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House of 1000 Mirrors Posted on Dec 09, 2006 at 11:37 AM
Long ago in a small, far away village, there was place known as the House of 1000 Mirrors. A small, happy little dog learned of this place and decided to visit. When he arrived, he bounced happily up the stairs to the doorway of the house. He looked through the doorway with his ears lifted high and his tail wagging as fast as it could. To his great surprise, he found himself staring at 1000 other happy little dogs with their tails wagging just as fast as his. He smiled a great smile, and was answered with 1000 great smiles just as warm and friendly. As he left the House, he thought to himself, "This is a wonderful place. I will come back and visit it often." In this same village, another little dog, who was not quite as happy as the first one, decided to visit the house. He slowly climbed the stairs and hung his head low as he looked into the door. When he saw the 1000 unfriendly looking dogs staring back at him, he growled at them and was horrified to see 1000 little dogs growling back at him. As he left, he thought to himself, "That is a horrible place, and I will never go back there again." All the faces in the world are mirrors. What kind of reflections do you see in the faces of the people you meet? Regards, transported
Why our Du'as(Supplications) are not answered Posted on Dec 09, 2006 at 11:10 AM
Ibrahim ibn Adham - may Allah have mercy on him - a third century scholar, a teacher and a companion of Sufyan ath-Thawri, was asked about the saying of Allah - the Most High: "and your Lord says: "Call on me I will answer your prayer..." [40:60] "We supplicate and we are not answered." So he said to them: You know Allah, Yet you do not obey Him, You recite the Qur'an, Yet do not act according to it, You know Shaitan, Yet you have agreed with him, You proclaim that you love Muhammad Yet you abandon his Sunnah, You proclaim your love for Paradise, Yet you do not act to gain it, You proclaim your fear the Fire, Yet you do not prevent yourselves from sins, You say "Indeed death is true", Yet you have not prepared for it, You point out the faults with others, Yet you do not look at your faults, You eat of that which Allah has provided for you, Yet you do not thank Him, You bury your dead, Yet you do not take a lesson from it."
The difference between sponsoring orphans and adopting them Posted on Dec 04, 2006 at 11:37 AM
Question: Many refugees are entering the USA from Kosova, they may be sponsored by christain organizations. Some brothers want to sponsor the orphans by allowing them to live in their homes and feeding them. A scholar here said that it is Haraam to adopt someone in Islaam, and he discouraged the people from sponsoring the orphans. My question is, doesn't Islaam allow us to adopt the orphans, only that the orphan does not change his last name, nor is he considered the child of the one adopting him. Answer: Praise be to Allah. There is a difference between adoption and sponsoring orphans. A- Adoption means that a man takes an orphan and makes him like one of his own children, calling him after him, so that the orphan is not allowed to marry one of the man's daughters, and so the sons of the adoptive father are regarded as brothers of the orphan and his daughters are regarded as his sisters, and his (the father's) sisters are regarded as his paternal aunts, and so on. This was one of the things that were done during the first Jaahiliyyah, and some of the Sahaabah carried the names of their adoptive fathers, as in the case of al-Miqdaad ibn al-Aswad whose real father's name was 'Amr, but he was called ibn (son of) al-Aswad, after the man who had adopted him. This continued into the early days of Islam, until Allah forbade that, according to a well-known story. Zayd ibn Haarithah was called Zayd ibn Muhammad, and he was the husband of Zaynab bint Jahsh, then Zayd divorced her. It was narrated that Anas said: When Zaynab's ?iddah came to an end, the Messenger of Allah (peace and blessings of Allah be upon him) said to Zayd ibn Haarithah, "Go and tell her about me (that I want to marry her)." So he went to her and found her kneading dough. He said, "O Zaynab, good news. The Messenger of Allah wants to marry you." She said, "I will not do anything until I consult with my Lord." Then she got up and went to her prayer-place, then the Messenger of Allah (peace and blessings of Allah be upon him) came and entered upon her. Concerning this, Allah revealed the words (interpretation of the meaning): "And (remember) when you said to him (Zayd bin Haarithah the freed slave of the Prophet) on whom Allah has bestowed grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him): 'Keep your wife to yourself, and fear Allah.' But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah's Command must be fulfilled" [al-Ahzaab 33:37] (Narrated by Muslim, 1428) B ? Allah has forbidden adoption because it causes knowledge of people's lineage to be lost, and we have been commanded to preserve people's lineage. It was narrated from Abu Dharr (may Allah be pleased with him) that he heard the Prophet (peace and blessings of Allah be upon him) say: "There is no man who knowingly calls himself after someone other than his father but he has committed kufr. Whoever claims to belong to people to whom he has no ties of blood, let him take his place in Hell." ((Narrated by al-Bukhaari, 3317; Muslim, 61) What is meant by "committed kufr" is that he has done an act of kufr, not that he is beyond the pale of Islam. This may generate hatred and resentment between the adopted son and the children of the adoptive father, because it will cause them to lose out on something that is rightfully theirs, which will go to this orphan unlawfully who they know is not entitled to it as they are. Sponsoring an orphan means that a man brings the orphan to live in his house, or he sponsors him somewhere other than his house, without giving him his name or forbidding that which is permitted or permitting that which is forbidden, as is the case with adoption. Rather the one who sponsors an orphan is doing a generous deed. So there can be no comparison between one who sponsors an orphan and one who adopts a child, because of the great difference between them and because sponsoring orphans is something which is encouraged in Islam. Allah says (interpretation of the meaning): "?And they ask you concerning orphans. Say: The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise" [al-Baqarah 2:220] The Messenger (peace and blessings of Allah be upon him) said that sponsoring orphans is a means of being together with him in Paradise. It was narrated that Sahl ibn Sa?d said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "I and the one who sponsors an orphan will be like this in Paradise" ? and he gestured with his index and middle fingers, holding them slightly apart. (Narrated by al-Bukhaari, 4998) But we must point out that when these orphans reach adolescence, they must be separated from the wives and daughters of the sponsor. We should not do good with one hand and do evil with the other. We should also note that the one who is sponsored may be an orphaned girl and she may be beautiful and may become attractive before adolescence, so the sponsor must watch his sons lest they fall into doing haraam things with the orphans, because this could happen and be a means of causing mischief which it will be difficult to put right. We encourage our brothers to sponsor orphans, for this is something that is rarely done except by those whom Allah has made righteous and caused them to love good and feel compassion for the orphans and the poor, especially our brothers in Kosova and Chechn IslamQAya who are faced with hardship and difficulties. We ask Allah to relieve them of their distress. And Allah knows best.
Invite (all) to the Way of your Lord with wisdom and beautif Posted on Dec 01, 2006 at 11:24 AM
In the name of Allah "O Prophet invite to the way of your Lord with wisdom and excellent admonition *1 and discuss things with people in the best manner. *2 Your Lord knows best who has gone astray from His Way and He knows best who is rightly guided". {An Na'hle;16:125} *1 This instruction is very important for those who are engaged in the propagation of Islam. They should always keep in view two things- "wisdom" and "excellent admonition". "Wisdom" implies that one should use discretion in the work of propagation and should not do this blindly like foolish people. Wisdom demands that one should keep in view the intelligence, capability and circumstances of the addressees and convey the Message in accordance with the requirements of the occasion. Moreover, one should refrain from applying one and the same method to each and every person or group but should first diagnose the real disease of the addressee and then cure it by appealing to his head and heart. "Excellent admonition" implies two things: (1) One should not be content with convincing the addressee with arguments alone but should also appeal to his feelings. Likewise one should not confine oneself merely to arguments in condemning evils and deviations but should try to convince the other of their repugnance that lies embedded in the human nature. One should also warn of the worst consequences of those evils. Besides, one should not only try to convince the addressee rationally of the soundness and excellence of guidance and righteous deeds but should also create in him interest and love for them. (2) Admonition should be administered in such a manner as to show sincere concern for and the welfare of the addressee. Nothing should be said or done to create the impression that the admonisher is looking down upon him and taking pleasure in his own feeling of superiority. On the contrary, he should feel that the admonisher is filled with the strong desire for his reform and welfare. *2 "Best manner" implies that one should have a sweet tongue, show noble character and give reasonable and appealing arguments, and refrain from indulging in polemics, argumentation and controversies. The one who discusses things with people in the best manner, does not resort to accusations, crooked arguments, taunts, nor makes fun of the opponent in order to defeat him and to win applause for his own superiority in argument. For these things will produce obduracy and obstinacy. In contrast to this, he will try to convince the other in a simple and humble way, and when he feels that the other person has come down to crooked arguments, he will leave him alone lest the other should go further and further astray in his deviation.
Fatwas concerning the prohibition of singing and music Posted on Nov 26, 2006 at 01:52 PM
Question: I read an article by some writer which said that singing and music are permissible, and refuted those who say that these things are haraam. He encouraged the broadcasting of recordings by dead singers as a means to preserve their memory and the art that they produced during their lives and lest the living be deprived of listening to that art and seeing it. He said: There is no text in the Holy Qur?aan which forbids singing and music, and in the Messenger of Allah (peace and blessings of Allah be upon him) we have a good example, and he used to listen to singing and music, and enjoined them at Eid and on occasions such as marriage and other joyous occasions. Then he said: And there are da?eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allah be upon him) in order to support an opinion or prevent something that some people do not agree with. Then he quoted the opinions of some of the scholars who say that singing is allowed. Answer: Praise be to Allah. The Standing Committee for Academic Research and Issuing Fatwas issued a statement refuting this article, the text of which is as follows: The scholars of the Standing Committee said: In refutation of these specious arguments the Committee has stated the following: Firstly: it is not permissible for anyone to discuss matters of sharee?ah except scholars of sharee?ah who are specialized and qualified to research and examine issues. The writer of this article is not a seeker of shar?i knowledge (taalib ?ilm) so it is not permissible for him to discuss something in which he is not specialized. Hence he has made many mistakes and said many ignorant things, and spoken about Allah and His Messenger (peace and blessings of Allah be upon him) without knowledge. This is a sinful matter and is misguiding his readers. By the same token it is not permissible for the media ?newspapers, magazines, etc ? to give space to those who are not scholars of sharee?ah to discuss shar?i rulings and write about things that are not their specialty, so that the Muslims may be protected from their ideas and beliefs. Secondly: Nothing can benefit the deceased after his death except that which is indicated by the shar?i evidence, such as the report in which the Messenger (peace and blessings of Allah be upon him) said: ?When a man dies, his (good) deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous son who will pray for him.? Narrated by Muslim, 1631. As for the sins that a person committed during his lifetime, and died without having repented from them ? including singing ? he will be punished for them unless Allah forgives him for them by His Grace and kindness. So it is not permissible to resurrect them and revive them after he has died, lest that sin be added to the sins that he committed during his lifetime, because the harm of that extends to others, as the Prophet (peace and blessings of Allah be upon him) said: ?Whoever introduces a bad practice into Islam, the burden of that sin will be upon him, as will the sin of those who do it after him, without that detracting from their burden in the slightest.? Narrated by Muslim, 1017. Thirdly: With regard to his comment that ?There is no text in the Holy Qur?aan which forbids singing and music,? this reflects his ignorance of the Qur?aan. Allah says (interpretation of the meaning): "And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah without knowledge, and takes it (the path of Allah, or the Verses of the Qur?aan) by way of mockery. For such there will be a humiliating torment (in the Hell‑fire)" [Luqmaan 31:6] The majority of mufassireen say that what is meant by Lahwa al-hadeeth (?idle talks?) in this verse is singing. Another group says that it is every sound of entertainment, which includes flutes, stringed instruments and so on. All of these mislead men from the path of Allah and cause misguidance. It is proven that Ibn Mas?ood (may Allah be pleased with him), the great Sahaabi who was one of the scholars of the Sahaabah (may Allah be pleased with them) said, commenting on this verse: "By Allah, this refers to singing." And he said: "It causes hypocrisy to grow in the heart as water causes herbs to grow." And there are many ahaadeeth which point to the prohibition of singing and musical instruments and indicate that they are a means which leads to great evil and bad consequences. The great scholar Ibn al-Qayyim (may Allah be pleased with him) discussed the rulings on singing and musical instruments in great detail in his book Ighaathat al-Lahfaan. Fourthly: This writer tells lies about the Prophet (peace and blessings of Allah be upon him) by saying that he used to listen to songs and music and enjoined them at Eid and on occasions such as marriage and other joyous occasions. It is proven that he (peace and blessings of Allah be upon him) granted a dispensation to women only, when there are no men present, allowing them to beat the daff and sing nasheeds which are free of any mention of love or the music and instruments, which includes the permissive songs that exist nowadays. Rather he allowed nasheeds that are free of such offensive characteristics and he allowed beating the daff only, not other kinds of drums or musical instruments, to proclaim marriage. It is narrated in saheeh ahaadeeth, as in Saheeh al-Bukhaari, that the Prophet (peace and blessings of Allah be upon him) forbade musical instruments of all types and issued stern warnings against them. It is narrated in Saheeh al-Bukhaari and other books of hadeeth that the Prophet (peace and blessings of Allah be upon him) said: ?There will be among my ummah people who will regard as permissible zina (adultery), silk, alcohol and ma?aazif (musical instruments). Some people will camp at the top of a mountain with their shepherd looking after their sheep, and a poor man will come and ask for something, and they will say, ?Come back to us tomorrow.? But Allah will destroy them and level the mountain, and will turn others into monkeys and pigs until the Day of Resurrection.? The word ma?aazif (translated above as musical instruments) refers to singing and all kinds of instruments. The Messenger of Allah (peace and blessings of Allah be upon him) condemned those who regard as permissible zina (adultery), the wearing of silk for men and the drinking of alcohol, and who listen to singing and musical instruments. He mentioned that alongside zina, alcohol and the wearing of silk by men, which indicates that singing and musical instruments are emphatically forbidden. Fifthly: With regard to this writer?s comment that there are da?eef (weak) ahaadeeth which some quote as evidence that singing and music are forbidden, but it is not right to attribute them to the Prophet (peace and blessings of Allah be upon him) in order to support an opinion or prevent something that some people do not agree with, this reflects his ignorance of the Sunnah, for the evidence that singing is forbidden is to be found partly in the Qur?aan and partly in Saheeh al-Bukhaari, as stated above, and partly in other books of Sunnah, which the earlier scholars used as evidence that singing and music are forbidden. Sixthly: The opinion of some scholars who allow singing is an opinion that is refuted by the evidence which forbids that. The point here is that we should follow what the evidence says and not that which goes against it. We may take or leave the words of anyone except the Messenger of Allah (peace and blessings of Allah be upon him). This writer must repent to Allah from what he has written, and he should nor speak about Allah and His Messenger without knowledge, for speaking about Allah without knowledge is mentioned alongside shirk in the Book of Allah. May Allah help us all to learn the truth and follow it. May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Say: "This is my way" Posted on Nov 25, 2006 at 02:08 PM
Say thou: "This is my Way: I do invite unto Allah - on evidence clear as the seeing with one's eyes - I and whoever follows me. Glory to Allah! and never will I join gods with Allah!" That is "Allah is absolutely fret from such things that are ascribed to Him: He is free from the weaknesses and shortcomings which every believer in shirk ascribes to Him; He is fret from all defects, evils and errors that must necessarily be ascribed to Him as a logical result of the conception of God hold by mushriks."
Prohibition on celebrating the festivals of the non-Muslims Posted on Nov 22, 2006 at 12:48 PM
Question: Is it permissible for Muslims to take part in non-Muslims festivals, such as Christmas, Thanksgiving and so on? Answer: Praise be to Allah. It is not permissible for the Muslim to join the non-Muslims in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the enemies of Allah, which is forbidden, and a kind of co-operating with them in falsehood. It was proven that the Messenger of Allah (peace and blessings of Allah be upon him) said: ?Whoever imitates a people is one of them.? And Allah says (interpretation of the meaning): ?Help you one another in Al Birr and At Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment?[al-Maa'idah 5:2] We advise you to refer to the book Iqtidaa? al-Siraat al-Mustaqeem by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), for it is very useful on this topic. [Translator?s note: This book is available in English under the title ?The Right Way,? published by Darussalam, Riyadh]. And Allah is the source of strength. May Allah bless our Prophet Muhammad and his family and companions, and grant them peace. Standing Committee on Academic Research and Issuing Fatwas
The adopting in Islam Posted on Nov 19, 2006 at 12:05 PM
Question: If a person asks to adopt a child from the orphanage, is it permitted for those in charge to give him what he wants? Answer: Praise be to Allah. Adoption of children is of two types, forbidden and not forbidden. The forbidden type means adopting a child in the sense that the child is considered to be the child of the adopting parent and subject to the rulings on children. This is not permitted. Allah nullified it in the Quran when He said (interpretation of the meaning): "nor has He made your adopted sons your real sons" [al-Ahzaab 33:4] The kind which is prescribed and may be mustahabb means being kind towards the child and giving him a righteous religious upbringing and sound direction, teaching him that which will benefit him in this world and the next. But it is not permitted to hand a child over except to one who is known to be trustworthy, religiously-committed and of good character, who will take care of the child?s interests. He should also be a local resident, so that he will not take the child away to a country where his presence may be a cause for his religious commitment being lost in the future. If these conditions are met in the case of both the child and the adopting parent, then it is OK to hand over a foundling whose parentage is not known. May Allah preserve you. From Fataawa Samahat al-Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him)
FAQ on Islamic beliefs Posted on Nov 11, 2006 at 01:37 AM
Q: What is the first (religious) obligation on Allah's servants? A: The first religious obligation on Allah's servants is to realize the purpose for which Allah the Almighty created them. The purpose for which He took their covenant and sent them His Messengers and Books, and for which He created this present life, the Hereafter, Paradise and Hell-fire; and for which the Inevitable would come true; and the Event would befall; and for which the Balance is set and the records fly; and for which there would be either happiness or misery according to which the lights would be divided. For any to whom Allah gives not light there will be no light for him! Q: What is the purpose of creation? A: Allah, the Almighty says: {And We created not the heavens and the earth, and all that is between them for mere play. We created them not except with truth(i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones), but most of them know not} (Ad-dukhan, 38-39) He also says: { And We created the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve!} (Sad, 27) He also says: {And Allah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned, and they will not be wronged.} (Al-Jathiyah 22) He also says: {And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e provision for themselves or for My creatures) 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}. (Ad-dhariyat, 56-58) Q: What is the meaning of the word (abd) servant of Allah? A: one sense, the word Abd may refer to the subdued or subjugated. This meaning encompasses all aspects of creation: higher and lower. rational and irrational, animate an inanimate, dynamic and static apparent and hidden, believing and disbelieving, and pious and evil, etc., all of which are created by Allah, the Almighty. They are subjected to Him, and managed by Him Alone. Moreover, all of them have a limit, a destination and each one runs (its course) for an appointed term. Such is the judgment and order of (Him), the Exalted in Power, the Omniscient. It can also be the understood to refer to the modest who loves the Almighty, in which case it would only refer to the believing men and women, who are Allah's honorable servants, slaves and pious ones, on them shall be no fear nor shall they grieve. Q: What is worship? A: Worship is a comprehensive word that refers to all which pleases Allah and which He likes, viz., good words and deeds that are made manifest or concealed, and freedom from all which contradicts this. Q: When can a deed be considered an act of worship? A: If two elements are fulfilled: perfect love (for Allah) along with perfect submission (to Him) Allah the Almighty says: (But whose believe, love Allah more (than anything else)) (Al-Baqarah, 165) Allah the Almighty says: (verily those who live in awe for fear of their lord) (Al-Mu'minun 57) Allah the Almighty gathered these two elements in the following verse that reads (Verily they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us) (Al-Anbiya 90) Q: How can we prove that Allah's servant loves his lord? A: The proof is evident when one loves what is loved by Allah and dislikes what is disliked by Him, he should act according to His Orders and avoid His Prohibitions, he should be with those who love Allah, and show severe enmity to His enemies, That is why love and hatred for the sake of Allah are the most significant signs of Iman (faith) Q: How can the servant of Allah know what he loves? A: They gain this knowlodge through the Messengers of Allah and the Revelation of Divine Scriptures that contain the orders and prohibitions of Allahm, the Almighty. Thus, He has presented His irrefutable proof and showed His infinite wisdomto all mankind. Allah the Almighty says: (Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers) "An-Nisa',165" He says: (Say (O Muhammad (Peace be upon him) to mankind): If you really love Allahthen follow me, Allah will love you and forgive you sins and Allah is Oft-Forgiving, most Merciful) "Al-'Imran, 31" Q: How can the servant of Allah know what He loves? A: They gain this knowledge through the Messengers of Allah and the Revelation of Divine Scriptures that contain the orders and prohibitions of Allah, the Almighty. Thus, He has presented His irrefutable proof and showed His infinite wisdom to all mankind. Allah, the Almighty says: {Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers}. (An-Nisa', 165) He says: (Say (O Muhammad (Peace be upon him) to mankind): If you (really) love Allah then follow me,(Accept Islamic Monotheism, follow the Quran and the Sunnah. (Translator)) Allah will love you and forgive you your sins. And Allah is 0ft-Forgiving, Most Merciful}. (Al' Imran, 31) Q: What are the conditions of worship? A: There are three conditions of worship: First: Sincere determination, which is a pre-condition for the fulfillment of the act of worship. Second:Sincerity of intention. Third: Compliance with Islamic Law (Shari'ah) ordained by Allah. The last two conditions are a prerequisite for the acceptance of the act of worship by Allah. Q: What is the meaning of "Sincerity of determination"? A: It means warding off lethargy and laziness, and exerting one's effort in making his words coincide with his deeds. Allah, the Almighty says: {O you who believe! Why do you say that which you do not do? Most hateful it is with Allah that you say that which you do not do}.(As-Saff, 2-3) Q: What is the meaning of "Sincerity of intention"? A: It means that all the sayings and deeds of Allah's slave, both manifest and concealed, must be accompanied by the intention for no one but Allah, the Most High. Allah, the Almighty says: {And they were commanded not, but that they should worship Allah, and worship none but Him Alone'}. (Al-Bayyinnh, 5) He also says: {And who has (in mind) no favor from anyone to be paid back Except to seek the Countenance of his Lord, the Most High}. (Al-Lail, 19-20) He also says: {we feed you seeking Allah's Countenance only. We wish for no reward, nor thanks from you}. (Al- lnsan, 9) He also says: {Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter} (Ash-Shura, 20)
Women's Correct Hijab Posted on Oct 26, 2006 at 05:33 AM
Correct Hijab Praise be to Allah. Shaykh al-Albaani (may Allah have mercy on him) said: The conditions of hijaab: Firstly: (It should cover all the body apart from whatever has been exempted). Allah says (interpretation of the meaning): "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful." This aayah clearly states that it is obligatory to cover all of a woman?s beauty and adornments and not to display any part of that before non-mahram men ("strangers") except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up. Al-Haafiz ibn Katheer said in his Tafseer: This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas?ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it. Secondly (it should not be an adornment in and of itself). Allah says (interpretation of the meaning): "? and not to show off their adornment?" [al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men?s attention to her. This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning): "And stay in your houses, and do not display yourselves like that of the times of ignorance" [al-Ahzaab 33:33]. It is also supported by the hadeeth in which the Prophet (peace and blessings of Allah be upon him) said: "There are three, do not ask me about them: a man who leaves the jamaa?ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them." (Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ?Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad). Thirdly: (It should be thick and not transparent or "see-thru") - because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allah be upon him) said: "During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed." Another hadeeth adds: "They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance." (Narrated by Muslim from the report of Abu Hurayrah). Ibn ?Abd al-Barr said: what the Prophet (peace and blessings of Allah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality. Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103. Fourthly: (It should be loose, not tight so that it describes any part of the body). The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: "The Messenger of Allah (peace and blessings of Allah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ?Why do I not see you wearing that Egyptian garment?? I said, ?I gave it to my wife to wear.? He said, ?Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.?" (Narrated by al-Diyaa? al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad). Fifthly: (It should not be perfumed with bakhoor or fragrance) There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads: 1. Abu Moosa al-Ash?ari said: the Messenger of Allah (peace and blessings of Allah be upon him) said: "Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress." 2. Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allah be upon him) said: "If any one of you (women) goes out to the mosque, let her not touch any perfume." 3. Abu Hurayrah said: the Messenger of Allah (peace and blessings of Allah be upon him) said: "Any woman who has scented herself with bakhoor (incense), let her not attend ?Ishaa? prayers with us." 4. Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, "O female slave of al-Jabbaar, are you going to the mosque?" She said, "Yes," He said, "And have you put on perfume because of that?" She said, "Yes." He said, "Go back and wash yourself, for I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ?If a woman comes out to the mosque and her fragrance is overpowering, Allah will not accept any prayer from her until she goes home and washes herself.?" These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes. The reason for this prohibition is quite clear, which is that women?s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279. Ibn Daqeeq al-?Eed said: This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men?s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above. Sixthly: (It should not resemble the clothing of men) It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know: 1. Abu Hurayrah said: "The Messenger of Allah (peace and blessings of Allah be upon him) cursed the man who wears women?s clothes, and the woman who wears men?s clothes." 2. Abd-Allah ibn Amr said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ?They are not part of us, the women who imitate men and the men who imitate women.?" 3. Ibn ?Abbaas said: "The Prophet (peace and blessings of Allah be upon him) cursed effeminate men and masculine women. He said, ?Throw them out of your houses.?" He said: "The Prophet (peace and blessings of Allah be upon him) expelled So and so, and ?Umar expelled So and so." According to another version: "The Messenger of Allah (peace and blessings of Allah be upon him) cursed men who imitate women and women who imitate men." 4. Abd-Allah ibn Amr said: "The Messenger of Allah (peace and blessings of Allah be upon him) said: ?There are three who will not enter Paradise and Allah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk)." 5. Ibn Abi Maleekah ' whose name was ?Abd-Allah ibn 'Ubayd-Allah said: "It was said to 'Aa'ishah (may Allah be pleased with her), What if a woman wears (men's) sandals'" She said: "The Messenger of Allah (peace and blessings of Allah be upon him) cursed women who act like men.?" These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only. Abu Dawood said, in Masaa'il al-Imaam Ahmad (p. 261): "I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, "Do not clothe her in men's garments, do not make her look like a man." Abu Dawood said: "I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo?. I said, What about for beauty' He said, No. I said, Can he cut her hair short' He said, No." Seventhly: (It should not resemble the dress of kaafir women). It is stated in sharee?ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims? decline and weakness, which enabled the foreigners to overwhelm and colonize them. "Verily, Allah will not change the condition of a people as long as they do not change their state themselves " [al-Ra?d 13:11] interpretation of the meaning]. If only they knew. It should be known that there is a great deal of saheeh evidence for these important rules in the Quran and Sunnah, and that the evidence in the Quran is elaborated
The Supplication by Day and Night Posted on Sep 03, 2006 at 01:56 PM
1- On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) said, (He who recites in the morning and in the evening (these words): 'Glory be to Allah and all praise is due to Him' one hundred times, no one would bring on the Day of Judgment anything more excellent than this except one who utters these words or utters more than these words." (Reported by Muslim) 2- On the authority of Ibn Mas'ud (may Allah be pleased with him) that when it was evening Allah's Messenger (peace and blessings be upon him) used to supplicate: (We entered upon evening and the whole kingdom also entered upon evening and praise is due to Allah. There is no god but Allah, the One Who has no partner with Him. His is the Sovereignty and all praise is due to Him, and He has Power over everything. O Al?lah, I beg of You the good of this night and seek ref?uge in You from the evil of this night and the evil which follows it. O Allah, I seek refuge in You from laziness, from the evil of vanity. O Allah, I seek ref?uge in You from torment in the Hell-fire and from torment in the grave.) when it was morning he said like this, "We rose up in the morning and the whole kingdom of Allah rose up in the morning." (Reported by Muslim) 3- On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Prophet (peace and blessings be upon him) used to educate his Companions saying, "When you wake up in the morning you should say, 'O Lord, with Your Will we rose up in the morning, with Your Will we rose up in the evening, with Your Will we live, with Your Will we die and to You is the return.' And when any of you enter upon the evening he should say, 'O Lord, with Your Will we enter upon the evening, with Your Will we enter upon the morn?ing, with Your Will we live, with Your Will we die and to You is the final destination." (Al-Tirmidhi says that it is a Sahib and Hasan hadith) 4- On the authority of Abdullah Ibn Habib who said: "The Messenger of Allah (peace and blessings be upon him) said to me, 'Say!' I said, 'What I should say? O Messenger of Allah!' He replied, "Say Surahs AI-Ikhlas, AI-Falaq and An-Nas when you enter upon morning and when you enter upon evening and they will suffice you against every evil." (Al-Tirrriidhi says that it is a Sahih and Hasan hadith) 5- On the authority of Shadad Ibn Aws (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) said, "The most whorthy manner of asking forgiveness of Allah is that: 'O Allah! You are my Lord. There is no god but You. You have created me and I am Your servant. I will do my best to keep my covenant and promise with You. I seek refuge in You from the evil of what I have made. I acknowledge Your Favors on me and I acknowledge my sin. Therefore, forgive me, for none but You can forgive sins.' whoever says it in the evening and dies on that night will enter Paradise; and whoever says it when he rises in the morning and dies on that day will enter Paradise." (Reported by Al-Buldiari) 6- On the authority of Abu Hurairah that Abu Bakr (may Allah be pleased with them) said to the Messenger of Allah (peace and blessings be upon him), "(O Messenger of Allah) teach me something to say when I rise in the morning and when I rise in evening!' He said, 'Say: O Allah, the Knower of the Un?seen and the Seen, Creator of the heavens and earth, Lord and Master of everything; I testify that there is no god but You, I seek refuge in You from the evil within me and the evil of Satan and his traps. I seek refuge in You from doing wrong to myself or to other Muslims.' Say it when you wake up in the morning, and in the evening and when you go to sleep."(Reported by AI-Tirmidhi who says that it is a Sahih and Hasan ha?dith) 7- On the authority of Abudllah Ibn Umar (may Allah be pleased with them) who said that the Messenger of Allah (peace and blessings be upon him) never neglected saying the following when he woke up in morning and in the evening, "O Lord! I ask You for vitality in this life and the one to come. O Allah! I ask You for forgiveness and well-being in my (practice of) religion, my life, my family and my wealth. O Allah! Conceal my faults and set my fears at ease. O Allah! Protect me from what is before me, and from what is behind me, and on my right, and on my left, and from above me, and I seek refuge in You from all attempts to undermine me." (Reported in AI-Sunan and Sahih Al-Hakim) 8- The Messenger of Allah (peace and blessings be upon him) said, 'The one who reads the following invocation three times both in the morning and the evening, will not experience any harm; In the Name of Allah with Whose Name nothing on earth or in heaven is harm?ful. He is All-hearing, All-knowing.' Aban Ibn Uthman was afflicted by pain in his fingers. Then the man who heard the hadith from him looked at him with wonder. Aban, therefore, declared, "Surely, what I have told you is sound. But on that day (when he was afflicted by that pain) I forgot to say it so that the Decree of Allah took place." (Reported by the people of AI-Sunan. AI-Tirmidhi classifies it as Hasan and Sahih hadith 9- The Messenger of Allah (peace and blessings be upon him) said, 'Whoever says in the evening or morning: 'I'm satis?fied with Allah as my Lord, Islam as a religion and Muhammad as my Prophet and Messenger,' Allah will surely please him." (Reported by Al-Tirmidhi) Al-Tabarani adds, "It should be said three times." 10- The Messenger of Allah (peace and blessings be upon him) used to say when he woke in the morning or in the evening: "We have begun the day in the way of Islam and with the Word of devotion, and on the religion of our Prophet Muhammad, and on religion of our father, Ibrahim, the true upright who was never an idolater." (Reported by Imam Ahmad) 11- AI-Nawawi said, "I have reported from Ibn AI-Suni from Talq Ibn Habib who said that, A man came to Abu Al-Darda' saying, "O Abu Al-Darda'! Your house is on fire." "No!" Abu AI-Darda' said adding, 'Allah Most High did not to do such since I sought refuge in Him through the following Prophetic words, 'O Allah! You are my Lord. There is no god but You. I place my trust on You. You are the Lord of the glo?rious Throne. Surely, what takes place is according to Your Will and what does not take place is according to Your Will. I believe that Allah has Power over all things and Whose Knowledge encompasses every?thing. O Lord! I seek refuge in You from the evil within myself and from the evil of every moving creature that You have the grasp of its forelock. Veri?ly, it is my Lord that is on a straight path." 12- The Messenger of Allah (peace and blessings be upon him) said, "Whoever says when rising in the morning or in the evening that, 'O Lord! I rise in the morning giving witness before You, the bearers of Your Throne, Your angels and all Your creatures that You are Al?lah. There is no God but You and Muhammad is Your servant and Messenger,' Allah will save one fourth of his body from Hell. Whoever says this twice, Allah will save half of his body from Hell. Whoever says this three times, Allah will save three fourths of his body from Hell and whoever says this four times, Al?lah with save all his body from Hell." (Reported by AI-Tirmidh and Abi Dawud with Sahih transmis?sion) 13- The Messenger of Allah (peace and blessings be upon him) said to Fatimah (may Allah be pleased with her), "O Fatimab, what can prevent you from listening to my advice? In the morning morning or evening, say, 'O Living, O Eternal one! I beseech You for Your mercy. Ameliorate all my affairs and do not leave me alone to myself even for the twinkling of an eye." (Reported by AI-Nasa'i and AI-Hakim with Sahih transmission) 14- The Messenger of Allah (peace and blessings be upon him) said, "Whoever says in the morning or evening, 'Allah suf?fices me. There is no god but Him. I place my trust in Him and He is the Lord of the glorious Throne,' sev?en times then Allah will satisfy his needs of this world whether he is a man of truthful intention or not." (Reported by Ibn Al-Suni and Abu Dawud) 15- A person came to the Prophet (peace be upon him) and said: "O Messenger of Allah! I was stung by a scorpion during the night." Thereupon he said, "If you had re?cited these words in the evening: 'I seek refuge in the Perfect Words (the Glorious Quran) of Allah from the evil of what He created,' it would not have harmed you." (Reported by Muslim) However, Al-Tirmidhi reports this hadith in the following words, "Whoever says this three time in the morning and in the evening, will be protected against any sting." 16- Al-Tirmidhi, reports that the Prophet (peace and blessings be upon him) said, "whoever says when he rises in the morning three times, 'I seek refuge in Allah the All-Hearing, the All-Knowing from the accursed Satan,' and then re?cites the last three verses of Surah Al-Hasr. Allah will order seven thousand angels to pray to Allah for him until the evening. The same applies to one who says this in the evening. Allah Most High says, 'Allah is He, than whom there is no other god; Who knows (all things) both secret and one; He is Most Gracious, Most Merciful. Allah is He, than whom there is no other god; The Sovereign, the Holy One, the Source of peace (and perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Justly and Proud. Glory be to Allah! He is above the partners they attribute to Him. He is Allah, the Creator, the Originator, the Fashioner To Him belong the Most Beautiful Names. whatever is in the heavens and on earth, doth declare his Praises and Glory: and He is the Exalted in Might, the Wise." 17- On authority of Abi Sa'id Al-Khudari (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) entered the mosque one day and found a man called Abu Umamah sitting in it. Therefor
This-Worldly Life Posted on Sep 03, 2006 at 12:48 PM
First: Allah, the Almighty said; ("Gross" multiplying diverts you. Till you visit the cemeteries. Not at all, (but) eventually you shall know. (Again), not at all, (but) eventually you shall know. Not at all, (but) if you know with the knowledge of certitude. Indeed you shall definitely see Hell-Fire. (Again), indeed you shall definitely see it with the eye of certitude. There after indeed you shall definitely be questioned upon that Day concerning (true) Bliss) (At-Takaithur) According to Mukhttasar Ibn Kathir, these verses mean that the love of this world along with its delights and vanities diverts you from thinking about the Hereafter. You became indulged in such vanities until you died and were buried. On the authority of Zaid Ibn Aslam, the Messenger of Allah (peace and blessings be upon him) said: (Multiplying diverts you) i.e., from obedience,(Until you visit cemeteries) i.e., until death comes to you.( Reported by Ibn Abi Hatim) AI-Hasan Al-Basri said: "(Gross multiplying diverts you) means wealth and sons." Ubai Ibn Ka'ab said: "We understood the meaning of the Hadith that says, "1f the son of Adam had a valley of gold..." from reading the Qur'an until the Ayah, (Gross multiplying diverts you...) was revea1ed." (Reported by Al-Bukhari in the book ofAI-Riqaq.) Imam Ahmad reported on the authority of 'Abdullah Ibn Al?Shakhir who said: Once I came to the Messenger of Allah (peace and blessings be upon him) while he was reciting the Ayah, (Gross multiplying diverts you...) After that he continued by saying that, "The son of Adam said: 'My wealth, my wealth! while you have nothing of your wealth except what you have eaten, but it is vanished, and what you have worn, but it is worn out, or what you have given (as charity), and this is what you have retained." (Reported by Ahmad, Muslim, AI-Tirmidhi, and Al-Nasa'i.) In his Sahih, Muslim reported on the authority of Abu Hurairah (may Allah be pleased with him) "The servant says: "My wealth, my wealth. But he has nothing of his wealth except what he has eaten, but it is vanished, what he has worn, buts it is worn out, or what he has given (as charity), this is what he has really retained. Otherwise, he will go and leave it to the people." (Reported only by Muslim.) Al-Bukhari reported on the authority of Anas lbn Malik (may Al?lah be pleased with him) who said the Messenger of Allah (peace and blessings be upon him) said: "To his grave, the deceased is 'followed by three things, namely, his family, his wealth and his deeds. But after finishing his burial, two things return back i.e. his family and wealth, and only one thing re?mains with him i.e. his deeds."( Reported by AI-Bukhari, Muslim and AI-Tirmidhi.) Anas reported the Messenger of Allah (peace and blessings be upon him) as having said: "The son of Adam is grows older while two things accompanied him; persistence and hope in long life."( Reported by Muslim and AI-Bukhari.) Al-Hafiz Ibn 'Asakir, in his writing on the biography of Al-Ahnaf Ibn Qays, mentioned that: "Once Al-Ahnaf saw a man holding a dirham. He said: 'To whom does this dirham belong.' The man replied: 'It is mine.' AI-Atinaf said: 'It is yours if you spend it on a deed for which you can be rewarded, or in a thing with which you seek Allah's favor.' Then he quoted the poet who said: Wealth owirs you if you do not spend it But you own wealth if you spend it. Concerning the Ayah: (Not at all, (but) eventually you shall know. (Again), not at all, (but) eventually you shall know,) Al-Hasan Al-Basri said: 'This is a repeated threat.' Al-Dahak said: 'Not at all, (but) eventually you shall know.' i.e., the disbelievers, (Again), not at all, (but) eventually you shall know.' i.e., the believers. Then he said, (Not at all, (but) if you know with the knowledge of certitude) i.e., if you had really known, you would have been diverted from seeking the Hereafter until you came to the graves. Then he said, (indeed you shall definitely see Hell-Fire. (Again), indeed you shall definitely see it with the eye of certitude.) This is the explanation of the previous threat. What is meant is that Allah has threatened them with such case, namely the seeing of the people of the Fire. As it is reported, when the Fire sighs, every near angel and sent prophet will kneel down due to the grandeur, gravity of its sight. Concerning Allah's saying, (Thereafter indeed you shall definitely be questioned upon that Day concerning (true) Bliss.) i.e., you will be asked about things which Allah has bestowed upon you such as health, security, provision, and the like whether you gave thanks for them or not." (AI-Sabuni, Mukhrascir Taftir Jbn Katlzir,vol.3, p.671-673.) Second:Allah, the Almighty said: (Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendor of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring. Enjoin Prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee: But the (fruit of) the Hereafter is for Righteousness.) (Taha: 131-132) Ibn Kathir, (may Allah have mercy on him) said: "Allah the Al?mighty said to his Prophet (peace and blessings be upon him) do not look at the ease and happiness with which We test those who are luxu?rious and those like them. And few amongst My servants are grateful. Mujahid said: (To parties of them.) i.e., the rich people, for what Al?lah has given you is more charitable. For this, He said: (But the provision of thy Lord is better and more enduring.) In the Sahih, it is mentioned that: "When 'Umar Ibn Al-Khattab entered on the Messenger of Allah (peace and blessings be upon him) in the upper room in which he retired himself due to his anger with his wives, he found him lying on a mat withoit bedding on it. And there was nothing else in the house except some hanged flimsy Qirdh (a plant whose leaves are used in tanning of skins). Thereupon, Umar started to cry. The Messenger of Allah (peace and blessings be upon him) said: 'Why do you weep Umar, Umar replied, 'O Messenger of Allah, Kusrau and Caesar are prosperous and are given worldly luxuries, and you are the one whom Allah has chosen amongst His creatures! The Prophet said, 'O Ibn Al-Khattab! Do you have any doubt (that the Hereafter is better than this world), These people are given the reward of their good deeds in this world only."' Thus, the Prophet (peace and blessings be upon him) was the one who renounced this world the most when he was given the pleasures of this world, he chose to spend them on the servants of Allah. On the authority of Atta' Ibn Yasar from Abi Sa'id who said: the Messenger of Allah (peace and blessings be upon him) said: "What I fear for you the most is what you may be given of worldly pleasures.' The Companions said, 'O Prophet of Allah! What do you mean by worldly enjoyments?' He replied: 'The favors of AIlah." (Reported by Ibn Abi Hatim on the authority of Abu Sa'id.) Qatadah and AI-Sadi said: (Enjoyment of this life.), namely, the pleasures of this worldly life." Qatadah said: (To test them therein,) means to test them with trials, and (Enjoin Prayer on thy people, and be constant therein,) means, deliver your people from the torture of Allah by enjoining them to observe the Prayer and be constant therein as the Almighty Allah said: (O ye who believe! Save yourselves and your families from a Fire...) and (We ask thee not to provide sustenance: We provide it for thee.) AI-Thawri said: (We do not require you to ask.) Ibn Abi Hatim reported on the authority of Thabit who said: "When the Prophet (peace and blessings be upon him) suffered from any penury, he called on his family, 'O my people, perform Prayer." Thabit also said: "When the prophets were afflicted with any hardship, they hastened to Prayer." The Messenger of Allah (peace and blessings be upon him) said: "The Almighty Allah said, "O son of Adam, if you are devoted to My worship, I would fill your breast with opulence and I would deliver you from your poverty. Otherwise, I would occupy your breast (with worldly matters) and you would remain in your poverty."( Reported by Al-Tirmidhi and Ibn Majah on the authority of Abu Hurairab.) On the authority of Zaid Ibn Thabit who said: I heard the Messen?ger of Allah (peace and blessings be upon him) said: "For those whose ultimate concern is this worldly life, Allah will scatter his affairs and will make his poverty between his eyes, and he would not attain anything except what he is destined. And whosoever kept the thought of the Hereafter in their mind, Allah will unite his affairs for him, and would make his richness in his heart and this worldly life will unwillingly come to him." Allah says, (But the (fruit of) the Hereafter is for Righteousness,) i.e., the best end in this world and the Hereafter, namely the Paradise, will be for those who are pious to Allah..."(See Mukhtarsar Ibn Kathir, vol.2 p.499.) Third: The Messenger of Allah (peace and blessings be upon him) says, "If the worldly life were weighed, it would not even amount to the weight of the wing of a fly, then the disbeliever would not even be allowed to drink one mouthful of water." (Reported by Al-Tirmidhi whod said that it is a Sahih hadith.)
Du 'a' (Supplication) Part I -The merits of supplication Posted on Aug 20, 2006 at 02:11 PM
Du 'a' (Supplication) Allah Most High says: (And when My bondmen ask you concerning Me. Then surely I am near, I answer the invocation of the caller when he calls upon Me) 1- The merits of supplication (Du 'a') A) It is mentioned in Tuhfat Al-Dhakirin what may be summed up as: "Ibn Hibban reported in his Sahih that, the Messenger of Allah (peace and blessings be upon him) said, "Du 'a' is (an act of) worship." Then he recited, (And your Lord has said, 'Supplicate to Me and I will answer you. Surely the ones who wax too proud to do Me worship shall so on enter Hell utterly ab?ject.)" (Ghafir: 60) AI-Shawkani (may Allah bestow mercy upon him) continues: "Du 'a' is he highest and supreme kind among the virtuous kinds of worship. The above-mentioned verse, thus, indicates that Du 'a' is an act of worship in itself. Allah commands His servants to invoke Him saying, 'Surely, the ones who wax too proud to do Me worship'. as an indication that Du 'a' is an act of worship and abstaining from it is re?garded as an arrogance. However, there is no so heinous act as such at?tribute. The wonder here is how man can feel so proud that he abstains from Du 'a' to his Creator and Sustainer, Who brought him into exis?tence after he was nothing and Who is the Creator, Sustainer, the One who brings life and death, and the One who rewards and punishes! This arrogance, undoubtedly, is an act of madness and unbelief towards the Divine gifts." [There are many hadiths have been mentioned by the author in the book. In fact, some of them are Weak (Da 'if), but they contain vir?tues and merits which are in accordance with the scholars of hadith.] " See Tuhffit Al-Dhakrin by Al-Shawkani, pp.19-24. In Madarrj AL-Salikin, the author says, They wondered, 'how you complain to Him,' Who from His Knowledge no thing is concealed? Confidently I said, My lord is so pleased, To see His servant bow his head' " a) The Messenger of Allah (peace and blessings be upon him) said, "If the gates of Du 'a' are opened before a man, the gates of mercy will be opened before him." Reported by Ibn Abi Shaiba in his Musannaf This hadith may indicate that whoever is guided by Allah to make Du 'a' in humility and submission, this will be the cause of accepting his Du 'a'. b) The Messenger of Allah (peace and blessings be upon him) said: "Precaution never prevents predetermination. Du 'a', surely, has avail according to what already took place and what is not. A calamity may be descended from heaven when Du 'a' meets it. Consequently, a confrontation between them will take place until the Day of Judgment." (Reported by Al-Hakim in AI-Mustadrak and also by Al-Bazar) However, we can conclude that, Du 'a' is a part of Allah's Predetermination, i.e., He determines that something takes place unless His servant invokes Him, but if he invokes Him nothing will happen. c) The Messenger of Allah (peace and blessings be upon him) said, "Whoever abstains from asking Allah, He thus incurs the wrath of Allah upon him." (Reported by Al-Tirmdhi) In his Musannaf Ibn Abi Shaiba reports that the Messenger of Al?lah (peace and blessings be upon him) said, "Whoever abstains from invoking Allah, he thus in?curs the wrath of Allah." d) The Messenger of Allah (peace and blessings be upon him) said, "Do not feel hopeless with Du 'a', since nobody is to be annihilated with Du 'a'." (Reported by Ibn Hibban) e) Furthermore, the Messenger of Allah (peace and blessings be upon him) said, "Whoever desires to have his Du 'a' accepted by Al?lah in adversity, he should make frequent Du 'a' in prosperity." (Reported by AI-Tirmdhi) f) The Messenger of Allah (peace and blessings be upon him) said, "If a Muslim invokes Allah to have other than sin or severity towards relatives, Allah in turn responds to his Du 'a' in one of three cases; either to accept it, de?lay his reward in the Hereafter or removes a calamity from him that equals his Du 'a'." (Reported by Ahmad, Al-Bazar and Abu Ya'la in Sahih transmis?sion. It is reported also by Al-Hakim who regarded it to be a Hasan hadth) B- Du 'a' prevents calamity In his Al-Jawab Al-Kafi, Ibn Al-Qayyim states what may be summed up as follows: "Du 'a' is one of the most powerful means in preventing a calami?ty and fulfilling one's objectives. However, Du 'a' may be passive for the following reasons: 1- It may be weak, e.g., it includes something that is abhorred by Allah such as aggression. 2- The unconsciousness and inattention of the heart in the time of Du 'a'. In this case it would be like an arrow which is thrown by a soft arch. it would never reach the target. 3- Consuming the Haram (unlawful), committing sins, the indul?gence in prohibited amusement and the negligence of the heart (from remembering Allah). It is reported In Mustadrak AI-Hakim from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, "Invoke Allah with a full conviction that He will ac?cept your invocation and know that Allah never ac?cepts the invocation of an inattentive heart." Du 'a 'is a useful remedy for illness but the inattention of one's heart turns it null and void. Consuming Haram, in the same manner, weakens the strength of Du 'a'. It is reported in Sahih Muslim from Abu Rurairah (may Allah be pleased with him) that, the Messenger of Allah (peace and blessings be upon him) said, "O people, surely Allah the Almighty is Good and ac?cepts only that which is good. Allah has commanded the faithful to do that which He commanded the Mes?sengers. Allah Almighty has said, (O ye Messen?gers! Eat of the good things and do right.) And Al?lah the Almighty has said, (O ye who believe! Eat of the good things wherewith We have provided you.) Then he mentioned (the case of) a man who, having journeyed far, is disheveled and dusty and who spreads out his hands to sky (saying), O Lord! O Lord! While his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" In his Al-Zuhd, 'Abdullah Ibn Ahmad said to his father, 'Once children of Israel was plagued by a calamity, so they went out seeking salvation. Allah, then, revealed to their Prophet to tell them that, 'You went out to Me with impure bodies and spreads out your hands by which you shed unlawful blood and provide your households with un?lawful sustenance. Do you come to Me now when My wrath is raised on you. Surely, you will not gain but more distance from Me.' Moreover, Abu Dharr (may Allah be pleased with him) says: 'The righteous man needs Du 'a' like food needs salt.' Du 'a' is one of the most useful remedies and an enemy to calami?ty. Du 'a' confronts, prevents or weakens the calamity. It is, moreover, the weapon of the Muslim. Al-Hakim reported in his Mustadrak from 'Ali Ibn Abi Talib (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) said, "Du 'a' is the weapon of the believer, the pillar of re?ligion and the light of the heavens and the earth." Du 'a' has three cases with calamity: 1- Du 'a' may he stronger than calamity so it prevents its occurrence. 2- Du 'a' may be weaker than a calamity, then the latter would oc?cur, but Du 'a' may weaken its effects. 3- A confrontation between both may take place until each one prevents the other Du 'a' is similar to a weapon. The weapon hits the target if three conditions are met: 1- A proper weapon. 2- A strong arm that uses it. 3- Nothing intervenes between it and the target. If one of these conditions is not met, then the target will never be hit. Likewise, when we make Du 'a' in an improper way, Du 'a' un?consciously, or commits what prevents Du 'a' to be accepted, we will gain nothing. A Well-Known Important Question: Some people may argue that Du 'a' h is of no avail with predeter?mination, i.e., if the objective of Du 'a' is actually predetermined, it will take place even with no Du 'a', on the other hand if it is not prede?termined it will never take place. Consequently, some of them refrain from Du 'a' because of such claim. Undoubtedly, there is a contradic?tion in the character of those ignorant and misled people since adopt?ing their viewpoint would invalidate the causes of all issues. One may address those men that, 'Do you claim that drinking and eating have no avail if satiety and quenching are predetermined for you whether you eat and drink or not? Or do marital relations with one's wife have no avail if a child is predetermined to be begotten? etc. In fact, no mindful man, even the mindless animal, can believe this. However, here we may add another criterion that the predeter?mined matters are connected with causes and reasons, among these causes are Du 'a' itself. Consequently, if man invokes Allah, the prede?termined thing will take place and vise versa. Similarly, satiety and quenching one's thirst are connected with eating and drinking; pregnancy is connected with sexual relations; plants are connected with sowing, the death of an animal is connected with slaughtering, the entrance of Paradise is connected with righteous deeds, the entrance of Hell is connected with evil deeds and so on. Thus the claim that Du 'a' is of no avail is proved to be false since Du 'a' is one of the strong causes of bringing the predetermined. The same is true in refuting the claim that eating, drinking and all other deeds are no avail in bringing the predetermined. As a matter of fact, the Companions of the Messenger of Allah (may Allah be pleased with them all) were the most knowledgeable of men with the religion of Allah and His Messenger, yet they used to observe Du 'a' more than other men. 'Umar (may Allah be pleased with him) used to invoke Allah to grant them victory over the enemy. He used to address the soldiers saying; "In fact, you never achieve vic?tory by your multitude, but with the help of Heaven." He used further to disclose, "In no way I am worried about the acceptance of my Du 'a', rather I am worried about
Death Posted on Aug 13, 2006 at 02:15 AM
Almighty Allah says: (All that is on the earth will perish: but Will abide (for ever) the Face of thy Lord, Full of Majesty, Bounty, and Honor.) (Ar-Rahman: 26-27) In Mukhtasar Minhaj Al- Qasidin, (p.382-389.) the following is mentioned: "Remember well that whoever is occupied with this world and its temptations, his heart will inevitably be heedless of remembering death and if he remembers the death, he will hate and averse from it..." Remembering death entails blessings and favors. Thus, he who engaged in this world may reach the degree of its hate and aversion from it by remembering death. That is because remembering death dis?turbs and spoils his enjoyment in this life. Excellence of Remembering Death Allah the Almighty says: (Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your recom?pense. Only he who is saved far from the Fire and ad?mitted to the Garden will have attained the object (of life): For the life of this world is but goods and chat?tels of deception.) (Al-'Imran: 185) On the authority of Abu Hurairah (may Allah be pleased with him) who said the Messenger of Allah (peace and blessings be upon him) said: "Remember often the ender of pleasures: death." (Reported by AI-Tirmidhi who said that it is a Hasan hadith.) Death is a serious matter, but people are heedless of remembering it because they do not frequently think about it and when they do, they do it with a heedless heart. To change this state, one has to completely devote his heart to remembering death like the one that intends to set out on a journey to a remote desert or to sea. It is also beneficial for him to remember his friends, relatives and others who passed before him. Ibn Mas'ud (may Allah be pleased with him) said that: "Fortunate is the one who takes examples from others." Abu Al-Darda' (may Al?lah be pleased with him) said: "If the dead are mentioned before you, count yourself amongst them." Moreover, a person should regularly visit the graves and when he finds himself inclined to this world, he should immediately remind himself that he would inevitably leave it. It is reported on the authority of 'Abdullah Ibn 'Umar who said that: "The Messenger of Allah (peace and blessings be upon him) took me by the shoulder and said: "Be in the world as though you were a stranger or a wayfarer." The son of Umar (may Allah be pleased with him) used to say: "At evening do not expect (to live till) morning, and at morning do not expect (to live till) evening. Take from your health for your illness and from your life for your death." It is also reported on the authority of Abu Zakariah Al-Taimi that: "While Sulaiman Ibn 'Abd Al-Malik was sitting in the Sacred Mosque, an inscribed stone was brought to him. He asked for someone to recite it. The man said, 'O son of Adam, if you were to know your near death, you would renounce your hope of long life, would shun in?creasing your bad deeds, and would abandon your insistence and tricks (for longer life). But you will remorse when you die and leave your family, retinue, sons, and sibs. You will never return (to this world), nor increase your good deeds. So, prepare for the Day of Judg?ment, the Day of Regret and Remorse." why people desire long life There are two reasons of hope for long life: Love of this world and ignorance. Love of this world: When man feels at ease with the desires, pleasures, and temptations of this world, it will be difficult to detach his heart from its love. Consequently, his heart will no longer think about its departure from this world. When man hates something, he tries his best to keep it away from him. Man is always occupied with false hopes that coincide with his desires of this world and its require?ments such as wealth, family, house, friends and the like. So, his heart becomes completely engaged in thinking of this world and is heedless of remembering death or expecting its nearness. Occasionally he thinks about death, he delays thinking about it and promises himself by, "You still have a lot time when you get older you will repent. When he grows up, he says, wait until you attain old age. When he attains old age, he says, wait until I finish from building this house or re?turning from other activities such travel. He will continue in such a way until death surprisingly takes him in an unexpected time and his grief will be forever. Truly, most of torture and grief of the people of Hell is from 'will'. They will say alas! Our fate is because of 'will'. The reason behind all of this hopes is love of this world and feeling at ease with it, and being heedless to the Prophet's (peace and blessings be upon him) advice, "Love whatever you like, for you will inevitably be separated from it." Ignorance: It means that man depends on his youth and thinks that his death is far. Does he not realize that the elders of his commu?nity would be more numerous had many not died in their youth? It is possible, that, for every one old man who lives, therefore of young people who died. Man may also boast about his health but does not know when disease may attack him suddenly, even though may be?lieve that it would occur. When disease attacks a man, the probability of death becomes reality. He should know that death has no set time, such as summer, winter, spring, autumn, day, night, or a particular age, such as youth, elderliness and the like. If he does this, he will se?riously think about and prepare for it. Inequality of People Regarding Hope of long-life People are extremely different with regard of hope for long life. Some of them hope to attain elderliness; some have wish for immortal?ity and some hope for a short life. It is reported on the authority of Abi 'Uthman AI-Mahdi who said: "I attained the age of one hundred and thirty and all things decrease as time goes by except my hope for long life." With respect to the desire for short life, it is reported that the wife of Habib Abi Muhammad said that: "Abi Muhammad used to say to me, if I died today, send to so and so and told him to do such and such. She was asked: Did he have a dream? She replied: This is what he used to say every day." It is also reported that Muhammad Ibn Abi Tawbah said that: "Once Mu'ruf performed Iqamah (second call to Prayer) and said to me, advance and lead the Prayer. I told him, if I lead you this time, I would never lead you again. Thereupon, Ma'ruf said, do you talk to yourself with the hope to pray again? I take refuge in Allah from desir?ing long life, for it can deprive a man from the good of his deeds." This is true of many ascetics, as they desire a short life. If a per?son desires for a short life, he will strive to do their deeds to perfec?tion. That is because if man thinks that he will die on that very day, he will prepare himself as a deceased person. Thus, if he lives until eve?ning, he thanks Allah for His protection, and thinks that he will die on that night, so he proceeds to work to perfection. Many hadiths are reported concerning prompting of work and proceeding for it. For example, it is mentioned in the Sahih of Al?Bukhari on the authority of Ibn 'Abass (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) said: "Two blessings deceiveh many people: health and lei?sure time." In another narration, the Messenger of Allah (peace and blessings be upon him) said to a man while admonishing him: "Take advantage of five things: your youth before your elderliness, your health before your disease, your opulence before your penury, your leisure be?fore your engagement, and your life before your death." 'Umar (may Allah be pleased with him) used to say: "Patience is good in everything except the matters concerning the Hereafter." Al?Hasan also is quoted to have said: "I am surprized by those people who should prepare for their death yet they are heedless of it. Have they not learned their lesson from their ancestors who were also heed?less about death but are now dead themselves." Moreover, Suhaim, the slave of Banu Tamim, said that: "Once I sat beside 'Abdullah Ibn 'Abdullah while he was praying. So, he shortened his prayer and came nigh to me saying, let me take rest through addressing your need for I am in anticipation for something. I asked him: What is this for which you are in anticipation? He replied, 'the angel of death. 'Abdullah used to pray one thousand Rak'ah dai?ly." These people always hurried proceeding to righteous deeds. Ibn 'Umar used to get up during the one night for more than one time and perform Prayer. 'Umair Ibn Hani' used to hymn the Glory of his Lord hundred thousand times daily. Similarly, Abu Bakr Ibn 'Ayash said: "In this corner, I recite the Glorious Qur'an eighteenth thousand times." Remembering of Death Trials Truly, if man does not have to face any trials in this life except those at the time of death, that in itself is a great trial. It is comparable to people who enjoy the best luxuries of this world. If they heard of an imminent attack upon them by an enemy, they will lose all concern for those luxuries. This should be our relationship with death. With every breath that we take, we should remember that death could be upon us by our next breath and that we could be facing the trials associated with our own death. Many times, however, we allow ourselves to be?come heedless as we fall victim to our own ignorance and pride. The trials of death are worse than being assaulted with a sword because an injured person can still use his strength to call for help. At the time of death, however, the suffering is so great that a dying per?son cannot call for help although he would like to stop his suffering, even crying or screaming for help. His soul is pulled from every vein and every organ gradually dies. First, his feet cold, then his legs, then his thighs, then his soul reaches the throat. Whence, his sight is ceased to function and the door of repentance is closed before him. Th
The Remembrance of Allah (Dhikr) Posted on Jul 27, 2006 at 11:23 AM
Dhikr is defined by scholars as glorifying, exalting, praising and attributing Allah Most High with Perfection, Majesty and Beauty by both tongue and heart. (what is meant by Dhikr is the Dhikr which is in accordance to Sari'ah.) Allah Most High, says; (So, remember me, (and) I will remember you) (Al-Baqarab;152) The Messenger of Allah (PBUH) says: "The likeness of one who mentions his Lord and the one who does not, is that of the alive and dead" Some of the pious men used to say, "Unfortunate are the men of this world as they left this world while they never tasted the joys of the most good therein, "He then was asked, "What is the most good therein? He responded, "It is the love of Allah, knowing and remem?bering Him" On the authority of Ibn Abbas (may Allah be pleased with both of them) who said that, the Messenger of Allah (PBUH) said: "Verily Satan is perching over one's heart. when one makes mention of Allah, Satan withdraws; but when man neglects (the Remembrance of Allah), Satan Will go on whispering (in man's heart). (Reported by Al-Bukari)
Good manners of Dhikr Posted on Jul 27, 2006 at 11:05 AM
The one who engages in remembrance of Allah should observe the following: 1- The place should be clean and pure; 2- To clean his mouth using Miswak (tooth-brush); 3- To face the Qiblah (Ka'bah); 4- To reflect on what one says; 5- To seek explanation from scholars about what he does not know; Here, we should keep in mind that one will never be rewarded for Dhikr unless he engages in Remembrance of Allah with his tongue and heart. Reciting the Quran is the most virtuous kind of Dhikr ex?cept in some cases (as above explained). Those who get accustomed to the supplications of night and day and the supplications recommended for various situations are recorded among men and women who en?gage much in Allah's Remembrance (whom Allah praises in Surah Al?Ahzab, verse 35). Whoever has missed the whole of his Wird (daily supplication), should catch a part of so that he does not get accustomed to neglecting it altogether.
It is stated in Al-Azkar Posted on Jul 27, 2006 at 11:03 AM
1 - The scholars are in agreement that Dhikr is permitted by tongue and heart for one who is in the state of minor or major ritual impurity and woman during her menstruation and post natal bleeding. Dhikr, here, may be glorification, praise, Du 'a' , praying for the Mes?senger of Allah, etc. (See AI-AdhkarAl-Nawawiah, p.8) [Note: We should keep in mind that reciting the Quran is excluded from the aforementioned ruling.] 2 - The one who engages in Rememberance of Allah should stop doing so in the following cases: - When one salutes him, he should stop and respond to the saluta?tion; - When someone sneezes, he should stop to supplicate for him; - When the Imam starts to deliver a Khutbah (sermon); - In times of Adhaiz and Iqamah, he should repeat the words after the muezzin; - To forbid evil and command good; - To guide a passerby; - To sleep when he gets tired. 3- You should keep in mind that one is not to be rewarded for obligatory or recommended Dhikr until he utters it and hears it provided that he is a deaf or hard of hearing. See AI-Adhkar Al-Nawawiah, p.5-10
The Merits of Dhikr Posted on Jul 27, 2006 at 10:59 AM
We may sum up the following from Al- Wabil Al-Saib by Ibn Al-Qayyim:(pp.38-88.) 1, 73- Dhikr drives Satan away and suppresses him; 2- Pleases the All Merciful, Exalted and Glorified be He; 3- Removes affliction and sorrow from the heart; 4- Causes joy, pleasure and happiness in the hearts; 5- Strengthens the heart and body; 6- Enlightens the face and heart; 7- Brings sustenance; 8- Provides man with dignity, beauty and brightness; 9- Grants men love which is the spirit and core of Islam and the essence of happiness and salvation; 10- Implants in him the character of constantly contemplating of Allah and His benevolence which leads man to worship Allah as if he sees Him; 11- Urges man to be in constant repentance to Allah, Exalted and Glorified be He; 12- Brings man closer to Allah Most High; 13- Facilitates learning and education, i.e., the more adherent man is to Dhikr, the more cultured he is in knowledge; 14- Implants in man the glorification of his Lord, Glorified and Exalted be He, which fills his conscious heart; 15-Grants man the remembrance by Allah Most High since He says, (So, remember Me, (and) I will remember you) (Al-Baqarah: 152) 16- Keeps life in one's heart, (lbn Tayimiyyah (may Allah bestow mercy upon him) says, Dhikr is vital to the heart as water is vital to fish. Can you imagine the state of fish without water! The same is true with man without Dhikr 17- It is the fuel of the heart and the soul i.e., man without Dhikr is like the body without sustenance; 18- It purifies the heart from impurities caused by negligence and sins which can only be removed by seeking forgiveness of Allah and Dhikr; 19- Obliterates sins: Since it is one of the most virtuous deeds and it is agreed upon that virtuous deeds obliterates evil deeds; 20- It removes the alienation between man and his Lord, Glorified and Dignified be He; 21- Guarantees the divine Help to man in times of adversity; 22- Makes Allah know man in times of hardship since man knows Him in times of prosperity; 23- Protects man against the torture of the Hell; 24- Calmness descends upon him, mercy covers him and the angels surround him; 25, 72- It prevents one from backbiting, gossiping, lying, obscene speech, falsehood and nonsense; 26- The assemblies of Dhikr are surrounded by angels while the assemblies for nonsense are surrounded by devils; 27- It pleases the one who makes mention of Allah and the one who accompanies him; 28- Protects man against sorrow on the Day of Judgment; 29- Allah Most High will give shade to the one who habitually remembers Him in seclusion and his eyes then flood with tears on the Day when there will be no shade but His; 30, 31- Dhikr is one of the most simple yet virtuous deeds; 32- It results in unique and great rewards and recompense; 33- It prevents the negligence of Allah which is the cause of mis?erliness in this world and the world to come. Allah Most High, says, (And do not be like those who forget Allah; and He made them forget themselves.) (AI-Hashr: 19) 34- It is an easy act of worship, i.e., man may remember Allah on his bed and in the marketplace, in health, illness, prosperity and in adversity; 35- It will be a light for man in this life, in the grave and in the Hereafter when the light of believing men and women runs before them and by their right hands; 36- It is the essence of the fundamentals, the way of the common and the feature of righteousness. Thus whoever is guided to it, he will be guided to the way of Allah, Glorified and Exalted be He; 37- Only the remembrance of Allah can prevent loneliness of the heart; 38- It brings together the heart, the will and interests, while ban?ishing sins and devils; 39- It awakens the heart, bringing what is far from one's heart (Hereafter) to be close to it and turning away what is close from one's heart far from it; 40- It is like a fruit tree bearing fruits of Tawheed (the Oneness of Allah) and belief, 41- Allah Most High will be with man when he is in remem?brance of Him, i.e., Allah will bless, guide and help him; 42- It is equal to the freeing of slaves, charity and Jihad with one's riches and self in the Way of Allah; 43- It is at pinnacle of thanking Allah as the one who does not maintain the Remembrance of Allah, will never thank Him; 44- The most honorable of men in the Sight of Allah is the one whose tongue is always wet with the Remembrance of Allah; 45- It removes the hardness of the heart; 46- It is the remedy of the heart while negligence is its illness; 47- It is the essence of taking Allah as the Patron, whereas negli?gence is the essence of enmity with Allah; 48- The one who stays in remembrance of Allah, deserves His bounties and keeps himself away from Allah's wrath; 49- Allah and the angels bless the one who mentions Allah. Allah Most High says: "He it is who sends blessings on you, as do His angels, that He may bring you out of the depth of darkness into light" (AI-Ahzab; 43) 50- Whoever wishes to dwell in the gardens of Paradise should observe the gatherings of Dhikr; 51- The gatherings of Dhikr are the gatherings of the angels; 52- Allah Most High shows pride in those who mention Him to His angels; 53- Those who are obsessed with the Remembrance of Allah will enter Paradise laughing; 54- All actions, in fact, are legalized to serve the rite of Dhikr; 55- The most virtuous man is one who mentions Allah most, e.g., the most virtuous man among those who observe fasting is one who mentions Allah most; 56- It substitutes all other voluntary righteous deeds whether physical, financial or both physical and financial ones like voluntary Hajj; 57- It helps man to obey Allah. It makes obedience lovable, easy and interesting. Obedience, therefore, will be the delight of his eyes and the pleasure of his self. Unlike the disobedient, the obedient man will find no hardship nor difficulty in obeying Allah; 58- Dhikr turns any difficulty into easy; 59- It removes all anxieties from the heart; 60- Those who seek the Hereafter are vying with each other (to attain the pleasure of Allah), and those who make mention of Allah are in front of them; 61-It provides man with power to the extent that one can fulfill tremendous tasks which he cannot fulfill without Dhikr; 62- It characterizes man with truthfulness; 63- It is the cause of building palaces for the person in Paradise. When man does not make Dhikr, the angels stop building; 64- Dhikr is a barrier between man and Hell; 65- Angels ask Allah to forgive those who remember Him as they ask such for the repentants; 66- Mountains and deserts celebrate and welcome the existence of one who mentions Allah on them. Mujahid states, 'The mountains call each other by their names saying, 'Have any passerby appeared today mentioning Allah?' Some reply in affirmative while others in negative; 67- It protects man against hypocrisy. Allah Most High says: "But little do they hold Allah in remembrance" (An-Nisa': 142); 68-Those who engage in the Remembrance of Allah find unparal?leled joys. This, however, is the cause of naming the gatherings of Dhikr as the gardens of Paradise; 69- It gives brightness to faces in this world and light in the world to come; 70- Dhikr in various places, e.g., roads, house, cities..., will mul?tiply one's witnesses on the Day of Judgment. Allah Most High says; "On that day will she declare her tidings" (Al-Zalzalah; 4) 71- Dhikr consists of praising Allah, while Du 'a' consists of asking for a need. Consequently, Dhikr is more virtuous than Du 'a'; 74- Reciting the Quran is more virtuous than Dhikr and Dhikr is more virtuous than Du 'a'. In some cases, however, Dhikr may be more virtuous than reciting the Quran, e.g., Dhikr is recommended in Sujud (prostration) and Ruku' (bowing) while reciting the Quran is ab?horred or forbidden in these positions.
The holy war (Jihad) in cause of God Posted on Jul 24, 2006 at 01:51 PM
In the name of Allah The question of Jihad in the cause of God is of an utmost importance in the lives of Muslims, God glorified the ancient Muslims by Jihad and they spread the religion all over the globe, and people came out of the dark into the light of day. And the state of Islam will remain compelling through its enemy if it sticks to Jihad and seak God's content. And if they leave Jihad then the enemy will mistreat them and be powerful upon Muslims, taking some of the hands. Our prophet said: "While you leaving Jihad and being weak and lazy and torturing the weak muslims and cheating people when selling, God will shame you and He will never forgive you and leave that shame until you come back again to God's religion and return to Jihad. Imam Ahamed supports this prophetic tradition. Albukhari said: "In the chapter of warning Muslims to have the machine of planting or surpassing the limits God mentioned, he said also that our prophet saw the planting machine in a house. And Abou Omama Albahely said that he heard prophet Muhammad saying about this matter of having the planting machine "If it enters a house shame enters then" Albukhari supported and Fath (4:5) Ibn Hagar said as the saying of Dawody that anyone having this machine will leave horsemanship and the enemy will be tyrannical upon him, he has to practice horsemanship and somebody else can supply them with their needs. (Fath Albary) Jihad is not the actual purpose and aim, but it is a means to invite people and calling them to the true religion of God, to make them enjoy this gift, so when the unfair rulers prevent the truth to reach people, Jihad was imposed upon people to conquer the countries and to put an end to those unfair rulers who stay to prevent people to know the true path, then inviting them and making them know why they were created and where they are going. When Rustum the Persian ruler asked Rabie Ibn Amer the messenger of Saad Ibn Aby Waqas: Who are you? He replied: We are people God created to make people chosen by God worship God the all and one, not to worship slaves, Allah is the God of slaves and he is the God of everything , and to make people change the unfair religions into the justice of Islam, and from the small space of life to the large area of life and the hereafter, God sent us with his true religion as a message to people, we invite them to enter Islam, he who accepts we will leave him to be happy with his true religion, but he who will refuse we will fight him till the end. By this way we will reach what God promised, they asked: "So what is the promise of God" he replied: "Paradise for he who dies in fighting those refusers, and the glory will be for the surviver" (Albidaya - Ibn Katheer 7-39) In fact, this religion is not a document to the Arab liberation, it is not a special message or an exception for the Arabs, its theme is human being, the type of human being,and its area is the land of all the earth. Allah is not only the God of Arabs alone, he is not only the God of who espouse the Islamic faith alone, Allah is the God of both worlds, and this religion wants to restore the two worlds back to their God and to uproot them from slavery to others, because the atheism is like cancer or more violent. So if the disbeliever does not believe in Islam or submit to the Islamic leadership, he must be uprooted so as not to ruin the society he lives in, Allah said: "But Allah willed to justify the truth according to His words, and to cut off the roots of the unbelievers" Jihad is divided into two types: 1 the forcing Jihad: it is a religious duty upon the people of the city, every Muslim living in that city which is invaded by the enemy, it is also a duty upon those who live nearby and they have not to refuse, also a duty upon those who live in a remote distance if they are needed to complete the number, and those who follow in distance as much as possible, those who retard to take part will be sinful and they will not have excuse with God. 2 Jihad demand: it is to exit and demand the enemy in their own land, it is a collective duty, if the sufficient number participate on, others will not be sinners, and if the defiance took part it is forbidden for the attenders to leave. Another section of duty of Jihad was imposed on Imam and it is to send a group to fight enemies once a year, he should go he himself until they enter into Islam, or give the tribute while they are feeling shame. There is also donation in Jihad and it is to send a group after group to the enemy at the periods of peace to appear in a powerful state to make them feel scared. So Jihad is a compelling invitation , it must be done as much as possible until there will not be but a Muslim or a peaceable and it must not stop. On the other hand, the saying that Islam did not know but the defensive war and the origin in treating the unbeliever is peace not fighting is a created saying, new, and an aberrance those who are spiritually and mentally defeated created it, that is because of the pressure of the contemporary reality, and they disagree with the plain proofs, Allah said: "and fight them until there is no more tumult or oppression, and there prevails justice and faith in Allah altogether and everywhere." The greatest aim of the Islamic Jihad is to make people come back to the origin which is the true religion, that is to submit to God the one and only, so as to be happy and successful in their lives and the hereafter, the first characteristic of Godhood is the right of unlimited governorship which comes from the right of law making for the mankind, the right of making lives system,and the right of making methods in which that life is based on. We are obligated to try to carry out this straight course, and it will not happen without Jihad. look deeply to reality now, what will happen if the unbelievers defeat us? They will impose their system and the rubbish of their morals thoughts, he who thinks if making peace with the unbelievers that they will let him and stay in his lands is mistaken, and he has external thought, he has an exterior analysis who thinks that the unbelievers' aims is the lands, riches, and fortunes of Muslims , this is an aim, but it comes last in their aims, their primary aim is to spread their religion, color, and their disbelief: "They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they)" So, Jihad which was legislated by God and was put into effect through prophet Muhammad may God send his peace and blessings upon him in the reality of earth, be that or shame, laziness,cowardice , and sticking to the pleasures of the lower life . This and the thank is to Allah firstly and finally. Written by :Sayd Rajab Translated by: Mohamed Hassan A. Wahed
Fruits of desisting Sins Posted on Jul 23, 2006 at 02:07 PM
Ibn AI-Qayyim (may Allah bestow mercy upon him) says: "Glory be to Allah, the Lord of the worlds! The one who stays away from sins will receiveg but dignity, protection of honor, security of property, the love and respect of people, honorable life, comfort of the body, strength of heart, satisfaction, delight, expansion of breast, security from aggression, relief, brightness of the heart, the easiness of earning livelihood, obedience to Allah, knowledge acquisition, a good-reputation, people making Du' a' for him, beauty of face, rever?ence in the hearts of people, help and maintenance of men, removal of the alienation between him and his Lord, the nearness of angels, the abandonment of jinn and human devils, the competition among people to serve and accompany him, the love of death to meet his Lord, great concern in the Hereafter to gain Allah's Grace, tasting the joys of obe?dience and belief, Du'a' for him by the ones who bears the Throne and the ones around it, the pleasure of the Honorable Writers and making Du'a' for him in all times, the consciousness of heart, strength of belief, an increase in their knowledge, attainment of Al?lah's; Love and His Pleasure in their repentance. These are the fruits of desisting sins in this life. furthermore, when the obedient servant dies, the angels meet him with glad tiding saying, 'Do not fear (anything), nor do You grieve, and have good tidings of the Garden that you are promised." He will move from the im?prisonment of this world to a garden of Paradise where he enjoys until the Day of Judgment. In addition, on the Day of Judgement he will stand in the Shade of Allah when there is no shade but His. At the end, he will be among the righteous and prosperous persons. Surely, that is the Grace of Allah; He brings it to whomsoever He decides; and Allah is the Owner of the Magnificent Grace." (lbn Al-Qayyim, Fawn 'd, pp.151, 152.) O Lord, Glory be to You! I am incapable of counting Your prais?es. You are as You have described Yourself! You are the One, the Ev?erlasting Refuge, Who begets not, nor is He begotten, and there is none like unto Him. Allah Most High says, (And of everything We created pairs, that possibly you would be mindful. Therefore flee unto Allah: I am a warner to you, clear and open.) (AI-Dhariyat: 49, 50) Ibn Kathir (may Allah bestow mercy upon him) says, (Allah has created pairs of everything) i.e.,heaven and earth; night and day; sun arid moon; water and land; light and darkness; belief and unbelief; life and death; happiness and miserliness; Paradise and Hell.., etc. This rule is correct also in animals and plants. Allah, therefore, reminds, (That possibly you would be mindful,) i.e., to believe that Allah is the only Creator, Who has no partner. (Therefore flee unto Allah.) Mankind then should return to Him and depend on Him in all affairs. (I am a warner to you, clear and open. And do not make any other as object of worship with Allah,) i.e., do not associate anything with Him.