Islamic Knowledge

Love, as a verb

2010-07-13T23:22:00.000+08:00

‘Why is it that I don’t feel any love for my grandparents or other close relatives, or for that matter even my spouse?’ If that’s a question that lingers in your mind, you need to look at ‘love’ from a different perspective.

Instead of considering it an emotion (noun), consider it something you gotta do (verb). And look at how your relationships change. So, when you love (as a verb) people who matter, you will serve, sacrifice, and be sincere to them. You’ll develop a sense of selflessness and devotion.

But before we get there, we need to make sure our intentions are right. Read the Qur’anic verses and the statements of the Prophet (peace be upon him) that emphasize the importance of upholding kinship ties. Be encouraged by the abundant reward Allah has promised for those who maintain ties and serve people.

“And worship Allah alone, and do not set-up any partner to Him in worship, and be kind and good to the parents, and to the relatives.” (Qur’an, 4:36)

The Prophet (peace be upon him) said, “The person who severs the bond of kinship will not enter Paradise.” (Al-Bukhari, 8/73, no. 13)

In another narration, the Prophet (peace be upon him) said, “The one who looks after a widow or a poor person is like a Mujahid (warrior) who fights in Allah’s Cause, or like him who performs prayers all the night and fasts all the day.” (Al-Bukhari, 7/64, no. 265)

The Prophet (peace be upon him) said, “Any woman who dies while her husband is pleased with her, she will enter Paradise.” (Al-Tirmidhi)

Al-Aswad Bin Yazid asked Ayesha (may Allah be pleased with her), “What did the Prophet use to do at home?” She said, “He used to work for his family, and when he heard the Adhan, he would go out.” (Al-Bukhari, 7/64, no. 276)

Indeed, the Prophet’s life (peace be upon him) is an example for all people to come. He lived the Qur’an. The Sahabah strove to implement these teachings. Caliph Umar would sweep the floor of the mosque. Abu Bakr would cook and feed the blind old lady. Their lives tell us how they loved their people. They strove in selflessness. The Sahabah gave food to the guests while keeping their own children hungry.

Our world today teaches us to be selfish and materialistic. We hardly tolerate our loved ones, let alone serve them. The pursuit of luxury, wealth, and more wealth has clouded our purpose of life and sense of what happiness is. While career and earning money is required to feed our families, it should by no means become an obsession. Allah says in the Qur’an:

“And I created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong.” (Qur’an, 51:56-58)

Our provision has been written down. It is Allah who provides us. Yes, we must seek it, but it’s Allah who provides. Knowing this should free up our mind so we could focus on the thing that matters, i.e. the purpose of life, the worship of Allah.

As Muslims, we submit to our Creator. We seek His Pleasure in what we do and we follow His Guidance. It is only that life that brings true joy to the heart and fills us with contentment, as opposed to a life of greed and dissatisfaction.

So, love with all passion and selflessness, but only and only for the sake of Allah. It is only then that you’ll taste the sweetness of that missing feeling.

The Prophet (peace be upon him) said, “Whoever possesses the following three qualities will have the sweetness (delight) of faith: 1. The one to whom Allah and His Apostle becomes dearer than anything else; 2. Who loves a person and he loves him only for Allah’s sake; 3. Who hates to revert to (disbelief) as he hates to be thrown into the fire.” (Al-Bukhari, 1/2, no. 15)

- by Faraz Omar

Salaah

2010-07-13T23:20:00.001+08:00

We know that salah is fard–the 5x daily prayers–and that the reward of doing so is great, and the sin of doing so are terrible. Hellfire, punishment on the Day of Judgment, punishment in this life, all these things are but possibilities.

But let’s take a look at a slightly different angle: scholars. What’s the position of the scholars on someone who doesn’t pray?

The position of all four madhaahib–Maliki, Shafi’ee, Hanbali, and Hanafi–with no difference of opinion–is that a person who does not pray, ever, is not a Muslim.

Think about that. Not a Muslim. Not anyone who has a chance of Paradise.

Why? There’s a very explicit hadith on this–the hadith of the Prophet (صلى الله عليه و سلم):

The contract between us and them is salaah. Whoever leaves it, he has disbelieved (fa qad kafara).

This is a very direct, explicit hadith–salaah is the contract, part of the mithaaq, the original contract, with Allah that all humans took. And this is only one of the explicit ahadith like this.

What’s more, it was inconceivable in the time of the sahaba that someone could be a “Muslim” and not pray. It just doesn’t make sense.

On al Israa wal Miraaj journey Allah took his beloved prophet to the seventh heaven—a place not even angel Gibreel could enter. In the Prophet’s mission on earth, every instruction, every commandment was sent down through angel Gibreel. But, there was one commandment that was not. There was one commandment so important, that rather than sending angel Gibreel down with it, Allah brought the Prophet up to Himself.

That commandment was salah (prayer). When the Prophet was first given the command to pray, it was to be fifty times in a day. After asking Allah to make it easier, the commandment was eventually reduced to five times a day, with the reward of the fifty.

Reflecting upon this incident scholars have explained that the process of going from fifty to five was a deliberate one, intended to teach us the true place salah should hold in our lives. Imagine for a moment actually praying fifty times a day. Would we be able to do anything else but pray? No. And that’s the point. What greater way than that to illustrate our life’s true purpose? As if to say, salah is our real life; all the rest that we fill our day with…just motions.

And yet, we live as if it’s exactly the opposite. Salah is something we squeeze into our day, when we find time—if that. Our ‘lives’ don’t revolve around salah. Salah revolves around our ‘lives.’ If we’re in class, salah is an afterthought. If we’re at the mall, the Macy’s sale is more urgent. Something is seriously wrong when we put aside the very purpose of our existence in order to watch a basketball game.

And that is for those who even pray at all. There are those who have not only put aside their life’s purpose, they have abandoned it completely. What we often don’t realize about the abandonment of salah is this: No scholar has ever held the opinion that committing zina (fornication) makes you a disbeliever. No scholar has ever held the opinion that stealing, drinking or taking drugs makes you a disbeliever. No scholar has even claimed that murder makes you a non-Muslim. But, about salah, some scholars have said he who abandons it, is no longer Muslim. This is said based on ahadith such as this one:

“The covenant between us and them is prayer, so if anyone abandons it, he has become a disbeliever.” [Ahmad]

Imagine an act so egregious that the prophet would speak about it is such a way. Consider for a moment what satan did wrong. He didn’t refuse to believe in Allah. He refused to make one sajdah. Just one. Imagine all the sajdahs we refuse to make.

Consider the seriousness of such a refusal. And yet, think how lightly we take the matter of salah. Salah is the first thing we will be asked about on the Day of Judgment, and yet it is the last thing that on our mind. The Prophet said: “The first thing which will be judged among a man’s deeds on the Day of Resurrection is the Prayer. If this is in good order then he will succeed and prosper but if it is defective then he will fail and will be a loser.” [Tirmidhi]

On that Day, the people of paradise will ask those who have entered Hell-fire, why they have entered it. And the Quran tells us exactly what their first response will be: ”What led you into Hell Fire? They will say: ‘We were not of those who prayed.’”
(Qur’an, 74:42-43)

How many of us will be among those who say “we were not of those who prayed, or we were not of those who prayed on time, or we were not of those who made prayer any priority in our lives?” Why is it that if we’re in class or at work or fast asleep at the time of fajr and we need to use the restroom, we make time for that? In fact, the question almost sounds absurd. We don’t even consider it an option not to. And even if we were taking the most important exam of our lives, when we need to go, we will go. Why? Because the potentially mortifying consequences of not going, makes it a non-option.

There are many people who say they don’t have time to pray at work or school, or while they’re out. But how many have ever said they don’t have time to go to the bathroom, so while out, at work or school have opted instead to just wear Depends? How many of us just don’t feel like waking up at Fajr time if we need to use the bathroom, and choose instead to wet our bed? The truth is we’ll get out of bed, or leave class, or stop work, to use the bathroom, but not to pray.

It sounds comical, but the truth is we put the needs of our body above the needs of our soul. We feed our bodies, because if we didn’t, we’d die. But so many of us starve our souls, forgetting that if we are not praying our soul is dead. And ironically, the body that we tend to is only temporary, while the soul that we neglect is eternal.

Action Items:
* Make Tawbah. Whether you pray regularly or not, if you’ve missed prayers in your past, make wudoo and pray two rakaahs of tawbah for that. And be optimistic–insha’Allah Allah WILL forgive you!

* Hit the Minimum 5x/day. If you don’t pray your 5x daily prayers, start. Right now. Today. Praying is difficult at first, but over time, it becomes easier. Pick up prayers one at a time, whatever you can do, until you’re at least covering the daliy five consistently.

* Add Sunnah/Nafl Prayers. If you already have your five covered, alhamdulillah, start adding the sunnahs–starting with the two before Fajr, and with salaat-ul-Witr. Those are the best. Then gradually add more. Add Tahajjud, if you’re already praying all the sunnah prayers. The sunnahs are like a shield that protect your fard prayers; if you always pray them, in the worst case, you might skip one or two–but if you only pray fard, those are the first to go.

* Reflect on the Reward and the Punishment. If you didn’t know, for every fard action, Allah rewards you. Think about THAT. You’re actually getting some ajr! And reflect on the punishment of not praying, ever–capital. YOU might be praying, but you probably know someone in your family (near or extended), who doesn’t. Advise them gently.

Prayer (Salaah) is one of the most important pillars of Islam, second only to the Shahaadah.

Yet, there are innumerable excuses we come up with, to not pray, either on time or not pray at all.

Some of the most common excuses are:

Excuse #1:Allah is al-Ghafoor ar-Raheem. He will forgive me.

Reply: Yes, surely Allaah is al-Ghafoor ar-Raheem but, did you forget, O Muslim, that He also said that He is ash-Shadeed ul-Iqaab (severe in punishment).

"And fear Allaah much and know that Allaah is Severe in punishment." (Surah al-Baqarah:196)

And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The covenant that stands between us and them (non-Muslims) is prayer; whoever gives up prayer is a kaafir." (Tirmidhi, al-Nasaa'i, Ibn Maajah--saheeh ).

Excuse #2: I know I have to pray, but I am too tired/lazy.

Reply: Praying Salaat at its proper appointed times is an obligation on every single person. Whoever deliberately misses a prayer exposes himself to the wrath of Allaah, and the wise believer does not do something which he knows could result in punishment.

Just look at what the people of Hell will say when asked:

"What has caused you to enter Hell?" They will say: "We were not among those who prayed (Salaat)." [Surah al-Muddaththir:42-43]

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "Between a man and kufr and shirk, there stands his giving up prayer." (Muslim)

Ibn Mas'ood said: "No one keeps away from the prayer except a hypocrite who is known for his hypocrisy." (Muslim)

Excuse #3: I am SO busy at work, I don't have time to pray.

Reply: So you mean to tell me that you can't take out even a few minutes out of the whole 24 hours to worship the very One Who created you in the first place?? You mean you don't have time to thank the Lord of the worlds for everything He's given you.....ALL His blessings?? What kind of ungrateful soul are you??!!

And if He wanted to take all these blessings away from you, is there anything, anything you could do?!!

"Men whom neither trade nor business diverts from the remembrance of Allaah nor from performing As-Salaat nor from giving Zakaat; they fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection).That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills." [Surah al-Noor:37-38]

Excuse #4: I pray; I just delay it until it is convenient for me or I pray it Qadaa.

Reply: You should understand that delaying prayer beyond the time when it is due is a major sin, because Allaah says:

"Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours." [Surah al-Nisa':103]

And Allaah says:

"So woe unto those performers of Salaah (prayers). Those who delay their Salaah (prayer from their stated fixed times)." [Surah al-Maa'oon :4,5]

Excuse #5: I pray the 4 prayers. I only miss Fajr because I have to do Ghusl.

Reply: Allaah has enjoined upon you and me the FIVE prayers, NOT FOUR. How can a Muslim willingly expose himself to the wrath of Allaah and His punishment, just because he finds it difficult to do ghusl? In fact, it is NOT difficult to do ghusl, it is VERY easy, apart from the tricks that the Shaytaan tries to play on people. Allaah is talking to you and me when He says:

"Enter completely in Islam (by obeying all the rules and regulations of the Islamic religion)." [Baqarah :208]

"Successful indeed are the believers. Those who offer their Salaat with all solemnity and full submissiveness...' [al-Mu'minoon:1-2]

"And those who strictly guard their (five compulsory) Salawaat (at their fixed stated hours)." [al-Mu'minoon 23:9]

Excuse #6: My position/boss/studies/does not allow me.

Reply: Remember that the Prophet (pbuh) mentioned prayer one day and said: "Whoever observes it regularly, it will be light and a proof and salvation on the Day of Resurrection, and whoever does not observe it regularly, it will not be a light or a proof or salvation for him, and on the Day of Resurrection he will be with Qaroon, Fir'aun, Hamaan and Ubayy ibn Khalaf." (Ahmad).

Ibn al-Qayyim said: These four people are mentioned because they are the leaders of kufr. This makes an important point about the one who does not observe regular prayer, whether that is because he is distracted by his wealth, his power, his position of leadership or his business. The one who is distracted from it by his wealth will be with Qaroon; the one who is distracted by his power will be with Fir'aun; the one who is distracted by his position of leadership will be with Hamaan and the one who is distracted by his business will be with Ubayy ibn Khalaf."

Excuse #7: If I pray, I will be fired from my job!

Reply: Remember that it is not your boss, but Allaah that provides RIZQ for you and me. If this job is keeping you away from the most important duty as a Muslim, is this job really worth it? And whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that.

"And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things." [Talaaq:2-3]

Excuse #8: I want to pray but my children are so young I can't leave them and pray

Reply: "O you who believe! Let not your properties or your children divert you from the remembrance of Allaah. And whosoever does that, then they are the LOSERS." (Surah al-Munaafiqoon:9)

Excuse #9: I can't pray at my job/school/public place. I am too embarrassed /they will think I am a TERRORIST!

Reply: How can a Muslim feel embarrassed about proclaiming the truth and worshipping his Lord openly, hastening to fulfill the command of Allaah at the time when Allaah has said it is to be done? Also, if you uphold your duty to pray, Allaah will never let you down. He is the one to protect you and save you from all harm, no matter what anyone tries to plot against you. Remember that the one who is protected by Allaah, NO ONE CAN HARM.

"Whoever works righteousness, whether male or female, while he (or she) is a true believer- verily, to him We will give a good life, and We shall pay them certainly a reward in proportion to the best of what they used to do." [Surah al-Nahl:97]

Excuse #10: If I pray, people will think that I show off. So I don't pray.

Reply: Just as the Shaytaan comes to the Muslim to make him admire his actions and show off to people, sometimes he uses the opposite trick and makes a person think that he is showing off while fulfilling his relogious obligations, so that he will not do it. So just ignore these whisperings from the Shaytaan and don't let him keep you away from this major Ibadah. DO NOT let him win.

Ibraaheem al-Nakhaa'i said: "If the Shaytaan comes to you when you are praying and says, 'You are showing off', then you should make it even longer..."

"And if an evil whisper comes to you from Shaytaan, then seek refuge with Allaah. Verily, He is All-Hearer, All-Knower." [Surah al-Aa'raaf:200]

Excuse #11: I have made/am making so many mistakes in my life, it is no use for me to pray. Allaah will never forgive me.

Reply: Now, this is another one of the tricks of Shaytaan.He does not want you to do Tawbah, because he knows, if you sincerely repent to Allaah for ALL that you have done, Allaah WILL FORGIVE YOU.

Allaah encourages us to do tauba when He said: "Say: 'O My slaves, who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful." [Surah al-Zumar:53]

Subhaan Allaah! How Forgiving is our Rabb and how Merciful!

Isn't this Ayah enough, even for the worst of sinners among us?

And remember, doing good deeds wipes out sins.

"And perform As-Salaah, at the two ends of the day and in some hours of the night [i.e. the five compulsory prayers]. Verily, the good deeds remove the evil deeds." [Surah Hood:114]

Excuse #12: I don't pray, but I have a good heart. I am a good person and I never hurt anyone.

Reply: The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." (Tabarani).

So no matter what good deeds you did in this dunya, if you didn't pray, nothing will count or even be accepted.....no zakaah, no fasting, no Hajj, no nothing.

"Whoever does not pray 'Asr, his good deeds will be annulled." (Bukhaari).

Excuse #13: But, I pray every Jumuah. Isn't that enough?

Reply: With regard to the ruling on one who prays Jumu'ah only, some of the scholars are of the view that one who prays Jumu'ah only is a kaafir, because he comes under the same ruling as one who does not pray at all, because he prays only one of the thirty-five prayers required each week, so he is like one who does not pray at all. (Fatawa Shaykh ibn Baaz and Ibn Uthaymeen).

Some scholars said that he is not a kaafir but he is committing a great sin that is worse than riba (usury), adultery, stealing, drinking alcohol etc.

Excuse #14: My spouse/parents don't pray. Why should I??

Reply: Just because your family does something sinful, does not mean that you do the same. Remember, they will NOT be there to save you when Allaah will ask YOU about YOUR Salaah. In fact, your duty is to call them to Allah by advising them and setting a good example for them to follow.

"And enjoin al-Salaah on your family, and be patient in offering them [the prayers]. We ask not of you a provision; We provide for you. And the good end (Paradise) is for the muttaqoon (pious)." [Ta-Ha:132]

Excuse #15: I will pray when I am older/after Hajj/ Ramadhan.

Reply: Do you want to be from these people that Allaah is talking about??

"Then, there has succeeded them a generation who have given up As-Salaah and have followed lusts. So they will be thrown in Hell." [Maryam:59]

And, how do you know you will live to be older? Or live until Hajj or Ramadhaan??

What if you die tomorrow?? What if it was today???

CONCLUSION:

There can be no excuses as far as Salaah is concerned. We have to pray all the five prayers and all of them on time.

"O you who believe! Fear Allaah, and be with those who are true (in words and deeds)."

[ al-Tawbah:119]

"Guard strictly the (five obligatory) prayers, especially the middle Salaat (˜Asr). And stand before Allaah with obedience."

[Surah al-Baqarah 2:238]

If you are beginning your journey for life success - your work, studies, marriage, dream job, or working on any of your dream you have in your life - begin that journey by making “Perfecting Salah” - one of your main life goals, and revolve your life around “Salah”.

Indeed this is the path to true life success and within days, you will begin to make a difference - in your life and the life of those around you.

May Allah accept.

Controlling one's emotions

2010-07-13T23:19:00.000+08:00

By Aaidh ibn Abdullah al-Qarni

Emotions flare up for two reasons: either for joy or for inner
Pain. In a hadith, the Prophet (Blessings and Peace be upon him) said:

"Verily, I have been prohibited from emitting two foolish and wicked sounds, one that is emitted when something favorable happens, and the other that is expressed when calamity strikes."

In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. (Qur'an 57: 23)

For this reason, the Prophet (bpuh) said:

"Verily, true patience is that which is displayed during the initial shock."

Therefore, when one contains his emotions upon both the joyful and the calamitous occasion, he is likely to achieve peace and tranquility, happiness and comfort, and the taste of triumph over his own self. Allah described man as being exultant and boastful, irritable, discontented when evil touches him, and niggardly when good touches him. The exceptions, Allah informed us, are those who remain constant in prayer. For they are on a middle path in times of both joy and sorrow. They are thankful during times of ease and are patient during times of hardship.

Unbridled emotions can greatly wear a person out, causing pain and loss of sleep. When such a person becomes angry, he flares up, threatens others, loses all self-control, and surpasses the boundaries of justice and balance. Meanwhile, if he becomes happy, he is in a state of rapture and wildness. In his intoxication of joy, he forgets himself and surpasses the bounds of modesty. When he renounces and relinquishes the company of others, he disparages them, forgetting their virtues while stamping out their good qualities. On the other hand, if he loves others, then he spares no pains in according them all forms of veneration and honor, portraying them as being the pinnacles of perfection. The Prophet (bpuh) said:

"Love the one who is beloved to you in due moderation, for perhaps the day will come when you will abhor him. And hate the one whom you detest in due moderation, for perhaps the day will arrive when you will come to love him."

And in another hadith, the Prophet (bpuh) said:

"And I ask you (O' Allah) to make me just, both while being in a state of anger and while being in a state of Joy.

So when a person curbs his emotions, when he controls his mind, and when to each matter he gives according to the weight of its importance, he will have taken a step towards wisdom and true understanding.

Indeed we have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance [justice] that mankind may keep up justice. (Qur'an 57: 25)

Indeed, Islam came as much with balance in morals, manners, and dealings as it did with its straightforward, holy, and truthful way of life.

Thus we have made you a just [and the best] nation. (Qur 'an 2: 143)

Being just is an end that is called for in both our manners and in matters of jurisprudence. In fact, Islam is founded on truth and justice truthfulness in all that we learn from revealed texts, and justice in rulings, sayings, actions, and manners.

And the Word of your Lord has been fulfilled in truth and in justice.)
(Qur'an 6: 115)

Deeds that wash away our sins

2010-07-13T23:17:00.001+08:00

The following are some statements of Prophet Muhammad (peace be upon him) on what deeds could lead to forgiveness of our past and future sins. The statements were collected in the book Al-Bihar Az-Zakhirah fi Asbab Al-Maghfirah

1. Perfecting one’s ablution

“No worshipper perfects his ablution except that his past and future sins are forgiven.” (Hasan, Al-Bazzar. Al-Haythami and Al-Mundhiri agreed upon.)

2. Fasting in Ramadan

“Whoever fasts Ramadan out of faith and seeking Allah’s reward then his past and future sins are forgiven.” (Ahmad)

3. Night prayer in Ramadan

“Whoever stands (in prayer) in Ramadan out of faith and seeking Allah’s reward then his past and future sins are forgiven.” (Sahih An-Nasa’i)

4. Night of Al-Qadr

Laylat-ul-Qadr or the Night of Al-Qadr can be expected in the odd nights of the last 10 days of Ramadan. He who performs the night prayer in it out of belief and seeking Allah’s reward his past and future sins are forgiven. (Ahmad)

5. Thanking Allah after eating and putting one’s clothes on

“Whoever ate food and then said, ‘Praise be to Allah who has fed me this food and provided it for me, without any strength or power on my part’, is forgiven his past (and future*) sins. And whoever wears a garment and says, ‘Praise be to Allah who has clothed me with this (garment) and provided it for me, without any strength or power on my part’, is forgiven his past and future sins.” (Ibn Majah, Abu Dawood, Al-Tirmidhi, An-Nasa’i, and others)

The addition marked by (*) is related by Abu Dawood. Sheikh Al-Albani declared it Hasan in Sahih Al-Jami (no. 6086).

6. Getting old in Islam

“No one reaches 40 years in Islam except that Allah protects him from madness, leprosy and leucoderma. When he is 50, Allah makes his reckoning easy. When he reaches 60, Allah grants him repentance. And when he reaches 70, Allah loves him and the inhabitants of the heavens love him.

And when he reaches 80, Allah accepts his good deeds and overlooks his sins. When he reaches 90, Allah forgives his past and future sins, and he is named ‘the prisoner of Allah on earth’ and is granted intercession (for forgiveness) for his family.” (Hasan, Ibn Asakir. Ahmad Shakir said in his notes on Al-Musnad, 8/23, 25: “Its chain is at least Hasan. It is supported with other chains which raise it to the level of Sahih.”)

7. Neither Ruqya nor belief in bad omens

“I was told: ‘These are your people and amongst them there are 70,000 who shall enter Paradise without being taken to either account or torment.’ …’They are those who do not make Ruqya nor seek it, nor believe in bad omens, but trust in their Lord (Allah).’” (Al-Bukhari and Muslim)

8. Patiently bearing children’s death

“Whoever buries three children, Allah will forbid the (Hell) Fire for him.” (Sahih, Tabarani in Al-Kabeer, Al-Albani authenticated it in Sahih Al-Jami, no. 6238)

“There are no two Muslim parents whose three children die before reaching puberty except that Allah will enter them into Paradise due to His mercy to the children.

It will be said to them, ‘Enter the Paradise,’ so they will say, ‘Not until our parents enter first.’ It will be said, ‘Enter the Paradise you and your parents.’ (Ahmad and An-Nasa’i; Al-Albani authenticated it in Sahih Al-Jami, no. 5780)

“Whoever remains content and patient after the death of three of his offspring will enter Jannah.”

A woman said, “What about two?” The Prophet (peace be upon him) said, “And two.” (Sahih, An-Nasa’i and Ibn Hibban; authenticated by Al-Albani in Sahih Al-Jami, no. 5969)

9. Raising three daughters

“There is no one from my Ummah who takes care of three daughters or three sisters, and is nice to them, except that they will be a screen (protection) for him from the Fire.” (Sahih, Al-Bayhaqi and Al-Bukhari in Al-Adab, authenticated by Al-Albani in Sahih Al-Jami, no. 5372)

10. Defending a Muslim’s honor

“Whoever defends the honor of his brother in absence has the right with Allah to be freed from the Fire.” (Sahih, Ahmad and Al-Tabarani; authenticated by Al-Albani in Sahih Al-Jami, no. 6240)

11. Sincerity to Allah

No servant who says ‘La ilaha ill Allah’, seeking the pleasure of Allah, will reach the Day of Judgment, except that Allah will forbid the Fire for him. (Ahmad and Al-Bukhari) Hafidh Ibn Hajr said, “It’s not like that (i.e. not entering the Fire at all) for everyone who believed in Tawheed and worshiped, but it is specific for the sincere, and sincerity (Ikhlas) requires the realization of its meaning by the heart. One cannot imagine that the heart will reach that while persisting in sins, as the heart would be filled with the love and fear of Allah, whereupon limbs will embark upon obedience and leave disobedience.”

12. Crying out of fear of Allah

“No man who cried out of fear of Allah will enter the Fire until the milk returns to the udder, and dust in the path of Allah (Jihad) and the smoke of the Fire cannot go together.” (Ahmad, Al-Tirmidhi, and An-Nasa’i; authenticated by Al-Albani in Sahih Al-Jami, no. 7778)

13. Congregational prayer for 40 days

“Whoever prays to Allah for 40 days in congregation, reaching the opening Takbeer (Takbeer Al-Ihram), will have two (rewards)written for him: freedom from the Fire and freedom from hypocrisy.” (Al-Tirmidhi, declared Hasan by Al-Albani in Sahih Al-Jami, no. 6365)

14. Praying four Rak`at before and after Dhuhr

“Whoever is consistent in praying four units of prayer before Dhuhr and four after it, Fire will be forbidden for him.” (Sahih, Abu Dawood, An-Nasa’i, Al-Tirmidhi, and Ibn Majah; authenticated by Al-Albani in Sahih Al-Jami, no. 6195)

15. Praying before sunrise and after sunset

“No one will enter Fire who prays before sunrise and after sunset.” (Ahmad, Muslim, Abu Dawood, and An-Nasa’i; meaning: Fajr and Asr prayers)

16. Good character

“Whoever is easy-going, easy to deal with and kindhearted, Allah will forbid the Fire for him.” (Sahih, Al-Hakim in Al-Mustadrak, Al-Bayhaqi, Al-Tabarani; authenticated by Al-Albani in Sahih Al-Jami, no. 6484)

They never look at him in the eye

2010-04-13T15:52:00.001+08:00

Rights of the Prophet (peace be upon him) are the most important, after the rights of Allah. There is no human who has more rights than the Prophet. Allah said, what translated means:

“Verily, We have sent you (O Muhammad) as a witness, as a bearer of glad tidings, and as a warner. In order that you (O mankind) may believe in Allah and His Messenger, and that you assist and honor him (Muhammad)…” (Qur’an, 48:8-9)

Therefore, love for the Prophet (peace be upon him) should be more than one’s love for himself, his children, family, and worldly possessions. The Prophet (peace be upon him) said, what translated means: “None of you will reach belief till I become dearer to him than his children, parents and all humans.” (Al-Bukhari and Muslim)

The Prophet (peace be upon him) has many rights. Respect and appreciation for him should be observed in the best manner. Respecting the Prophet includes respect for and adherence to his Sunnah after his death. Due rights should be accoded to the Prophet without exaggeration. When one reads how the companions used to love and respect the Prophet, one knows the importance of this matter. When Quraish (the Prophet’s tribe) sent Urwa Bin Mas’ud to negotiate with the Prophet (peace be upon him) in Hudaibiyya, he was greatly impressed by how the companions treated the Prophet. He said, “I have visited the kings of Persia, Rome and Abyssinia, but I have not seen any leader more revered and respected by his people than Muhammad.

If he ordered them to do anything, they do it promptly delay. If he performs Wudhu (washing up for prayer) they all seek the remainder of the water he used. They never look at him in the eye, out of respect.” This is how the Prophet (peace be upon him) was treated by his companions. He was Allah’s Messenger who possessed great qualities and the best of conduct ever.

The rights of the Prophet include compliance with and submission to his orders and believing in what he informed us of the past and future happenings. When a Muslim wants to follow his religion, he must do so believing that he Prophet’s way is the best way. Believing in the Prophet includes the affirmation that his religion is the best religion. Allah said, what translated means:

“But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (Qur’an, 4:65), and, “Say (O Muhammad to mankind): If you love Allah then you follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” (Qur’an, 3:31)

To defend the religion of the Prophet is one of his rights upon believers. Defending the religion can be done by using arms, speech and writings. To ignore attacks on the Prophet (peace be upon him) or on his religion is impermissible for Muslims. Muslims must strive to prevent, in the best manner, attacks on the Prophet’s character or on any aspect of his religion, which is the best religion sent to mankind.

- By Sheikh Muhammad Bin Saleh Al-Uthaymeen

Aspects of the Islamic Faith: Coming last to take the lead

2010-04-09T21:34:00.002+08:00

Islam was the final message God sent to mankind. Before it a long line of prophets and messengers gave guidance to mankind in various ways and places. However, the divine message maintained its essence in all its forms. The essence is the belief in God’s oneness and His being the only one to whom worship may be addressed and from whom help is to be solicited. He is the sole Creator and everyone in the universe submits to His will, whether willingly or unwillingly. The messages given by prophets differed in details of worship requirements and in certain laws, but the essential moral values remained the same. An earlier message might be complemented, or amended, through a later messenger, as in the case of Jesus Christ (peace be upon him) who relaxed some of the restrictions God had imposed on the followers of Prophet Moses (peace be upon him). Jesus declared that he did not come to abrogate the message, but to endorse and complement it.

Earlier messages were often distorted, with some divine legislations undergoing change, abrogation or neglect. At times, learned men of religion disagreed on certain principles, with the disagreement leading to great divisions that continued over the centuries. Islam came to set the record straight and purge the divine message of all distortions that crept into it. God has guaranteed to preserve the message contained in His last revelation, the Qur’an. Muslims are required to make this message known to mankind, telling them that God wants them to follow it and then leave people to make their free choice, whether to follow this message or not. No one should be compelled in any way or form to follow it. Faith is a matter of choice. Hence, the Qur’an declares the everlasting principle: “No compulsion is admissible in matters of religion.” (2: 256)

One aspect of the divine faith is that people have a day every week when they are required to perform a special type of worship, and to be a day of relaxation and renewal of their resolve to follow divine guidance. To Muslims, this day is Friday. The following Hadith tells us that it was also applicable to earlier nations.

Abu Hurayrah says that he heard the Prophet (peace be upon him) when he said: “We are the last community, but we will be ahead of all on the Day of Resurrection. They, however, (i.e. other nations) were given the divine book before us. Then, this (i.e. Friday) is the day that has been made obligatory to them, but they differed concerning it, while God has granted us His guidance. Therefore, others come on our trail concerning it: the Jews tomorrow and the Christians the day after.” (Related by Al-Bukhari).

This statement by the Prophet tells us that Friday was always the day God wanted people to assign for special worship. Muslims offer a congregational prayer at midday, starting with a speech by the imam who should remind people of their duties toward God and that they will have to answer for all their deeds on the Day of Judgment. They then offer a short prayer. God has given us an hour on that day when all our prayers are answered.

It appears from other Hadiths that Moses informed his followers that they should make their special worship on Friday, but they said to him that God did not create anything on Saturday, and they would prefer to make Saturday their special day. He left them to carry on with their choice. The Christians, on the other hand, chose Sunday because it was the day on which God started to create His creation. Both groups erred by not following the guidance given them by their prophets. Muslims on the other hand followed God’s messenger and observed Friday as their special day. On the Day of Judgment they will be the first to be assigned their places after they have submitted their accounts of what they did in this present life.

- By Adil Salahi

we are MUSLIMS.

2010-04-09T21:28:00.000+08:00

It is prohibited to make sects and divisions in Islam.

The Qur’an says: "Surely, those who split up their religion and break it up into sects, you have no concern at all with them. Their affair is only with Allah, Who will then inform them of what they used to do." [Al-Qur’an 6:159]

And surely this your Ummah is one Ummah, and I am your Lord, so fear Me alone . But they have broken the affair of their religion into sects among themselves, each group rejoices in that which is with it. So leave them in their ignorance for a time. ( Al-Qur'an 23: 52 -54 )

Today we may hear people saying , “ We are Sunnis” or “We are Shiites (Shias)”. Some may call themselves Hanafis, or Shafis or Malikis or Humbalis or Deobandis’.

The Qur’an says: "And hold fast, All together, by the rope Which Allah (stretches out for you), and be not divided among yourselves;" [Al-Qur’an 3:103]

Which is the rope of Allah that is being referred to in this verse? It is the Qur’an. The Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Besides saying ‘hold fast all together’ it also says, ‘be not divided’.

Qur’an further says,

O you who believe! obey Allah and obey the Messenger, and make not vain your deeds! ( 47 : 33 )

Almighty Allah also says,

Say : ' If you love Allah, follow me ( Prophet Muhammad ( sm. ) ); Allah will love you, and forgive you your sins. And Allah is Most Forgiving, Most Merciful.' ( 3 :31 )

All the Muslims are to follow the Qur’an and authentic hadiths and be not divided among themselves. Muslims are to take the Sunnah of the beloved Prophet Muhammad ( Sm ) in corcern in order to achieve nearness to Allah as instructed by Allah Himself.

Qur’an tells us to call ourselves Muslims.

If anyone poses a Muslim the question : “What are you?”, he should say "I am a Muslim, not a Shia or a Hanafi". Surah Fussilat chapter 41 verse 33 says,

“And who is better in speech than he who calls to Allah and does good and says : “ I am indeed one of the Muslims.” “ [Al-Qur’an 41:33]

The Prophet (pbuh) dictated letters to non-Muslim kings and rulers inviting them to accept Islam. In these letters he mentioned the verse of the Qur’an from Surah Al Imran chapter 3 verse 64:

....but if they turn back, then say: Bear witness that we are Muslims. ( 3 :64 )

U r all invted to join the group, We are not Sunnis or Shiites, we are Muslims, Alhamdulillah.

Plz spread the message of the group & invite ur friends too.

http://www.facebook.com/group.php?gid=17718014004#!/group.php?v=info&gid=17718014004

Du'a for the prophet?

2010-02-04T00:30:00.003+08:00

Many Muslims while visiting the grave of Prophet Muhammad (peace be upon him) make du’a to him directly. They believe the Prophet (peace be upon him) is alive and is able to answer them. But Allah says, “Every soul shall taste death.” (Qur’an, 3:185; 21:35). This verse refers to every soul, including that of the Prophet (peace be upon him). To argue that the Prophet (peace be upon him) is alive with a life akin to ours on earth is not based on any evidence or proof from the Qur’an and Sunnah. Instead the opposite is proved by the ahadith that describe his last days and final moments in this world.

Ayesha (may Allah be pleased with her) narrated: “When the Prophet (peace be upon him) was healthy, he used to say, ‘No soul of a Prophet is taken until he has been shown his place in Paradise and then he is given the choice.’ When death approached him while his head was on my thigh, he became unconscious and then recovered consciousness. He then looked at the ceiling of the house and said, ‘O Allah! (with) the highest companions.’ I said (to myself), ‘He is not going to choose (to stay with) us.’ Then I understood what he meant when he said that to us when he was healthy. The last words he spoke were, ‘O Allah! (with) the highest companions.’” (Al-Bukhari, no. 4463; Muslim, no. 2444)

His closest relatives – Ali Bin Abu Talib, Al-Abbas Bin Abdul Muttalib, his two sons Al-Fadl and Qutham, as well as Usama Bin Zayd – performed ghusl over his body, the Sahabah performed the funeral prayer and then they buried him in the spot where he died in Ayesha’s (may Allah be pleased with her) home. Would they have done this to a living man?

The clear text indicates that the Prophet (peace be upon him) passed away from the life of this world, just as every one of us has to. Allah says:

“Verily, you (O Muhammad, peace be upon him) will die, and verily, they (too) will die.” (Qur’an, 39:30)

The life in the grave – the life of Barzakh – however is established. But this life is different from the life of the world and there is no connection between the two. As the soul departs, we are transited into a different life called the Barzakh. This is the intermediary stage till the Day of Judgment. On the Day of Judgment, Allah will bring every one back to life – and this life will be the eternal life. Mankind will be raised up naked and uncircumcised.

Some misuse texts that show the special status of the Prophet (peace be upon him) to establish wrong acts of worship. For instance some may say cite fact that the Prophet (peace be upon him) receives our greetings of peace and blessings in the grave to say that he can hear our pleas. The truth however is that Allah has appointed angels to bring the greetings of his followers to him.

The Messenger of Allah (peace be upon him) said: “Allah has angels who go around on earth, conveying to me the salaam of my Ummah.” (Sunan Nasa’i, authenticated by Al-Albani)

This further indicates – and Allah knows best – that our greetings are not directly heard by him.

Whatever may be the case, when it comes to making du’a to him, it becomes an act of worship. Directly making du’a to anyone – alive or dead – believing that he or she is capable of answering our du’a is Shirk. The person who does that sets up a partner to Allah by giving what is the right of Allah alone to other than Allah. This goes against the fundamental of Islam – Laa ilaha illAllah – that all Prophets called their nations to.

“And We did not send any Messenger before you (O Muhammad, peace be upon him) but We revealed to him (saying): Laa ilaaha illa Ana (none has the right to be worshipped but I (Allah)), so worship Me (Alone and none else).” (Qur’an, 21:25)

“And your Lord says: Call on Me, I will answer your (prayer). But those who are too arrogant to serve Me will surely find themselves in hell, in humiliation.” (Qur’an, 40:60)

Moreover, any religious act is not acceptable to Allah unless it has been explicitly mentioned in the authentic texts. The Prophet (peace be upon him) forbade his followers from exaggerating his status. In fact, in his final moments he warned the Ummah against taking his grave as a place of worship.

The Prophet (peace be upon him) said, “The most evil of people are those who took the graves of their Prophets as places of worship.” (Musnad Ahmad, no. 1691; authenticated by Al-Albani)

Seeking intercession of the Prophet (peace be upon him) to ask Allah’s help is also Haraam and Shirk.

The Quraish of Makkah used idols as intercessors with Allah. They worshipped idols of pious men of the past only to get nearer to Allah. However this act was rejected by Allah and His Messenger and they were considered Mushriks (polytheists).

They were instead commanded to worship Allah alone. Allah says about the Quraish:

And they worship besides Allah things that hurt them not, nor profit them, and they say:

“These are our intercessors with Allah.” Say: “Do you inform Allah of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him! (Qur’an, 10:18)

Moreover the Sahabah – the best generation of Muslims – never went to the grave of the Prophet (peace be upon him) to make du’a to him. They asked the Prophet (peace be upon him) to make du’a for them as long as he was alive. After his death there was not a single Companion who went to the Prophet’s grave for help or intercession. Undoubtedly they were deeply rooted in the belief of Tawheed. They gave the due respect which the Prophet (peace be upon him) by obeying him and following his sunnah. Allah Himself has approved of the Sahabah’s faith and made it an example for others in the Qur’an. He has explicitly stated that He is pleased with them.

“So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition.” (Qur’an, 2:137)

From every angle that one may wish to look, there is absolutely no evidence for the practice of directing prayers to the Prophet (peace be upon him). Those who perpetrate this are only fooling themselves that they are practicing Islam. They follow nothing but conjecture.

- By Abdullah Al-Hindi

Understanding Liberal Islam

2010-01-17T21:44:00.004+08:00

Why Liberal Islam is UnIslamic

http://www.understandingliberalislam.com/tiki-index.php

Events must not push us to edge of religion

2010-01-17T01:23:00.003+08:00

“And from the people is he who worships Allah as if he were on an edge (i.e. in doubt): if good befalls him, he is content with it. And if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the clear loss.” (Qur’an, 22:11)

Commenting on this verse, Ibn Kathir said in his Tafsir (3/279): Such a person enters the religion on an edge. So, if he finds what he likes, he sticks with it. Otherwise, he retreats. Al-Bukhari reported that Ibn Abbas said, “A man would come to Madina. If his wife gave birth to a son and his mare gave birth to foals, he would say, ‘This is a good religion.’

If his wife didn’t give birth and his mare didn’t either, he would say, ‘This is a terrible religion.’” Ibn Abbas also said, “Some bedouins would come to the Prophet and become Muslims and then they would return to their homelands.

If they returned to a year of rain, produce, and good children being born, they would say, ‘This religion of ours is good. So, stick to it.’ If they came back to a year of hunger, bad children being born, and drought, they would say, ‘There is no good in this religion of ours.’ So, Allah revealed this (the above) verse.”

Abdul Rahman Bin Zayd Bin Aslam said (about this verse): “This is with regard to the hypocrite. If everything is going well for him in his life, he is consistent in his worship.

If things change and go bad for him, he goes back and wavers in his worship, except when things are going good.

So, if a trial, hardship, test, or inconvenience befalls him, he abandons his religion and returns to kufr (disbelief).”

Diy : apakah manusia itu mengira mereka dibiarkan (saja) mengatakan, 'kami telah beriman' sedang mereka tidak diuji lagi? -al-'Ankabuut:2

Setelah Kita Dimasukkan ke Liang Kubur...

2010-01-17T00:31:00.002+08:00

Penulis: Ummu Salamah Farosyah dan Ummu Rumman

Adakah dari kita yang tidak mengetahui bahwa suatu ketika akan datang kematian pada kita. Allah Ta’ala telah berfirman, yang artinya, “Setiap jiwa pasti akan merasakan kematian. Dan kami benar-benar akan menguji kalian dengan kejelekan dan kebaikan, dan kepada kamilah kalian akan dikembalikan.” (QS. Al Anbiyaa’: 35). Ya, setiap dari kita insya Allah telah menyadari dan menyakini hal ini. Tetapi kebanyakan orang telah lalai atau bahkan sengaja melalaikan diri mereka sendiri. Satu persatu orang yang kita kasihi telah pergi (meninggal-ed) tapi seakan-akan kematian mereka tidak meninggal faidah bagi kita, kecuali rasa sedih akibat kehilangan mereka.

Saudariku, kematian adalah benar adanya. Begitu pula dengan kehidupan setelah kematian. Kehidupan akhirat, inilah yang seharusnya kita tuju. Kampung akhiratlah tempat kembali kita. Maka persiapkanlah bekal untuk menempuh jauhnya perjalanan. Allah Ta’ala berfirman, yang artinya, “Dan tiadalah kehidupan dunia ini melainkan hanya permainan dan senda gurau belaka. Dan sungguh kampung akhirat itu lebih baik bagi orang-orang yang bertaqwa. Maka tidakkah kamu memahaminya?” (QS. Al An’am: 32)

Ketahuilah wahai hamba Allah! Bahwa kuburan adalah persinggahan pertama menuju akhirat. Orang yang mati, berarti telah mengalami kiamat kecil. Apabila seorang hamba telah dikubur, akan diperlihatkan kepadanya tempat tinggalnya nanti pada pagi hari, yakni antara waktu fajar dan terbit matahari, serta waktu sore, yakni antara waktu dzhuhur hingga maghrib. Apabila ia termasuk penghuni Jannah, akan diperlihatkan tempat tinggalnya di Jannah, dan apabila ia termasuk penghuni Naar, akan diperlihatkan tempat tinggalnya di Naar.

Fitnah Kubur

Fitnah secara bahasa berarti ujian (ikhtibaar), sedangkan secara istilah fitnah kubur adalah pertanyaan yang ditujukan kepada mayit tentang Rabbnya, agamanya dan Nabinya. Hal ini benar berdasarkan Al Qur’an dan Sunnah. (Lihat Syarah Lum’atul I’tiqod hal 67, syaikh Muhammad bin Shalih al ‘Utsaimin)

Diriwayat oleh Bukhari dan Muslim dari hadits Al Barra’ bin ‘Azib bahwasanya ketika seorang mayit telah selesai dikuburkan dan dihadapkan pada alam akhirat, maka akan datang padanya dua malaikat (yaitu malaikat Munkar dan Nakir) yang akan bertanya kepada sang mayit tiga pertanyaan.
Pertanyaan pertama, “Man Robbuka?” … Siapakah Robbmu?
Kedua, “Wa maa diinuka?” … dan apakah agamamu?
Ketiga, “Wa maa hadzaar rujululladzii bu’itsa fiikum?” … dan siapakah orang yang telah diutus di antara kalian ini?

Tiga pertanyaan inilah yang disebut dengan fitnah kubur. Oleh karena itu, tiga pertanyaan pokok ini merupakan masalah besar yang penting dan mendesak untuk diketahui. Wajib bagi setiap manusia untuk mengetahui, meyakini dan mengamalkan hal ini, baik secara lahir maupun bathin. Tidak seorang pun dapat beralasan untuk tidak mengetahui tiga hal tersebut dan tidak mempelajarinya. Bahkan ketiga hal ini harus dipelajari sebelum hal lain. Perhatikanlah hal ini wahai saudariku!

Tiga pertanyaan ini juga awal dari nikmat dan siksaan di alam kubur. Orang-orang yang bisa menjawab adalah orang-orang yang paham, yakin dan mengamalkannya selama hidup sampai akhir hayat dan meninggal dalam keimanan. Seorang mukmin yang bisa menjawab ketiga pertanyaan, maka dia akan memperoleh nikmat kubur. Adapun orang kafir yang tidak bisa menjawabnya, maka dia akan dihadapkan kepada adzab kubur.

Saudariku, Allah Ta’ala telah berfirman dalam Al Qur’an surah Ibrahim 27, yang artinya, “Allah Meneguhkan (iman) orang-orang yang beriman dengan ucapan yang teguh itu dalam kehidupan di dunia dan di akhirat, dan Allah akan Menyesatkan orang-orang yang dzalim dan Memperbuat apa yang Dia kehendaki.”

Menurut Ibnu Katsir yang dimaksud dengan “ucapan yang teguh” adalah seorang mukmin akan teguh di atas keimanan dan terjaga dari syubhat dan ia akan terjaga di atas keimanan. Sedangkan di akhirat, ia akan meninggal dalam keadaan husnul khatimah (dalam keadaan beriman) dan bisa menjawab tiga pertanyaan.
Kita memohon kepada Allah semoga Dia meneguhkan iman kita ketika masih hidup dan ketika akan meninggal dunia. Meneguhkan kita ketika menjawab ketiga pertanyaan serta ketika dibangkitkan kelak di akhirat. Keteguhan iman di dunia dan akhirat, inilah hakikat kebahagiaan yang sesungguhnya.

Bentuk-Bentuk Siksa Kubur

Saudariku, telah disebutkan bahwa seorang yang kafir akan disiksa karena tidak bisa menjawab ketiga pertanyaan. Akan tetapi, bukan berarti seorang mukmin pasti akan terlepas dari adzab kubur. Seorang mukmin bisa saja diadzab disebabkan maksiat yang dilakukannya, kecuali bila Allah mengampuninya.
Syaikh Abu Ja’far Ahmad bin Muhammad Ath Thahawi berkata dalam kitabnya Aqidah Ath-Thahawiyah, “Kita mengimani adanya adzab kubur bagi orang yang berhak mendapatkannya, kita mengimani juga pertanyaan Malaikat Munkar dan Nakir kepadanya di dalam kubur tentang Rabbnya, agamanya, dan Nabinya berdasar kabar dari Rasulullah shallallahu ‘alaihi wa sallam serta para sahabat ridhwanallahu ‘alaihim ajma’in. Alam kubur adalah taman-taman jannah atau kubangan Naar.”

Di antara bentuk-bentuk adzab kubur dan kriteria orang yang mengalaminya:

1.Dipecahkan kepalanya dengan batu, kemudian Allah tumbuhkan lagi kepalanya, dipecahkan lagi demikian seterusnya. Ini adalah siksa bagi orang yang mempelajari Al-Qur’an lalu tidak mengamalkannya dan juga siksa bagi orang yang meninggalkan sholat wajib.
2.Dibelah ujung mulut hingga ke belakang kepala, demikian juga hidung dan kedua matanya. Merupakan siksa bagi orang yang pergi dari rumahnya di pagi hari lalu berdusta dan kedustaannya itu mencapai ufuk.
3.Ada kaum lelaki dan perempuan telanjang berada dalam bangunan menyerupai tungku. Tiba-tiba datanglah api dari bawah mereka. Mereka adalah para pezina lelaki dan perempuan.
4.Dijejali batu, ketika sedang berenang, mandi di sungai. Ini merupakan siksa bagi orang yang memakan riba.
5.Kaum yang separuh jasadnya bagus dan separuhnya lagi jelek adalah kaum yang mencampurkan antara amal shalih dengan perbuatan jelek, namun Allah mengampuni perbuatan jelek mereka.
6.Kaum yang memiliki kuku dari tembaga, yang mereka gunakan untuk mencakari wajah dan dada mereka. Mereka adalah orang-orang yang suka memakan daging orang lain (menggunjing) yakni membicarakan aib mereka.

Adzab dan nikmat kubur adalah benar adanya berdasarkan Al Qur’an, As Sunnah dan ‘ijma ahlu sunnah. Nabi shallahu ‘alaihi wasallam selalu memohon perlindungan kepada Allah dari adzab kubur dan memerintahkan umatnya untuk melakukan hal itu. Dan hal ini hanya diingkari oleh orang-orang Mulhid (atheis). Mereka mengatakan bahwa seandainya kita membongkar kuburan tersebut, maka akan kita dapati keadaannya seperti semula. Namun, dapat kita bantah dengan dua hal:

1.Dengan dalil Al Qur’an dan Sunnah dan ‘ijma salaf yang menunjukkan tentang adzab kubur.
2.Sesungguhnya keadaan akhirat tidak bisa disamakan dengan keadaan dunia, maka adzab atau nikmat kubur tidaklah sama dengan apa yang bisa ditangkap dengan indra di dunia. (Diringkas dari Syarah Lum’atul I’tiqod, hal 65-66)

Banyak hadits-hadits mutawatir dari Nabi shallallahu ‘alaihi wa sallam tentang pembuktian adzab dan nikmat kubur bagi mereka yang berhak mengecapnya. Demikian juga pertanyaan Munkar dan Nakir. Semua itu harus diyakini dan diimani keberadaannya. Dan kita tidak boleh mempertanyakan bagaimananya. Sebab akal memang tidak dapat memahami bentuk sesungguhnya. Karena memang tak pernah mereka alami di dunia ini.

Ketahuilah, bahwa siksa kubur adalah siksa di alam Barzakh. Barangsiapa yang mati, dan berhak mendapatkan adzab, ia akan menerima bagiannya. Baik ia dikubur maupun tidak. Meski dimangsa binatang buas, atau terbakar hangus hingga menjadi abu dan bertaburan dibawa angin; atau disalib dan tenggelam di dasar laut. Ruh dan jasadnya tetap akan mendapat siksa, sama seperti orang yang dikubur. (lihat Tahdzib Syarh Ath Thahawiyah, Syaikh Abdul Akhir Hammad al Ghunaimi)

Apakah Adzab Kubur terjadi terus-menerus atau kemudian berhenti ?

Maka jawaban untuk pertanyaan ini ada dua macam:

Pertama, untuk orang kafir yang tidak bisa menjawab ketiga pertanyaan, maka adzab berlangsung terus-menerus. Sebagaimana firman Allah Ta’ala, yang artinya, “Kepada mereka ditampakkan neraka pada pagi dan petang, dan pada hari terjadinya kiamat (Dikatakan pada malaikat): Masukkanlah Fir’aun dan kaumnya ke dalam adzab yang sangat keras.” (QS. Ghafir: 46)

Demikian juga dalam hadits Al Barra’ bin ‘Azib tentang kisah orang kafir, “Kemudian dibukakan baginya pintu Naar sehingga ia dapat melihat tempat tinggalnya di sana hingga hari kiamat.” (HR. Imam Ahmad)

Kedua, untuk para pelaku maksiat yang ringan kemaksiatannya, maka adzab hanya berlangsung beberapa waktu kemudian berhenti. Mereka disiksa sebatas dosanya, kemudian diberi keringanan. (lihat Tahdzib Syarh Ath Thahawiyah, Syaikh Abdul Akhir Hammad al Ghunaimi)

Saudariku, semoga Allah Melindungi kita dari adzab kubur dan memudahkan perjalanan setelahnya. Seringan apapun adzab kubur, tidak ada satupun dari kita yang sanggup menahan penderitaannya. Begitu banyak dosa telah kita kerjakan… maka jangan siakan waktu lagi untuk bertaubat. Janganlah lagi menunda berbuat kebaikan. Amal perbuatan kita, kita sendirilah yang akan mempertanggungjawabkannya dan mendapatkan balasannya. Jika bukan kita sendiri yang beramal shalih demi keselamatan dunia dan akhirat kita, maka siapa lagi ???

Sungguh indah nasihat Yazid Ar Riqasyi rahimahullah yang dikatakannya pada dirinya sendiri, “Celaka engkau wahai Yazid! Siapa yang akan mendirikan shalat untukmu setelah engkau mati? Siapa yang akan berpuasa untukmu setelah engkau mati? Siapa yang akan memintakan maaf untukmu setelah engkau mati?” Lalu ia berkata, “Wahai manusia, mengapa kalian tidak menangis dan meratapi dirimu selama sisa hidupmu. Barangsiapa yang akhirnya adalah mati, kuburannya sebagai rumah tinggalnya, tanah sebagai kasurnya dan ulat-ulat yang menemaninya, serta dalam keadaan demikian ia menunggu hari kiamat yang mengerikan. Wahai, bagaimanakah keadaan seperti ini?” Lalu beliau menangis. Wallahu Ta’ala a’lam.

Maraji’:

Aqidah Ath-Thahawiyah, Syaikh Abu Ja’far Ahmad bin Muhammad Ath Thahawi (diambil dari Mutuunut Tauhidi wal ‘Aqiidati)
Syarah Al Waajibaat al Mutahattimaat al Ma’rifah ‘alaa kulli Muslim wa Muslimah (edisi terjemah), Syaikh Ibrahim bin asy-Syaikh Shalih bin Ahmad al Khuraishi, Pustaka Imam Syafi’i
Syarah Lum’atul I’tiqod, Syaikh Muhammad bin Shalih al ‘Utsaimin
Tahdzib Syarh Ath Thahawiyah (jilid 2. edisi Terjemah), Syaikh Abdul Akhir Hammad al Ghunaimi, Penerbit At Tibyan

“Do not get angry”

2010-01-17T00:20:00.001+08:00

Abû Hurayrah relates that a man said to the Prophet (peace be upon him): “Counsel me.” The Prophet (peace be upon him) said: “Do not get angry.” The man repeated his request many times, but the Prophet (peace be upon him) kept saying: “Do not get angry.” [ Sahîh al-Bukhârî ]

The importance of this hadith:

The secret behind this hadīth's importance lies in the fact that the Prophet (peace be upon him) limited his counsel to this person in one short instruction: “Do not get angry.” Al-Nawawî informs us that Abû Muhammad `Abd Allah b. Abî Zayd said: “Everything that constitutes good manners can be derived from four hadith…” and mentioned among them the Prophet's statement “…to the one to whom he limited his counsel with: ‘Do not get angry'.”

This statement, given in this context, is rich in meaning. First, by limiting his counsel to this one short instruction, the Prophet (peace be upon us) indicates the importance of controlling one's anger, and that doing so has far-reaching implications for a person's welfare both in the worldly life and in the Hereafter.

Ibn Hajar, in his commentary on this hadith, observes:

The man stated his question repeatedly, hoping to solicit an answer that was more beneficial, or more explanatory, or more general; however he did not give him anything more than that.” [ Fath al-Bârî ]

Secondly, the categorical nature of this brief statement gives the prohibition sweeping implications – since it can be understood to indicate many things, for instance, that we should prevent ourselves from getting angry in the first place, and that we should forbid ourselves from acting according to the dictates of our anger in the event that we become angry.

The emotion of anger

Anger is a very powerful emot ion. It rages through a person, creating a desire for revenge and for striking out at the object of anger. Anger is an emotion that inspires action, and the action that it inspires is one of injury. The emotion of anger invokes within a person the very antithesis of mercy, compassion, self-restraint, and kindness.

This is what makes the emotion so dangerous. If left unchecked and uncontrolled, it is the emotion that can lead a person to the evilest of deeds and to the worst and most tragic consequences.

Prevention of anger

The statement “Do not get angry”, taken on its face value, is commanding us not to experience the emotion of anger at all. We know that this cannot be the intended meaning in an absolute sense, since it is an impossible instruction to uphold. Anger is a natural, human emotion. It is impossible for a person to avoid it absolutely.

Though this hadith may not be prohibiting us from ever experiencing the emotion of anger, it is, at the very least, advising us strongly to avoid that emotion as much as possible. And, indeed, there are measures that a person can take to limit his chances of getting angry. First, he can condition himself to remain cool-tempered. When a person's temper is under control, he is less likely to become angry when an occasion for anger arises, and more likely to control himself when he, in spite of himself, does become angry.

Another way that a person can limit his chances of getting angry is for him to know what causes anger and remove those causes from his life.

Among the chief causes of anger are pride and arrogance, since a prideful person is most easily offended and the most painfully stung by criticism. Another cause of anger is being argumentative. The more a person disputes with others, the less likely he is to accept the truth. His views become increasingly polarized and emotionally charged. A Muslim is, therefore, encouraged to avo id these negative character traits. In doing so, he will be less likely to get angry.

Self-restraint in anger

The statement “Do not get angry” can be understood in another way. Instead of commanding us not to experience the emotion of anger in our hearts, it is telling us not to act upon that emotion when we are beset by it. There is no doubt that this hadith is commanding us to, at the very least, exercise self-restraint when we feel angry. This much is obligatory upon us.

This meaning is clearly conveyed to us by many texts, some of which praise those who control themselves in anger. This implies that feeling anger is not always sinful or blameworthy in and of itself. Indeed, when a person conducts himself properly in anger, he is in fact doing something worthy of praise.

Allah describes the God-fearing as those who restrain themselves in anger. He says: “And hasten to forgiveness from your Lord and a garden whose width is that of the heavens and the Earth, prepared for the God-fearing. Who spend in times of ease and times of hardship and who restrain their anger and who pardon people. And Allah loves those who do good.” [ Sûrah `Âl `Imrân : 133-134]

He also says: “And what is with Allah is better and more enduring for those who believe and who rely upon their Lord. And those who avoid the major sins and indecencies, and when they become angry, they forgive.” [ Sûrah al-Shûrâ : 36-37]

The Prophet (peace be upon him) said: “The strong man is not the one who can throw another down. The strong man is the one who can keep hold of himself when he is angry.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

We should seek refuge with Allah when we become angry. Two men began hurling insults at one another in the presence of the Prophet (peace be upon him), each one insulting the other with such anger that his face had turned red. Th e Prophet (peace be upon him) said: “I know a word that if one were to say it, what stresses him would go away. If he would but say: ‘I seek refuge with Allah from Satan the Accursed'.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The Prophet (peace be upon him) advised us not to speak when we are angry. He said: “If one of you gets angry, he should be quiet.” [ Musnad Ahmad ]

The Prophet (peace be upon him) gave us other practical advice. He said: “If one of you gets angry and he is standing, then he should sit down until his anger subsides. If it does not, then he should lie down.” [ Sunan Abî Dâwûd ]

He also said: “Anger is from Satan, and Satan was created from fire. Fire is but extinguished by water, so if one of you gets angry, he should perform wudû'.” [ Sûnan Abî Dâwûd and Musnad Ahmad ]

Righteous anger

We need to mention that not all anger is sinful. Anger that inspires a person to avenge his own personal feelings is indeed blameworthy. However, anger can also be felt for the sake of Allah and for His religion. This is the anger that a Muslim should feel when his religion is attacked, his beliefs blasphemed, and the honor and lives of the people are transgressed against. However, this anger, if it is truly and sincerely for Allah's sake, will only inspire us to noble deeds and to personal sacrifice, and never to base, unjust, or ignoble actions.

The Companions relate that the Prophet (peace be upon him) would never became angry for anything. However, if the sanctity of Allah was profaned, then nothing could assuage his anger.” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The Prophet (peace be upon him) never acted angrily for personal reasons. He never once so much as raised his voice to his servants or his family. Anas relates that he worked as the Prophet's servant for ten yea rs, and not once did the Prophet (peace be upon him) so much as say “ uff ” to him, or ask him when he did something “Why did you do that?” or ask him when he neglected something: “Why didn't you do that?” [ Sahîh al-Bukhârî and Sahîh Muslim ]

The Companions relate: “The Prophet (peace be upon him) exhibited more shyness than a maiden in seclusion. If he saw something that he disliked, we would see it in his face.” [ Sahîh al-Bukhârî ]

Contact IslamAwareness@gmail.com for further information

Knowing the bounds of our mannerisms

2009-12-24T23:15:00.001+08:00

Mannerisms have limits: When these limits are crossed, they become transgression. When they fall short, they become deficiency and disgrace.

Anger has a limit: It is to be bold while being above having negative and deficient traits, and this is the perfect form of anger. If this limit is exceeded, you become a transgressor. If you fall short of it, you will be a coward and will not be able to raise yourself above negative traits.

Covetousness has a limit: It is to take all you need from this world and what it has to offer you. When you fall short of this limit, it becomes disgrace and lack of resolve. When you exceed this limit, you end up wanting what you shouldn’t want.

Envy has a limit: It is to compete in becoming perfect and to excel such that your rival is unable to excel you. When this limit is exceeded, you transgress and oppress in which you wish that the good things are taken away from the one you envy and are keen to harm him. When you fall short of this limit, you become low, weak in aspiration, and you belittle yourself. The Prophet (peace be upon him) said: “There should be no envy except in regards to two things: a man who is granted wealth by Allah and he is able to spend it for the sake of the truth, and a man who is granted wisdom by Allah and he takes it and teaches it to the people.” So, this is an envy of competition, where the envious one pushes himself to be like the one he envies without wishing that he is deprived of the good things that he has.

Sexual desire has a limit: It is to relax the heart and mind from the exhaustion of worship, to maintain moral excellence, and to use the fulfillment of these desires to help you in this. When you exceed this limit, you fall into being overly lustful, and you come to resemble animals. When you fall short of this limit and don’t use this time to obtain excellence and virtue, this becomes weakness, inability, and disgrace.

Relaxation has a limit: It is to collect yourself and your strength to prepare for worship and perfection of the self, and to save this so that you don’t become weak or tired. When you exceed this limit, this becomes laziness and waste, and you end up missing out on so many things that could benefit you. When you fall short of this limit, you end up hurting and weakening your energy, and it might even be cut off from you like a farmer who has no land to plow or crops to pick.

Generosity has a limit: Whenever this limit is exceeded, this becomes wastefulness and extravagance. When you fall short of this limit, you become cheap and miserly.

Bravery has a limit: When you cross this limit, you become reckless. When you fall short of this limit, you become a coward. This limit is that you put yourself forth when the time is right to do so and that you hold yourself back when the time is right to do so, just like Mu’awiyah said to Amr Bin Al-’Aas: “I don’t know whether you’re brave or cowardly! You go forth to the point that I say you’re the bravest person, and then you stay back to the point that I say you’re the most cowardly person!” So, he replied: “I am brave if I am guaranteed the chance, If I don’t have the chance, I am a coward.”

Protective jealousy has a limit: If you exceed this limit, you fall into accusation and suspicion of the innocent. If you fall short of this limit, you fall into heedlessness and lack of manhood.

Humility has a limit: If it is crossed, this becomes humiliation and disgrace. If you fall short of it, you deviate to arrogance and false pride.

Honor has a limit: If you exceed it, you fall into arrogance and blameworthy traits. If you fall short of it, you deviate to humiliation and disgrace.

The basic principle in all this is to choose the path of moderation between excess and negligence. This is what all of the benefits of this world and the next are built upon. In fact, you can benefit your body in no other way, because when some of your activities are done with lack of moderation and either exceed or fall short of it, your body’s health and energy begin to decline accordingly.

Likewise, natural activities such as sleeping, staying awake, eating, drinking, having intercourse, playing sports, spending time alone, spending time with others, etc. – if these are all done moderately between the two blameworthy extremes, this is justice. If you deviate to either extreme, this is a sign of deficiency and will lead to even more deficiency. This knowledge of proper limits is from the best types of knowledge, especially the limits of what is commanded and prohibited. The most knowledgeable people are those who know the most about these limits.

– By Ibn Qayyim Al-Jawziyyah, Al-Fawa’id, pg. 196-199
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Learning the 10 things that nullify one’s Islam

2009-12-23T22:22:00.003+08:00

Just as the bearing witness to the two testimonies and acting upon them are the conditions for the validity of Islam, there are beliefs and actions that also nullify one’s Islam. Sheikh Muhammad Bin Abdul Wahhab summarized them in 10 points (some additional verses have been added) as to what nullifies Islam:

1. Shirik (associating partners in the worship of Allah).

“Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that.” (Qur’an, 4:116)

“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers.” (Qur’an, 5:72)

2. Setting up an intermediary between oneself and Allah. The one who prays to, seeks intercession from and puts his reliance on intermediaries has blasphemed according to the consensus of the scholars.

“And they worship other than Allah that which neither harms them nor benefits them, and they say, ‘These are our intercessors with Allah.’ Say, ‘Do you inform Allah of something He does not know in the heavens or on the earth?’ Exalted is He above all that which they associate as partners with Him.” (Qur’an, 10:18)

3. Not considering polytheists as disbelievers or having a doubt concerning their disbelief or considering their way as correct.

“Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break.” (Qur’an, 2:256)

4. Believing that some guidance other than the guidance of the Prophet (peace be upon him) is more complete or that another’s judgment is better than the Prophet’s (is also an act of disbelief). This would be like the one who prefers the rule and law of false gods (be they human or otherwise) to the Prophet’s rule and law.

“But no, by your Lord, they can have no Faith, until they make you (Muhammad, peace be upon him) as a judge in all disputes between them, and find no resistance against your decisions, and accept (the decisions) with full submission.” (Qur’an, 4:65)

5. Disliking anything the Prophet (peace be upon him) brought, even if one does’nt act upon it, is an act of disbelief.

“It is not fitting for the believing man nor for the believing woman, that whenever Allah and His Messenger have decided any matter, that they should have any other opinion.” (Qur’an, 33:36)

6. Ridiculing or joking about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments. The evidence for this is in the Words of Allah:

“Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed.” (Qur’an, 9:65-66)

7. Performing magic. This includes those magical incantations that make one love or hate another person. Allah says in the Qur’an:

“But neither of these two (angels) taught anyone (such things) until they had said, ‘We are only for trial, so disbelieve not (by learning such magic from us).”’ (Qur’an, 2:102)

8. Assisting and supporting polytheists against Muslims.

9. Believing that some people are permitted to be free from the Law of Muhammad (peace be upon him), in the same way that Khidr was free from the law of Moses (peace be upon him).

10. Turning away from the religion of Allah, not learning it or applying it. Allah says:

“And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners.” (Qur’an, 32:22)

5 Steps Towards Being a Better Father

2009-11-14T22:13:00.003+08:00

The role of the father in the life of his child is paramount. The Qur'an likens this relationship to that of the Sun. Allah says,"I saw in my dream 11 stars and the Sun and the Moon prostrating towards me." It is well known that the 11 stars represented the brothers of Yusuf (as). However, according to Al-Tabari, the Sun represents the father.

Fatherhood is a great honor representing ones ability to pass on the Prophetic legacy to his offspring. However, in many communities, fathers are AWOL? Young boys and girls are left alone replacing the important guidance and teachings that a father provides with DVD's, video games, DSL and television. Here are 5 important steps that, inshallah, will help us actualize fatherhood, lead our families and fulfill the command of Allah,

"Oh you who believe, protect yourself and your families from the fire of Hell."

1. Passionately love your wife

The Prophet (salAllahu a'laihee wa salam) said about Aiesha, "I love this woman." When asked, "Who is the most beloved person to you?" The Prophet (salAllahu a'laihee wa salam) responded, "Aiesha (ra)." The Prophet (salAllahu a'laihee wa salam) said, "If you love someone for the sake of Allah, then you should tell them." The Prophet (salAllahu a'laihee wa salam) once said to Mu'ath, "I swear by Allah that I love you." The Prophet (salAllahu a'laihee wa salam) informed us that Allah (swt) will say on the last day, "Where are those who've loved each other for my sake?"

Loving one's wife is extremely important. Once a sister (may Allah bless her and her family) told me, "If I could choose any man in the world to marry he must be like my father." Once a small girl started yelling at her younger sibling and suddenly her mother asked, "Why do you talk to him like that?" she responded, "Because this is how you and baba talk with each other."

We, as men, set an important precedent in the home. By loving our wives and treating them with compassion and mercy, inshallah, those qualities will fall into the hearts of our children. It is well known that children of abusers have a great potential to abuse. The child is a reflection of the parental shadow. Mercy towards women and represents a baton passed from father to son.

ACTION ITEMS

1)Make sure before you leave the house to tell your wife you care for her.
2)Continue to buy gifts for her even after the honey-moon is over.
3)Give her your time and organize, at least, a night a week to take her out alone and show her that you care.
4)Talk to your wife with care and love. Avoid using harsh words and tones.

2. Be a man of integrity–or your words will fall on deaf ears

It is said that a man's worth is found in his words. The Prophet (salAllahu a'laihee wa salam) was asked if a Muslim could be miserly and he said. "Yes." He was asked if a Muslim could be a liar and he said "No." Allah commands us, "Oh you who believe why do you say what you don't do? The most disliked thing to Allah is that you say what you don't do." Allah says, "Do you order others to do well and forget to practice yourself."

Fathers, do you keep your appointments and promises with your children? Do you exercise as much effort to be with them as, say, with your friends or business appointments? Once a parent was asked to introduce himself to his son's classmates, After listing his accomplishment the son said, "You know, those things are nice, but they don't mean anything to me. What means the most to me is that my dad is in private what you see in public."

This really applies to the people involved in Islamic Work and the Masjid. Are we the same behind close doors as we are in public? What type of image is developing in-front of our children? It is important to have one face as best we can. Nothing shatters the heart of a child than parental inconsistencies. Let us keep our promises and stick to a positive behavior pattern at all time. The Prophet (salAllahu a'laihee wa salam) said, "Fear Allah wherever you are." He didn't say, "In the Masjid." Nor did he say, "In front of the brothers." But he (salAllahu a'laihee wa salam) said, "Wherever you are."

3. Your children's importance to you can be measured by how much time you spend with them

Once a father told me of all the things that he had showered on his son; the son, no doubt, received a large amount of gifts and gadgets from his father. However, when I asked this young man what he wanted most from his father he said, "I just want him to spend time with me." Make a schedule and spend at least an hour a day with your kids. Believe me, Inshallah, it will make all difference in the world. A lot of important things can be discussed while throwing a foot-ball, playing hoops, board games, or taking a short walk or trip to the park. While you're with your kids turn off your hand-phone and lose yourself in their world. Could you imagine if Luqman suddenly told his son, "Wait that's an important phone call?" Or Ibrahim telling Ismael, as they were building the K'aba, "Just one minute I have an fax coming in"? Keep notes of your conversations and listen attentively. Offer feedback, sincere advice to them and surprise them at times with pats on the back, hugs and small notes of appreciation.

ACTION ITEMS

1)Find out what your child likes to do and do it with them.
2)Schedule a time to spend with them and break your back to keep it.
3)Surprise them by taken them out to lunch from school.

4. You, more than anyone else, can give your children lifelong self-worth

As a son I remember many great things that my mother told me. However, it was always the praise of my father and his advice the truly struck a cord in my heart. We, as men, can make or break our children. It is important to avoid harsh words and overinflated perceptions of our children. Instead, let's advise them, praise them, and nurture their growth. Allah (swt) describes the childhood of Mariyam (as) as,"And she sprouted and excellent sprouting." My heart loves this expression as it causes you to look at your child as a seed. Seeds need nurturing and, at times, might develop abnormally. Thus, the tiller looks after the seed with velvet gloves on a daily basis offering love and warmth until it grows. Allah said about the companions,"Their likeness in the Injeel is like a seed that sprouts weak stem."

LET'S ENTER THE MADRASSAH OF Al-FAROUQ (RA)

Once Umar was walking with his son Abdullah and Abdullah informed his father that he knew an answer to one of the questions the Prophet (salAllahu a'laihee wa salam) put forward to them. Upon hearing his son's answer Umar turned to him and said, "If you had said it, it would have been sweeter to me than anything in this world." Ya Rab! This is Umar! This is the Umar that we see has being strong and forceful. But, here we see Umar, the builder of a man. When our children succeed, or even fail, to succeed let us use caution in our dealings with them. The Prophet (salAllahu a'laihee wa salam) said, "Give good news." And he said, "Make things easy and don't make things difficult." Anas (ra) said, "The Prophet (salAllahu a'laihee wa salam) never yelled at me." Our children build their worth from our words and actions. Avoid being negative and saying, "You always do things wrong." Such words are like bricks that lay the foundation of our future men and women. It is important to give them support and love. Allah (swt) describes noble words as, "A good tree." Thus, our good words and advices will plant the seeds that will sprout into worthy adults and noble citizens.

ACTION ITEMS

1)Lower your standards: Many parents' goals are ridiculously high. Once a youth told me, "If Abu Bakr (ra) presented himself to my parents; they would want Muhammad (salAllahu a'laihee wa salam)." It is important to set goals for our children, but they should share in them and the goals should be realistic.
2)Remember that it's their future: All through my college days I would meet brothers who were forced to be doctors, lawyers, or engineers. When I would ask them, "What do you want to be?" They would respond, "Not this. But, it is what my parents want." We should allow our children to express and discover their own personalities and offer guidance when needed. An important rule to remember is, "Be an adviser, not a supervisor."

5. Communicate as a family

It is common to see Muslims complaining about the injustices and human rights violations that exist in many Muslim countries. However, there is no need to call others pharaoh when one is practicing the pharonic model at home. Allah (swt) described the believers as a people of consultation and the Prophet (salAllahu a'laihee wa salam) and the companions placed great importance in shura. In fact, during the nomination of Umar it is said that S'ad bin Abbi Waqqas took the shura of everyone in Medina including the young veiled women. As a father it is easy to push one's opinions on the household. However, it is not necessarily the most fruitful method. Talking and listening to others will further allow them to feel that you truly respect them and value their thoughts and ideas. In addition, it will increase their self worth and guide them towards the important qualities of listening, sharing and offering input.

ACTION ITEMS

1)Set up a weekly shura in one's home. Keep notes and follow up each week with the issues discussed.

May Allah help us to improve as fathers and touch the lives of those around us.

Isti’adhah

2009-11-14T20:27:00.002+08:00

Isti’adhah is to say: A’ooudhu billahi min-ash-shaitaan-ir-rajeem. It means, “I seek refuge with Allah from the cursed Satan.”

Allah’s refuge is sought from Shaitan to prevent him from affecting our religious or worldly affairs, or hindering us from adhering to what we are commanded, or luring us into what we are prohibited from. Only Allah is able to prevent the evil of Satan from touching the son of Adam.

Allah allowed us to be lenient and kind with human devils (sinners and wrongdoers among human beings) because soft nature may refrain such sinners from the evil they are indulging in. However, Allah required us to seek refuge from the evil of Satan because Satan neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three verses in the Qur’an. Allah said in Surat Al-A`raf:

“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).” (Qur’an, 7:199)

This verse is about dealing with human beings. Allah then said in the next verse:

“And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.” (Qur’an, 7: 200)

Allah also said:
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower.” (Qur’an, 41:34-36)

– Ibn Kathir’s Tafsir of Surah Fatihah

Be Steadfast Like a Mirror

2009-11-08T21:30:00.000+08:00

Philosophers have often held certain essential qualities to be ideals for what exists in the world. A mirror is something that presents qualities. It does not bring about any distortion to the essence of the person whose image it reflects.

This is why Muslim scholars encourage people to adopt the mirror’s qualities into their behavior.

Prophet Mohammed (peace be upon him) says, “A Muslim is the mirror for his fellow Muslim.”

In this article, I would like to highlight some of the mirror's qualities and then explore the implications of the Prophet's statement.

The Mirror…at a Glance:

A mirror presents you with your real form, without any embellishment or omission.

It does not hesitate at all in doing its job. It provides its services promptly, and immediately presents you with your reflection.

It does not take any wages for the services that it renders. It remains sincere to you by showing you how you truly appear.

A mirror shows you your actual appearance at the precise time when you stand in front of it. It erases your image as soon as you move away. This means that after your departure, it will not show your image to anyone else. Equally important, it will never reveal anyone else's image to you or expose their faults to your gaze.

Since it always shows you your current form when you stand in front of it, it never makes any comments about your previous appearance or former defects.

It judges only what you disclose to it and never delves into matters that are hidden.

It does not insult you; rather, it mobilizes you to act for your own betterment.

You can study what you see in a mirror with confidence. You can put trust your in a mirror.

If you use it once to beautify yourself, you can always come to it again and see your face in it.

In this way, we can see that a mirror holds only qualities. No deception is found in its nature. What the Prophet said – about a Muslim being like a mirror to his fellow Muslim – is logical because the teachings that he brought from Allah realize for humanity an ideal to be reflected in society. The teachings and cultural values put forth by Islam are flawless and incorruptible. This is how the light of Islam dispels darkness. It enlightens us with the light of humanity where we find peace, kindness, tranquility and non-violence.

Unfortunately, today most Muslims are facing serious problems. They suffer under dire circumstances. Yet, have you ever paused to consider why this is the case? It should be easy for us to realize that we are not cultivating the right qualities and habits. We are neither exemplary in our own conduct, nor do we present a proper example to others.

Today we feel no solidarity towards one another. Sometimes, Muslims hate Muslims and even feel happy to see their brothers and sisters plunging headlong into darkness.

How can we take pride in our identity and move forward to find the solutions for our day-to-day problems? Why are we falling short in guiding others to Islam? When we look at ourselves, do we find that our characters reflect the qualities of Islam? Or does Islam teach its followers to cultivate bad habits like cheating and telling lies? Can such a deviation from Islam on the part of its followers motivate others to embrace the faith?

In my opinion, the answers to all of these questions can only be found in the qualities that our religion, Islam, teaches us to inculcate in ourselves for the benefit of humanity. Therefore, like a mirror, if we as Muslims start off by exhibiting the qualities that Islam calls us towards, then, Allah willing, the day will not be far off when we, on our own, will be able to solve our problems.

The undeniable fact is that Islam becomes the strongest force in the world when its followers exhibit the noble and virtuous qualities that it calls us towards. Terrorists will hang their heads in shame before the qualities found in the fertile garden of authentic Islam. Today, the downtrodden Muslims should take a lesson from their ancestors in how they found success in the world through their good and virtuous qualities. This is the perspective that we need. A mirror is nothing but an ideal reflector of qualities, for in all situations, we find it competent in influencing others with what it reflects.

In brief, we Muslims should be as steadfast as a mirror and influence others by always reflecting in our conduct the best qualities and virtues for the promotion of peace on Earth.

by: Tariq Sohrab Ghazipuri

Sincerity: The most important and difficult act of worship

2009-11-08T20:45:00.001+08:00

The Hadith of intention is usually the first in most books of Hadith. Ibn Daqiq Al-Id expounds on it in his explanation of Imam Nawawi’s 40 Hadith.

Umar Bin Al-Khattab (may Allah be pleased with him) said: I heard the Messenger of Allah (peace be upon him) say: “Actions are but by intention and every man shall have but that which he intended.

Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated.” (Al-Bukhari and Muslim)

This Hadith is great in its benefit and importance. It has been said that Islam revolves around it. Some scholars said it is one-third of knowledge because actions involve the heart, tongue and limbs. So the intention of the heart is one-third of that.

Other scholars said Islam is encompassed in three Ahadith: This one, the Hadith “The Halaal is clear, the Haraam is clear and between them are doubtful matters...,” and the Hadith “Whoever innovates in this religion that which is not from it will have his actions rejected (by Allah).”

The word “by” (in the sentence “actions are but by intention”) means that the acceptance and correctness of any action depends upon the intention behind it.

An action which is apparently good, such as giving money in charity, will be rejected if the intention behind it is wrong. Giving charity to show off is one such example. The Prophet (peace be upon him) narrated from Allah that if a person performs an act for Allah’s sake and also for the sake of someone else, then Allah will reject the deed entirely and leave the whole of that deed for the partner the person made (with Allah). This shows us how grave the sin of Shirk is – it is the only sin that Allah will never forgive.

In the Hadith, the words “shall have” means that the person will be rewarded only for what he intended. If a person did the Hijrah with a wrong intention, then he would not be rewarded with Hijrah (for Allah’s sake).

The word “actions” refers to those actions which are part of the Shariah of Islam.

Thus, any action of the Shariah – such as Wudhu, Ghusl, Tayammum, Salah, Zakat, fasting, Haj, I’tikaf, or any other act of worship – will not be accepted and rewarded unless it is performed with the correct intention.

Don’t restrict yourself in marrying only from your clan

2009-11-08T20:37:00.001+08:00

An evil trend among some who claim to be from Banu Hashim (the Prophet’s family) is that they do not get married outside their clan, nor do they allow anyone else to get married into their clan. They say there is no compatibility between them and other people.

This is a great error; ignorance; oppression against women; and a legislation that Allah and His Messenger (peace be upon him) have not prescribed. Instead, Allah said:

“O mankind! We have created you from a male and female, and have made you into nations and tribes; that you may know one another, Indeed the most noblest of you with Allah is the one who has the most taqwaa (piety, fear, and obedience of Allah).” (Qur’an, 49:13)

“Indeed the Believers are but brothers.” (Qur’an, 49:10)

“The Believers – men and women – are allies and protectors, one to another.” (Qur’an, 9:71)

Allah’s Messenger (peace be upon him) said: “Indeed there is no excellence for an Arab over a non-Arab, nor for a non-Arab over on Arab, nor for a white person over a black one, nor for a black person over a white one, except through taqwa (piety). People are from Adam, and Adam was from dust.” Ahmad (5/411)

The Prophet (peace be upon him) also said: “Indeed my Awliya (friends and allies) are not the tribe of so and so. Rather my friends and allies are the pious – wherever they may be.” (Al-Bukhari, 10/351 and Muslim, no. 215) The Prophet (peace be upon him) said: “If there comes to you a person whose Religion and character are pleasing to you, then marry him (i.e. give the girl in marriage to him). If you do not do this, there will be Fitnah (trial and discord) and greet fasad (corruption) upon the earth.” (Al-Tirmidhi, no.1085)

The Prophet (peace be upon him) married Zainab Bint Jahsh of the Quraish (i.e. the Prophet’s clan) to Zaid Bin Haarithah, his freed slave. He married Fatimah Bint Qays from the Quraish clan, to Usamah, the son of Zaid. Bilal Bin Rabah, the Ethiopian, married the sister of Abdul Rahman Bin Awf of the Quraish.

The claim that marrying outside the clan or tribe is forbidden or detested is false. The religion should be the main compatibility factor. The Prophet (peace be upon him) distanced from Abu Talib and Abu Lahab (his uncles) because they were not Muslims but drew near Salman the Persian, Suhaib the Roman, and Bilal the Ethiopian because they possessed Iman (faith) and piety.

Whoever adopts this false and ignorant practice of barring Hashimi women from marrying from outside their clan or tribe will only achieve faulty results – such as corruption of the people or adversely affecting the birthrates.

O Muslims! Fear Allah with regard to yourselves and the daughters, sisters, and other women whom Allah has been placed under your charge and authority. Realize what is good and what brings happiness to the society. Remember that you will all be questioned and held to account about your actions, as Allah said:

“By your Lord! We shall call them all to account for all that they used to do.” (Qur’an, 15:92)

By: Sheikh Abdul Aziz Bin Baz

Seeking Happiness

2009-11-08T20:33:00.000+08:00

Everyone on Earth is looking to be happy. However, few ask the question: What is happiness? Is it wealth after poverty? Health after illness? Strength after wretchedness?

Or is it to possess wisdom and sagacity? To indulge in carnal pleasures? To live a life of absolute freedom, not even confined by the dictates of morality and faith?

Questions like these come easily to mind, since happiness is something real. It is not an illusion. A person of knowledge finds happiness in knowledge. A generous person finds happiness in giving. An industrious person finds happiness in productive work. The pleasure that they feel is far greater than the simple pleasures of eating, drinking, and acquiring wealth.

Yet, the question still remains: Is this is the utmost degree of human aspirations? Is happiness nothing more?

By nature, a human being is never content. There is always a drive to seek after something more, something better. A wealthy person seeks after further acquisitions. A scientist who makes a discovery goes on to another, more ambitious topic of research.

This restless discontent goes on until a person aspires to the Lord, and finds peace in worshipping Him and in knowing that He is protecting and guiding us every step of the way. When `Umar b. `Abd al-`Azîz became Caliph, he wanted to aspire to an even greater triumph. He said: "Nothing remains to achieve except Paradise."

No matter how much we strive and how much we attain in this world, there will always be pain and discomfort. There will always be sorrows that we are unable to bear on our own. However, if we set our sights on the Hereafter and work righteousness, we will find relief and a balm for our worries. There is, in fact, no other way to attain such peace.

This is because true happiness requires us to aspire to a higher purpose, to have a noble meaning that we carry forward throughout our lives. When our sights are set upon such a purpose and we have full confidence in our Lord, then we can be reconciled to whatever befalls us. Then we experience true peace and contentment. We neither feel excessive joy at the good things that come our way nor excessive grief at the losses that we suffer.

If we take the time to look at those around us – really look at them – we will see the worry and concern written in their faces. Their nice clothes and their smiling expressions may not indicate their worries, but those worries will be visible nonetheless. This is because they are engaged in the relentless competition for material gain, and this preoccupies their hearts and prevents them from attaining real happiness. The Qur'ân expresses this truth most eloquently, as if it is speaking about our own day and time. Allah says: "Rivalry in worldly increase distracts you until you come to the graves." [Sûrah al-Takâthur: 1-2]

Those who are obsessed with worldly pursuits, their weary, worry-filled days on Earth come to an all of the sudden, while they are unprepared.

All the same, happiness is not to be found in leisure and relaxation, like many people suppose. Happiness is found in surmounting difficulties, in solving problems, in overcoming one's weaknesses. An indolent person never experiences the pleasure of achievement. Happiness is found in the pain that is followed by triumph, in the sorrow that is followed by joy. It is found in bringing good to people through our endeavors to develop the Earth. It is found in the noblest expressions of our very humanity.

by:
Dr. Muhammad al-`Abduh

To whom do we complain?

2009-10-27T23:20:00.005+08:00

Diy: this reaaaaaally opened up my eyes. i think i complain too much. alamak.
----

The ignorant among us complain to people about Allah, and this is the highest degree of ignorance. If one knew his Lord, he would never complain about Him; and if knew the (reality of) people, he would not complain to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity, so he said to him, “O you! By Allah, you have done nothing but complain about He who has mercy for you, to someone who has no mercy for you.”

A poet said: When you complain to a son of Adam, verily you complain about the Most Merciful, to the one who does not have any pity.

On the contrary, a person who is profoundly knowledgeable about Allah complains to Allah alone, and never to the people. He complains about the causes because he knows the verses:

“And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much.” (Qur’an, 42:30)

“Whatever of good reaches you, is from Allah but whatever of evil befalls you, is from yourself.” (Qur’an, 4:79)

“(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds).’ And Allah has power over all things.” (Qur’an, 3:165)

The lowest of people complain about Allah to His creatures, while the highest of people complain about their own-selves to Allah.

To Kill a Mocking Tongue

2009-10-25T19:52:00.000+08:00

Al-Ma'roor ibn Suwayd narrates that he once saw Abu Dharr – radi Allaahu ‘anhu – wearing a beautiful shawl. His slave standing next to him was wearing a shawl exactly like it, warm and beautiful.

Ma'roor said to Abu Dharr,“Perhaps you could take the shawl of your servant and give him another (less expensive) one.”

“Never,” said Abu Dharr, “for I once had a servant whose mother was not Arab and I cussed him and his mother. That servant went to the Messenger of Allah – sal Allaahu alayhi wa sallam – complaining of the words I had said.

“When Rasul Allaah – sal Allaahu alayhi wa sallam – saw me he commented, ‘O Abu Dharr, you are a man who still has Jahilliyyah (Pre-Islamic Ignorance) in him.'”

Because of these painful words, Abu Dharr – may Allah be pleased with him - would always dress his servants in the exact same garments that he would wear.

Dear brothers and sisters, Allah is disobeyed most with our tongues. There is a sin that sweeps amongst us, a sin that many take lightly, a sin that is laughed at, a sin that could very well pull someone to Hellfire: It is the sin of insulting others.

Read carefully this following verse. It is a commandment of Allah that begins with a call to those who claim to have Eemaan. Allah ta'ala says in the Qur'an (49/11):

O you who believe let not one group of people make fun of another, perhaps the (one's being made fun of) are better then them. And let not women make fun of other women perhaps the (woman being made fun of) is better then them. And do not insult one another and do not call each other by (offensive) nicknames. Wretched is the name (i.e. mention) of disobedience after (one's) faith. And whoever does not repent – then it is those who are the Dhaalimoon (the wrongdoers).

Perhaps the one that is being made fun of is more beloved to Allah. Subhaan Allah, let us remember this if we ever try to make fun of someone, perhaps Allah loves them and does not love us. Didn't the Mushrikeen make fun of Rasul Allah – sal Allaahu alayhi wa sallam – and we know Allah loved him and not them. Didn't the Munaafiqeen make fun of the Sahaabah – and we know Allah loved the Sahaabah and not them.

Rasul Allah – sal Allaahu alayhi wa sallam – said,“Verily a person will speak words from those that Allah hates, paying no heed to what he is saying, and with those words he will plummet in to hellfire.” – Bukhari

There are different reasons why a person would want to insult, make fun of and ridicule other community members:

Firstly: They have weak Eemaan and their fear of Allah is poor. This is one of the major reasons.

Secondly: They spend a lot of their time in gatherings that bring no benefit.

Thirdly: They themselves may want others to praise them. Sadly, when there is a student or a community member that insults others, often it is they that want to be the ‘cool' one. How can they be ‘cool' if they are doing something that Allah and His Messenger hate?

Fourthly: They forget the punishment for those that make fun of others. Imam Al-Bayhaqee narrates in Shu'ab al-Eemaan, that Rasul Allah – sal Allaahu alayhi wa sallam – said “Verily those people that make fun of people – for them a gate of Jannah will be opened. It will be said to them: Come (and enter). That person will come with all their anguish and depression – but when he gets close, the gate will be closed in his face. Then another gate (to Jannah) will be opened and it will be said: Come (and enter). So that person comes with all his anguish and depression. But when he gets close, the gate will be closed in his face. This will keep happening to him until it gets to the point where it will be said: Come (and enter), and he will not come from the despair of ever entering paradise.” ,

Fifthly: Those that make fun of others may do so out of love for the Kuffaar and a love to imitate them. How many times do we see the comedians mocking people and everyone laughing? Indeed, mocking others and insulting them is a characteristic of Jaahiliyyah and kufr, and it is never a characteristic of a believer.

Allah ta'ala shows us in Surah Al-Mutaffifeen (83/29) how this characteristic of laughing at others is a characteristic of the Kuffaar:

Indeed, those who committed crimes used to laugh at those who believed.

The seriousness of this sin varies in accordance to the subject being insulted:

On the highest level of seriousness is to make fun of Allah or His Ayaat or His Messenger – sal Allaahu alayhi wa sallam.

A group of Munaafiqeen started joking one day about their Qurr'aa, i.e. the Companions of Allah's Messenger. They described in ridiculing terms that they were large in stomachs, having lying tongues and being cowardly. Allah ta'ala tells us in the Qur'an (9/65-66) ;And if you ask them, they will surely say, “We were only conversing and playing.” Say, “Is it Allah and His verses and His Messenger that you were mocking?” / Make no excuse; you have disbelieved (i.e. rejected faith) after your belief. If We pardon one faction of you – We will punish another faction because they were criminals.

To ridicule and make fun of the Sahaabah

In the incident just mentioned, the comment that the Munaafiqeen was actually directed at the Sahaabah. The Qur'aan shows us that this was a direct ridicule of Allah, His verses, and His Messenger.

Shaykh Al-Uthaymeen – rahi mahullaah – said: Thus it is understood that someone who curses and ridicules the Companions is a Kaafir. This is because cutting their honor is in reality an attempt at ridiculing Allah and His Messenger and His Sharee'ah.

To ridicule the pious believers

For example, if someone were to ridicule a pious believer because of his practice of the Deen, such as ridiculing a brother's beard or to mock a sisters Hijaab, etc. Doing this – i.e. mocking a Muslim because of his Islam – may very well expel someone from the fold of Islam.

Allah ta'ala says in Surah Al-Mutaffifeen (29-30):

Indeed, those that committed crimes used to laugh at those who believed

As reported in Tafseer At-Tabaree, the Munaafiqeen were once sitting back watching the charity that the believers were giving. To those that gave much, like AbdurRahmaan ibn ‘Owf, they said, ‘he only gave it to show off' , For those that gave little, they said, ‘Verily, Allah has no need for his petty offering.” And so Allah ta'ala revealed in Surat At-Tawbah (9/79):

Those who criticize the contributers among the believers concerning their charities and (criticize) the ones who find nothing (to spend) except their effort, so they ridicule them – Allah will ridicule them, and they will have a painful punishment.

To ridicule humans in general

This applies to the God-fearing and the Fussaaq, a believer should not humiliate people and or use derogatory nicknames for them, nor should they ridicule their creation.

Allah ta'ala says 49/11:

O you who believe let not one group of people make fun of another

And Rasul Allah – sal Allaahu alayhi wa sallam – said, “It is enough sin for a person that they would ridicule their Muslim brother.”

Abdullaah ibn Mas'ood – radi Allaahu ‘anhu – used to say, as narrated by Ibn Abee ‘Aasim, “By Allah whom there is no god but He, there is nothing more worthy of a prolonged incarceration then one's tongue.”

Part II

Abu Moosa – radi Allaahu ‘anhu – said: I asked Allah's Messenger, ‘Who out of the Muslims is the best?', He replied “Those whom the other Muslims are safe from his tongue and hands.” – Agreed Upon

The mockingbird, native to the western hemisphere, has a very interesting name. The mockingbird gets its name from its ability to mimic the sounds of other animals. It combines song notes of it's own with sounds from other birds, doing so in almost a mocking way. It is an endangered species, and we hope - in sha Allah – that the mocking it got its name after will become endangered in our communities too.

Al-Hasan Al-Basree – rahimahullaah – said, “Whoever does not guard the slips of their tongue has not understood their Deen.” ,

Dear brothers and sisters, one of the saddest things is to see the regulars of the masjid, or the leaders of the Muslim youth, being the ones who mock others. So many youth groups and Halaqahs around North America are built on this notion that in order to be cool you must ridicule and mock others.

In other places, I know personally people that abandoned the local Masjid because they did not want to be ridiculed by the Muslims. They felt more comfort and compassion in the character of the disbelievers. What will Allah ta'ala think of someone that does this to the Muslims, someone who is an obstacle for others to come closer to Allah?

If we find a gathering of Muslims to be like this, it is our duty to command the good and forbid the evil and demand that this ridiculing stop once and for all.

In conclusion, the questions that begs to be asked is: What is the cure for this disease of the tongue?

One: We should know that it is a major sin. In fact, a person may make a single statement – not paying any heed to it – by which he may slip in to Hellfire.

Two: We should follow what our tongues are saying and not allow ourselves to stoop to vain talk.

Three: We should distance ourselves from those long useless gatherings where nothing is done for hours except laughing and chatting. Instead, we should replace our gatherings with the remembrance of Allah and good speech.

Four: We must glorify this Deen and make enormous in our hearts the commandments of Allah ta'ala. If Allah says do not make fun of one another, our reply should be nothing more then: ‘we hear and we obey'. ‘

Five: We should warn others of the sin of insulting other people and making fun of them. Let us not allow ourselves to be as a silent Shaytaan listening to others being insulted. Let us speak up and say it clearly that this is not something loved by Allah and His Messenger. Say that if Allah and His Messenger hate it, then so do I.

Six: If you feel yourself that you just have to insult someone, ask Allah to protect you from the Shaytaan and this satanic act. As Allah ta'ala says (7/200):And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.

Seven: And of course, if anyone of us should fall into this sin, we should be swift in turning back to Allah in Towbah. Say Astaghfirullaah wa ‘atoobo ilayh, O Allah I ask You to forgive me and I return to You.

Allah ta'ala says in the Qur'an (49/11):And whoever does not repent – then it is those who are the Dhaalimoon (the wrongdoers).

Finally, if there is one thing that you remember from this khutbah let it be this following commandment of Allaah ta'ala, memorize it and teach it to at least one other person:

O you who believe let not one group of people make fun of another...

By: Sheikh Muhammad Alshareef

Slander

2009-10-25T18:02:00.000+08:00

Some people go about repeating the words of others to cause trouble between people; this is one of the greatest causes of broken relations and stirring up feelings of hatred among people. Allaah condemned the one who does this (interpretation of the meaning): "And obey not everyone who swears much, - and is considered worthless, a slanderer, going about with calumnies." [al-Qalam 68:10-11]

Hudhayfah reported that the Prophet (peace and blessings of Allaah be upon him) said: "No eavesdropper will enter Paradise." (Reported by al-Bukhaari, see al-Fath, 10/472; "eavesdropper" here refers to a person who eavesdrops on others without their knowing, then goes and tells others what he has heard)

Ibn 'Abbaas said: "The Prophet (peace and blessings of Allaah be upon him) passed by one of the gardens of Madeenah, and heard the sound of two people being punished in their graves. The Prophet (peace and blessings of Allaah be upon him) said: "They are being punished, but they are not being punished for any major sin; one of them used never to clean himself properly after urinating, and the other used to spread malicious slander . . ." (Reported by al-Bukhaari; see Fath al-Baari, 1/317).

One of the worst forms of this sin is to cause trouble between a husband and wife, or vice versa, or to tell one's boss what other employees are saying, in order to create trouble. All of this is haraam..

Hasad (destructive envy)

2009-10-25T17:57:00.000+08:00

Hasad (destructive envy) means wishing that a blessing that Allaah has bestowed on the envied person be taken away. Allaah enjoined His Prophet (peace and blessings of Allaah be upon him) to seek refuge with Him from the evil of the envier when he envies. Allaah says (interpretation of the meaning):

“Say: ‘I seek refuge with (Allaah), the Lord of the daybreak,

2. ‘From the evil of what He has created,

3. ‘And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away),

4. ‘And from the evil of those who practise witchcraft when they blow in the knots,

5. ‘And from the evil of the envier when he envies.’”

[al-Falaq 113]

What is meant by “when he envies” is when he manifests what he feels of envy in his heart and acts on it, and his envy makes him do something bad to the one whom he envies.

Hasad is of varying degrees:

1 – When a person wants the blessing to be taken away from his Muslim brother, even if it does not come to him; rather he does not like Allaah to bless anyone else and that upsets him.

2 – Where he wants the blessing to be taken away from someone else because he wants it, in the hope that it will come to him.

3 – Where he wishes for himself a blessing like that which someone else has, without wanting it to be taken away from the other person. This is permissible and is not called hasad rather it is called ghibtah.

The envier harms himself in three ways:

1 – He earns sin because hasad is haraam.

2 – It is bad etiquette before Allaah, because what hasad really means is hating Allaah’s blessing His slaves, and objecting to what Allaah does.

3 – He suffers because of too much worry and distress.

Short temper

2009-10-23T22:22:00.002+08:00

A person may complain: “I get very angry very quickly. If there is the slightest provocation, I quickly explode and start to break things, swear, curse and issue threats of divorce. This problem has caused me so much embarrassment, and has made most people hate me, even my wife and children and closest friends. What can I do to rid myself of this awful disease and extinguish this devilish fire?”

Anger is a tendency that comes from the Shaytaan. Only Allaah knows how much evil and sin results from it. Hence Islam has a great deal to say about this negative characteristic and the Prophet (peace and blessings of Allaah be upon him) described remedies for ridding oneself of this problem and limiting its effects. These include the following:

Seeking refuge with Allaah from the Shaytaan. Sulaymaan ibn Sard said: “I was sitting with the Prophet (peace and blessings of Allaah be upon him), and there were two men swearing at one another. One of them was red in the face and the veins of his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said: ‘I know a word which, if only he would say it, this [anger] would leave him. If he said, “A’oodhu billaahi min al-shaytaan (I seek refuge with Allaah from the Shaytaan),”, this [anger] would leave him.’” (Reported by al-Bukhaari, al-Fath, 6/377). He (peace and blessings of Allaah be upon him) also said: “If a man gets angry and says ‘A’oodhu billaah (I seek refuge with Allaah),’ his anger will cease.” (Saheeh al-Jaami’ al-Sagheer, no. 695).

Keeping quiet. The Messenger (peace and blessings of Allaah be upon him) said: “If any one of you gets angry, let him keep quiet.” (Reported by Imaam Ahmad, al-Musnad, 1/239; Saheeh al-Jaami’, 693, 4027). Anger usually makes a person lose control, often to the extent that he may utter words of kufr (Allaah forbid), or curses, or the word of divorce (talaaq) which will destroy his family, or foul language that will earn him the enmity of others. Keeping quiet is the way to avoid all of these evils.

Keeping still. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you gets angry, let him sit down if he is standing. If his anger goes away, (that is good), otherwise let him lie down.”

The narrator of this hadeeth was Abu Dharr (may Allaah be pleased with him), who told the following story: he was watering his animals at a trough, when some other people came along. He said, “Who among you will help Abu Dharr to water his animals and ....?” A man said, “I will,” but he broke the trough. Abu Dharr was standing, so he sat down, then he lay down. Someone asked him, “O Abu Dharr, why did you sit down then lie down?” He said, “Because the Messenger of Allaah (peace and blessings of Allaah be upon him) said … [and quoted the hadeeth].” (The hadeeth with the whole story is reported in Musnad Ahmad, 5/152. See also Saheeh al-Jaami’, no. 694).

According to another report, Abu Dharr was watering his animals at a trough when another man made him angry, so he sat down… (Fayd al-Qadeer al-Mannaawi, 1/408).

One of the benefits of this Prophetic teaching is that it prevents the angry person from doing something crazy and out of control. An angry person could inflict harm or even kill – as we shall see shortly – or he could destroy property and so on. Sitting down makes it less likely that he will explode in this fashion, and lying down makes it even less likely that he will do something reckless or harmful. Al-‘Allaamah al-Khattaabi (may Allaah have mercy on him) said in his commentary on Abu Dawood: “The one who is standing is ready to move and destroy things. The one who is sitting is less likely to do so, and the one who is lying is not able to do anything of the sort. It seems that the Prophet (peace and blessings of Allaah be upon him) commanded the angry person to sit down or lie down in order to prevent him from doing anything that he would later regret. And Allaah knows best.” (Sunan Abi Dawood wa ma’ahu ma’aalim al-sunan, 5/141)

Remembering the advice of the Messenger of Allaah (peace and blessings of Allaah be upon him). Abu Hurayrah (may Allaah be pleased with him) reported that a man came to the Prophet (peace and blessings of Allaah be upon him) and said: “Advise me.” He said: “Do not become angry.” The man repeated his request several times, and each time the response was, “Do not become angry.” (Reported by al-Bukhaari, Fath al-Baari, 10/465).

According to another report, the man said, “I thought about what the Prophet (peace and blessings of Allaah be upon him) had said, and I realized that anger is the source of all evil.” (Musnad Ahmad, 5/373).

“Do not get angry, and Paradise will be yours.” (A saheeh hadeeth. Saheeh al-Jaami’, 7374. Ibn Hajar attributed it

Good conduct ensures peace, harmony in society at large

2009-10-17T21:40:00.001+08:00

The Noble Messenger of Allah (peace be upon him) has enjoined the believers to be always good to others, to animals as well as to fellow beings, particularly to the fellow believers.

His teachings of love and fraternity go a long way to ensure peace in every sphere of life. Let us see some of his teachings reported in Bukhari.

Anas Bin Malik (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said, “Help your brother, whether he is an oppressor or he is an oppressed one.” People asked, “Allah’s Messenger! It is all right to help him if he is oppressed, but why should we help him if he is an oppressor?” The Messenger of Allah (peace be upon him) said, “By preventing him from oppressing others.”

Abdullah Bin ‘Umar (may Allah be pleased with him) relates that Allah’s Messenger (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfil his needs; whoever brings his brother out of the discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.”

Mu’awia Bin Suwaid relates: I heard Al-Bara’ Bin ‘Azib (may Allah be pleased with him) saying, “The Prophet Muhammad (peace be upon him) ordered us to do seven things and prohibited us from doing seven other things.” Then Al-Bara’ mentioned the following:-

(1)To pay a visit to the sick (enquiring about his health),

(2)To follow funeral processions,

(3)To say to a sneezer, “May Allah be merciful to you” (if he says, “praise be to Allah”),

(4)To return the greetings,

(5)To help the oppressed,

(6)To accept invitations, and

(7)To help others to fulfil their oath.

10 Lessons Ibn Al-Mubarak taught us

2009-10-16T22:43:00.003+08:00

Abdullah Bin Al-Mubarak was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. Reading through his life story, one cannot help but derive brief yet heavy lessons from how this man lived:

1- No matter how bad you think you are, you can always become better.

In Tartib Al-Madarik (1/159), Al-Qadi ‘Iyad mentioned that Ibn Al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts.

So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing: Isn’t it time that you had mercy on me; and we rebel against those who criticize us?

“And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: ‘Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?’ (Qur’an, al-Hadid:16) So, I said: ‘Yes, O Lord!’ And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”

2 – Associate with honorable people.

In Sifat As-Safwah (2/323), Ibn Al-Jawzi mentioned: “Ibn Al-Mubarak’s home in Marw was vast. It measured 50 square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”

3 – Be a helpful guest.

In Sifat As-Safwah (2/324), it is narrated that when An-Nadr Bin Muhammad’s son got married, he invited Ibn Al-Mubarak, “and when he arrived, Ibn Al-Mubarak got up to serve the guests. An-Nadr did not permit him and swore that he would tell him to leave until Ibn Al-Mubarak finally sat down.”

4 – Give money to the poor.

In Sifat As-Safwah (2/327), Ibn Al-Jawzi mentions that Ibn Al-Mubarak “would spend a 100,000 dirhams a year on the poor.”

5 – Return the borrowed items to their owners.

In Sifat As-Safwah (2/329), Al-Hasan Bin Arafah said that Abdullah Bin Al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu Ali (Al-Hasan’s kunyah), I went all the way back to Sham to return the pen to its owner!”

6 – Be brave, and hide your good deeds.

In Sifat As-Safwah (2/329), Abdah Bin Sulayman said: “We were on an expedition in the lands of the Romans with Abdullah Bin Al-Mubarak. When the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was Abdullah Bin Al-Mubarak,” and in the version reported by Adh-Dhahabi, he made him swear not to reveal his identity until the day he died.

7 – Have a tender heart.

In Sifat As-Safwah (2/330), Al-Qasim Bin Muhammad said: “We were on a journey with Ibn Al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Haj, so do we.

“One night, we spent the night in a house traveling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn Al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.””

8 – Be generous to your friends.

In Sifat As-Safwah (2/329), Isma’il Bin Ayyash said: “I don’t know of a single good trait except that Allah has placed it in Abdullah Bin Al-Mubarak. My friends told me that they were traveling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”

9 – Don’t give in to Satan’s whispers.

In Tartib Al-Madarik (1/159), it is related that Ibn Al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn Al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn Al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”

10 – Sincerely pray for people.

In Tartib Al-Madarik (1/162), it is related that Al-Hasan Bin Isa Bin Sirjis would walk by Ibn Al-Mubarak, and he was a Christian. Ibn Al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn Al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and Al-Hasan became an excellent Muslim, and he traveled to seek knowledge and became one of the scholars of the Ummah.”

The Answer to the Uneducated is Silence

2009-10-16T22:37:00.001+08:00

Some people remain ill-mannered. hot-tempered and lewd-talkers for the whole of their lives. Their faith and belief are not at all disturbed by these evils, nor does their morality admonish them on their attitude. They have no hesitation in telling others things which are disagreeable to them. Whenever they find a suitable field to let off their steam, their tongues run away with vulgar and obscene talks like rein less steeds. No cries stop them nor does any voice inhibit them.

The attitude of a gentleman with such people should, be that he should not engage himself in any discussion with them, because any provocation would lead to great disturbance, and it is necessary to seal this source or trouble. For this reason Islam has commanded to ignore the foolish and unwise people.

Once one of these illiterate persons stood at the door of the Prophet's house with a view to entering it. The kind Prophet treated him very decently and managed to persuade him to go away. There was no other go besides this, for tolerance and forbearance is the cloth by which the uneducated and the fool can be gagged. Had the Prophet allowed him to do whatever he intended to do, then he would have had to hear all the drivel and the rubbish talk from which his ears thus remained safe.

Hazrat Ayesha says that one man sought the Prophet's permission to enter the house, and the Prophet remarked: "What a bad man is he of his family !" When he came in, the Prophet talked to him pleasantly and softly. After he went away, she asked him 'O Messenger of Allah! You heard this man talking in this way, yet there was no sign of perturbation on your face, on the contrary you talked to him pleasantly ?” The Prophet replied: "O Ayesha ! when did you hear me talking vulgarly? On the Day of Judgment before Allah the worst man would be the one for avoiding whose vulgar talk people stopped meeting him,"
(Bukhari)

This policy is such that its truth is borne out by our daily experiences, for how can a man like that could tarnish his good manners by hobnobbing with a bad mannered person? If he starts teaching manners to every uneducated and foolish person, then his life will become a bundle of troubles, For this reason, the holy Quran, while listing the qualities of Allah's slaves, has first mentioned this tolerance of theirs:

"And the slaves of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say.. 'Salam." {Peace)",
(AI-Furqan.. 63)

Man swallows his anger once, twice, but later on he bursts.

But a well-behaved Muslim is expected by Islam to tolerate more troubles and adversities, so that consequently the evil should not be able to stand firmly on its ground.

Sa'eed bin Musayyeb says: "When the Prophet was sitting with his companions one person used insulting words against Hazrat Abu Bakr, causing him pain, but Abu Bakr was silent, For the second time also he used the bitter words against him, and still Abu Bakr was silent. When for the third time he hurt him with his tongue, Abu Bakr tried to answer him, The Messenger of Allah got up. Abu Bakr asked him: 'Are you displeased with me, O Messenger of Allah ?' The Prophet replied: 'No, but from the heaven an angel had come down and he was denying that man's talk, and when you started to answer that man, the angel went away and the devil sat down. And I cannot sit where the devil is sitting"
(Abu Daud)

To pay respect to the foolish and unintelligent people does not mean that their low and superficial acts should also be accepted. In these two conditions there is a very great difference.

The first thing means that man should have control over his self in the presence of folly and unintelligence, and he should not give them a chance to show their true I nature which is the bearer of anger and wrath, and be provoked to take revenge.

While the second aspect has quite the contrary sense.

In that condition it amounts to allow the self to submit to folly, meanness and disrepute, and to accept those low things which no wise and decent man would be ready to accept.

The holy Quran has treated the subject of respect to ! the unintelligent people and the hatred of their low and mean acts in this manner :

“ Allah does not like that evil should be noised t abroad in public speech, except where injustice ha; been done; for Allah is He Who hears and knows all things. Whether you express a good deed or conceal it or cover evil with pardon, verily Allah does blot out (sins) and has power (in the judgment of values)"
( An-Nissa.. 148-149)

Staying single

2009-10-13T20:24:00.002+08:00

Q. Is it true that marriage constitutes one half of our faith? How about people who do not get the opportunity to get married? I have an aunt who never got married simply because the offers of marriage she received when she was young did not meet her expectations. She did not feel that she would be comfortable with anyone. Does this mean that she is at fault from the Islamic point of view?

- Answered by: Adil Salahi
A. Nothing in the Quran or the Hadith speaks of marriage as constituting one half of our religion. Yet this notion is commonly held throughout the Muslim world. Wherever you go in Muslim countries you hear it as an accepted fact. So, where does it come from?

One Hadith reported by Anas ibn Malik quotes the Prophet (peace be upon him) as saying: “When God grants someone a good wife, then He has helped him with one half of his religion. Let him remain God-fearing in attending to the other half.” (Related by Al-Tabarni and Al-Hakim.) When you carefully examine the wording of this Hadith you realize that it gives a totally different concept from the common notion. It does not speak of marriage as a concept, institution, or common practice. It speaks of a good wife, which means one who is devout, loving, attends to her duties and takes good care of her family and home. Yet having such a wife is not half the religion. According to the Hadith, she represents God’s help in attending to one half of the religion. She helps her husband in steering away from what is forbidden and in doing his Islamic duties. Such help is invaluable in following God’s commandments and resisting the temptation of sinful practices. Therefore, the Prophet urges a person who has received God’s help in the form of a good and devout wife to remain God-fearing in the other half, i.e. where his wife has no influence on his actions and behavior.

Some people, however, go through life without ever getting married. Are they lesser Muslims? Certainly not. Yet they are at a disadvantage because they do not have the help that a good wife represents. Moreover, they do not have the opportunities that marriage provides to earn more reward from God. For example, when you take good care of your wife and children, work hard to provide them with good living and good education, you receive rich reward from God. If you are unmarried, you lose this opportunity. If your wife or husband is ill and you take care of them until they have recovered, you earn good reward. If you bring up your children as good Muslims, implanting in their minds the values Islam is keen to nurture in Islamic society, you are doing your duty for which God rewards you generously.

Needless to say, people who remain celibate have more free time which they can use in a variety of ways to earn God’s reward. Yet they may find it more difficult to resist the temptation of sin. However, the fact that they remain celibate does not mean that they are lesser Muslims. Over the centuries, there were some highly renowned scholars who did not have the chance to get married. The most notable of these was Ibn Taymiyyah. He ranks with the top scholars throughout Islamic history. Some contemporary scholars point out that because Ibn Taymiyyah never got married, some of his rulings, or fatwas, concerning women did not have the same standard of scholarly insight as his fatwas in other areas.

Having said that, I would like to add that Islam urges all Muslims to marry. Several Quranic verses and Hadiths make clear that marriage is the proper status for Muslims, as it helps them to remain God-fearing, steering away from sin. To quote just one Hadith, the Prophet says: “This life is mere enjoyment, but the best that is enjoyable in it is a good wife.” (Related by Muslim).

To sum up, a person who goes through life without getting married is not a lesser Muslim simply because of remaining celibate, but marriage is an important institution that helps a Muslim to lead a proper Islamic life.

Fatwas on Fear of Allah / Wealth before Children / Bad Dreams

2009-10-13T20:18:00.003+08:00

1)Fear of Allah

Q- What is the meaning of the verse: “It is only those who have knowledge among His servants that fear Allah.” (Qur’an, 35:28)

A – What this noble verse means is that only the scholars completely fear Allah Almighty – but scholars of what? This verse is speaking of those who have knowledge of Allah Almighty, of His Shariah, and of His verses, and not those who have technical or scientific knowledge. Only scholars of religion, who know Allah’s verses, can fear Allah Almighty as He deserves to be feared and worship Him as He deserves to be worshipped, as opposed to an ignorant person who knows nothing about Allah Almighty. Such a person does not fear Him. The more a person has knowledge of Allah Almighty, the more will he fear Him, and the more upright will he be in his application of the religion.

– Sheikh Muhammad Bin Saleh Al-Uthaymeen; Fatawa Islamiyah, vol. 7, pg. 146

2) Why does Allah Almighty mention wealth before children?

Q- In the Qur’an, why is wealth always mentioned before children, despite children being worth more to a father than his wealth? And what is the wisdom behind this?

A – This is because wealth helps one to fulfill unlawful desires. The temptations of wealth are greater. Although a person may be tried with regard to children, and he may disobey Allah because of them, but the temptations from wealth are more and worse. Allah says: “And it is not your wealth, nor your children that bring you nearer to Us (i.e. pleases Allah). (Qur’an, 34:37)

He also said: “Your wealth and your children are only a trial.” (Qur’an, 64:15)

And: “Let not your properties or your children divert you from the remembrance of Allah.” (Qur’an, 63:9)

– Sheikh Abdul Aziz Bin Baz; Fatawa Islamiyah, vol. 7, pg. 105

3) Bad dreams

Q- I often dream about white rice, please tell me the interpretation of this?

A – I dont know the interpretation of the dream. However, because of the many questions (people ask) about dreams, I do wish to say to my brothers that the Prophet (peace be upon) taught us what to do when we have a bad dream.

We should seek refuge with Allah three times from the cursed Shaytan, spit three times to our left, and say:

“Secret counsels (conspiracies) are only from Shaytan, in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allah permits.” (Qur’an, 58:10)

He should not tell anyone about it, and turn from the side he was sleeping on to the other side. If he stands, performs ablution, and pray two units of prayer, this is even better. If we follow these instructions from the Messenger of Allah (peace be upon him) bad dreams will not harm us no matter how terrifying they may be.

– Sheikh Muhammad Bin Saleh Al-Uthaymeen; Fatawa Islamiyah, vol. 8, pg. 132

Are you jealous of what others have?

2009-10-13T20:13:00.001+08:00

Hasad (jealousy and envy) is among the most destructive emotions which a man may develop toward his fellow human being. With Hasad, a person will wish evil for others and will be happy when misfortune befalls them. The Prophet (peace be upon him) warned against envy by comparing it to fire that completely burns the wood. He (peace be upon him) said: “Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.” (Abu Dawood)

The Prophet (peace be upon him) said: “There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith…” (Al-Tirmidhi, No. 2434)

Hasad can take a person into disbelief because he may conclude that Allah has not been fair with him, while Allah is the Most Just. The person may forget all of Allah’s mercy and blessings bestowed upon him. The Messenger of Allah (peace be upon him) said: “They are enemies of Allah’s bounties.” When asked, “Who are they?”, he replied: “Those who envy people for what Allah has given them of Bounty.” (At-Tabarani)

Allah through His Absolute Wisdom gave some people more wealth, intelligence, beauty, strength, and children than others. Discontentment comes from the slave’s ignorance of his Lord. If he recognizes his Lord with the attributes of Perfection, he would not be discontent and as a result would not develop Hasad. A believing Muslim should be content with what Allah has destined for him. Imam Ibn Qayyim said: “It (contentment) opens the door of peace and security for the slave.”

“Allah favored some of you over others with wealth and properties… Do they deny the favors of Allah?” (Qur’an, 16:71)

"Do they envy men for what Allah has given them of His Bounty?” (Qur’an, 4:54)

“It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better.” (Qur’an, 43:32) This means that the mercy of Allah is better than the convenience of the world. Material things of this life do not make one superior over another. True superiority lies in Taqwa (righteousness and fear of Allah).

Allah said: “Surely, the most noble of you to Allah is the most God-fearing.” (Qur’an, 49:13)

“And the Hereafter with Your Lord is (only) for those who have Taqwa.” (Qur’an, 43:35)

What belongs to the transient world is of no significance at all before Allah. The Prophet (peace be upon him) said: “If this world were worth a mosquito’s wing before Allah, He would not give a disbeliever a drink of water.” (Al-Tirmidhi)

In order to discourage envy, the Prophet (peace be upon him) said: “Do not look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors bestowed on you.” (Al-Bukhari and Muslim)

On another occasion, he said: “If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself.” (Sahih Muslim)

Good envy

What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice). It means that a person neither wishes for misfortune to fall on others nor does he hate the blessings with them. He desires for similar blessings without having any ill-feeling toward others.

The Messenger of Allah (peace be upon him) said: “Envy is allowed in two cases: a man whom Allah has given the Qur’an and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away night and day.” (Al-Bukhari and Muslim)

The Prophet (peace be upon him) also explained what is allowed to be said: “I wish I were given what he was given and did with it what he did.”

The Messenger of Allah (peace be upon him) said: “The similitude of the people of this Ummah is like that of four individuals. One whom Allah has given wealth and knowledge, so he handles his wealth with knowledge.

One whom Allah has given knowledge but not wealth, and he says, ‘Lord, should I have wealth like so-and-so, I would have handled it like him.’ So they both have the same reward. Such a person loves to have wealth like others so he can do good like others without wishing that others lose their wealth.

“Another man whom Allah gave wealth but no knowledge spends it in disobedience to Allah. And last, a man whom Allah has not given knowledge or wealth but who says, ‘Should I have wealth like so-and-so, I would spend it in the way he does.’ So, both will have the same sin against them.” (Al-Tirmidhi and Ibn Majah)

Hide good deeds, just as you hide bad deeds

2009-10-04T18:47:00.001+08:00

Ikhlas (Sincerity) is probably the most difficult of all actions in Islam. Sincerity in seeking Allah’s pleasure alone in all our deeds requires a high-level of consciousness of our Creator that must be consistent over time. More often than not, we fall into the problem of Riya (showoff), where our deeds are really for the sake of people than for the sake of Allah.

Sheikh Abdul Malik Ar-Ramadani mentions some narrations on this subject from the righteous people of the past in his book Sittu Durar:

Ikhlas is “when the servant’s internal and external actions are the same. And Riya is when the external actions are better than the internal actions (of the heart). Truthfulness in one’s sincerity is when the internal is better (developed) than the external.” (Madarij-us-Salikeen, 2/91)

Bilal Bin Sa’d said, “Do not be a wali (friend) of Allah outwardly, yet an enemy to Him internally.” (Ahmad in Az-Zuhd, Abu Nu’aym in Al-Hilyah)

It has been stated, “Ikhlas is that you do not request anyone to witness your action except Allah, and that you do not seek anyone to reward you (for it) except Him.”

Salamah Bin Dinar said, “Hide your good deeds (from the people) just like you hide your evil deeds”. (Abu Nu’aym, Bayhaqi) And in a narration in Al-Bayhaqi, “Hide your good deed like you hide your evil deed, and do not be delighted at your own action, for you do not know whether you are happy or wretched (in the Hereafter).”

It has been stated in definition of Ikhlas, “It is to single out Allah in one’s intention (qasd) in one’s obedience (to Him).”

Hammad Bin Zaid said, “I used to walk with Ayyoob (As-Sakhtiyani) and he would take me through different routes. I would be surprised at how he would guide himself through them, fleeing from (being seen by) the people who might say, ‘This is Ayyoob.’”

He also said, “Ayyoob used to take me via a route that was the longest and I would say “But this one is closer.” He would reply, “I fear (passing by these) gatherings.” When he would pass by them and give salams, they would reply to him with more than what (they would do for) others. So he would say, ‘O Allah, you know that I did not desire this! O Allah, you know that I did not desire this.’” (Ibn Sa’d, Al-Fasawi)

Abu Zur’ah Bin Abi Amr said, “Ad-Dahhak Bin Qays came out and made the prayer for rain with the people, but they were not granted rain, and nor did they see any clouds come. Ad-Dahhak said, “Where is Yazeed Bin Al-Aswad?” (And in a narration, “But nobody answered him!”. He then said again, “Where is Yazeed Bin Al-Aswad Al-Jurashee?” And I was insistent on calling him that if he was to hear my words he would get up.)

“Here I am,” he said. So (Ad-Dahhak) said, “Stand and intercede with Allah on our behalf, that he should grant us rain.” So Yazeed stood up, made his face pointed in the direction of his feet, and made his head sink into his shoulders (out of humility). He then said, “O Allah, these servants of yours sought intercession through me from You.

So he had not called upon Allah three times except that the people were granted rain in such abundance that they almost drowned on account of it.

Then Yazeed said, “O Allah, this one made a show of me (i.e. Ad-Dahhak, by asking him and calling him out), so grant me freedom from this (fame).”

Yazeed did not live except for the next Jumuah.

Sunnah of the Eid‏

2009-09-19T20:30:00.002+08:00

Eid Mubarak to all Muslimins and Muslimats...

i have some Sunnahs to share...

Bathing, perfume and best clothes

Naaf'i reports: "Abdullah Ibn Umar used to bathe on the day of Fitr before setting out to the Musallaa." (Malik (1/177), Ash-Shaafi'ee (73) and Abdur-Razzaaq (5754) and it has an authentic chain of narration)

Imam Ibn Qudamah said, "It is preferred to purify oneself by bathing for Eid. Ibn Umar used to bathe on the day of Fitr. This is also reported upon Ali (may Allah be pleased with him) and it is the opinion of 'Urwah, 'Ataa, An-Nakhaa'ee, Ash-Sha'bee, Qatadah Abu Zinaad Malik, Ash-Shaafi'ee and Ibn Mundhir..." (Al-Mughnee, 2/370)

Ibn Al-Qayyim said, "He (peace be upon him) would wear his best clothes when proceeding to the two Eids and the day of jum 'ah." (Zaad-ul-Ma'aad, 1/441)

Eating before prayer

Anas (may Allah be pleased with him) said, "The Messenger of Allah would not set out in the morning of Eid-Al-Fitr until he had eaten some dates." (Bukhari)

Imam Al-Muhallab said: "The wisdom behind eating before the Eid prayer is so that no person doubts that fasting remains until after the prayer. So it is as if he (peace be upon him) wanted to stop this from occurring." (Fath-ul-Bari, 2/447)

Takbeer in the Eids

The Prophet (peace be upon him) used to emerge on the day of Eid-Al-Fitr and say the Takbeer up until he reached the Musallaa and up until he had performed the prayer. So when he had performed the prayer he stopped saying the Takbeer. (Silsilatul Ahadeeth As-Saheehah, 170)

The scholar of Hadeeth Al-Albani said, "This Hadeeth contains evidence of saying the Takbeer aloud on the way to the Musallaa; even though many Muslims have become negligent of this Sunnah to such an extent that it has nearly become a "thing of the past".

Ibn Mas'ud used to say:
"Allahu-Akbar. Allahu-Akbar. Laa ilaaha illallah. Wa-Allahu Akbar. Allahu-Akbaar. Wa lillaahil-Hamd"

(Allah is the Greatest. Allah is the Greatest. There is none who has the right to be worshipped except Allah. Allah is the Greatest. Allah is the Greatest and to Allah belongs all praise.)

Salmaan Al-Khair (may Allah Pleased with him): "Make takbeer of Allah: Say:
Allahu-Akbar Allahu-Akbar Allahu-Akbar kabeera (Baihaqee)

Saying the Takbeer aloud does not mean that it is permitted to say it in unison, as some people do. Likewise, all other supplications in which raising the voice has or has not been prescribed, then reciting the supplication in unison is not permissible. So be cautious of this and let us always focus upon the fact that the best guidance is the guidance of the Prophet (peace be upon him).

Different route to and fro the Musallaa

Jabir Bin Abdullah (may Allah be pleased with him) said, "When it was the day of Eid the Prophet (peace be upon him) used to alter his route (of returning)." (Bukhari)

Imam Ibn Al-Qayyim Al-Jawzeeyah said, "The Prophet (peace be upon him) used to change his route on the days of Eid, such that he went by one route and returned by another. According to the most correct opinion, he did this to make manifest the rituals of Islam." (Zaad-ul-Ma'aad, 1/449)

Praying Eid Musallaa

Aboo Sa'eed Al-Khudree (may Allah be pleased with him) said: "The Messenger of Allah (peace be upon him) on the days of Eid-Al-Fitr and 'Adhaa, used to go out to the Musallaa and the first thing that he would begin with was the prayer..." (Bukhari and Muslim)

The aim of the prayer in the Musallaa is to gather the great majority of Muslims in one place.

Greeting

The companions when they met each other on Eid would say:

"Taqabbala Allaaha minnaa wa minkum"

May Allah accept it (the worship) from you and us. (Fath Al-Bari)

Easy but few people practice

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Abdullah Bin Amr Bin Al-Aas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said, “There are two characteristics that whenever the Muslim maintains them will enter Jannah. These two traits are easy to possess. However, only a few people acquire them.

“Say Subhan Allah 10 times, Alhamduillah 10 times and Allahu Akbar 10 times at the end of each Salah. By practicing this deed you earn 150 rewards for your tongue and 1,500 for the scale (of good deeds).

“And before you go to sleep say Subhan Allah 33 times, Alhamdulilah 33 times and Allahu Akbar 34 times. By saying these words before you sleep you gain 100 good deeds for your tongue and 1,000 deeds for the scale.”

The companions (Allah be pleased with them) asked, “O Messenger (of Allah), how is that these deeds are easy, yet few people do them?”

The Prophet (peace be upon him) replied, “Right after a person finishes praying, Shaitan comes to him and reminds him of something that he has to do. Therefore this person gets up and leaves without saying these words.

“Further, when he lies down on his bed, Shaitan comes to him and causes him to fall asleep before he mentions these words.” Abdullah Bin Amr (may Allah be pleased with him) said, “I saw the Messenger of Allah (peace be upon him) say these words using his hand to count them.” (Abu Dawood, no. 5065, Al-Tirmidhi, no. 3410, An-Nisa’i, no. 926 and Ahmad, 2/205)

Al-Hawqalah: Dhikr to seek Allah’s help

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The four phrases – Subhan Allah, Alhamdulillah, La ilaha illAllah, Allahu Akbar – and the Hawqalah – La hawla wa la quwwata illa billah – together encompass Tawheed (worshipping Allah alone) and Qadr (Pre-Decree).

Ibn Abu Awfaa said, a man came to the Prophet (peace be upon him) and said, “I cannot learn the Qur’an, so teach me something that will suffice me. He said, Subhan Allah, walhamdulillah, wa la illaha illAllah, wallahu Akbar, wa La hawla wa la quwwata illa billaah…” (Abu Dawood, No. 832; An-Nasa’i 2/143)

A servant does not have the means to repel harm or the ability to attain goodness except by Allah’s Will. A servant cannot change disobedience to obedience, sickness to health, weakness to strength, deficiency to perfection except by Allah’s help. He does not have the ability to take care of his affairs or realize any of his goals except by Allah’s help. What Allah Wills will happen and what He does not Will will not happen. The affairs of creation are tied to His Decree and Pre-Destination.

La hawla wa laa quwwata illa billah is a weighty phrase which means being sincere to Allah alone in asking for help. Just as the phrase of Tawheed: La ilaha illAllah means being sincere to Allah in worship.

Worship is the goal which is connected to Allah’s Worship (Uloohiyyah) and asking for help is the means which is connected to Allah’s Lordship (Ruboobiyyah).

Ibn Taymiyyah mentions in Istiqamah (2/81) that many people wrongly use La hawla wa laa quwwata illa billah in situations of calamity and say it out of fear, and not out of patience. The Hawqalah is a phrase to seek help and not a phrase of calamity. (The phrase of calamity is Inna lillahi wa innaa ilayhi raaji’oon, which means “To Allah we belong and to Him is our return.”)

Ibn Abbas defined La hawla wa laa quwwata illa billaah as:

“We have no ability to act in obedience except through Allah and we have no power to leave disobedience except through Allah.”

Ibn Taymiyyah mentions that the reason behind saying the Hawqalah after the mu’adhhin says “come to prayer/come to success” is to seek Allah’s help in performing the prayer.

Salaam

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Assalamualaikum warahmatullahi wabarakatu.

a space started so that i can share the forwarded islamic posts. hopefully it will help me n whoever who reads, insyaAllah.

"Ya Allah,
Berilah kami kebaikan di dunia dan kebaikan di akhirat,
Dan peliharalah kami dari azab neraka"

"Oh Allah,
Give us good in this world and good in hereafter,
and defend us from the torment of the fire!"
Al-Baqarah : 201

Rasulullah (Sallallahu alaihi wasallam) said:
'Pass on knowledge from me even if it is only one verse.'
'Sampaikan pengetahuan dari ku walaupun hanya satu ayat.'

May Allah bestow this favour on all of us. Amin.
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