your sign is that you shall not speak unto mankind for three nights, though having no bodily defect."

Then he came out to his people from Al Mihrab (a praying place or a private room, etc.), he told them by signs to glorify Allah's Praises in the morning and in the afternoon.

It was said to his son: "O Yahya! Hold fast to the Scripture (The Torah)." And We gave him wisdom while yet a child, and made him sympathetic to men as a mercy or a grant from Us, and pure from sins (Yahya) and he was righteous, and dutiful towards his parents, and he was neither an arrogant nor disobedient (to Allah or to his parents). And Sulaiman (peace) on him the day he was born, the day he dies, and the day he will be raised up to life again! (Ch 19:1-15 Quran)

Almighty Allah also said: At that time Zakariyah invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation."

Then the angels called him, while he was standing in prayer in Al- Mihrab ( a praying place or a private room), saying: "Allah gives you glad tidings of Yahya confirming (believing in) the Word from Allah ("Be!" - and he was! (i.e. the creation of Isa (Jesus), son of Mariam (Mary), noble keeping away from sexual relations with women, a Prophet, from among the righteous."

He said: "O my Lord! How can I have a son when I am very old, and my wife is barren?"

Allah said: "Thus Allah does what He wills." He said: "O my Lord! Make a sign for me." Allah said: "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much (by praising Him again and again), and glorify Him in the afternoon and in the morning." (3:38-41 Quran).

Yahya (pbuh) was born a stranger to the world of children who used to amuse themselves, as he was serious all the time. Most children took delight in torturing animals whereas, he was merciful to them. He fed the animals from his food until there was nothing left for him, and he just ate fruit or leaves of trees.

Yahya loved reading since childhood. When he grew up, Allah the Exalted called upon him: "O Yahya! Hold fast to the Scripture (The Torah)." And We gave him wisdom while yet a child. (19:12 Quran).

Allah guided him to read the Book of Jurisprudence closely; thus, he became the wisest and most knowledgeable man of that time. Therefore, Allah the Almighty endowed him with the faculties of passing judgments on people's affairs, interpreting the secrets of religion, guiding people to the right path, and warning them against the wrong one.

Yahya reached maturity. His compassion for his parents, as well as for all people and all creatures, increased greatly. He called people to repent their sins.

There are quite a number of traditions told about Yahya. Ibn Asaker related that one time his parents were looking for him and found him at the Jordan River. When they met him, they wept sorely, seeing his great devotion to Allah, Great and Majestic.

Ibn Wahb said that, according to Malik, grass was the food of Yahya Ibn Zakariyah, and he wept sorely in fear of Allah. A chain of narrators reported that Idris Al Khawlawi said: "Shall I not tell you he who had the best food? It is Yahya Ibn Zakariyah, who joined the beasts at dinner, fearing to mix with men."

Ibn Mubarak stated that Wahb Ibn Al-Ward narrated that Zakariayah did not see his son for three days. He found him weeping inside a grave which he had dug and in which he resided. "My son, I have been searching for you, and you are dwelling in this grave weeping!" "O father, did you not tell me that between Paradise and Hell is only a span, and it will not be crossed except by tears of weepers?" He said to him: "Weep then, my son." Then they wept together.

Other narrations say that Yahya (pbuh) said: "The dwellers of Paradise are sleepless out of the sweetness of Allah's bounty; that is why the faithful must be sleepless because of Allah's love in their hearts. How far between the two luxuries, how far between them?"

They say Yahya wept so much that tears marked his cheeks. He found comfort in the open and never cared about food. He ate leaves, herbs, and sometimes locusts. He slept anywhere in the mountains or in holes in the ground. He sometimes would find a lion or a bear as he entered a cave, but being deeply absorbed in praising Allah, he never heeded them. The beasts easily recognized Yahya as the prophet who cared for all the creatures, so they would leave the cave, bowing their heads.

Yahya sometimes fed those beasts, out of mercy, from his food and was satisfied with prayers as food for his soul. He would spend the night crying and praising Allah for His blessings.

When Yahya called people to worship Allah, he made them cry out of love and submission, arresting their hearts with the truthfulness of his words.

A conflict took place between Yahya and the authorities at that time. A tyrant king, Herod Antipas, the ruler of Palestine, was in love with Salome, his brother's daughter. He was planning to marry his beautiful niece. The marriage was encouraged by her mother and by some of the learned men of Zion, either out of fear or to gain favor with the ruler.

On hearing the ruler's plan, Yahya pronounced that such a marriage would be incestuous. He would not approve it under any circumstance, as it was against the Law of the Torah.

Yahya's pronouncement spread like wildfire. Salome was angry, for it was her ambition to rule the kingdom with her uncle. She plotted to achieve her aim. Dressing attractively, she sang and danced before her uncle. Her arousing Herod's lust. Embracing her, he offered to fulfill whatever she desired. At once she told hi: "I would love to have the head of Yahya, because he has defiled your honor and mine throughout the land. If you grant me this wish, I shall be very happy and will offer myself to you." Bewitched by her charm, he submitted to her monstrous request. Yahya was executed and his head was brought to Salome. The cruel woman gloated with delight. But the death of Allah's beloved prophet was avenged. Not only she, but all the children of Israel were severely punished by invading armies which destroyed their kingdom.

___________________________________

*The Biblical Gospel of John has nothing to do with Prophet Yahya AS (John the baptist). The name Yahya, or Yohanna, or John are one and the same and was a very common name at the time of Isa AS.

The Gospel of John was written by another John (Yohanna) yet to be identitied. There is also one more John who wrote the Book of Revelation which is the last book in the New Testament.

**Prophet Yahya's mother was Isya who was also the sister of Hannah, the mother of Maryam who in turn was the mother of Prophet Isa AS.

A Deceptive Enjoyment

2010-05-28T08:22:00.000+08:00

Taken from an article in Muslim Matters

Eye Opening Words in the Quran Describing the Life of this World

by Sadaf Farooqi

Surah Al-Hadid (its title meaning, ‘the iron’) talks about the reality of the transient life of this world. Several descriptive words are used to reveal to us its true nature. After that, Allah warns us to remember that the life of this world is nothing but a ”deceptive enjoyment”.

اعْلَمُواأَنَّمَا الْحَيَوةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـدِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِى الاٌّخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَنٌ وَمَا الْحَيَوةُ الدُّنْيَآ إِلاَّ مَتَـعُ الْغُرُورِ

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment“. [57:20]
In order to see the real picture being painted by our Creator as He details to us the reality of the life of this world, it would be beneficial to ponder on the root meanings of the several Arabic words He has used in the above verse. All the meanings have been taken from Edward William Lane’s online Arabic-to-English Lexicon:

لَعِبٌ

(i) Play, sport, game, fun, joke, prank, or jest.

لَهْوٌ

(ii) Diversion, pastime, sport, or play; especially that which is frivolous or vain; that which occupies a person so as to divert him or her from that which should render him sad or solicitous/anxious/concerned.

زِينَةٌ

(iii) Decoration, finery, show, pomp, or gaeity.

تَفَاخُرٌ

(iv) Glorifying or boasting (viz. to each other), praising or commending own selves for certain properties or qualities, such as enumerating or recounting the particulars of their own ancestral nobility or eminence; or their honorable deeds. Contending for superiority by reason of honors arising from memorable deeds or qualities, or from parentage or relationship, and other things relating to themselves or their ancestors; also: boasting of qualities extrinsic to themselves such as wealth, rank or station.

تَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـد

(v) Contending, one with another, for superiority in number of (different types of) wealth and children.

مَتَـاعُ الْغُرُور

(vi) The word مَتَـاعُ means anything useful or advantageous viz. utensils, furniture, or food, and the word الْغُرُور means that by which one is deceived; something false and vain. In other words, the life of this world is a provision that is deceptive. It can be used to achieve the best end i.e. Allah’s pleasure and an abode in Paradise in the Hereafter, but is very deceptive in and of itself.
Allah has used a total of five terms and phrases to describe to us the reality of the life of this world in the Quran. Analysis of their meanings clearly reveals that indeed, the life of this world is such that it makes a believer lose focus of the Hereafter.
Consider this – games are fun to play. They cause us to get really involved in them, whether as participants, or as onlookers. The aspect of winning versus losing, or earning more points by achieving a target, enthuses the more keen ones among us to a state of physical and mental euphoria.
When anyone is involved in a game as a participant, whether he is playing outside, or playing a computer game indoors, he is distracted perhaps from more pending matters that require his attention. For some sports enthusiasts, tearing themselves away from a game to answer a call of nature, eat a meal, or pray an obligatory prayer also becomes difficult.
Now, with this picture in mind, we can see why Allah has called the life of this world “a game.” We get so involved in the “game” itself, in its short-term goals and enjoyments, that we tend to lose focus on the importance of the Hereafter. As an example, someone might postpone performing Hajj if important events related to his career are scheduled to take place at the same time in the calendar.
Allah has next called the life of this world “لَهْوٌ” - a “diversion.” It has the potency to make a person lose focus of the goals of the Hereafter. Imagine a person driving a car; if he or she spots something interesting on the side of the road that will “divert” him or her from driving, he or she will definitely lose focus of the road, resulting in a possible collision.
Another interesting point about the word ”لَهْوٌ” is how it has been used in Surah Al-Jum’uah to refer to a caravan that was beating its drums. When the Muslim congregation gathered in the mosque for Friday prayers heard these drums, they rushed towards the caravan:

وَإِذَا رَأَوْاْ تِجَـرَةً أَوْ لَهْواً انفَضُّواْ إِلَيْهَا وَتَرَكُوكَ قَآئِماً

“Yet [it does happen that] when people become aware of [an occasion for] worldly gain or a passing delight, they rush headlong towards it, and leave you (O Muhammad) standing [and preaching]“. [62:11]
According to a narration that Imam Ahmad recorded, Jabir [رضى الله عنه] narrated, “Once, a caravan arrived at Al-Madinah while Allah’s Messenger [صلى الله عليه و سلم] was giving a khutbah. So the people left, and only twelve men remained. Then Allah revealed the above verse”. [Tafsir Ibn Kathir]
It is clear that in this incident, the word “لَهْوٌ” was used to indicate the beating of the caravan’s drums. However, its effect was such that worshippers immediately got diverted or distracted from their goal of listening to the Prophet’s [صلى الله عليه و سلم] sermon whilst attending Friday prayers. With this perfect simile in mind, we can see why Allah has used this word to refer to the life of this world. It can easily distract us, with its short-term goals, from the more important objective of success in the Hereafter.
The word زِينَةٌ means beauty and decoration; anything that is naturally pleasing to look at, or beautified to attract our attention. This could include everything that falls under the umbrella of natural beauty e.g. scenic landscapes, lush vegetation, flowers, and waterfalls, to those things that are made beautiful; which the human heart enjoys.
Bring to mind festivals, celebrations, jewelry, interior decor, architecture, branded/stylish couture, glamour, fashion, luxuries, accessories and diverse cuisines. Human beings love to create, experiment and play around with every conceivable kind of raw material provided by Allah, to transform it into something beautiful for their adornment or consumption- animal hides are transformed into plush seating; edible textures and tastes are whipped up into sweet and savoury delicacies, and threads are transformed and weaved to produce a myriad of clothes and dresses! Yes, the life of this world definitely revolves a lot around زِينَةٌ !
The words تَفَاخُرٌ بَيْنَكُم imply boasting to others, and being boasted to, as the above explanation has stated, about intangible assets of prestige and value, such as honorable lineage, awards and achievements, or righteous deeds. Anything that can cause a person to become proud in and of themselves, can be boasted about. It is important to note here, that a person’s intention makes the difference – perhaps a graduation party thrown to genuinely celebrate one’s happiness at an adult offpsring’s educational milestone with loved ones, could instead become a means of تَفَاخُرٌ بَيْنَكُم , if done with the intention of boasting of this achievement to relatives in order to up oneself in their eyes.
Similarly, several people display their honors, awards and plaques in their drawing rooms or offices, where they receive guests. This, too, if done to establish one’s credibility in one’s profession, for example, as a practicing doctor whose patients want reassurance that they are coming to a reliable person, would not be blameworthy. However, if it is done to make oneself appear better than others, than it would be تَفَاخُرٌ بَيْنَكُم. This mutual boasting starts from childhood (“I have more dolls than you!”) and goes on, increasing in type and intensity, well into adulthood and old age (“All my children are qualified doctors who graduated summa cum laude from top-notch universities.”).
Similarly, تَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـد , quite simply put, means the “rat race” we are all inadvertently so familiar with, and to an extent, also involved in. This usually starts when a person enters their twenties and beyond, which is a time in their lives when they get married, start having children, and also start earning money through their careers.
Beyond one’s twenties, there is a distinct “keeping up with the Joneses” aspect in one’s life, that subtly creeps in. Whenever one hears of a neighbor, sibling, relative or friend moving into a bigger, luxurious house, acquiring foreign citizenship (this applies mostly to us Eastern dwellers of developing countries), having another child, getting promoted, or adding an SUV to their drive, we immediately start imagining how wonderful it would be if the same happened to us.
It is interesting how Allah has combined two of the words He has used in this verse of Surah Al-Hadid to describe the life of this world, in another verse in the Quran: the first verse of Surah Al-Takaathur:

أَلْهَاكُمُ التَّكَاثُرُ

“The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things)“. [102:1]
Since تَّكَاثُرُ means contending to increase in numbers of tangible blessings, it is clear from this verse too, that human beings are naturally “diverted” in this life by this, from their primary goal – which should be success in the Hereafter.
Allah goes on after this, in the above verse, to elaborate the simile of this world’s life: of it being like the vegetation or herbage that grows on earth, and pleases its tiller/farmer when it reaches its lustrous, colorful peak viz. the plants or crops become strong and fully grown, bearing fruit or grain. However, after a short period of this lustre, color and vibrance, the plants eventually wither, become dry, lifeless straw, and die. The same earth that was alive with crops a while ago becomes empty and plain again; the color, leaves, fruit, grains or flowers are nowhere to be seen, as if they never existed!
That is, in reality, the same thing that happens to everyone and everything during the life of this world. The young, beautiful face becomes wrinkled and haggard; the lustrous hair becomes limp and grey; the strong bones become brittle, and strong muscles give way to weakness; the eyes lose their sight; the erect spine becomes bent. Moreover, every inanimate thing also goes into decline: the architecturally sound mansion becomes depleted and worn over the years, erosion causing its dilapidation and ruin; the clothes lose their newness, shine and glory, withering away; ’new’ technology loses its value and becomes obsolete and unwanted; the flashy vehicle goes out of vogue and ends up in a junk yard as rubble. The list is endless.
Now that our eyes have been opened to the truth about the life of this world; about how its adornments and distractions are alluring but deceptive in nature, because they divert our attention from the Hereafter and make us think that all this ‘glitter’ will last forever; when in fact, everything on this earth will turn to dust as Allah has promised, we should remember the importance of consistently reciting and reading the Quran as a daily routine, so that we are reminded of this important fact about this transitory life. That way, the reminders such as this verse, that tells us in the end about the two options we have before us – either painful torment, or the forgiveness of Allah and His pleasure - will help keep us focused on those deeds that will enable us to enjoy the truly enjoyable, beautiful, desirable, and eternal life, insha’Allah — the one in the Hereafter.

The Power Of Repentance

2010-05-07T16:33:00.000+08:00

a lecture by Shaikh Yasir Qadhi

The Ethics of Chivalry

2010-04-15T20:20:00.000+08:00

by Zaid Shakir: Article originally published in Emel magazine.
In the literature discussing Futuwwa, which has been translated as Muslim chivalry, there is the story of a young man who was engaged to marry a particularly beautiful woman. Before the wedding day, his fiancée was afflicted with a severe case of chicken pox which left her face terribly disfigured. Her father wrote to him informing him of the situation and asking if he preferred to call off the wedding. The young man replied that he would still marry his daughter, but that he had recently experienced a gradual loss of sight, which he feared would culminate in blindness.

The wedding proceeded as planned and the couple had a loving and happy relationship until the wife died twenty years later. Upon her death the husband regained his eyesight. When asked about his seemingly miraculous recovery he explained that he could see all along. He had feigned blindness all those years because he did not want to offend or sadden his wife.

From our jaded or cynical vantage points it is easy to dismiss such a story as a preposterous fabrication. To do so is to miss an important point that was not lost to those who circulated and were inspired by this and similar tales. Namely, our religion is not an empty compilation of laws and strictures. The law is important and willingly accepting it is one of the keys to our salvation. However, the law is also a means to point us toward a higher ethical end. We are reminded in the Qur’an, “Surely, the prayer wards off indecency and lewdness.” (29:45)

The Prophet Muhammad mentioned concerning the fast, “One who does not abandon false speech and acting on its imperatives, God has no need that he gives up his food and drink.” (Al-Bukhari) These narrations emphasize that there is far more to Islam than a mere adherence to rulings.
This is especially true in our marriages. Too many Muslims are involved in marriages that devolve into an empty observation of duties and an equally vacuous demand for the fulfillment of rights. While such practices are laudable in their proper context, when they are divorced from kindness, consideration, empathy, and true commitment they define marriages that become a fragile caricature. Such relationships are irreparably shattered by a silly argument, a few wrinkles on the face, unwanted pounds around the waist, a personality quirk or a whimsical desire to play the field to see if one can latch on to someone prettier, wealthier, younger, or possibly more exciting than one’s spouse.

These are issues that affect men and women. However, we men must step up and do our part to help to arrest the alarmingly negative state of gender relations in our communities. The level of chivalry the current crisis demands does not require that we pretend to be blind for twenty years. However, it does require some serious soul searching, and it demands that we ask ourselves some hard questions. For instance, why are so many Muslim men averse to marrying older or previously married women? The general feeling among the women folk in our communities is that if you are not married by the age of twenty-five, then you have only two chances of being married thereafter –slim and none. This sentiment pervades our sisters’ minds and hearts because of the reality they experience. Many brothers who put off marriage until they are past thirty-five will oftentimes marry someone close to half their age, passing over a generation of women who are intellectually and psychologically more compatible with them and would prove wiser parents for their children.

Despite this problem, and the clear social, psychological and cultural pathologies it breeds, many of us will hasten to give a lecture reminding our audience of the fact that Khadija, the beloved wife of our Prophet, was fifteen years his senior. We might even mention that she and several of his other wives were previously married. Why is it that what was good enough for our Prophet is repugnant to ourselves or our sons?
A related question would be, “Why are so many of our brothers so hesitant to marry strong, independent and intellectually astute women?” Many women in the West lack the support of extended family networks, which is increasingly true even in the Muslim world. Therefore, they must seek education or professional training to be in a position to support themselves if necessary, or to assist their husbands; an increasingly likely scenario owing to the nature of work in postindustrial societies. This sociological fact leads to women in the West generally manifesting a degree of education and independence that might not be present among women in more traditional societies and times – even though such societies are rapidly disappearing.

Many Muslim men will pass over talented, educated women who are willing to put their careers and education on hold, if need be, to commit to a family. The common reason given is that such women are too assertive, or they are not the kind of women the prospective husband’s mother is used to. As a result a significant number of our sisters, despite their beauty, talent, maturity, and dynamism are passed over for marriage in favour of an idealised, demure “real” Muslim woman. The social consequences of this practice are extremely grave for our community.
Again, we can ask ourselves, “To what extent does this practice conform to the prophetic model?” Our Prophet was surrounded by strong, assertive and independent women. His beloved Khadija, who we have previously mentioned, was one of the most successful business people in the Arabian Peninsula, and her wealth allowed the Prophet to retreat to the Cave of Hira where he would receive the first revelation.
Ayesha, despite her young age was an assertive, free-spirited, intellectual powerhouse who would become one of the great female scholars in history. The foundation for her intellectual greatness was laid by the Prophet himself who recognised her brilliance. Zainab bint Jahsh ran a “non-profit” organisation. She would make various handicrafts, sell them in the market and then use the proceeds to secretly give charity to the poor people of Medina. Umm Salamah had the courage to migrate from Mecca to Medina, unescorted, although she was ultimately accompanied by a single rider. She also had the vision to resolve the crisis at Hudaybiyya. These were all wives of the Prophet. To their names we could add those of many other strong and dynamic women who played a major role in the life of the fledgling Muslim community.
Another issue that is leading to many otherwise eligible women remaining single relates to color. If a panel of Muslim men, whose origins were in the Muslim world, were to choose Miss World, the title would likely never leave Scandinavia. No matter how beautiful a woman with a brown, black, or even tan complexion was, she would never be quite beautiful enough, because of her skin color. This attitude informs the way many choose their wives. This is a sensitive issue, but it is one we must address if we are to advance as a community. We may think that ours is a “colorblind” community, however, there are legions of women who have been relegated to the status of unmarriageable social pariahs who would beg to differ.

God has stated that “the basis for virtue with Him is piety; not tribe, race, or national origin.” (49:13) The Prophet reminded us that “God does not look at our physical forms, or at our wealth. Rather, He looks at our hearts and our deeds.” (Muslim) We debase ourselves when we exalt what God has belittled. God and His messenger have belittled skin color and body shape and size as a designator of virtue or distinction. What does it say about us when we use these criteria as truncheons to painfully bludgeon some of the most beautiful women imaginable into social insignificance?

Marriage is not a playground where the ego thoughtlessly pursues its vanities. This is something the chivalrous young man mentioned at the outset of this essay understood. It is an institution that helps a man and a woman pursue the purpose of their creation: to glorify and worship God and to work, within the extent of our capabilities and resources, to make the world a better place for those we share it with and for those we will leave it to. This role is beautifully captured in the Qur’an, “The believing men and women are the supporting friends of each other. They enjoin right, forbid wrong, establish regular prayer, pay the poor due, and they obey God and His Messenger. They expect God’s Mercy. Surely, God is Mighty, Wise.” (9:71)
—

Finest Prayers (Du'a) from the Holy Qur'an

2010-03-05T00:34:00.001+08:00

Submitted by M H Khan at myislamweb.com

A prayer or a du‘a is not the crutch of the weak or the incapable. It is the finest strategy for all kinds of success—whether material or spiritual. Most of the time men have worded their prayers in their own languages. However, the finest of the prayers are the ones worded by Allah(SWT) Himself and mentioned in the Qur’an.

Supplication for acceptance of efforts:
"Rabbanaa ta-qabbal minnaa 'innaka 'Antas-Samii-'ul-'Aliim"

"Our Rabb! accept from us. You indeed, You are the all-Hearing, the all-Knowing." (2:127)

History and Significance:
While Prophet Ibrahim, along with his son Ismail, was raising the foundation of the House of Ka'aba, they both offered this supplication to Allah (swt) to accept their effort of construction. A perfect supplication, that we should offer whenever we are initiating any project or effort.

Supplication for Acceptance of Prayers:
"Rabbij-'alnii muqii-mas-Salaati wa min zurriyyatii, Rabbanaa wa taqabbal Du-'aaa"

"My Rabb! make me steadfast in Salat and from my offspring; our Rabb! and accept my prayer." (14:40)

History and Significance:
In his old age, Prophet Ibrahim (pbh) was gifted with two sons - Isma'il and Is-haq. As a parent, he supplicated to Allah (swt) to make him steadfast in his salat. He also asked to make his offspring steadfast in their salat. Although we may be offering our salat sincerely, it remains with Allah (swt) to accept our salat. Thus , this supplication begs that Allah (swt) may not reject our salat. If Allah (swt) wills, He will reward us for our attempt in making a salat.

Supplication for protection against evil-ones:

"Rabbi'a-uuzubika min hamazaatish -shayaatiini Wa 'a-uuzu bika Rabbi 'any-yahzuruun"

"My Rabb! I take refuge with You -- from the prompting of the Evil-ones;
And I take refuge with You, O Rabb! lest they come up to me." (23:97-98)

History and Significance:
In Surah Al-Mu'minun, Allah (swt) has instructed Prophet Muhammad(PBUH) to recite this supplication in the face of oppression by the leaders of Quraish.

Supplication against oppressors:

"Rabbanaa 'akhrijnaa min haazihil qaryatiz-zalimi 'ahluhaa; waj-'al-lanaa mil la-dunka waliy-yanw waj-'al lanaa milla dunka naseeraa"

"Our Rabb! take us out of this habitat whose people are oppressors, and make for us a protecting-friend from Your presence and make for us a helper from Your presence."(4:75)

History and Significance:
Believing slaves, both males, females and children, who were persecuted in Makkah, made this supplication to Allah to protect them from the oppressors.

Supplication for good of both worlds:
"Rabbanaaa 'aatinaa fiddunyaa hasanatanw wa fil 'aakhirati hasanatanw-wa qinaa 'azaaban-naar."
Our Rabb! give us good in this world, and good in the Hereafter, and save us from the chastisement of the Fire. (2:201)

History and Significance:
This supplication which is made by Muslims are compared to another supplication mentioned in the previous verse (2:200). That supplication is "Our Rabb! give us in this world". That supplicantion, made by worldly individuals, is insufficient and provides no share in the Hereafter. Based on these two supplications, Allah (swt) is recommending us to ask for good in both the worlds, here and the hereafter.

Supplication for knowledge:
"Rabbi zidnee 'ilmaa"
My Rabb! increase me in knowledge. (20:114)

History and Significance:
This supplication is taught to Muhammad (PBUH) by Allah Himself in Surah Ta Ha. The verse relates to an instruction not to hasten with Qur-an before it is completely revealed. While revealation of Qur-an was incomplete, our Rasul (PBUH) was instructed to make this supplication. In our situation, when our knowledge is limited about Qur-an, we should always make this supplication to understand Qur-an more. If Allah grants us knowledge, whether in the field of theology, science or technology, then we should be able to understand Qur-an even better.

Supplication against natural calamity:
"Rabbi law shi'-ta 'ahlak-ta hum-minqablu wa 'iyyaay. 'Atuh-liku-naa bimaa fa-'alas-sufahaa-'uminnaa. 'In hiya 'illaa fitna-tuk. Tuzillu bihaa man-tashaa-'u wa tahdil man-tashaa. 'Anta waliyyunaa fagfir lanaa warhamnaa wa 'anta khayrul-gaafiriin."

"My Rabb! if You had so wished, You could have destroyed them before this, and me. Will You destroy us on account of what the foolish among us have done? This is nothing but Your trial. You leave in straying thereby whom You please and You guide whom You please. You are our Protector, therefore forgive us and have Mercy on us, for You are the Best of forgivers." (7:155)

History and Significance:
During the absence of Prophet Musa (pbh), Israilites took a calf as an object of worship. When Musa returned to his people, he was angry and sad at this development. Then Musa selected 70 men of unsound faith for Allah's tryst. These people of dubious faith were overtaken by an earthquake. At that time, Musa (pbh) made this supplication to rescue the people who were not at fault.

Supplication for offspring:
Rabbi hab lii mil-ladunka zurriyyatan tayyibah 'innaka samii-'ud-du'aa"

"My Rabb! Give me from Yourself a pure offspring. You are indeed Hearer of prayer." (3:37)

History and Significance:
Prophet Zakariya made this supplication as mentioned in Surah Al-e-Imran. Zakariya was guardian of Maryam. When Maryam grew up in purity and devoutness, Zakariya longed for such a child for himself - a child who would be as pure, virtuous and honorable as Maryam. In the following verse, 3:38, malaks brought the glad tidings of Yahya, "a noble and a chaste man, and a nabi from among the righteous". Note the emphasis at the end of the supplication that Allah is "indeed Hearer of prayer". Do we need any other kind of reassurance?

Supplication for orators and writers:
"Rabbisrah lii sadrii, Wa yassir lii 'amrii, Wahlul 'uqdatam-mil-li-saanii' Yafqahuu qawlii"

"My Rabb! expand for me my breast, and make my affair easy for me, and release the knot from my tongue, they may understand my speech. (20:25-28)"

History and Significance:
Prophet Musa (pbh) made this supplication while proceeding to the court of Fir'awn for the arguments. In this supplication, there is request to increase knowledge base - an important requirement for arguments. The second request is to remove physical limitations or limitation of resources. This limitation could be a writer's block that we often face. Also, the third request is to make a lucid, easy to understand arguments. As we know, Musa (pbh) was succesful in the Fir'awn's court and the wise men in the court had accepted the truth.

Supplication for parents:
"Rabba-nagfir lee wa li-waali-dayya wa lil mu'mi-niina yawma yaquu-mul hisaab"

"Our Rabb! protect me and my parents and the Believers -- on the day when the reckoning is set up." (14:41)

History and Significance:
This supplication, which is a part of a series of supplication made by Prophet Ibrahim (pbh), as mentioned in Surah Ibrahim. This is an extraordinary supplication where Ibrahim (pbh) is not only asking for him and his parents, but for all the believers. This should be an example for us to include other believers in our supplications so that Allah grants His mercy to all Muslims. This supplication is not only for the supplicator and his (her) parents but also for the whole believer community. When we all make this supplication, we are in fact seeking protection for each other on the day of Reckoning.

Supplication for keeping in the right path:
Rabbi hab lii hukmanwa 'alhiqnee bis-saaliheen

"My Rabb! grant me wisdom, and join me with the righteous." (26:83)

History and Significance:
Prophet Ibrahim(pbh) had made this supplication as mentioned in Surah As-Shu'ara (the Poets). Ibrahim (pbh) was making a dawah to his sire Azar and his people. The people were disbelievers. Ibrahim (pbh) while explaing to the people about the truth and benefits of obeying Allah, made this supplication.

Supplication for shelter:
"Rabbi 'innii limaaa 'anzalta 'ilayya min khairin-faqeer"
"My Rabb!I am indeed needy of whatever good You may send to me." (28:24)

History and Significance:
Prophet Musa (pbh) was traveling to the desert of Madyan and he found some men were watering their animals and two women were standing helpless. Musa (pbh) helped these women with water, and then returned to a shade of a tree. At this time, he made this supplication with a reference to the shade of the tree as whatever good thing. Allah responded to this supplication. As a result, one of these women came to him and with an invitation from her old father. The old man was kind to Musa, offered him shelter and gave one of the two daughters in marriage to Musa.

Supplication for victory of Islam:
"Rabbanaa laa tu-'aa-khiznaa 'in-nasiinaa 'aw 'akhta'-naa. Rabbana wa laa tahmil 'alaynaa 'is-ran-kamaa hamal-tahuu 'alal-lazina min-qablinaa. Rabbana wa laa tuhammil-naa maa laa taaqata lanaa bih. Wa'-fu 'annaa wag-fir lanaa, war-ham-na. 'Anta mawlaa naa fan-surnaa 'alal-qawmil kaafireen."

"Our Rabb! do not take us to task if we forget, or we make a mistake; our Rabb! and do not lay upon us a burden as you had lain on those before us; our Rabb! and do not impose upon us that for which no strength have we. Therefore pardon us; and grant us protection; and be kind to us. You are our Patron; therefore help us over the Unbelieving people." (2:286)

History and Significance:
This is the concluding verse of Surah Al-Baqarah. This supplication is very important since one hadith narrates that "whoever prays as taught in the last two verses of the Baqarah, they are sufficient for him" (Bu. 64:12). Although this supplication is meant for victory of Islam, it also stresses the need to be humble and need to protect us from evil.

----------------------------------------------------------------
Excerpts from the Book "Supplications from the Holy Qur'aan " by Mansur Ahmad

The True Islamic Personality of the Muslim Man as Defined in the Qur'an and Sunnah

2010-03-04T00:10:00.000+08:00

By Dr. Muhammad ‘Ali Al-Hashimi
Translated by Nasiruddin Al-Khattab and Revised by Ibrahim M. Kunna and Abu Aya Sulaiman Abdus-Sabur
Copyright and published by the International Islâmic Publishing House (IIPH), Riyadh, Saudi Arabia in 1999.

The Ideal Muslim is a man of the highest moral character. In his relationship with his Rabb, himself, family, parents, relatives, friends and the community at large, he has a most excellent example in the prophet of Islam (pbuh). His idealism is further strengthened by the characters of the first generations of Muslims who excelled in all the various fields of human endeavor. He is reassured by the teachings of Islam that he also can reach these noble heights by working to improve his character daily.

Chapter 8: The Muslim and His Friends and Brothers in Islam
The status of two who love one another for the sake of Allah (S.W.T.)
Many Ahâdith describe the status of two people who love one another for the sake of Allah (S.W.T.), and describe the high position in Paradise which He has promised them and the great honor which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb of the Worlds: Among them is the hadsth which describes the seven whom Allah (S.W.T.) will shade on the Day when there is no shade but His:
“…a just leader; a youth who grows up worshipping Allah (S.W.T.); a man who is deeply attached to the mosque; two men who love one another for the sake of Allah (S.W.T.), meeting for His sake and parting for His sake; a man who is called by a beautiful woman and says, ‘I fear Allah (S.W.T.)’; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah (S.W.T.) when he is alone and his eyes fill with tears.” (Bukhari and Muslim)

The two who love one another for the sake of Allah (S.W.T.) are clearly shown to be among those whom Allah (S.W.T.) will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honour! It is enough honor for those who love one another for the sake of Allah (S.W.T.) that their Almighty Rabb will greet them on the Day of Resurrection and say to them: “Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine.” (Muslim)

Such is the magnificent honor and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah (S.W.T.), on that awesome Day.

Love for the sake of Allah (S.W.T.), and not for the sake of anything else in this life which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah (S.W.T.). It is not surprising that Allah (S.W.T.) should give them a status and blessing which is commensurate with their position in this world, above whose concerns they have risen. We find proof of this in the hadith which Mu‘adh narrated that the Prophet (s.a.w.s.) said:
“Allah (S.W.T.) said: ‘Those who love one another for My glory, will have minbars of light, and the Prophets and martyrs will wish that they had the same.” [1]

Allah (S.W.T.) gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain. This is proven by the hadith narrated by Abu Hurayrah (r.a.) in which the Prophet (s.a.w.s.) said:
“A man went to visit a brother of his in another village. Allah (S.W.T.) sent an angel to wait for him on the road. When the man came along, the angel asked him, ‘Where do you intend to go?’ He said, ‘I am going to visit a brother of mine who lives in this village.’ The angel asked, ‘Have you done him any favour (for which you are now seeking repayment)?’ He said, ‘No. I just love him for the sake of Allah (S.W.T.).’ The angel told him, ‘I am a messenger to you from Allah (S.W.T.), sent to tell you that He loves you as you love your brother for His sake.’” (Muslim)

What a great love, that raises a man to a position where Allah (S.W.T.) loves him and is pleased with him!
The teaching of the Prophet (s.a.w.s.) goes even further and states that the better of two brothers who love one another for the sake of Allah (S.W.T.) is the one who loves his brother more. The Prophet (s.a.w.s.) said:
“No two men love one another, but the better of them is the one whose love for his brother is greater.” [2]
Islam goes even further in spreading love in the rightly-guided Muslim society by telling the Muslim that if he loves his brother, he should tell him. The Prophet (s.a.w.s.) said:
“If a man loves his brother, let him tell him that he loves him” [3]

The Prophet (s.a.w.s.) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah.
Anas (r.a.) said that a man was with the Prophet (s.a.w.s.), when another man passed by. The first man said, “O Messenger of Allah, indeed I truly love this man.” The Prophet (s.a.w.s.) asked him, “Have you let him know that?” He said, “No.” The Prophet (s.a.w.s.) said, “Tell him.” He caught up with him and told him, “Truly I love you for the sake of Allah (S.W.T.),” and the man said, “May Allah (S.W.T.) love you who loves me for His sake.”[4]

Mu‘adh began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Prophet (s.a.w.s.) about the great reward that Allah (S.W.T.) had prepared for those who loved one another for His sake, and about His great love for them. In al-Muwatta’, Imam Malik gives a report with a sahih isnad from Abu Idris al-Khulani who said: “I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, ‘This is Mu‘adh ibn Jabal (r.a.).’ Early the next day, I went to the mosque but I found that he had arrived even earlier than I. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, ‘By Allah (S.W.T.) I love you.’ He said, ‘For the sake of Allah (S.W.T.)?’ I said, ‘For the sake of Allah (S.W.T.).’ He repeated his question, ‘For the sake of Allah (S.W.T.)?’ and I said, ‘For the sake of Allah (S.W.T.).’ So he took hold of my collar and pulled me towards him and said, ‘I have good news for you. I heard the Prophet (s.a.w.s.) say: “Allah (S.W.T.) Almighty says: ‘My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.’”
__________
[1] Compiled by al-Tirmidhi, who said it is a hasan sahih hadith.
[2] Compiled by Bukhari in al-Adab al-Mufrad.
[3] Compiled by Abu Dawud and al-Tirmidhi, who said it is a sahih hadith.
[4] Compiled by Abu Dawud, with a sahih isnad

Submitted by AMIR ASLAM AHMED KHANat http://www.siasat.com/

Where is the Satisfaction in Life?

2010-02-08T00:47:00.001+08:00

By Yasir Qadhi

There is one goal that each and every object of creation strive throughout it's life and that is HAPPINESS.

Every act is aimed at arriving at this goal.

However amazingly the roads and paths are diverse. They can be through

Acumulation of wealth
Power
Fame and Recognition
Satisfying sensual desire and lusts
A combination of these

If we were to ask the people whom had reached the height of each of these ladders, "Have you finally arrived?" they will answer "No".

How can a person arrive at this tranquility that is sought by all creation?

"O you who believe, respond to the call of Allah and his messenger,when they call you to that which will give you the life that you seek."

Watch the lecture below:

13 steps to Memorize the Qur’an by Yasir Qadhi

2010-01-28T18:14:00.000+08:00

Taken from Muslim Matters

Realize it’s a spiritual AND physical project. It’s a miracle and blessing from Allah subhanahu wa ta’ala that you’re able to absorb the Qur’an. If you want to take advantage of this blessing, you should be in a position to receive it and therefore strive physically to achieve it and strive spiritually to get the maximum benefit.

1. Sincerity. The first matter you have to pay attention to is your intention (if you intend good you will get good). Make sure that the intention you are making is only for the sake of Allah SWT, to seek His Pleasure so that inshAllah, with His Mercy, we will be rewarded in the Aakhirah. It is not to show off in front of others that you have memorized a lot. Sincerity is not a one time factor rather it’s a continual battle that you always have to renew.

2. Consistency . The more frequently you memorize, the easier it becomes. It is very essential to be consistent, and not to skip even one day. There is no Week-end in worship. The bare minimum that one should memorize is at least 3 lines, 5 is more ideal. If you are consistent, inshAllah, you will be able to be huffadh in 5-6 years

3. Timing. The first thing you should do in the day is memorize – even do so before your breakfast, because this is your spiritual breakfast. The best time to memorize is right after Fajr. . (sh. Yasir used to take one hour to memorize a page in the beginning, and eventually came down to 15-20 minutes)

4. Atmosphere. Have a secluded place to go to and memorize in a place that is quiet. You just can’t memorize properly with distractions, so turn off all your devices (like cell phones)

5. Familiarity: start at the same time, at the same place and use the same mushaf every day. You need to have your own copy of the Mushaf (the Madani Mushaf is highly recommended), it will later become so dear to you.

6. No Magic trick: repeat, repeat, repeat, over and over again. It is just repetitive recitation and/or listening that will help to memorize.

7. Memorize with the meaning: read the translation before you start and try to match the Arabic words with their meanings

8. Surround yourself with recitation: listen to the Qur’an. Before you start memorize, listen to what you are about to memorize. Sh. Husary is highly recommended (see here the best resources to help you memorize)

9. Find a recitation buddy: get a friend, a family member or someone you know who will listen to your recitation every day. Ideally, get someone who is also memorizing to create a peer pressure system.

10. Recite daily in your salaat what you have memorized. If you forget one portion, you will immediately rush towards the Qur’an and correct your mistake and you will never do this mistake again.

11. Triple daily dose:

a) New memorization at your assigned time of the day

b) Revision of the previous 7 days, just before you start the new memorization: This is because the fastest thing you forget is the new memorization. And doing so, will also build the connector between the old ones and the new portion you are going to memorize. Plus, it will be a good warm up for the brain when you recall from your memory and recite, before you go into the real exercise of doing the new memorization.

c) At a later/another time of the day, revise those before the recent 7 days. The bare minimum should be 4-5 pages.

12. Do not jump around. Be consistent. Don’t try to go to another surah if you find it difficult and stick to the order. That way, you will have the satisfaction of having completed a juz rather than leaving some portions here and there.

13. The three chunks. Start from the back. Shorter surahs will bring you a big boost. You should divide the memorization of the Qur’an in three parts:

a) Juz 28, 29, 30 or just Juz 29, 30

b) Surah Al-Kahf till Juz 28

c) Surah Al-Baqara to Surah Al-Kahf

_______________________________________

Finding The Middle Path

2010-01-13T17:24:00.001+08:00

As published in The Star newspaper - Wednesday 13 January 2010

REFLECTING ON THE LAW
By SHAD SALEEM FARUQI

It is not always right to use our rights. In matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded.
THE desecration of several places of Christian worship must be condemned as a shameless and mindless atrocity. A democratic society does not resolve disputes through violence.
It is obvious that we have in our midst a lunatic fringe that has no understanding of religion or of the Constitution or of the traditions of tolerance and multi-culturalism that made Malaysia an exemplar for all other plural societies.
In the midst of gloom it is heartening to note that a large number of Muslims, including the Prime Minister, have joined grieving Christians to condemn this outrage.
Church leaders have shown exceptional restraint and have been true to their faith by condemning the sin but forgiving the sinners.
We have to put this national shame behind us and to move on to resolve the “Allah issue” in a spirit of compassion, moderation and accommodation.
Through the looking glass of the Christians, I can clearly see that although the word Allah has obvious reverence for Muslims, no one can deny that Allah is also a term of language.
For centuries, in the whole of Arabia, followers of all semitic religions have used the word Allah to refer to their own God. Arab-speaking Christians use Allah al-ab (God the father), Allah al-ibn (God the son), Allah al-quds (God the Holy Spirit).
Such transcendence of common symbols and vocabulary must be commended, not condemned. In any case the Muslim belief in one and only one God necessitates acceptance that Allah is for everyone and not just for Muslims.
There is also the constitutional dimension of freedom of religion in Article 11(1) and the right to free speech in Article 10(1)(a). These Articles are broad enough to permit any one to invoke whatever language or sentiment he wishes to invoke in order to open his heart and soul to God.
Muslim leaders must also acknowledge their role in this imbrogilo. They banned local translations of the Bible into Malay. This forced Malay-speaking Christians, especially in Sabah and Sarawak, to import Bibles from Indonesia.
Bibles in Bahasa Indonesia use Allah to refer to the Christian God.
The Muslim argument that use of the word Allah by non-Muslims will confuse the Muslim population is demeaning.
It paints the Muslims as an extremely ignorant and gullible lot. It ignores the fact that Islam took deep roots in Malaya hundreds of years ago and became the identifying feature of the Malay persona.
The Islamic faith was not shattered during British rule. Why should it be so easily shaken now after 52 years of Muslim rule, 52 years of Islamic education and a vigorous dakwah movement?
However, looking at the issue through Muslim lenses, many issues tug at my conscience. First, it is not always right to use our rights. Freedom per se has no value. It is what freedom is for. It is the use to which it is put. It is the sense of responsibility and restraint with which it is exercised.
Take the one hundred million Muslims in India for example. Despite their rights in secular India’s Constitution, they refrain from butchering the cow because the cow is regarded as sacred by the majority Hindus.
In the British case of Humphries vs Connors, 1864, a Protestant lady was marching in a predominantly Catholic area with an orange lily in her buttonhole. For historical reasons that evoked painful memories for the Catholics.
A police constable plucked the lily away. In an action against the officer for assault, the court held that the officer was within his duty to prevent breaches of the peace.
Similar considerations apply in Malaysia. The constitutional right to freedom of religion is subjected by Article 11(4) to restrictions on proselytisation. Article 11(5) subordinates religion to public order, public health or morality.
A relevant law on public order is section 298 of the Penal Code which punishes the offence of wounding religious feelings.
These feelings are likely to be wounded if there is a claim that Allah was born in the manger; that Allah was born of Mary; that Allah was crucified on the cross.
The Muslim doctrine is that Allah does not beget and cannot be begotten. He cannot be depicted in any physical form. He cannot be part of the Trinity of Father, Son and Holy Ghost.
To argue that the word Allah is central to the Christian faith and that any restriction on its usage would hinder freedom of conscience of the Christians requires a willing suspension of disbelief.
Other than in the Arab Peninsula and in Sabah and Sarawak, the word Allah has never been part of Christian discourse or sermons. Certainly in west Malaysia the word was not part of Christian vocabulary up to now.
The Herald’s new found love for Arabic words is indeed very touching but one cannot fail to note that the import of Arabic words is rather selective.
Tan Sri Dzulkifli of USM has pointed out that in the Malay translation of the Bible, the word Allah is used to refer to the Lord God but Mary, Abraham, Moses, Joseph, Michael and other revered figures are not given their Arabic names.
One must also remember that Malaysia is not Arab-speaking and Christian sermons in Malay could just as well use words like Tuhan, Dewa, Dewata and Betara without any diminution of freedom of conscience.
The plaintiffs in the Herald case must also take note that there is suspicion, unjustified though it may be, that the use of the word Allah is an indirect attempt to proselytize Muslims contrary to Article 11(4).
The argument that the Church will be using the word Allah only privately is credible but we all know that it does not take much to put a private publication in the public domain.
All in all it can be said that in relation to the Herald case, the general Muslim reaction is too emotional and is based on lack of knowledge.
The Herald, on the other hand, has lots of facts but no tact. Its arguments rely on cold logic, history and rationality but there is total disregard of local context and of religious sensitivities.
It is submitted that in matters of religion, history, logic and reason must not apply exclusively. Emotions must be regarded. Sometimes rights must give way to the need for social harmony. We need to find a middle path.
The case of Sabah and Sarawak Christians who have a long tradition of using the word Allah without any inter-religious problems needs to be sympathetically considered.
In the long range, encouragement must be given to replace Indonesian translations of the Bible with Malaysian renditions. All restrictions on the printing of Bibles in the Malay language must be lifted.
In relation to west Malaysian Christians, there is no need to use the sledgehammer of the Printing Presses Act to impose prior restraints. A Home Ministry advice on the consequences of violating Articles 11(4), 11(5) and section 298 of the Penal Code will be sufficient. If this advice is not followed, prosecutions can be commenced.
The judicial process should be allowed to continue without any intimidation. However neither judicial decisions nor executive proclamations can make this heart-wrenching problem go away.
We need inter-faith dialogue to find comprehensive political and administrative solutions for our tattered fabric of inter-religious relationships. There are many painful issues and piece-meal solutions will not be enough.
Fair and moderate solutions will require leadership and sacrifice. As the Rev Jesse Jackson said “leaders of substance do not follow opinion polls; they mould opinion, not with guns or power of position but with the power of their souls”.
> Datuk Dr Shad Saleem Faruqi is Emeritus Professor of Law at UiTM and Visiting Professor at USM.

Good Character by Imam Al-Bayhaqi

2010-01-01T01:30:00.000+08:00

From the book - The Seventy-Seven Branches of Faith

This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction.

He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship.

When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others.

When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing.

He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired.

However, it may only be acquired from someone who has it more firmly rooted in his nature than his own.

It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success!

The Islamic New Year and the Significance of Muharram

2009-12-04T01:29:00.001+08:00

From Daily Muslims

Use of the Lunar Calendar
The Islamic Calendar is based on the Lunar Calendar consisting of 354-355 days annually and is 10-11 days shorter than the western Solar Calendar. The Lunar month is based on the time it takes the moon to complete a single orbit around the earth and it is just over 29? days. There are many advantages to the Lunar calendar. For example, the various dates in the Islamic Calendar such as Ramadan and Hajj rotate every year and are not fixed like the Solar Year. People, therefore, will perform acts of worship in various climatic conditions and in different length of hours in submission to the will of Allah where human imagination plays no part. The new moon marks the beginning of each new lunar month and it is easy for people to see the new moon and know that a new month has begun. This probably explains why most ancient civilizations such as the Babylonians, the Jews, the Greeks and the Egyptians in the Middle East , the Aztecs and the Incas of the West, and the Hindus and the Chinese of the East used this system. Interestingly, the English word ‘month’ is derived from the word ‘moon’.

Origin and Significance of the Hijri Calendar
The Islamic Calendar was started by the second Caliph Umar in 16 AH/ 637 CE [Al-Tabari: Tarikh Al- Rusul 5/22 & Ibn Sa‘d: Tabaqat Al- Kubra 3/281]. The event of the Hijrah, the migration of the Prophet Muhammad (SAW) from Makkah to Madinah in 622 CE, was chosen to begin the Islamic Calendar because it was the first major sacrifice made by the whole Ummah for the preservation of Islam in its formative period. Ibn Hajar, in his Fath Al-Bari, records that the Caliph Umar is reported to have remarked: “The Hijrah has separated truth from falsehood, therefore, let it become the Epoch of the Era”. The Hijrah year reminds Muslims every year of the sacrifices made by the first Muslims and should prepare them to do the same. The constant use of the Hijri Calendar for acts of worship and as a frame of reference to major historical events will help Muslims keep links with their roots and further enhance their knowledge of their religion and history.

Months of the Islamic Calendar
There are twelve months in the Islamic Calendar as the Qur’an says: “Surely the number of months in the sight of Allah is twelve, in accordance with His decree from the day He created the heavens and the earth, out of which four are sacred” (9:36). These twelve months are Muharram, Safar, Rabi‘ al-Awwal, Rabi‘ al-Thani, Jumada al-Ula, Jumada al-Ukhra, Rajab, Sha‘ban, Ramadan, Shawwal, Dhul Qa‘dah and Dhul Hijjah. The four Sacred Months (al-Ashhur al-Hurum) are Rajab, Dhul Qa‘dah, Dhul Hijjah and Muharram [Bukhari]. The sanctity of these months was also accepted in the Pre-Islamic era when fighting was forbidden.

Determining Islamic Dates
Islamic dates are determined by the actual visibility of the moon as the Prophet (SAW) said: “Fast by seeing it (the moon) and end the fast by seeing it” [Bukhari & Muslim]. Muslim scholars have interpreted this Prophetic saying in two different ways. Some scholars, such as Al- Shafi’i, have held the view that each location has its own sighting of the moon (Ikhtilaf al-Mutali‘) [Sayyid Sabiq: Fiqhus Sunnah 3/112]. But most scholars from the other Schools of Law have taken the words “fast by seeing it” (sumu li ru’yatihi) as a general command to all Muslims and not individual sectors of the community. Hence they regard the sighting of the moon in one region as valid for people of another region, provided the news of sighting the moon reaches them through authentic means [Ibn Taymiyyah: Majmu‘ah Fatawa 5/111].

Muharram
This is the first month of the Islamic Calendar and one of the four Sacred Months (al-Ashhur al- Hurum). It is recommended to fast during this month as there is a Hadith which says: “The best fast, after Ramadan, is in the month of Muharram” [Muslim]. This may be an indirect reference to ‘Ashura and not to Muharram in general because, according to Sayyidah Aishah, the Prophet (SAW) fasted most in Sha‘ban after Ramadan [Bukhari & Muslim].

Yawm Al-‘Ashura
The 10th day of Muharram, known as Yawm Al-‘Ashura, is the most significant day of this month. The Prophet (SAW) said: “Fasting on the Day of ‘Ashura is an expiation of sins for the previous year”. Many events are attributed to this date such as that the Prophet Adam was born and his repentance was accepted on this day, the Prophet Abraham was saved from the fire, the Prophet Ishmael was delivered from the sacrifice, the Prophet Joseph was reunited with his father, the Prophet Job was cured of his illness and the Prophet Solomon was ordained as king. However, such assertions are not always backed by accurate historical evidences [Abdulhaqq Dehlawi: Ma Thabata bis Sunnah p.254].
Ibn Abbas relates that when Prophet Muhammad (SAW) migrated to Madinah, he found the Jews fasting on the Day of ‘Ashura. When asked for the reason of their fasting, they replied that it was the day when Allah Ta‘ala saved the Prophet Moses and the Children of Israel from their enemies.
Moses fasted to thank Allah and they fasted in emulation of him. So the Prophet (SAW) said “We have more of a right to Moses than you” and so he ordered the Muslims to fast on that day [Bukhari & Muslim]. Ibn Al-Qayyim, in his Zad Al-Ma‘ad, explains that the underlying wisdom behind the fast of ‘Ashura is to stress the affinity between the prophets who all came from Allah. This is also one instance where the Shari ‘ah given to Muhammad (SAW) preserved an earlier practice, though abrogating its obligation. However, in order not to follow the Jews, the Prophet encouraged Muslims by saying: “Observe the fast of ‘Ashura and differ from the Jews by fasting a day before it or after it” [Bayhaqi: Sunan Al-Kubra 4/287].
The Prophet’s younger grandson Imam Husayn was tragically martyred on 10th Muharram 61 AH/ 680 CE on the ‘Ashura day. The heroic martyrdom of Imam Husayn demonstrates to Muslims the need to uphold truth and justice and to fight against tyranny and evil and they should be prepared to give their lives in a similar cause if the need arises. Such situations are all too common in our own times when Muslims are being persecuted for their faith in many parts of the world.

Significance of the Hijrah for Muslims
Muharram heralds the beginning of the Islamic Calendar. The Hijrah of the Prophet Muhammad (SAW) and his Companions (Sahabah) from Makkah to Madinah was much more than a simple migration. It was a turning point in the history of Islam. It was a revolution and complete transformation of society. The Muhajirun (emigrants) of Makkah gave up their family, property and homeland for the sake of religion and the Ansar (helpers) of Madinah welcomed them with great hospitality. Thus a unique brotherhood (mu’akhah) was created between them, hitherto unknown in human history.
By highlighting the Hijrah, Muslims will re-affirm their need to be in a state where they can practice their religion and make the necessary sacrifices to achieve that aim, including emigration. Hijrah also has a deep spiritual significance where Muslims commit themselves to leave the state of disbelief (kufr) and sin to enter that of Islam and piety. That is why the Prophet (SAW) said: “The best emigrant (Muhajir) is the one who leaves what Allah has forbidden” [Bukhari]
Although the practical usage of the Islamic Calendar is increasingly diminishing, nevertheless the foundation of many acts of worship such as Zakah, Sawm and Hajj revolve around this calendar and it is one of the hallmarks (shi‘ar) of Islam that differentiates Muslims from other communities. Undoubtedly, there is a great need for Muslims to reaffirm their cultural heritage by using the Islamic Calendar on a regular basis and not just during Ramadan and Eid.

(Hafiz Abdullah Muhammad is the author of ‘The Best of Times in Islam: Virtues & Significance of Important Days, Nights, Months and Festivals in Islam’ which is available. The author can be contacted at abdullah19171@ hotmail.com )

Animal Sacrifice in Islam - An Historical Perspective

2009-11-23T18:21:00.001+08:00

From Islamic Voice

The history of offering blood or animal sacrifice is as old as religion or human history itself. In different ages, man has been expressing his faith and love, spirit of sacrifice and humility, selfless devotion and worship in different ways and for different reasons but the Shari’ah of Allah has reformed this human sentiment spiritually and morally, and directed it to Him alone. Man even presented human sacrifice at the altar of his deities, or the sacrifice of his own self, but Divine Laws forbade all such sacrifices and guided man to offer his sacrifices to no other than Allah Subhanhu Wa Ta’ala.

The first sacrifice of human history was offered by the two sons of Adam: Qabil (Cane) and Habil (Abel). Habil had offered the sacrifice of the best ram of his flock for the sake of Allah, whereas, Qabil offered a portion of useless corn unwillingly. The sacrifice of Habil was burnt up by a fire from Heaven, which was a sign of Allah’s acceptance, but Qabil’s offering was left alone which meant it was rejected.

The offering of animal sacrifice has been an essential part of the system of obedience of all Divine laws though the way and procedures might have been different for different ages and country. The Qur’an says, “We have appointed for every community a way of offering the sacrifice so that the people may mention the name of Allah over the cattle He has given them.” (22:34)

Animal sacrifice is a unique tradition offered by Muslims the world over every year in commemoration of the supreme act and spirit of sacrifice by Prophet Ibrahim of his son Ismail. The expression of such a pledge is the very demand of the believer’s faith, the profession of Islam as a creed, and righteousness. The Qur’an described the essence as such: “When (Ismail) came of age to work for his father, he (Prophet Ibrahim) said to his son one day, “My son, I saw in a dream that I am sacrificing you, what do you say in this regard”? Ismail replied, “Father, carry out what you have been commanded. If Allah wills, you will find me patient and stead-fast.”

When both had submitted to Allah’s will and Ismael was cast down upon his face, a voice from Heaven called out, “O Ibrahim, you have indeed fulfilled your dream, thus do We reward the righteous. This was indeed a manifest trial. And we ransomed the boy by means of a great sacrifice, and left a tradition of Ibrahim for ever for the coming generations. Peace be upon Ibrahim for he was one of our believing servants.” (37-102)

The real place of offering the sacrifice is near Makkah at Mina where hundreds of thousands of pilgrims offer their sacrifice as an important rite of Hajj every year. But the Merciful Allah has not deprived the other Muslims living away from Makkah of this unique privilege of Hajj. The command of offering the sacrifice is general and is meant for all the well-to-do people as is confirmed by many traditions of the Holy Prophet (May Allah’s peace and blessings be upon him). Calip Umar reported “The person who does not offer the sacrifice even though he possesses the necessary means to do so, should not approach our Eid grounds.”

The Qur’an has referred to three objectives which must be borne in mind while offering a sacrifice.

(1) Sacrificial animals as symbols of Allah’s’s worship, as is written in Al-Qur’an, as is written in Al-Qur’an, “And we have included the camel among the signs of Allah for you.” (22:36)

(2) Offering the sacrifice is a practical expression of showing one’s gratitude to Allah for His many blessings. On this Allah say’s in Qur’an:

“Thus we subjected these animals to you so that you may express you gratitude.” (22:3) And

(3) Offering the sacrifice is declaration of Allah’s greatness and glory. The Qur’an says:

“Thus has Allah subjected the cattle to you so that you may extol His Greatness and Glory in accordance with His Guidance.” (22:37)

The sacrificial animals are the tangible signs and symbols which express the feelings of the one offering them in the way of Allah, thereby signifying that he intends to shed their blood in lieu of his own blood. Animals are a great blessing of Allah to man on account of their numerous benefits. We drink their milk, eat their flesh, put their skins, wool and bones to different uses and purposes. In referring to these benefits, the Qur’an reminds us that animals should be sacrificed in Allah’s name only for He alone has given them to man as a blessing.

Before the advent of Islam, people used to take the flesh of slaughtered animals to the Ka’abah and smear its walls with their blood. The Qur’an categorically stated that Allah does not stand in need of the flesh or blood, but he sees the spirit, feelings and intent of the person making the sacrifice. Any other intention contrary to this is void and therefore does not fulfil the tradition of Prophet Ibrahim and Ismael (May Allah be pleased with them). Allah Says in the Qur’an, “Their flesh and the blood do not reach Allah, what reaches Him is your piety.”

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Ummi - My Mother

2009-11-17T01:14:00.001+08:00

This talk was given by Imam AbdulGhani Bashir this past year at Masjid Abu Hurairah in Toronto, Ontario. He studied in Sudan and later moved to Nairobi, Kenya where he runs an Islamic school. Fluent in English, Somali and Arabic, he speaks clearly and eloquently and has a calm and unassuming manner of speaking. He lives in Nairobi, Kenya with his family. He has spoken at major Islamic conferences and masajid around the world.

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A short excerpt

This talk is entitled UMMI – which means My Mother

The Mother and what will make you know what is the Mother.

It is the first word that we pronounced.

She is the example of mercy that moves in our midst.

But unfortunately no one looks at her with deep respect and esteem except the one that Allah has shown his mercy.

The Mother is a cluster of patience.

She is a live example of forgiveness and forbearance.

Here a brother is narrating his story of how he came to realise how important a Mother is.

Listen to it here

2009-11-06T08:33:00.001+08:00

Reading Surah al-Kahfi.

It was narrated from Abu Sa’id al-Khudri that the Prophet (peace and blessings of Allah be upon him) said:

“Whoever reads Surat al-Kahfi on Friday, he will be illuminated with light between the two Fridays.”

[Narrated by al-Hakim; classified as sahih by al-Albani in Sahih al-Targhib, 836]

Surah 18 - Al Kahf THE CAVE
018.001 Praise be to God, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:

018.002 (He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,

018.003 Wherein they shall remain for ever:

018.004 Further, that He may warn those (also) who say, "God hath begotten a son":

018.005 No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!

018.006 Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.

018.007 That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

018.008 Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).

018.009 Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?

018.010 Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"

018.011 Then We drew (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

018.012 Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!

018.013 We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:

018.014 We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!

018.015 "These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against God?

018.016 "When ye turn away from them and the things they worship other than God, betake yourselves to the Cave: Your Lord will shower His mercies on you and dispose of your affair towards comfort and ease."

018.017 Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of God: He whom God, guides is rightly guided; but he whom God leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.

018.018 Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.

018.019 Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "God (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.

018.020 "For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."

018.021 Thus did We make their case known to the people, that they might know that the promise of God is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."

018.022 (Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.

018.023 Nor say of anything, "I shall be sure to do so and so tomorrow"-

018.024 Without adding, "So please God!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."

018.025 So they stayed in their Cave three hundred years, and (some) add nine (more)

018.026 Say: "God knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

018.027 And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.

018.028 And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

018.029 Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

018.030 As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

018.031 For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!

018.032 Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

018.033 Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.

018.034 (Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."

018.035 He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,

018.036 "Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."

018.037 His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?

018.038 "But (I think) for my part that He is God, My Lord, and none shall I associate with my Lord.

018.039 "Why didst thou not, as thou wentest into thy garden, say: 'God's will (be done)! There is no power but with God!' If thou dost see me less than thee in wealth and sons,

018.040 "It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-

018.041 "Or the water of the garden will run off underground so that thou wilt never be able to find it."

018.042 So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"

018.043 Nor had he numbers to help him against God, nor was he able to deliver himself.

018.044 There, the (only) protection comes from God, the True One. He is the Best to reward, and the Best to give success.

018.045 Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) God who prevails over all things.

018.046 Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

018.047 One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.

018.048 And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":

018.049 And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

018.050 Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!

018.051 I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for Me to take as helpers such as lead (men) astray!

018.052 One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.

018.053 And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.

018.054 We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.

018.055 And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?

018.056 We only send the apostles to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!

018.057 And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.

018.058 But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.

018.059 Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.

018.060 Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."

018.061 But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.

018.062 When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."

018.063 He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"

018.064 Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).

018.065 So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

018.066 Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"

018.067 (The other) said: "Verily thou wilt not be able to have patience with me!"

018.068 "And how canst thou have patience about things about which thy understanding is not complete?"

018.069 Moses said: "Thou wilt find me, if God so will, (truly) patient: nor shall I disobey thee in aught."

018.070 The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."

018.071 So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"

018.072 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.073 Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."

018.074 Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"

018.075 He answered: "Did I not tell thee that thou canst have no patience with me?"

018.076 (Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."

018.077 Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"

018.078 He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.

018.079 "As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.

018.080 "As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to God and man).

018.081 "So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

018.082 "As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience.

018.083 They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."

018.084 Verily We established his power on earth, and We gave him the ways and the means to all ends.

018.085 One (such) way he followed,

018.086 Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."

018.087 He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).

018.088 "But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."

018.089 Then followed he (another) way,

018.090 Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.

018.091 (He left them) as they were: We completely understood what was before him.

018.092 Then followed he (another) way,

018.093 Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.

018.094 They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?

018.095 He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:

018.096 "Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."

018.097 Thus were they made powerless to scale it or to dig through it.

018.098 He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

018.099 On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.

018.100 And We shall present Hell that day for Unbelievers to see, all spread out,-

018.101 (Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.

018.102 Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.

018.103 Say: "Shall we tell you of those who lose most in respect of their deeds?-

018.104 "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"

018.105 They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.

018.106 That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.

018.107 As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,

018.108 Wherein they shall dwell (for aye): no change will they wish for from them.

018.109 Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

018.110 Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.

The Rights the Spouses have over Each Other

2009-11-04T10:11:00.001+08:00

From iknowledge

Allah said:

وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ

﴾(And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,)

This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights.

Muslim reported that Jabir said that Allah's Messenger said:

«فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»

(Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words. You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently. They have the right to be spent on and to be bought clothes in what is reasonable.)

Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah! What is the right the wife of one of us has''

The Prophet said:

«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»

(To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.)

Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says:

وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ

(And they (women) have rights similar (to those of their husbands) over them to what is reasonable.)'' This statement is reported by Ibn Jarir and Ibn Abu Hatim.

Developing Khushoo' in Prayer (Part 3)

2009-10-30T06:57:00.002+08:00

Developing Khushoo in Prayer (Part 2)

2009-10-28T10:21:00.002+08:00

Developing Khushoo in Prayer

2009-10-23T18:59:00.000+08:00

A Conversation with a Jinn: The Exorcism Experience

2009-10-20T14:54:00.002+08:00

Taken from Muslim Matters

*Umm Reem describes her attempt at exorcism and the conversations that occurred during this experience. Please note that this questions of fiqhi nature may not be addressed, as this was not intended to be a course on the methodology of exorcism. Finally, please do not try this at home!*

We read and we believe in every word of Noble Qu’ran and the ahadeeth of the Prophet, sallallahu alihi wasalam. We believe, without ever doubting, in all that Qur’an and ahadeeth talks about although we may never witness it. However, sometimes by Allah’s Mercy, we get to experience something further which affirms our faith and satisfies our hearts, and we thank Allah azzawjal for allowing us such an opportunity. It is for this reason that I want to share an incident, hoping that may this be a beneficial and Iman-boosting read for everyone.

During my visit to

Pakistan

last month, I had the opportunity to read over a ‘possessed’ girl. I will not discuss the details, but my conversation with the jinn, a creation of Allah that we have heard of but never seen, is definitely worth sharing. The conversation was a mixture of Urdu and Punjabi and I tried to be as precise as I can with the translation. This is not the complete conversation but bits and pieces.

I started of with the adhaan and some recitation from Qur’an until it, or she to be precise, agreed to talk to me. She was a female Jinnee named Seeta who had possessed a Muslim girl for almost 6-7 years. It wasn’t a voluntary possession rather a case of black magic. As advised, I tried to invite her to Islam first. Apparently it was the first time anyone had ever invited her to Islam so she was a little shocked:

Seeta: How can I become a Muslim?
Me: Why not, anyone can become a Muslim.
Seeta: But I am evil and I have done many evil actions.
Me: It’s okay you will be forgiven if you truly repent. My Rabb is the Most forgiving!
Seeta: But I’ve been a Hindu for centuries, I cannot change now.
Me: Sure you can if you truly believe that Islam is the true religion. Why don’t you go around and see. You can travel very fast. Go around and you will find Muslim Jinns of your kind. Talk to them and ask them, they will teach you about this religion.
Seeta: Yes, I know. Their caravans pass by us and we make fun of them.

SubhanAllah, I was truly amazed when she said this. It reminded me of the first ayah of Surah Jinn: “Say (O Muhammad): "It has been revealed to me that a group of jinns listened (to this Qur'an). They said: 'Verily! We have heard a wonderful Recital (this Qur'an)!” And I pictured a “group” of Jinn and how they still travel in caravans!

Me: Haven’t you seen the angels when you go up on the heavens and tried to listen to their conversations?
Seeta: Yes. They throw stones at us. I’ve been hit by them many times. My right arm was broken because of that!!

My heart skipped a beat. I couldn’t help but pause and just stare at the sky for few seconds. Up above those heavens, stern guards of Allah, the angels, are protecting the skies with meteor (‘stones’ as Seeta said), exactly how it is described in the Qur’an:

“And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.” (Jinn: 8-9)
“Verily! We have adorned the near heaven with the stars (for beauty).And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing and they are pursued by a flaming fire of piercing brightness.” (Saffat: 6-10)

I swear by Allah, I don’t see a reason why anyone’s eyes will not over flow with tears at this—tears of joy, a feeling of contentment, and a blissful satisfaction. SubhanAllah, a matter of ‘unseen’ was being described by someone who had seen it yet not believed in it, and was describing without realizing the effects it was having on the listener, not only just me but the others around and the ones who will hear it for as long as I shall live.

During our conversation, I learned that she was a Sikh but got married to a Hindu jinn (who died) and she adopted her husband’s religion and she insisted that husband’s religion is wife’s religion (wow talk about obedience to husbands!). But, she tried to cause confusion by insisting that she was an evil dead-soul (‘bad ruh’ the concept of which still confuses many Pakistanis). Previously she had everyone believed that she was an evil dead-soul, but when I rebuked her a few times for lying and told her that she wasn’t dead yet, then finally she confessed.

In any case, she asked me to give her time to think. But when I reminded her of death and the Day of Judgment, she asked the same ‘legendary’ question that why will she get hurt in Hellfire when she is made of fire! At times she also said that she doesn’t want to change her religion. And finally she said what manifested her ‘nature’ and confirmed her reality:

“I know Allah is the Creator but I cannot bow down to him!”

La howla wala quwatta illa billah. Same arrogance, same pride. Didn’t Iblees refuse to make sajdah even though he was certain of Allah being the Creator:

“…Aba wastakbarah…”[And they prostrated except Iblîs (Satan), he refused and was proud and was one of the disbelievers. 2:34]

I told her that she was doing exactly what her ‘master’ Iblees had done, and she replied:

“We are all of the same nature!” iyyadhobillah.

I sat there staring at her thinking to myself that this creation is low in intellect and high in arrogance and so even after seeing the clear Miracles of Allah azzawjal refuses to believe. On the other hand, humans cannot see what these jinns can see, but are blessed with a higher intellect. And perhaps that’s why humanity has more ‘logical’ and ‘reasonable’ proofs with the addition of the living miracle of Qur’an to see the truthfulness of Islam, yet if humans refuse then what good is that intellect which still leads to arrogance and ignorance!

We seek Allah’s refuge from the evil characteristics of arrogance, a trait of shaytaan.

Of the things that she said about Ibless was that he has a throne above the water!

The Messenger of Allah, sallallahu alihi wasalm, said:

“Iblees placed his throne on water then he sends out his emissaries…” (Muslim, 5023)

She also said that he has told them that he will wear a crown on the Day of Judgment.

He has also promised them of unlimited ‘rewards’. She said,

“Your Rabb has promised you rewards and our Iblees has promised us rewards.”

Surely his promises are nothing but lies, as mentioned in Qur’an:

“And Shaitân (Satan) will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allah (by obeying me in the life of the world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers, etc.).” (14:22)

And surely he will turn his backs on all those who obeyed him:

“Their allies deceived them) like Shaitân (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitân (Satan) says: "I am free of you, I fear Allah, the Lord of the 'Alamîn (mankind, jinns and all that exists)!” (59:16)

She had a particular obsession with Iblees’s beauty and kept repeating how handsome he is, a’oodhobillahi minhu. She also uttered a lot of evil which can only be uttered by someone wicked, and I will not mention it here.

Let me mention that the spell was cast upon the girl out of sheer jealousy and sadly by a very close relative. That day, as I read Surah Falaq upon her and got to the last verse, wAllahi I felt like I was reading it for the first time. It was as if I could ‘understand’ the meanings of it: “And from the evil of the envier when he envies.”

I was able to see what jealousy can cause; I could see the dangers of the one who becomes jealous, iyyadhobillah. That day, I truly appreciated the du’as of protecting oneself from evil eye and jealousy, and the adhkar of day and night.

Let me also state a few things that I had previously learned about jinns, mainly from Bilal Philip’s book and from Sh. Yasir’s Aqeedah class, and were confirmed by talking to Seeta:

She mentioned that if she leaves that girl, then she would want to possess someone else, I asked her the reason and she said:

“Because it is fun and I enjoy bothering people!” a’oodhobiAllah!

She liked attention and perhaps that’s why she was so talkative. However, she was a liar who tried to cause as many confusion as she possibly could.

She had a strong hold on the girl while in the bathroom. To be honest, some of the incidents were quite scary and I won’t even mention them. My sincere advice is to never forget the du’a before entering the bathroom!

To conclude, I have some advice for myself and for everyone else. To have a strong faith in Allah azzawjal and placing one’s tawakkul in Allah alone is a strong weapon against shayateen. If I ever get the permission from this sister, I would like to write about how she was before when the Jinn possessed her and how improving her faith kept weakening the jinn in her.

The beautiful adhkaar and the du’as are indeed a fortress of a believer. To be quite honest, that is the only defense we have against them but it is the fortification if we read with certainty and belief.

Be punctual with the prayers and read Qur’an. Make sure you recite Qur’an, and if you cannot (for some reasonable reason) then have it recited in your house everyday. Read your dua’s before leaving and upon entering the house (so shayateen don’t enter with you), before eating, before entering the bathroom and especially before falling asleep. May Allah azzawjal protect us from the fitna and sharr of all the shayateen among men and jinn, protect our spouses, children, families and all the Muslims around the world.

Lastly and most importantly, may Allah azzawjal reward Sh. Yasir Qadhi for his valuable advice and for taking time out to assist me throughout the exorcism.

Twenty Ways to Show Off (Continuation 16 - 20)

2009-10-13T09:15:00.001+08:00

This is the final part of an extract of an article by Sheikh Salman b. Fahd al-Oadah General Supervisor of the IslamToday Website

16. Conspicuously neglecting one’s outward appearance:

This is one of the most subtle ways of falling into the sin of showing off. Satan might inspire an individual to go about with disheveled hair and humble attire and make an ostentatious display of asceticism and humility. The Sunnah, on the other hand, encourages a person to care about his appearance. The Prophet (peace be upon him) used to take good care of his hair. He would comb it and apply scent to it. It is , however,related that the Prophet (peace be upon him) used to forbid people from oiling their hair excessively. It is also related that he said: “Whoever has hair should honor it.” It is befitting for an Islamic worker to dress nicely, be tidy, take care of his hair, stay presentable, and smell nice. He should keep his hair combed and nicely arranged. He should take care of his appearance without going overboard and wasting his time on it.

17. Making a display of lowering one’s gaze:
A person can make turning away from something into a conspicuous act. When a man sees a pretty woman or some other sight that a Muslim should divert his eyes from, he not only diverts his eyes but lowers his head or turns away. Now, this is not necessary. All that is required from him is to divert his gaze. He does not have to make a big show of it. Such behavior is pretentious. It may be that Satan causes this same individual to continue to sneak discreet glances. Allah says: “Allah knows the treachery of the eyes and all that the hearts conceal.” [Sûrah Ghâfir : 19]

18. Abandoning one’s worship from fear of falling into hypocrisy:
Among the most serious of problems is when Satan fools somebody into abandoning his worship of Allah to avoid being a hypocrite or being called one. Take, for example, a reciter of the Qur’ân, a teacher, or an Islamic worker who falls into some unseen sinful acts on some occasions, like looking at someone unlawfully. Such a person should repent to Allah and try to avoid falling into the sin again. Satan, though, does not give up that easy. He suggests to that person that he is a hypocrite, since he presents an image of piety to the people but commits sins in secret.Now, Satan is not going to suggest as a solution that the person should strive to overcome his sins and rectify himself. Instead, Satan encourages him to give up the good works that he is doing and to forsake the company of righteous people. He encourages him to give up teaching others and leading prayers. His argument is that it is not fitting for that individual to do such outwardly good deeds while sinning inwardly. Satan may say to him something like : “If the people know what you do when you are alone, they would spit in your face and avoid you like the plague.” Satan keeps at him like this until he gives up doing any good deeds. Allah says: “And establish regular prayers at the two ends of the day and at the approaches of the night. Indeed, good works remove evil deeds. This is a reminder for those who are mindful.” [Sûrah Hûd: 114]

19. Withdrawing from the company of others and going into seclusion:
A person may turn away from the company of his fellow men and eschew their company because he thinks he is better than they are. If he had, on the other hand, decided to avoid others so they could be safe from his harm and abuse, he may have had a point. This is what Imam Ahmad did when he limited his interactions with others at the end of his life. People said to him: “O Imam! It is being said that you are renouncing the company of others.” Imam Ahmad replied: “Who am I to renounce other people? Quite the contrary, it is the people who are renouncing my company.” It is wrong to renounce the company of people out of a sense of superiority to them. This is nothing but pride and arrogance. It is a way of praising oneself. In a hadîth it is related: “Whoever says: ‘The people are in ruination!’ is the most ruined of the lot."

20. Being deceived by some fleeting act of devotion:
Satan can trick a person into thinking that some singular act of devotion, like shedding pious tears, is good enough to suffice him. Some people bring themselves to weep during prayer in the nights of Ramadân – and maybe only one night out of the year – or maybe they will attend the Tarâwîh prayer, then Satan convinces them that this made up for everything wrong that they have so far committed. In this way, he encourages them to keep up their sinful ways.
We ask Allah to protect us all from the wiles of Satan and from this special type of polytheism that he likes to cultivate in our hearts. We seek refuge with Allah from the evils of ourselves and our deeds.

CONCLUSION
We hope that we have made plain some of the ways the sin of showing off can sneak up on a person and make his deeds bereft of blessings. We hope from Allah that he blesses us with true sincerity and protects us from polytheism and from showing off, whether we do it consciously or unconsciously. Allah is the only one who can help us.
We conclude by saying: Praise be to Allah, the Lord of all the worlds. And may Allah’s peace and blessings be upon our Prophet Muhammad and upon all his family and Companions and upon those who follow their good way until the Day of Judgment.

Twenty Ways to Show Off (Continuation 11 - 15)

2009-10-09T16:31:00.001+08:00

This is an extract of an article by Sheikh Salman b. Fahd al-Oadah General Supervisor of the IslamToday Website

11. Refuting the people of knowledge:
A person may be incited by Satan to speak badly about the people of knowledge or to try to refute and contradict them. His purpose in doing so is to make himself visible by standing upon their shoulders. He wants people to say that he refuted or dumbfounded a certain scholar. He wants news to spread that he got into a debate with a certain prominent sheikh and overwhelmed him with his arguments.

He might succeed in bringing scholars down only to make himself more famous. While doing so, he might even offer a prayer for them to make a show of his affection and concern. He could say: “So-and-so – may Allah have mercy on him – said this and that.” He may even make a pretense of pity and compassion, saying: “Poor so-and-so, he has been afflicted with holding such an opinion.”

Another approach he may use is to feign a desire not to talk about him. If someone mentions to him the name of a certain scholar, he might say: “I do not wish to get involved with discussing that person” or “Leave him alone. May Allah conceal both his faults and ours.” or “Let us not talk about him. May Allah protect us from speaking badly about someone.” This is a very subtle way of putting that scholar down. Only the astute actually realize what is going on.

12. Seeking knowledge to acquire fame:
A person may be incited by Satan to seek religious knowledge and to study it extensively with the sole purpose of becoming a muftî who people will come to with their questions, or a scholar whose name will go down in history, or maybe an Islamic activist who people will rally around.
The Prophet (peace be upon him) mentioned that three people would be the first on the Day of Resurrection to be scorched by the Hellfire. One of these three was: “…a man who acquired knowledge and taught it to others, who recited the Qur’ân. He will be summoned and asked what he did during his lifetime. He will say: ‘I acquired knowledge and taught it to others and I recited the Qur’ân for your sake. Allah will tell him: ‘You lie! You only acquired knowledge so people would call you a scholar and read the Qur’ân so you would be acclaimed as a Qur’ân reciter. These things were indeed said about you.’ At this point an order will be given and this man will be dragged on his face and cast into Hell.” The others mentioned in this hadîth were a man who fought in Allah’s cause and a man who gave in charity, both with the intention of showing off.25
A person like this, once he acquires the fame and status that he desires, will be approached with the people’s questions. There will be times where he will not know the answer. At these times where he should admit he does not know, he will instead fear the people and worry about their opinion of him. He will not want them to say: “How come you don’t know the answer and you are supposed to be such a learned person?” For this reason, he will make something up an answer in ignorance. He will in this way misguide himself and others.
Once a man of knowledge ascended the pulpit and was asked a questioned. He answered: “I don’t know.”
One of the people in attendance spoke up and said: “The pulpit is not a place for ‘I don’t know’!”
To this the man of knowledge said: “I have ascended to this position where I am with the knowledge that I possess. If I were to ascend on par with ignorance, I would reach the sky.”
Imam Mâlik once said: “Whenever a scholar abandons saying ‘I don’t know’, then he has met with destruction.”

13. Feigning humility:
Satan may incite a person to make a pretentious show of modesty and humbleness. He will clasp his hands together, raise his shoulders, and lower his head in an insincere and inordinate display of submissiveness. Often the behaviors exhibited in these displays go against the Sunnah of Allah’s Messenger (peace be upon him).
`Abd Allah al-Qurashî relates that `Umar b. al-Khattâb once saw a young man lowering his head in prayer. `Umar said to him: “Raise your head. Humbleness does not increase on what is actually in the heart. Whenever people make their humbleness visible, they are just making a visible display of hypocrisy. 26
The Sunnah of how the worshipper should carry himself in prayer is well known. The correct thing for the worshipper to do is to focus his eyes on the place where his forehead will go in prostration. His hands should be folded over his chest or his diaphragm with the right hand covering the left. This is the position of the majority of scholars and is related in the hadîth related by Wâ’il b. Hajar, which is the most authentic hadîth in this regard.27 The worshipper should be balanced and moderate in standing, sitting, bowing, and prostrating, as this is the guidance of the Prophet (peace be upon him).
Satan might sometime comes to a reciter of the Qur’ân and encourage him to cry during his recitation with the notion of making the listeners feel humbled before his recitation and to inspire them to weep as well. Yet, the larger the congregation, the more he cries, until he comes to a point where he can hardly recite.
Then we have the supplication known as the qunût made by the imam in Ramadân at the end of the prayer. We can see and hear amazing things happening during this supplication. Tears are summoned up and wept out in torrents by a person who may have just finished reading the most powerful, fearsome, and awe inspiring verses of the Qur’ân without being moved in the least. Then when he comes to the supplication of the qunût, we begin to hear loud cries and sobs.
Ibn Jawzî devotes a chapter to this type of showing off in his superb book entitled Talbîs Iblîs (The Devil’s Deception). He writes:
Chapter: The Devil’s deception through false humility, lowering of the head, and establishing law
If fear embeds itself in the heart, the body will show it. Such a person will not even be able to conceal his feelings. What is reprehensible is for a person to make an effort to show humility, induce crying, and visibly hang his head in order to appear like an ascetic and have people come up to him to take his hand or kiss it or beseech him to pray for them. He prepares himself for supplicatio n as if he can bring down an answer from heaven.
We have mentioned how Ibrâhîm al-Nakha`î, the prominent student of the Companions, used to detest it when people asked him to make a prayer for them. Some people display so much fear that it makes them very shy and submissive, unable to raise their faces to the sky. This is not a virtue, because there is no humility greater than that shown by Allah’s Messenger (peace be upon him). In Sahîh Muslim, there is the hadîth of Abû Mûsâ al-Ash`arî where he says that Allah’s Messenger (peace be upon him) used to often raise his head to the sky. 28 This hadîth shows that turning one’s face to the sky is a recommended practice for the sake of drawing lessons from the signs in its creation. Allah says: “Do they not look at the sky above them, how We made it and adorned it and there are no flaws in it?” [Sûrah Qâf : 6] He also says: “Say: Look at what is in the heavens and on Earth. ” [Sûrah Yûnus:10 101]. This shows the falsehood of those Sufis who go years without ever looking at the sky out of what they claim to be a show of humility.
Abû Salamah b. `Abd al-Rahmân said: “The Companions of Allah’s Messenger (peace be upon him) were neither deviant nor were they like dead people. They used to recite poetry in their gatherings and talk about the times of ignorance. However, if you were to attack any one of them in matters of religion, his eyes would become like those of a madman.”
Kahmas b. al-Husayn relates that a man in the company of `Umar breathed sighing breaths as if he was trying to show grief, so `Umar struck him. `آsim b. Kulayb al-Jarmî relates: “My father met with `Abd al-Rahmân b. al-Aswad who had a habit of walking along the side of the wall out of false humility. My father said to him: ‘What is it with you that you walk against the wall like that? I swear by Allah, when `Umar walked, he planted his feet firmly on the ground. He made his voice heard when he spoke.”
Abû Khaythamah relates that al-Shifâ bint `Abd Allah saw some young people walking meekly and speaking slowly. She asked them: “What is this?” They replied: “We are ascetics.”
To this she said: “I swear by Allah, when `Umar spoke he made himself heard, and when he walked he walked briskly, and when he hit someone, he inflicted pain. And he was an ascetic for real.”29

14. Overemphasizing certain conspicuous works, even to the point of going against the Sunnah:
Some people become fixated on a certain type of work to the point where Satan can incite them on account of it to go against the Sunnah or to violate Islamic law. Take jihad for instance, since some of our young people today have become very interested in it. No doubt it is a great act of devotion. The Prophet (peace be upon him) said: “There are one hundred levels in Paradise that Allah has prepared for those who engage in jihad for the cause of Allah. The distance between any two levels is like the distance between the sky and the Earth.”30 He also said that the pinnacle of Islam is jihad in the way of Allah. 31
Allah makes jihad the greatest of works when he says: “Do you consider the giving of drink to the pilgrims or the maintenance of the Sacred Mosque equal to the service of those who believe in Allah and the Last Day and strive[A] with might and main in the cause of Allah? They are not equal in the sight of Allah; and Allah guides not those who do wrong. Those who believe and emigrate and strive with might and main in Allah’s cause with their wealth and their lives have the highest rank in the sight of Allah. They are the people who shall achieve success. Their Lord gives them glad tidings of mercy from Himself, of His good pleasure, and of Gardens for them wherein are delights that endure. They will dwell therein forever. Verily with Allah is a great reward.” [Sûrah al-Tawbah:19-22]
The gate of jihad is one of the great gates of Paradise, but jihad has its causes, its rules, and its conditions. A person who wishes to participate in jihad should learn the laws regarding it. He should learn how, where, and when to engage in jihad. He should know under whose banner he should fight. Moreover, such a person must first engage in a personal jihad to purify his intention. How many people are killed in the ranks of the believers and Allah alone knows their intentions. The Prophet (peace be upon him) said: “Whoever fight so that the word of Allah is the highest word, he is the one who has fought in the cause of Allah.”32

A man had fought along with the Prophet (peace be upon him) until he was slain. The Prophet (peace be upon him) said: “I saw him in the Hellfire.”33 Later, he then mentioned that he saw the man being punished in a cloak that he had stolen.

Then there is the case of another man who fought alongside the Prophet (peace be upon him). He was severely wounded and in agony, so he placed the base of his sword on the ground and its point against his chest. Then he killed himself by falling upon it until it came out through his back. The Prophet (peace be upon him) informed his Companions that that man was in the Hellfire.
Therefore, it is of utmost importance that we purify our intentions and acquire the requisite knowledge before engaging in such work.
We have seen the children of the Islamic Awakening going fourth in ranks into the fiercest of fighting. They have demonstrated the utmost heroism, bravery, and mastery over the world. We saw the young men who had lived lives of recreation and comfort, pull themselves away from it suddenly, departing their lives of leisure and luxury and the places of fun and games, looking for death in the cause of Allah in the mountains and ravines of places like Afghanistan, Palestine, Chechnya, and Bosnia. We have books and cassettes filled with their many heroic stories.
This shows the truth of what the Prophet (peace be upon him) said when he informed us that jihad would be going on until the Final Hour, despite all the changing circumstances and despite how much the Muslims might lag behind in the world. He said: “There is no emigration after the conquest of Mecca but there is jihad and intention. If you are called upon to fight, the go forth.”34
At the same time, it should be known that jihad requires the express permission of one’s parents. Some of our young men, unfortunately, leave for jihad without first receiving their permission[B]. When the Prophet (peace be upon him) was asked which deed was most beloved to Allah, he said: “Prayer on its time.” Then when asked what came next, he said: “Honoring one’s parents.” Then when asked what came next, he said: “Jihad in Allah’s cause.”35
The Prophet (peace be upon him) placed honoring one’s parents before jihad. Once a man came to the Prophet (peace be upon him) and sought his permission to participate in jihad. The Prophet (peace be upon him) asked him if his parents were living. When the man replied in the affirmative, the Prophet (peace be upon him) told him: “Your jihad is in serving them.”36
On another occasion a man approached the Prophet (peace be upon him) and said: “O Messenger of Allah! I have come because I want to go in jihad along with you and seek the countenance of Allah and the abode of the Hereafter. I have come and left my parents weeping.”
The Prophet (peace be upon him) said: “Go back to them and make them laugh just as you have made them weep.”37
Satan entices people to go against Allah’s Law in this way. For instance, he tricks some people by beautifying a given Islamic duty, though other Islamic duties may be more serious, goading him on with it until he abandons those more important duties. He might deceive a person into thinking that some work is an individual duty on every Muslim, when in fact the decision to engage in such duties is one of those difficult matters that requires the discretion of qualified people of knowledge. This person may even be deceived into condemning those who do not participate in the same works.
It is possible for one of these people to start talking to others about his experience while engaged in jihad, mentioning things that he saw and did and talking about miracles that he had experienced, though such events may never have actually taken place. I saw someone who had his hand bound up and who claimed that he had been shot in the hand during a battle. When his matter was investigated more closely, it turned out that it was all a charade.

The scholars of the early generations – the Salaf – were the strictest people in guarding against the tendency to show off, especially when it came to jihad.
`Abdah b. Sulayman al-Marwazî relates: “We went on an expedition against the Romans. One Roman came forth who was very strong and severe. No Muslim could draw near him without being struck down by his sword. The Muslims became very afraid of him. Then a shrouded man went to attack that Roman, striking him with his sword until he cut through him. He then hurried back to the military camp. I followed him and opened his shroud to find that it was none other than the great philanthropist and eminent scholar of Hadîth and Law, `Abd Allah b. al-Mubârak! He became very angry about what I did and said:
‘Even you defame us!’” (`Abd Allah b. al-Mubarak meant by this that the man made his dentity and his deeds known to the public) Look at how he tried to conceal his good deeds. See as well how `Abd Allah b. al-Mubârak was able to join together many types of good works, like acquiring knowledge, fighting in jihad, and spending in charity.

15. Making a show of religious zeal:
A pious person begins to talk about sinners. He speaks at length, describing, nit picking, and bewailing. He might even go so far as to curse people and threaten them. He exaggerates matters to the extreme as if he is trying to say: “I am very zealous about the sanctity of the religion, righteously indignant when it comes to my Lord, the Prophet (peace be upon him) and the believers” . What he does not realize is that the way he is showing off is a far graver sin than many of those that he is discussing and condemning so viciously.

Twenty Ways to Show Off (Continuation 6 - 10)

2009-10-05T18:18:00.001+08:00

This is an extract of an article by Sheikh Salman b. Fahd al-Oadah General Supervisor of the IslamToday Website

6. Conspicuous humility:
A person might make a show of deprecating himself, stating all the time how deficient he is. He says how he does no good works and how his deeds are not enough. All he means by all this is to make a display of his humility.
Whether or not he actually believes himself deficient, he goes on in this way until Satan makes him believe that he is free from showing off, when actually Satan has been accompanying him in his absurd display all along. What is needed for a person to be balanced, neither deprecating himself for public viewing, nor praising himself.

7. Bringing attention to the faults of others:
Satan can approach a person by way of the faults of others. By criticizing someone else’s mistake, a person implies that he is free from the same.
A man might say: “You know – God forbid! – so-and-so never gets up at night to offer prayers!” Translation: “I pray at night.”
“I never saw such-and-such fast a day in his life.” Translation: “I fast a lot.”
“Whats-his-name never gives in charity, though he has much more money than I have.” Translation: “I am not like him. I give in charity.”
If this person had any sense, he would say as a poet once said:
Because of myself I weep, not because of others,
For myself, from myself. Bother the people!
Or maybe he should say as al-Shâfi`î said:
Let not your tongue mention the shame of another,
For you yourself are covered in shame and all men have tongues.
If your eye falls upon the sins of your brother,
Shield them and say: O my eye! All men have eyes!”
Those who busy themselves with the shame of others have many specialized ways of backbiting at their disposal to help elevate them above those they criticize. Ibn Taymiyah,in his Fatâwâ24, mentions a number of these:
One strategy is to frame one’s slander in the form of concern for the religion and for reform. Statements of the following sort ensue:
“Now, it is not my general practice to say anything but good about other people. I hate backbiting and lying. I only wish to inform you about this person.”
“I swear by Allah, he is a good man, but he does such-and-such.”
“We must pray for him. O Allah! Forgive us and forgive him.”
With these statements, a person can ridicule another while at the same time seeking to deceive Allah about what he is doing, as if that was possible.
Then there are those who belittle others just to make themselves look good. A person like this might say: “If only I prayed for him yesterday, I would not have heard this horrible thing about him today.” To make himself appear clever, someone might say: “So-and-so, you must understand, has a weak intellect.”
Another person makes his slander of others appear in the form of jest, as if his only intention is to make others laugh. However, what he does to make his companions laugh is ridicule another person, belittle him, and mock him.
Another uses amazement and astonishment an excuse to say something bad about someone else. He might say: “I am startled that so-and –so does not do that!” or: “How it is that he can do such a thing!” In this way, the slanderer maligns the name of another with the excuse that he was overcome with amazement.
Someone else feigns concern or pity in order to get in his nasty remarks. He might say: “Poor so-and-so, I am so sorry about what happened to him. It is a pity what he got himself involved with.” Someone who hears this might think the speaker is genuinelydistraught about what happened to that person. In reality, though, he would probably increase that person’s miseries if he was able to do so. He might even say these words in front of that person’s enemies in order to give them the chance to take their revenge on him. This is a very serious sickness of the heart and a horrible form of deception. Then there is the person who makes a show of anger nd righteous indignation in order to backbite another. He may use the most eloquent words possible with the seeming intent of condemning an act of wrongdoing, but his true intentions are vile indeed.

8. Safeguarding one’s status and reputation:
When a person becomes known for righteousness and piety, he tends to love building his reputation further in the same manner. He begins to fear losing the esteem of others that he presently enjoys. He guards himself from any apparent laxity in his conduct. He makes sure to keep pace with others or to outdo them in the good works that he performs, or at least in what he shows to them. He does not do this out of any religious devotion, but merely in order to maintain their respect. He may speak to them, preach to them, and exhort them to do what is right, not because he feels that they need it but because he feels that they expect it from him. The meaning of what he says is not his concern. It is only his reputation and status that matter.
This trap is a subtle one and an easy one to plunge into. Actions are but by intentions. A person is either doing these things for Allah’s sake – for which he will be rewarded – or merely to save his reputation.

9. Speaking about matters in a way that alludes to the idea that one is engaged in them:
A person might say the following: “If a worshipper recites the Qur’ân a lot, it becomes easy on his tongue, and he reads with more fluidity, especially when he prays late at night.” Translation: “I did this act and had this experience.”
Likewise, a person might say: “Some people think fasting is tiring and difficult.” Translation: “I am in the habit of fasting.”
A person’s secret devotions can become public in this manner. A man says: “You know, so-and-so made the call for the Morning Prayer a half hour before its time.” In this way, he reveals to everyone that he is in the habit of getting up before this time.
Let us look at how the scholars of old handled a similar situation. Sa`îd b. Jubayr asked his fellows: “Which of you saw the shooting star that went across the sky last night?” Husayn b. `Abd al-Rahmân added: “I did.” Then he quickly added: “I had not been praying; I had been stung by a scorpion.”
The reason he mentioned that he had been stung by a scorpion was to dispel the obvious conclusion that his companions would come to: that he had been praying throughout the night. The early Muslims were very careful to avoid praising themselves and did not like mentioning their own virtues.
Those who mention such things in order to show off may earn the people’s praise, but their deeds lose all blessings. If, however, somebody makes such statements without the intention of showing off, then their secret devotions still become public. He will be rewarded for them, but the blessings of those devotions will be less.

10. Putting oneself on a pedestal:
A person embarks upon learning about a certain religious topic. He delves into it deeply, investigating every minor issue and every subtle detail. He commits whole texts to memory and learns the opinions of many authorities. Then, when he sits among a large number of people, he begins to speak. Of course, he speaks on that very topic that he investigated so thoroughly, rattling off the names of different scholars and what they had to say, giving every citation from memory, down to the page number. He pours out to them everything he has memorized. What is the reason for all of this? It is so people will point to him and call him a scholar.
He may have the pretension to use turns of phrase reserved for true people of knowledge.
He might say things like:
“I see the matter to be such-and such…”
“What is quite evident to me is that it is…”
“The stance that we take on this issue is…”
He has the audacity to speak in the manner of an authority in the field, while he is a mere beginner. A poet writes:
They say: “This is, in our opinion, impermissible”
Who are you, though, to have an opinion?

Twenty Ways to Show Off

2009-10-03T01:39:00.001+08:00

This is an extract of an article by

Sheikh Salman b. Fahd al-Oadah

General Supervisor of the IslamToday Website

1. Publicizing one’s good deeds:
Some people go around intentionally taking about the things they have done, boasting about their virtues. They cannot sit with others without saying: “I did this and I did that… I spent so much in charity.” Sometimes they can be a bit more subtle, like saying: “Actually, I cannot stay up in prayer at night more than two hours…” or: “Unfortunately, I cannot cope with fasting every day, so I must suffice with fasting on Mondays and Thursdays…” In this way, they want to show others just how much they are praying and fasting.

They only publicize their good works and make sure to perform them in front of others in order to earn the people’s praise. This is why it is preferable for most acts of worship to be done in private. The Prophet (peace be upon him) said : “O people! Pray in your homes, for truly the best prayers are those that a person prays are at home, with the exception of the prescribed prayers.”18 It is, therefore, preferable for voluntary prayers to be made in the privacy of one’s own home. This protects the worshiper from the whispers of Satan and makes certain that the prayers are not being performed for show. It also prevents the home from becoming like a graveyard where no prayers are made. A further benefit of praying at home is that it impresses the children of the house with the importance of prayer. However, voluntary prayers that are supposed to be made in congregation are an exception to this rule, like the eclipse prayers, the prayer for rain, the Tarâwîh prayer, and the two `خd prayers (if we deem the `خd prayers to be voluntary).

The same goes for charity. Allah says: “If you make public your charity, it is well, but if you conceal it and give it to the poor, then it is better for you.” [Sûrah al-Baqarah: 271]

A person should always give charity in secret and not give it publicly unless he can make sure not to fall into showing off and sees that making it public will bring about some greater good. Sometimes public charity can encourage others by example. In the case of spending on the war effort, it can make the enemy cower.

Some people do charitable works publicly to get their names printed in the papers or to receive official recognition for their works. If the intention of such individuals is to garner more public support for the charitable efforts in question, then it is good. Otherwise, it is merely showing off. The Prophet (peace be upon him) said: “Actions are but by intentions, and every person will only get what he intended.”19 Allah says: “Whether you hide your words or make them known, He certainly has full knowledge of what is in the hearts. Should He who created not know, and He is the Subtle, the Aware?” [Sûrah al-Mulk: 13-14]

2. Making false claims:
There is a type of person who likes to boast about things he never did. He may claim that he struggled for Islam with patience and forbearance. He may even claim to have suffered persecution and hardships in the path of Allah. If he meets someone who does not know about his past, he goes on to tell him: “I used to do this and I used to say that…”, speaking about a past more embroidered than true.

This person goes on like this in front of others in order to earn a reputation for himself. This behavior is worse than the one we have just gotten through discussing, since it combines between two evils: showing off and lying. The Prophet (peace be upon him) said: “A person who claims to be given things he has never been given is a double liar.”20

One trick is for a person to leave his own country and go to another so he can pass himself off to them as some great martyr by embroidering tales about himself.

A poet wrote:

Claims not backed by solid proofs
Turn their claimants into braggarts.

Then there is the poser who wishes to pass himself off as a learned person. He claims that he spent years studying with a certain sheikh and that he was one of his nearest and dearest disciples.

I know a person who claims that he memorized the Qur`ân with its seven different styles of recitation. He would say to people : “I learned from a number of sheikhs” then go on to mention the names of the leading scholars of our time. I know this person, and I know he cannot even read the Qur’ân properly from a book, forget about his reciting it by heart or knowing different styles of recitation.

Some people, though, are more insidious than that. They speak about the scholars of our time – especially those among them who have died – as if they were his colleagues, not his teachers. They tell anecdotes about those sheiks as if they had experienced them firsthand. By doing so, all they are trying to do is fabricate a relationship between themselves and these sheikhs that does not exist. This is a sickness of the heart that becomes only more horrendous when it afflicts those who are supposed to be people of knowledge.

3. Becoming a show off after having been sincere:
A person begins doing something for the sake of Allah alone, like offering prayer, spending in charity, or glorifying Allah in an audible voice. Then he realizes that people can see him. This makes him do even more. He prays a little longer, spends a little more, or glorifies Allah with even greater eloquence. When a person finds himself in this situation, he should fight against the urge to show off. He should say what the Prophet (peace be upon him) taught Abû Bakr to say to ward it off: “O Allah! I seek refuge with you from associating partners with you knowingly and I seek your forgiveness for what I do unknowingly.”21

If the intention to show off establishes itself in his heart and he continues to increase his efforts to impress the people, then his works will fall under one of the two following outcomes:

If his deeds were of a nature that they could be divided into separate acts, then he will be rewarded for what he did for the sake of Allah and will be sinful for what he did to show off to the people. For example, a person gives two hundred pounds in charity. The first hundred he gave sincerely for Allah’s sake. The second hundred he gave to impress the people. He will be rewarded for the first hundred and be sinful for the second.

If his deed was of a kind that cannot be divided, like a single prayer, then his showing off nullifies the deed in its entirety.

Some people fall victim to the opposite affliction. They become so scared of showing off that they avoid performing good deeds because of it. They have jumped from the frying pan into the fire, so to speak.

True sincerity is to be concerned with Allah and to disregard the people altogether, neither performing deeds because of them nor abstaining from deeds on their account.

This brings us to the fourth way of showing off:

4. Abandoning deeds because of the people:
Al-Fudayl b. `Iyâd had harsh words for those who abandoned performing good works because of the people. He said: “Abandoning deeds because of the people is showing off. Performing deed for their sake is polytheism. Sincerity is where Allah protects you from both.”

Some people go to the mosque. Then when they get there and see the people there, they become afraid of showing off. They start to come to the mosque late because of this and sometimes might miss the prayer altogether. This becomes their habit. Coming to the mosque early becomes one of the most difficult things for them to do.

Some people who read or memorize the Qur’ân, when they see that others are listening to them, become afraid of showing off. They stop reading the Qur’ân. This is tragic, especially when the people who do so are among those who have memorized the Qur’ân or who teach it to others.

Abandoning one’s good deeds is a grave error. What the worshipper must do is cease to worry about created beings altogether, neither performing anything for their sake nor abstaining from anything for their sake.

One of the reasons for this behavior is that the person who is supposed to perform a given deed has an exaggerated view of his own importance and the importance of what he is about to do. He may ha ve to give the Friday sermon or give a small talk after prayer where he can encourage what is right and discourage what is wrong. He begins to imagine that what he is doing is some great deed and that people will start quoting his words. Maybe he thinks that what he has to say will become the talk of the town. He may become a bit impressed with himself at this point, and here is where he starts to fear showing off. He sees the only way to play it safe is not to talk and not to act.

This is one of the devil’s tricks. The only way for a person to stay immune to it is to accustom himself to doing good deeds and to see those deeds as small and insignificant when he does them. He must at the same time accustom himself to not attaching any importance to what people say. He must be able to recognize his own faults and realize the shortcomings in his works. Then, when someone offers him unwelcome praise, it will not harm him in any way. It will be as the Prophet (peace be upon him) said: “…glad tidings being presented to the believer early.”22

5. Making worship noticeable in a subtle way:

A person might conceal his worship, or at least seem to be doing so, while making sure people know about it in a roundabout way. For example, a man might be busy with praising Allah or seeking his forgiveness. He keeps his remembrances quiet, but he moves his lips in a conspicuous manner so that anyone who sees him will know that he is engaged in the remembrance of his Lord. He might even raise his voice once in a while ever so slightly to bring attention to himself. What he desires is for people to praise him for what he is doing. Actions are but by intentions, and every person will have only what he intended. Therefore, if a person inadvertently draws attention to himself, not meaning to show off, then there will be no harm. However, if he does something ever so subtle with the intention of drawing attention to himself, then he has not only showed off but made a pretense of sincerity while doing so. And Allah says:

“Whether you hide your words or make them known, He certainly has full knowledge of what is in the hearts. Should He who created not know, and He is the Subtle, the Aware?” [Sûrah al-Mulk: 13-14]

A person, when food is presented to him, abstains from it and says: “Today is Thursday” as if to imply that he always fasts on Thursdays. The Prophet (peace be upon him) instructed us that when food is presented to us, we should eat it if we are not fasting, and if we are fasting, we should make a small prayer for the one who offered us.23 A good prayer would be something like: “May Allah bless you in your food and drink and in what Allah provides for you.”

(to be continued, Insya Allah)

Al-Ghazali Gems

2009-09-29T09:43:00.000+08:00

riddles

One day, Imam ghazali ask his students some riddles.

What is very near to us?
student 1: grandparent
student 2: teacher
student 3: friends
student 4: neighbour

Imam ghazali: All that is true but is DEATH is very near us. Because is Allah's promise that every life will die ( Surah Ali-Imran :185).

What is very far away from us?
student 1: China
student 2: moon
student 3: sun
student 4: stars

Imam Ghazali: All the answers is true but the true answer is THE TIME PAST. Even we use any type of vehicle, but we can get back our time that had been past by. That why we must keep our tomorrow and the future by doing something suitable for Islam.

What is the biggest in the world?
student 1: mountain
student 2: sun
student 3: earth

Imam Ghazali: All that is true but the true answer is our CARNAL DESIRE (Surah Al A'raf: 179). We must be careful with our desire, don't make our desire bring us to the hell.

What is the heaviest in the world?
student 1: metal
student 2: elephant
student 3: fertiliser

Imam Ghazali: All is true but the heaviest is to carry the TRUST (Surah Al-Azab : 72 ). Plantes, animals, mountains, and angels can't do it when Allah want them to become khalifah in this world. But human are very haughty snatching Allah's wish until most of the people go to the hell because fail to carry the trust.

What is the most lightest in the world?
student 1: cotton wool
student 2: dust
student 3: leaves

Imam Ghazali: All that true, but the most lightest is leaving our prayers. Because of our works and our affaire in this world, we leave our prayers.

What is the sharpest in the world?

all the student: sword

Imam Ghazali: true, but the most sharp in the world is our tongue. Because of our tongue, we can hurt the other's heart especially our brother and sister.

Quran Recitation Juzu' 30 Surah Al Nabaa - Surah An Nas

2009-09-19T07:17:00.000+08:00

Quran Recitation Juzu' 29 Surah Al Mulk - Surah Al Mursalaat

2009-09-18T17:45:00.000+08:00

Quran Recitation Juzu'28 Surah Al Mujadilah - Surah At-Tahrim

2009-09-17T12:50:00.003+08:00

Quran Recitation Juzu' 26 Az-Zariat (Ayat 1) - Juzu' 27 Al-Hadid (Ayat 29)

2009-09-16T17:49:00.000+08:00

Quran Recitation Juzu' 25 Ad-Dukhan (Ayat 1) - Juzu' 26 Qaf (Ayat 45)

2009-09-15T00:40:00.000+08:00

Quran Recitation Juzu' 24 Ghafir (Ayat 38) - Juzu' 25 Az-Zukhruf (Ayat 89)

2009-09-14T13:35:00.000+08:00

Quran Recitation Juzu' 23 As-Saffat (Ayat 1) - Juzu' 24 Ghafir (Ayat 37)

2009-09-14T00:49:00.000+08:00

Quran Recitation Juzu' 22 Saba' (Ayat 1) - Juzu' 23 Ya Sin (Ayat 83)

2009-09-13T23:59:00.000+08:00

Quran Recitation Juzu' 21 Ar-Rum (Ayat 34) - Juzu' 22 Al-Ahzab (Ayat 73)

2009-09-12T12:27:00.000+08:00

Quran Recitation Juzu' 20 Al-Qasas (Ayat 1) - Juzu' 21 Ar-Rum (Ayat 33) -

2009-09-10T16:42:00.000+08:00

Quran Recitation Juzu' 19 Al-Furqan (Ayat 39) - Juzu' 20 An-naml (Ayat 93)

2009-09-10T01:20:00.000+08:00

Quran Recitation Juzu' 18 Al Mu'minoon (Ayat 1) - Juzu' 19 Al-Furqan (Ayat 38)

2009-09-09T01:02:00.000+08:00

Quran Recitation Juzu' 16 Taha (Ayat 114) - Juzu' 17 Al-Hajj (Ayat 78)

2009-09-07T11:56:00.000+08:00

Quran Recitation Juzu' 15 Al -Isra'(Ayat 72) - Juzu' 16 Taha (Ayat 113)

2009-09-06T01:08:00.001+08:00

Quran Recitation Juzu' 14 An Nahl (Ayat 1) - Juzu' 15 Al -Isra'(Ayat 71)

2009-09-04T16:45:00.000+08:00

Quran Recitation Juzu' 13 Ar-Ra'd (Ayat 1) - Juzu' 14 Al -Hijr (Ayat 99)

2009-09-03T08:35:00.000+08:00

Surah Ar-Ra'd

Surah Ibrahim

Surah Al-Hijr

Quran Recitation Juzu' 12 Surah Hud (Ayat 64) - Juzu' 13 Surah Yusuf (Ayat 95)

2009-09-02T13:14:00.003+08:00

Quran Recitation Juzu' 11 Surah Yunos (Ayat 1) - Juzu' 12 Surah Hud (Ayat 64)

2009-09-01T11:01:00.005+08:00

Quran Recitation Al-Anfal Juzu' 10(Ayat 53) - At-Taubah Juzu' 11 (Ayat 129)

2009-08-31T10:51:00.004+08:00

Quran Recitation Al-A'raf Juzu'9(Ayat 96 partial ) - Al-Anfal Juzu' 10 (Ayat 52)

2009-08-31T07:36:00.003+08:00

Quran Recitation Al-An'am Juzu' 8(Ayat 143) - Al-A'raf Juzu'9(Ayat 96 partial )

2009-08-29T23:40:00.004+08:00

Quran Recitation Al-An'am Juzu' 7 (Ayat 1) - Al-An'am Juzu'8(Ayat 142)

2009-08-29T01:17:00.005+08:00

Quran Recitation An Ma'idah Juzu' 6 (Ayat 1) - Al-Ma'idah Juzu'7(Ayat 120)

2009-08-27T22:41:00.004+08:00

Quran Recitation An Nisaa Juzu' 5 (Ayat 34 last part) - An-Nisaa' Juzu'6 (Ayat 176)

2009-08-26T19:18:00.005+08:00

Quran Recitation Ali Imran Juzu' 4 (Ayat 103) - An-Nisaa' Juzu'5 (Ayat 34 partial)

2009-08-25T17:22:00.006+08:00

Quran Recitation Al-Baqarah Juzu'3 (Ayat 267) - Ali Imran Juzu' 4 (Ayat 102) -

2009-08-24T13:06:00.000+08:00

Quran Recitation Al-Baqarah Juzu' 2 (Ayat 149 ) - Juzu' 3 (Ayat 266)

2009-08-23T08:38:00.000+08:00

Quran Recitation Al-Baqarah Juzu' 1 - 2 (Ayat 148)

2009-08-21T17:44:00.000+08:00

The Humor of the Messenger of Allah

2009-08-15T02:00:00.000+08:00

By Amatullah in Muslim Matters

Bismillah

If we were asked to name instances where the Prophet sal Allahu alayhi wa sallam displayed bravery, shed tears or gave advice to his Companions, we would be able to do so easily. But how many of us can name at least three times where the Prophet sal Allahu alayhi wa sallam was seen laughing or making others laugh?

Muslims need to lighten up and embrace this sunnah of the Prophet sal Allahu alayhi wa sallam. Righteousness does not equate to frowning and looking scary—not only is it counterproductive, but it’s against the sunnah of the Prophet sal Allahu alayhi wa sallam. The scholars and du’aat who truly follow this sunnah today are the ones who are loved by the people because their humor brings out their gentleness and approachability, such as Shaykh ibn Uthaymeen rahimahullah who gave some extraordinary answers during his classes that are still being shared by his students.

The Prophet sal Allahu alayhi wa sallam was complete in all aspects of his character and had a great sense of humor that even makes us laugh today.

From his life we also learn the etiquette of laughter and humor. The Prophet sal Allahu alayhi wa sallam did not normally laugh to a point where his molar teeth were seen (except for a few instances) or laugh so hard that he would shake. Furthermore, unlike nowadays, he did not seek humor in making fun of others or in a vulgar fashion regarding vulgar topics. He also narrated to us that we should not lie to make people laugh, “Woe to the one who tells lies to make people laugh, woe to him.” [Abu Dawood]. Read more on the conditions of permissible joking here.

We must also keep in mind that the Prophet sal Allahu alayhi wa sallam was moderate in his laughter, just as he was moderate in all facets of his life. He sal Allahu alayhi wa sallam warned us against laughing too much, and told us of the danger it poses to the heart when he said: “Do not laugh too much, for laughing deadens the heart.” [Tirmidhi, ibn Maajah]

Let’s look to the life of the Messenger of Allah and share a few beautiful accounts that show his sense of humor.

A Smile

Jareer ibn Abdullah Al-Bajali radi Allahu anhu narrated, Allah's Apostle did not screen himself from me since my embracing Islam, and whenever he saw me he would receive me with a smile. Once I told him that I could not sit firm on horses. He stroked me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly-guided man." [ibn Maajah, Graded Saheeh by Shaykh Albaani in Saheeh ibn Maajah]

Points of benefit:

a) The Prophet sal Allahu alayhi wa sallam made each of his companions feel special. This is an attribute of a successful teacher, as each of his students will feel they have a special place with him.

b) Think about it: do you know anyone who smiles at you every time you see him/her? SubhanAllah, the Prophet sal Allahu alayhi wa sallam was a mercy for all of creation. Jareer radi Allahu anhu said that since he accepted Islam, the Prophet alayhi salaatu wa salaam would always smile at him. Try for one day to smile in the face of one person and see how it goes.

c) The Prophet sal Allahu alayhi wa sallam was easily accessible to the people. It is hard for us nowadays to reach an influental person, yet the Prophet sal Allahu alayhi wa sallam was readily available for his followers. As teachers and Imams in our communities, we should reflect upon this nature of our Messenger alayhi salaatu wa salaam and intend to act upon it.

d) The Prophet sal Allahu alayhi wa sallam made duaa for Jareer, even for something as small as sitting firmly on his horse. This is a reminder for us to always turn to Allah in every situation, make duaa for ourselves and others, even if it's something that we feel is insignificant.

The She-Camel

Anas ibn Malik radi Allahu anhu narrated that a man came to the Prophet sal Allahu alayhi wa sallam and said, "O Messenger of Allah! I want you to give me a camel to ride upon." The Prophet sal Allahu alayhi wa sallam said, "All that I can find for you is a child of a she-camel." The man turned around and walked away, disappointed that the Prophet sal Allahu alayhi wa sallam wanted to give him a baby camel upon which to ride. The Prophet sal Alalhu alayhi wa sallam then called him back and said, 'And is not every camel (be it old or young) the child of a she-camel! [Abu Dawood, Graded Saheeh by Albani in Saheeh Abi Dawood]

Points of benefit:

a) The Companions regularly asked the Prophet sal Allahu alayhi wa sallam for help/assistance, as they knew he would help them.

b) The Prophet sal Allahu alayhi wa sallam called him back to explain the joke. Imagine having the Prophet sal Allahu alayhi wa sallam explain his joke to you!

Old Women in Jannah

Hasan radi Allahu anhu narrated that an old woman went to the Prophet sal Allahu alayhi wa sallam and asked him to pray to Allah for her entry into Jannah. The Prophet sal Allahu alayhi wa sallam said, "O mother of so-and-so, no old woman enters Paradise." On hearing this, the old woman returned weeping. The Prophet sal Alllahu alayhi wa sallam then called her back and said, Did you not hear the saying of Allah:

إنَّا أَنشَأْنَاهُنَّ إِنشَاءً

فَجَعَلْنَاهُنَّ أَبْكَارًا

عُرُبًا أَتْرَابًا

"Verily, We have created them (maidens) of special creation. And made them virgins. Loving (their husbands only), (and) of equal age." [56:35-37]

Points of benefit:

a) Women had access to the Prophet sal Allahu alayhi wa sallam.

b) The Prophet sal Allahu alayhi wa sallam gave tafseer of the ayat from Surah Waqi'ah. Regardless of the age the believing woman died in, she will enter Jannah young.

c) Instead of giving her a straight answer, "yes you will enter Jannah", the Prophet sal Allahu alayhi wa sallam made the answer special for her—telling her that she will not only enter Jannah but will enter it in a state of youth.

d) The old woman, radi Allahu anha, cried profusely when she thought she was denied entry into Jannah.

With Allah you are Expensive

Anas ibn Malik radi Allahu anhu narrated, A Bedouin called Zaahir was selling his commodities in the market. The Prophet sal Allahu alayhi wa sallam approached him from behind and, clasping his arms around Zaahir, challenged him to release himself from the grip. Then the Prophet sal Allahu alayhi wa sallam called to those who passed by, 'Who wants to buy this slave?' Laughing and still in the Prophet's grip, Zaahir responded, 'There is no market for me. Nobody would want to buy me,' [due to his age and deformed body] The Prophet replied, 'But with Allah, you are priceless and invaluable.' [Narrated by Ahmad]

Points of benefit:

a) The Prophet sal Allahu alayhi wa sallam suprised his companion by coming from behind him, as if to wrestle him playfully.

b) The Prophet sal Allahu alayhi wa sallam took the time out to publically visit someone who was considered from the lower class (Bedouins). He visited Zaahir radi Allahu anhu while he was working in the market.

c) The Prophet sal Allahu alayhi wa sallam in a joking manner attempted to sell Zaahir, although he was not a slave. He showed the people who were around that he and this Bedouin were friends.

d) He comforted and raised the morale of Zaahir radi Allahu anhu by saying with Allah he is 'ghaalin' (expensive and invaluable) after he said no one would be interested in buying him.

The Race

A'ishah radi Allahu anha narrated, “I went out with the Prophet on a journey. At that time I was a young girl and was quite slender. The Prophet told the people, ‘Go on ahead,’ so they went ahead, then he said to me, ‘Come, let us have a race.’ So I raced with him, and I won. He let the matter rest until I had gained weight. Later, I accompanied him on another journey. He told the people, ‘Go on ahead,’ so they went ahead. He said to me, ‘Come, let us have a race.’ So I raced with him, and he won. He began to laugh, and said, ‘This is for that.” [Narrated by Ahmad]

Points of benefit:

a) The wives of the Prophet sal Allahu alayhi wa sallam would accompany him on journeys.

b) The Prophet sal Allahu alayhi wa sallam sent his army ahead so he and his wife could have some privacy.

c) The Prophet sal Allahu alayhi wa sallam was romantic throughout his life. We see here that he not only raced with A'ishah during an early time in their marriage, but he remembered this game they had from the past, as if he was keeping score, and intiated it again.

d) The Prophet sal Allahu alayhi wa sallam did not tell A'ishah that she lost the race because she had gained weight, although she knew that was the reason.

e) Traveling causes fatigue, yet the Messenger of Allah alayhi salaatu wa salaam phsyically exerted himself to have some fun with his wife.

These few accounts show the loving nature and fun side of the Prophet sal Allahu alayhi wa sallam. O Allah, send your peace and blessings upon our Prophet and Messenger and grant him al Fadeelah and al Waseelah.

We’ve lost the chance to see the smile of the blessed Messenger sal Allahu alayhi wa sallam, so let’s not lose our chance in the aakhirah. May Allah ta’ala unite us with His Messenger in Firdaws al ‘Alaa, Ameen.

15 Perkara Yang Mengundang Bala

2009-08-12T19:04:00.000+08:00

Ali bin Abi Thalib r.a, meriwayatkan daripada Rasulullah SAW bahawa beliau bersabda; “Apabila umat ku telah membuat lima belas perkara, maka bala pasti akan turun kepada mereka, iaitu:

1.Apabila (Maghnam) harta milik umum atau negara hanya berkisar di kalangan elit tertentu

2. Apabila (aset) amanah dijadikan sebagai habuan diri (ghanimah)

3. Zakat dianggap sebagai beban hutang (diperniagakan)

4. (Kehendak) suami dikuasai oleh kehendak isteri

5. Anak menderhakai ibunya

6. Tapi ia berbaik-baik (patuh) dengan (kehendak) kawannya

7. Ayahnya (pula) disingkir jauh

8. Rioh rendah dan kecoh di dalam masjid (atas sebab dunia)

9. Yang menjadi ketua sesuatu bangsa adalah orang yang fasiq (jahat dan derhaka kepada Allah)

10. Seseorang dimuliakan kerana (hendak menghindari) kejahatannya

11. Arak menjadi minuman lumrah

12. Sutera menjadi pakaian (golongan lelaki)

13. Golongan artis (biduan) disanjung-sanjung

14. Manakala muzik menjadi budaya pujaan

15. Generasi akhir umat ini melaknat (menyalahkan) generasi pertama (sahabat dan Ulama)

Riwayat At-Tirmizi

Discharging Annual Zakat on Gold Ornaments

2009-08-04T10:16:00.000+08:00

Posted in Muslim Matters by Sadaf Farooqi

It is that time of the year again. Ramadan has begun to signal it’s imminent arrival. For most, that might imply a dread of fasting longer, hotter days. For others, it might mean saving more to stock up their freezers. For some lucky people, it might indicate the time to start making travel arrangements for performing umrah or itikaaf in Islam’s holy sites in Saudi Arabia. For most, however, including me, it implies preparing for project “Yearly Zakaah: Calculation and Discharge“.

The basic reasons why most Muslims discharge their yearly Zakaah during Ramadan are:

* It gains more rewards – multiplied by 70 times, at the very least. That is why it can be given in advance, during Ramadan. It is imperative, on the other hand, that if it has become due before Ramadan, it should be given at once, and not delayed in the hope for more reward.

* It is easier to keep track of Zakaah if one has the habit of discharging it in a prominent Muslim month, i.e. the latter’s arrival provides a convenient reminder to start planning how much and where, to pay off one’s Zakaah.

* It is the sunnah of the Prophet Muhammad [صلی اللہ علیہ وسلم] to become extra generous during this month, akin to a wind that brings much gain i.e. fruit/agricultural produce: Narrated Ibn Abbas [may Allah be pleased with him] who said: “The Prophet [صلی اللہ علیہ وسلم] was the most generous of people, and he was even more generous during Ramadan when Jibreel met him. Jibreel used to meet him every night in Ramadan until it was over and the Prophet would go through the Qur’an with him. The Messenger of Allah was more generous with good things than the blowing wind (which brings rain and welfare).” [Sahih Al-Bukhari]

In the current scenario, when the economic crisis and global “credit crunch” has left many Muslims struggling financially, and like other people all over the world, striving to hold on to their jobs, save and scrimp any extra money they possibly can, look for alternative modes of earning and sources of income, and to spend very cautiously, generating enough liquidity to pay off one’s Zakaah becomes an added concern. All extravagant expenditures have started to be curtailed, or so we like to think, in such a scenario.

So the problem with giving Zakaah this coming Ramadan is, to a great extent, the challenge of generating enough extra cash to be able to pay off the due on our assets. People who nowadays own lavish homes, individual cars for members of the household, electricity-bill-thumping appliances such as washers, driers, air conditioners, microwave ovens, dishwashers, hair-irons, kettles, coffee-makers and heaters, and have their children enrolled in expensive private schools are, to put it mildly, in a fix. They can no longer afford their lavish lifestyle yet find it difficult to step down a few rungs on their social ladder in order to curtail their extravagant expenditure.

The simple solution to this problem lies as much with the Muslim women of the family as much as the men. Please let me explain: I have been teaching a short subject, “The Book of Zakaah“, based on the book “Kitab Al-Zakah” by Iqbal Kaylani, to adult women at Al-Huda International for several years, and each time I cover the subject, I am surprised and equally disappointed, to be asked the same questions over and over by them. One of the most oft-recurring question is,

“How do we pay the Zakaah on our gold jewelry when we do not earn money?”

Most women innocently assume that they are absolved from paying Zakaah on their gold because of this reason, or that it is primarily and completely their husbands’ responsibility, and not their concern at all. They assert that the husband should, therefore, always pay the Zakaah on their gold. Other women come up with certain ahadith as ‘proof’ that Zakaah is not to be paid on gold that is in regular use by them i.e. that which they wear. Others still, come up with other ‘ahadith‘ claiming that Zakaah is not due on gold at all. Others, still, – the rarer lot – suggest that women should save money from their household budget each month to pay off the yearly Zakaah on their gold. Not one – I repeat – not one woman student have I come across to this day, who would give the suggestion that women sell off some of their gold jewelry to generate the required amount of Zakaah on it.

Has your jaw dropped? Are you stunned? If so, why, may I ask? Sadly, this is the reaction of most Muslim women when I suggest this solution. However, I do not understand this reaction at all. Why is the idea of selling gold to generate money for sadaqah in the way of Allah so shocking or unthinkable?

Is it not what Allah has ordained?

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ

“By no means shall you attain righteousness unless you give (freely) of that which you love.” [3: 92]

Was it not the suggestion of our Prophet Muhammad [صلی اللہ علیہ وسلم] directed specifically at Muslim women, to give a lot of sadaqah/charity from their ornaments?

Narrated Ibn Abbas: “I am a witness that Allah’s Apostle offered the ‘Eid prayer before delivering the sermon, and then he thought that the women would not be able to hear him (because of the distance), so he went to them along with Bilal, who was spreading his garment. The Prophet advised and ordered them to give in charity. So the women started giving their ornaments (in charity).” (The sub-narrator Ayub pointed towards his ears and neck meaning, that they gave ornaments from those places, such as ear-rings and necklaces.)

[Sahih Al-Bukhari Volume 2, Book 24, No. 529]

Narrated Abu Said Al-Khudri: “On ‘Eid Al-Fitr or ‘Eid Al-Adha, Allah’s Apostle [صلی اللہ علیہ وسلم] went out to the Musallah. After finishing the prayer, he delivered the sermon and ordered the people to give alms. He said, “O people! Give alms.” Then he went towards the women and said.

“O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women).”

The women asked, “O Allah’s Apostle! What is the reason for it?”

He replied, “O women! You curse frequently, and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. O women, some of you can lead a cautious wise man astray.”

Then he left. And when he reached his house, Zainab, the wife of Ibn Masud, came and asked permission to enter. It was said, “O Allah’s Apostle! It is Zainab.” He asked, ‘Which Zainab?” The reply was that she was the wife of Ibn Masud. He said, “Yes, allow her to enter.” And she was admitted. Then she said,

“O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Masud said that he and his children deserved it more than anybody else.”

The Prophet replied, “Ibn Masud had spoken the truth. Your husband and your children had more right to it than anybody else.”

[Sahih Al-Bukhari Volume 2, Book 24, No. 541]

Narrated ‘Amr bin Al-Harith: “Zainab, the wife of ‘Abdullah said, “I was in the Mosque and saw the Prophet [صلی اللہ علیہ وسلم] saying,

تَصَدَّقنَ وَ لَو مِن حُلِىِّكُنَّ

“O women! Give alms, even from your ornaments.”

{*Excuse the Arabic typo in the last word; the Arabic editor didn’t connect the letters properly. It is meant to be “huliyyikunna” and means “your ornaments”}

…Zainab used to provide for ‘Abdullah and those orphans who were under her protection. So she said to ‘Abdullah,

“Will you ask Allah’s Apostle whether it will be sufficient for me to spend part of the Zakaah on you and the orphans who are under my protection?”

He replied “Will you yourself ask Allah’s Apostle?” (Zainab added): So I went to the Prophet and I saw there an Ansari woman who was standing at the door (of the Prophet) with a similar problem as mine. Bilal passed by us and we asked him,

‘Ask the Prophet whether it is permissible for me to spend (the Zakaah) on my husband and the orphans under my protection.’

And we requested Bilal not to inform the Prophet about us. So Bilal went inside and asked the Prophet regarding our problem. The Prophet [صلی اللہ علیہ وسلم] asked, “Who are those two?” Bilal replied that she was Zainab. The Prophet said, “Which Zainab?” Bilal said, “The wife of ‘Adullah (bin Masud).” The Prophet said,

“Yes, (it is sufficient for her) and she will receive a double reward (for that): One for helping relatives, and the other for giving Zakaah.”

[Sahih Al-Bukhari Volume 2, Book 24, No. 545]

The ahadith above give clear proof of that fact that women should donate their ornaments in charity, and particularly if their husbands are in need. In fact, women may give Zakaah, the obligatory charity, to their husbands first, if the latter are deserving of it.

Was it not the way of our mothers and aslaaf (pious predecessors) to give away gold or silver in sadaqah?

When our mother, Umm Habibah [may Allah be pleased with her], received the glad tidings of Prophet Muhammad’s [صلی اللہ علیہ وسلم] marriage proposal for her in Abyssinia, she gave the ornaments she was wearing, then and there, to the slave-girl who had brought her this good news.

Then why do we Muslim women feel so reluctant to convert our gold ornaments to liquid cash in order to discharge an obligation of Islam that is one of its most fundamental pillars?

Simple answer: We love gold. Oh boy, do we love it! We love to wear it, flaunt it, and store it for our sons’ and daughters’ marriages. We pass down cherished heirlooms in order to maintain familial traditions. The more antique the jewelry is, the more we hold it close to our hearts.

Most women are in the habit of gradually collecting ornaments over the years. The reason why jewelers’ shops do roaring business worldwide is the symbol of this attachment of the female hearts to anything that twinkles, shines and is worth millions. I admit I was very surprised on visiting Madinah for the first time, to see that even the majority of shops outside Masjid-e-Nabawi were those selling gold jewelry.

So how can Muslim women help their husbands and/or brothers and sons out this year, in paying off their Zakaah?

Simply, convert some of your trinkets and/or rings, bangles, bracelets or earrings to liquid cash, and use that cash to give off Zakaah. I wouldn’t be preaching this had I not done it myself. I can promise you that you’ll feel tremendous closeness to Allah and serene joy of faith as a result, as long as you do not brag about your sadaqah to anyone; that is, you do not waste what you’ve done.

I also happen to know of other women who have similarly donated their jewelry, wedding clothes or other precious possessions; they do not, in any way, feel guilty or regretful for having done so. Life is short; so many chances of doing sadaqah pass us by, yet we continue to hold on to our clothes and jewelry as if they’ll stay with us forever. Wake up, O Muslimah! Remember that your permanent abode is the Hereafter, with the only permanent joys and blessings being those given to the dwellers of Paradise; therefore, strive to attain that long-lasting abode by letting go of just a wee bit of the things you love in this passing, worldly life, and then taste the sweetness of faith, and the high levels of taqwa that Allah will bless you with, as a consequence.

Evidence that Muslim women are permitted to wear gold

Details of the difference of opinion regarding zakaah on gold and silver intended for use

Zakaah has to be paid on gold inherited, by its owner

Allah knows best and is the Source of strength.

ADAB PERGAULAN SUAMI-ISTERI SEJAK PERKAHWINAN

2009-07-31T17:44:00.000+08:00

Kewajiban suami

Sebagai seorang suami, dia harus memelihara kesederhanaan dan kesopanan dalam dua belas perkara iaitu:

(1) Walimatul’urus (undangan perkahwinan)

(2) Pergaulan

(3) Bersenda-gurauan

(4) Pimpinan

(5) Kecemburuan

(6) Pemberian Nafkah

(7) Pengajaran

(8) Pembahagian (kalau isteri lebih dari satu)

(9) Pendidikan sewaktu berlaku penyelewengan

(10) Persetubuhan

(11) Kelahiran anak

(12) Perceraian dengan talaq

Pertama: Mengadakan walimah atau undangan adalah sunnat hukumnya

Berkata Anas r.a.: Apabila Rasulullah s.a.w melihat tanda inai pada Abdul Rahman bin Auf r.a., baginda bertanya: Apa ini? Abdul Rahman menjawab: Saya telah menikmati seorang wanita dengan maskahwin emas seberat biji kurma. Maka Rasulullah s.a.w pun mendoakan bagi Abdul Rahman:

“Moga-moga Allah memberkati anda! Adakanlah walimah, walaupun dengan makan roti dan kurma.

Selain itu sunnat memberikan tahniah (ucapan selamat pengantin baru) kepada orang yang baru berkahwin. Seorang yang berjumpa dengan pengantin lelaki mengucapkan:

“Moga-moga Allah memberikan keberkahan kepadamu dan keberkahan untukmu dan menghimpunkan kamu berdua dalam kebaikan.”

Sunnat juga mengisytiharkan perkahwinan kepada orang ramai supaya diketahui. Bersabda Rasulullah s.a.w.:

“Yang memisahkan antara yang halal dengan yang haram ialah bunyi-bunyian rebana dan nyanyian.”

Kedua: Memelihara pergaulan yang baik dengan isteri-isteri serta menanggung segala keburukan yang mungkin berlaku daripada mereka sebagai menunjukkan tanda belas kasihan terhadap mereka itu.

Allah telah berfirman:

“Dan pergaulilah mereka dengan cara yang baik.” (an-Nisa’: 183)

Allah telah berfirman lagi pada menyatakan kebesaran hak mereka ke atas suami:

“Dan mereka sekalian (isteri-isteri) telah mengambil suatu perjanjian yang berat daripada kamu.” (an-Nisa’: 20)

FirmanNya lagi:

“Dan teman yang di samping.” (an-Nisa’: 36)

Setengah para mufassirin mengartikan ayat ini dengan isteri yang sering berada di samping suami sepanjang masa.

Maksud memperbaiki pergaulan dengan isteri-isteri itu bukanlah dengan semata-mata menahan diri dari menimpakan ke atas mereka sesuatu yang tiada diinginnya, malah menanggung segala yang tiada menyenangkan yang mungkin timbul dari mereka, serta bersifat sabar dan tabah untuk menghadapi segala sikap kurang pertimbangan dan kemarahan mereka. Ini adalah untuk menurut jejak langkah Rasulullah s.a.w. kerana isteri-ister Rasul sendiri kadang-kadang melakukan sesuatu yang tiada menyenangkan hati Rasulullah s.a.w dan ada pula yang menrajuk meninggalkan baginda sampai sehari suntuk hingga ke malam.

Ketiga: Hendaklah suami menambah atas sikap kurang pertimbangan dari isteri itu dengan bersenda gurau, memuji-muji serta bermain-main dengannya, kerana semua itu akan melembutkan hati kaum wanita. Rasulullah s.a.w seringkali bersenda gurau dengan isteri-isterinya dan menuruti kehendak-kehendak mereka, sesuai dengan kadar akal fikiran mereka dalam segala macam perbuatan dan perilakunya.

Please read the full article here

Re-inventing Zendra

Iftar - A Special Time

Fasting during Sha'ban

Leaders of Women of Paradise

The Prophets Zakariyah and Yahya (John the Baptist)*

A Deceptive Enjoyment

Eye Opening Words in the Quran Describing the Life of this World

The Power Of Repentance

The Ethics of Chivalry

Finest Prayers (Du'a) from the Holy Qur'an

The True Islamic Personality of the Muslim Man as Defined in the Qur'an and Sunnah

Where is the Satisfaction in Life?

13 steps to Memorize the Qur’an by Yasir Qadhi

Finding The Middle Path

As published in The Star newspaper - Wednesday 13 January 2010

REFLECTING ON THE LAWBy SHAD SALEEM FARUQI

Good Character by Imam Al-Bayhaqi

The Islamic New Year and the Significance of Muharram

Animal Sacrifice in Islam - An Historical Perspective

Ummi - My Mother

The Rights the Spouses have over Each Other

Developing Khushoo' in Prayer (Part 3)

Developing Khushoo in Prayer (Part 2)

Developing Khushoo in Prayer

A Conversation with a Jinn: The Exorcism Experience

Twenty Ways to Show Off (Continuation 16 - 20)

Twenty Ways to Show Off (Continuation 11 - 15)

Twenty Ways to Show Off (Continuation 6 - 10)

Twenty Ways to Show Off

Al-Ghazali Gems

riddles

Quran Recitation Juzu' 30 Surah Al Nabaa - Surah An Nas

Quran Recitation Juzu' 29 Surah Al Mulk - Surah Al Mursalaat

Quran Recitation Juzu'28 Surah Al Mujadilah - Surah At-Tahrim

Quran Recitation Juzu' 26 Az-Zariat (Ayat 1) - Juzu' 27 Al-Hadid (Ayat 29)

Quran Recitation Juzu' 25 Ad-Dukhan (Ayat 1) - Juzu' 26 Qaf (Ayat 45)

Quran Recitation Juzu' 24 Ghafir (Ayat 38) - Juzu' 25 Az-Zukhruf (Ayat 89)

Quran Recitation Juzu' 23 As-Saffat (Ayat 1) - Juzu' 24 Ghafir (Ayat 37)

Quran Recitation Juzu' 22 Saba' (Ayat 1) - Juzu' 23 Ya Sin (Ayat 83)

Quran Recitation Juzu' 21 Ar-Rum (Ayat 34) - Juzu' 22 Al-Ahzab (Ayat 73)

Quran Recitation Juzu' 20 Al-Qasas (Ayat 1) - Juzu' 21 Ar-Rum (Ayat 33) -

Quran Recitation Juzu' 19 Al-Furqan (Ayat 39) - Juzu' 20 An-naml (Ayat 93)

Quran Recitation Juzu' 18 Al Mu'minoon (Ayat 1) - Juzu' 19 Al-Furqan (Ayat 38)

Quran Recitation Juzu' 16 Taha (Ayat 114) - Juzu' 17 Al-Hajj (Ayat 78)

Quran Recitation Juzu' 15 Al -Isra'(Ayat 72) - Juzu' 16 Taha (Ayat 113)

Quran Recitation Juzu' 14 An Nahl (Ayat 1) - Juzu' 15 Al -Isra'(Ayat 71)

Quran Recitation Juzu' 13 Ar-Ra'd (Ayat 1) - Juzu' 14 Al -Hijr (Ayat 99)

Quran Recitation Juzu' 12 Surah Hud (Ayat 64) - Juzu' 13 Surah Yusuf (Ayat 95)

Quran Recitation Juzu' 11 Surah Yunos (Ayat 1) - Juzu' 12 Surah Hud (Ayat 64)

Quran Recitation Al-Anfal Juzu' 10(Ayat 53) - At-Taubah Juzu' 11 (Ayat 129)

Quran Recitation Al-A'raf Juzu'9(Ayat 96 partial ) - Al-Anfal Juzu' 10 (Ayat 52)

Quran Recitation Al-An'am Juzu' 8(Ayat 143) - Al-A'raf Juzu'9(Ayat 96 partial )

Quran Recitation Al-An'am Juzu' 7 (Ayat 1) - Al-An'am Juzu'8(Ayat 142)

Quran Recitation An Ma'idah Juzu' 6 (Ayat 1) - Al-Ma'idah Juzu'7(Ayat 120)

Quran Recitation An Nisaa Juzu' 5 (Ayat 34 last part) - An-Nisaa' Juzu'6 (Ayat 176)

Quran Recitation Ali Imran Juzu' 4 (Ayat 103) - An-Nisaa' Juzu'5 (Ayat 34 partial)

Quran Recitation Al-Baqarah Juzu'3 (Ayat 267) - Ali Imran Juzu' 4 (Ayat 102) -

Quran Recitation Al-Baqarah Juzu' 2 (Ayat 149 ) - Juzu' 3 (Ayat 266)

Quran Recitation Al-Baqarah Juzu' 1 - 2 (Ayat 148)

The Humor of the Messenger of Allah

15 Perkara Yang Mengundang Bala

Discharging Annual Zakat on Gold Ornaments

ADAB PERGAULAN SUAMI-ISTERI SEJAK PERKAHWINAN

REFLECTING ON THE LAW
By SHAD SALEEM FARUQI