Simply Islam

Before Supplicating

2011-11-02T13:07:00.001Z

The Prophet صلى الله عليه و سلم has mentioned in one Hadith:

بَيْنَا رَسُوْلُ اللهِ صَلى اللهُ عَلَيْهِ وَ سَلَّمَ قاعِدٌ اِذْ دَخَلَ رَجُلٌ فصَلّى فقالَ: اللهُمَّ اغْفِرْ لِيْ وَ ارْحَمْنِيْ فقالَ رَسُوْلُ اللهِ صَلّى اللهُ عَليْهِ وَ سَلَّمَ: عَجَلتَ اَيُّهاَ المُصَلِي إذا صَلَّيْتَ فَقعَدْتَ فاحْمِدِ اللهَ بِمَا هُوَ اَهْلُهُ وَ صَلِّي عَلَيَّ ثُمَّ ادْعُهُ. قالَ ثُمَّ صَلَّى رَجُلٌ آخَرَ بَعْدَ ذلِكَ فَحَمِدَ اللهَ وَ صَلَّى عَلى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ فقالَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ: اَيُّهَا المُصَلِّى ادْعُ تُجَبْ

Whilst the Prophet صلى الله عليه و سلم was once seated (in the Masjid) a man entered and offered his prayers thereafter he said (whilst supplicating): "O Allah! Forgive me and have mercy upon me."

(After hearing this) Rasoolullah صلى الله عليه و سلم responded: "O Musallee (performer of prayer)! You have rushed (into supplicating). When you finish praying and then you sit (to supplicate), then praise Allah in a manner He is worthy of and send blessings upon me and then ask from Him.”

Thereafter, another man offered his prayers and then he praised Allah and sent salutations upon the Prophet صلى الله عليه و سلم. The Prophet صلى الله عليه و سلم said (to him):

"O Musallee! Ask and you shall be granted"

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Collaborating Sites

2011-10-10T08:11:00.001+01:00

Over time, I have begun to struggle in updating my blogs due to time constraints and becoming occupied with other commitments.

I also have a number of blogs which takes up a considerable amount of time to update on a regular basis.

I have therefore, with the advice of some friends, readers and fellow bloggers reverted back to my wordpress blog, zain121.wordpress.com.

I am consolidating all my blogs and publishing my posts at one central site. This will allow me to focus my attention at one site and therefore enable to post regularly.

However, at the same time, I will maintain the theme of my current blogs which were kept separate for this very reason.

In zain121.blogspot.com I was concentrating on life experiences and lessons learnt from them as well as the thoughts that run through my mind and remind me of my Creator.

In simplyislam.blogspot.com I introduced a range of educational Islamic material that people could refer to and benefit from.

And finally, zainulabedeen.blogspot.com was a collection of teachings and experiences from my days of studying at Darul Uloom (Islamic Institution) as well as the lessons I learnt I also include the words of wisdoms from my respected teachers and their biographies.

Also included on the wordpress site will be my collections from my zain121.freeforums.org site. This will include event notifications, book reviews, biographies, poetry and various other topics.

All in all, I pray that this is a positive step forward in the collaboration of the various different themes I have mentioned and that it proves to benefit me and its readers.

If you are receiving subscriptions from this site, please add a new subscription to www.zain121.wordpress.com for all future posts.

The Final Days of Ramadhan

2008-09-25T21:04:00.003+01:00

The month of Ramadhan brings with it a spiritual intensity driven by the zeal of a believer. This zeal and spiritual presence is a blessing from Allah تعالى to aid every believer reach the zenith of worship through which one can taste the pleasure of Islam and the worship which one performs for the sake of Allah alone.

It is through His infinite mercy that He increases our physical strength in two folds; by relieving us from our physical strength, hence reducing our desires, and by also chaining the Shayateen (satans) during this sacred month.

The month of Ramadhan is a well known topic which is discussed by many individuals from many different angles to highlight its many attributes and significances.

At the same time, many people also highlight the importance of refraining from sin and ensuring the fast does not become void of blessings and rewards through the imperfection caused to it through sinning.

The last ten days of Ramadhan are also mentioned specifically as they carry great merit and rewards. It is during these nights that the Sunnah I’tikaah (seclusion) is performed in the Masaajids (Mosques) in order to further dedicate the short period left in the worship of Allah. It is also during this time that the majority of the scholars have stated, through references of the Ahadith, that Laylatul Qadr (Night of Power) is found.

These are great topics to discuss which I would have been honoured to write about had time allowed me to do so. However, the month of Ramadhan is now coming to an end and the weekend brings us closer to the final days of Ramadhan.

In this moment I would like to reiterate the purpose of Ramadhan and the main objective that is to be accomplished during this month:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O You who believe! Fasting has been obligatory upon you as it was made obligatory for those before you, so that you may become God-fearing

The purpose of this month is to ensure that a person who is fortunate to be present within this month progresses spiritually to a level which is superior to that than which he started. By doing so, he should have created a bond and link with Allah that would sustain until the following Ramadhan and years to come.

A person who neglects the above purpose, despite having fasted and committing to worship, may find that his Ramadhan will not only be deemed purposeless but will also descend upon him as a curse. This is clearly proven from a lengthy Hadeeth of the Prophet صلى الله عليه و سلم in which it is stated:

اِنَّ جِبْرَئِيْلَ عَرَضَ لِيْ فَقَالَ بَعُدَ مَنْ اَدْرَكَ رَمَضَانَ فَلَمْ يُغْفَرْ لَهُ قُلْتُ آمِيْنَ Jibraeel عليه السلام came to me and said, ‘Curse be upon him who acquired the month of Ramadhan and did not have his sins forgiven.’ To which I said ‘Aameen’

[Mustadrak al-Haakim]

It is clearly evident that a person who fails to acquire the forgiveness of Allah تعالى in this month will be deprived from the proximity of Allah and in turn Allah’s curse will be upon him and he will be distanced from Allah and His mercy.

Therefore, although the fasting has been made an obligation in this month and other prayers have been advised and encouraged; one should never fail to remember that the true purpose of Ramadhan is to better ourselves and gain Allah’s love and affection and through these gain His forgiveness.

It is never too late to acquire this affection of Allah and His forgiveness, even if the majority of this month has been wasted and spent in a manner not suitable for such a sublime month. The blessings of Ramadhan remain till the end of this month, in fact, it’s blessings increase in the last portion of this month within which the Night of Power is most likely to occur.

Therefore, whether we have spent these days of Ramadhan in concrete dedication to Allah or whether we have waivered in this month, it is essential to ensure and check and scrutinise our actions during this month and come to a conclusion as to whether Allah تعالى would be pleased with us and our actions. Whilst doing this we need to continuously seek His forgives and ask Him to pardon our shortcomings for indeed we can never do justice to His majesty.

As a final note, we should increase our recitation of the following Du’a (supplication) as it has been mentioned on the authority of Hadhrat Aisha رضي الله عنها that she asked the Prophet صلى الله عليه و سلم as to what she should recite if she was to acquire the Night of Power. Our Nabi صلى الله عليه و سلم answered with the following Du’a:

اللّهُمَّ اِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُوْ عَنَّا O Allah! You are forgiving, and you love forgiveness. So forgive me.

May Allah give us all the inclination and understanding to monitor our actions and assess as to whether we have achieved the purpose of Ramadhan. May He give us the strength to make amends to the extent of our ability and thereafter forgive our weaknesses and shortcomings through His blessings.

O Allah, save us from your curse which was conveyed through Jibraeel عليه السلام and sealed with acceptance by our Nabi صلى الله عليه و سلم. Give us the courage and strength to turn towards you in a manner which you have described as توبة نصوحا. Aameen.

Source: zain121 Forum - Ramadhan Section

The Greatest of Worships in the Month of Ramadhan - Post 6

2008-09-01T05:50:00.002+01:00

Alhumdulillah, the month of Ramadhan has once again dawned upon us; a month which requires no introduction or whose benefits and virtues have been discussed in great detail in many places and are well known by the mass.

It is a month which required a great level of attention and dedication towards the worships which have been prescribed, advised and recommended by Allah and His Prophet Muhammad صلى الله عليه و سلم.

There are many acts of Ibaadah that can be performed and implemented in this month. It is a month where each act is generously rewarded; the obligatory acts are increased seventy times in reward and the optional acts receive the same reward the obligatory acts would in a month other than Ramadhan. Therefore, no deed is small or insignificant. In actual fact, effort should be made to remain in constant worship through this month even if it be through the verbal recitation of Istigfaar, Durood or any Tasbeeh.

Insha Allah, over the month I will aim to post articles relating to the month of Ramadhan so that each reader is able to take some benefit, Insha Allah, and reap rewards in this blessed month through various acts that pleases Allah سبحانه و تعالى.

Therefore, any Ibaadah which is performed in this month should not be undermined. But at the same time it should be noted that without abstaining from sins all of our rewards are washed away and cancelled out. The greatest of worships are those which are performed regularly and with the correct intention; acts whose rewards are retained are the ones which will truly benefit people. Thus the greatest act would be:

1. Refraining from Sins.

This act of worship is essential and by far the most important in the month of Ramadhan, the month of purification. The aim and goal of this month is to teach us self control and to strengthen our will power to refrain from the forbidden acts. Our will power and self control is fortified by refraining from those things which are normally permissible for us; such as food and drink. This is a simple message to show us that in reality we can refrain from pleasurable things such as food and drink when we set our minds to it then surely if we focus our will power and energy in refraining from ‘pleasurable’ sins we can surely accomplish it.

If we complete the month of Ramadhan and have not learnt self control and acquired the power to refrain from sin then we have completed the course without acquiring the certificate; we have not achieved the blessings and have not completed the goal of Ramadhan.

So much importance has been placed into acquiring this self restraint that our Nabi صلى الله عليه و سلم states:

مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ

“Whoever does not give up lying and evil actions, then Allah is not in need of his leaving his food and drink”

In the same manner, it is narrated in another Hadeeth:

كم من صائم ليس له من صيامه الا الظمأ و كم من قائم ليس له من قيامه الا السهر

“Many of those who fast receive nothing from their fast except thirst and there are many who stand (in prayer) who receive nothing from their standing (in prayer) except sleepless nights”

So this fast is deemed unworthy in the site of Allah if its purpose is overlooked and not acquired for Allah is in no need for a slave to leave his food and drink.

The person who acquires many rewards in this month but at the same time commits sins or does not refrain from the evil habits he has become inclined towards then it is like that person who carries water in his bucket but at the same time creates a hole in the bucket (for each sin he commits).

It is better for a person to learn self control and use this month to rid himself from his evil habit of sinning than to complete the month of Ramadhan with many blessings and revert back to sinning after its completion.

Thus, the greatest act of worship in this month is to refrain from sinning and implementing a lifestyle that does not have scope for displeasing Allah; if this requires a whole month, then so be it.

It is no myth that a person who does not refrain from sinning in this month is deprived from forgiveness. It is therefore mentioned that the first portion of this month is dedicated to the 'Mercy and Blessings of Allah سبحانه و تعالى'. Whilst the second portion is dedicated to 'Forgiveness and Reformation'. Finally, the last portion of this month is regarded as 'Freedom from the Fire of Hell'

It is stated by the scholars that those who became worthy of Allah's mercy through doing virtuous acts and refraining from sin in the first portion of this are the same people who become subject to His forgiveness in the second portion. This forgiveness is then a means of salvation for them and becomes freedom from the fire of Hell in the third portion of this month.

Therefore, it is no myth that a person who does not refrain from sinning is in actual fact deprived from the forgiveness of Allah تعالى and therefore subject to punishment. This is emphasised in a Hadith where Allah تعالى sends down Jibra'eel عليه السلام to our Nabi صلى الله عليه و سلم to seal the decision of Allah تعالى by saying Aameen to the following supplication:

ان جبرئيل عرض لي فقال بعد من ادرك رمضان فلم يغفر له قلت آمين

“Jibreel came to me and said, ‘Whoever reaches the month of Ramadan and does not have his sins forgiven and so enters the Fire, then may Allah distance him, say ameen” So I said “Ameen”

[Mustadrak Haakim]

May Allah تعالى save us all from His punishment and wrath which takes form of deprivation in this month and being overlooked when His slaves are pardoned and given salvation from the fire of Hell. May Allah تعالى make the leaving of sin a greater pleasure then the 'pleasure' of sinning and may He make the bitterness of sinning known to us through experiencing the sweetness of Imaan. Aameen.

Possible Method 1:

This act of worship can be achieved through firm intention as well as physical effort. Daily we can sit and make a list of the sins that we commit on a regular basis and cross of these one by one or as many as we can at a time. We should then ensure that we seek the forgiveness of Allah and never revert to these sins again.

Possible Method 2:

Along with the above list, or as a separate method we should make a list of all the sins we committed during the day and ensure that an effort is made to eradicate ourselves of these sins. At times we commit sins through mere habit and boredom and don’t even realise that these sins are being committed. At many a times, these sins do not even benefit us and in fact cause us harm and inconvenience.

Different Sins:

Sins are addictive and come in different natures. Therefore, it may not be as simple as making a list and crossing out one after another; some sins require time whilst others require special aid and support.

For example, sins relating to monetary aspects such as interest based loans and having taken the div align=“right”s of others will require time to repay. However a firm intention should be made and every effort should be made to repay these loans and rights.

Similarly, some sins will require help from the ‘Ulamaa or Shuyookh (Spiritual Guides). These can be sins which we cannot overcome ourselves and require a method and monitoring to ensure its elimination. Sins such as forbidden glances at the opposite gender, the leaving of Salaah, lying, anger, pride and arrogance are just a few that may require assistance from another. Increase the reward in leaving the sin by ensuring help is sought; the greater the effort the greater the reward and pleasure or ridding from the sin.

There is never enough time in Ramadhan to worship and therefore people are reluctant to sit by the computer and read through articles and articles and would rather dedicate their time to reading Qur’an or Nawafil (optional prayers). Therefore, Insha Allah, I will aim to keep articles concise and mention one deed at a time so that implementing is easier and much time isn’t taken.

Finally, your Du’a is requested during this blessed month. May Allah accept our efforts in this month. Aameen.

Ramadhan - The Purpose of Fasting

2007-09-07T16:38:00.000+01:00

شـهـر رمـضـان

The month of Ramadhan is approaching and the majority of us will have to continue our usual lifestyles to some extent; we will have to attend school whilst others will have to go to work; the women in the house will also have their daily household duties of cooking and cleaning.

However, the month of Ramadhan necessitates and demands a change in our day-to-day life; a change which will enforce upon us self control and spiritual recognition.

Ramadhan brings with it opportunities for a fresh start; it is a cocktail of mercy, forgiveness, salvation and blessings. This cocktail contains all the ingredients that are required for spiritual increment and fortification.

Therefore, a person is required, by Shari’ah, to ensure that preparations have been made to fulfil all the requirements for an uplifting Ramadhan, and that a person continues to strive in the month of Ramadhan to gain the salvation from the Fire of Hell.

As mentioned above, these preparations are an obligation upon each and every man who is present in the month of Ramdhan:

شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

[Surah al-Baqarah 2:185]

The month of Ramadhan is that within which the Qur'an was sent down, (it is) a guide for mankind and (contains) clear signs of guidance and differentiating (between right and wrong). Therefore, whosoever is present during this month should fast; and whosoever is ill, or on a journey, then the prescribed period (should be made up) in other days. Allah intends ease and He does not intend any difficulties (upon you). (He wants you) to complete the prescribed period, and to glorify Him In that He has guided you; and so that you may be grateful.

In the above verse Allah states that Ramadhan is the month within which the Qur’an was revealed; the book of Allah, which contains the qualities of guidance and differentiating between right and wrong. It can be depicted from this portion of the verse that the month of Ramadhan also contains the same qualities as the Qur’an and therefore it was revealed within this month to emphasise these qualities.

Ramadhan is a month of guidance, it endeavours to make man realise the path he is upon and what he can do to rectify errors in this path; effort in this month will allow an individual to manoeuvre from the path of worldly desires and satisfaction to that which leads to Allah and His pleasure.

Similarly, the month of Ramadhan improvises in increasing the judgement of an individual in a manner that it stimulates the thinking of a believer towards the commandment of Allah during the month of Ramadhan. In this month, the main prohibitions, during fasting, are of eating, drinking and intercourse. However, these are activities which are not prohibited for mankind in any other month. Thus through this prohibition we are taught a greater level of self control for an entire month. We strive to strengthen this self control in such a manner that along with those things which are impermissible in all twelve months, we also refrain from other activities which are impermissible specifically for this month.

One our will power has been strengthened, our spiritual status elevated, our self restraint fortified, our attitudes changed, our lifestyles dedicated and our vision and aim contains nothing but the pleasure of Allah through the hard work and effort placed within this month we will have achieved the true blessings of this month and will be able to continue throughout the remaining eleven months worshipping and pleasing Allah.

In the above Qur’anic verse, Allah clearly states that a person who is present in the month of Ramadhan is required to fast the obligatory fasts; this order entails the requirement to maintain the etiquettes, manners and necessities for of the fast; for fasting literally means “to abstain.” This meaning of abstention and refraining has been mentioned in the Qur’an in the following words:

فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا َ

[Surah Maryam – 19:26]

So eat and drink and be consoled, and if you see any human being, say: ‘Indeed I have vowed a fast unto the Most Beneficent (Allah) so I shall not speak to any human being this day.’

In the above verse the word صوما is indicating that Hadhrat Maryam عليها السلام had intended to refrain from talking as opposed to eating and drinking which is evident from the beginning of the verse, ‘eat and drink and be consoled.’ Therefore, refraining from eating and drinking alone cannot be regarded as صوم but there are other criterions which have to be taken in consideration and upheld also.

The above has also been emphasised in a Hadeeth:

ليس الصيام من الأكل والشرب، إنما الصيام من اللغو والرفث، فإن سابك أحد أو جهل عليك فقل: إني صائم.. إني صائم

[Ibn Hibaan]

صيام is not the name of forsaking food and drink, in reality, it is the forsaking of idle and shameless talks. Thus if someone swears you of acts in an ignorant manner with you, then say, ‘I am fasting, I am fasting.’

Similarly, it has been mentioned in another Hadeeth:

كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ اِلاَّ الصَّوْمَ فَإِنَّه لِيْ وَ اَنَا اَجْزِيْ بِهِ، والصِّيَامُ جُنَّةٌ، فَإذَا كَانَ يَوْمَ صَوْمِ أَحَدِكُمْ فَلاَ يَرْفُثْ وَلاَ يَصْخَبْ؛ فَإنْ سَابَهُ أَحَدٌ أوْ قَاتَلَهُ، فَلْيَقُلْ: إنِّي صَائِمٌ، إنِّي صَائِمٌ؛ وَ الَّذِيْ نَفْسُ مُحَمَّدٌ بِيَدِهْ لَخُلُُوْفُ فَمِ الصَّائِمِ اَطْيَبُ عِنْدَ اللهِ مِنْ رِّيْحِ المِسْكِ؛ لِلصَّائِمِ فَرْحَتَانِ يَفْرَحُهُما: اِذَا اَفْطَرَ فَرِحَ بِفِطْرِهِ، وَاِذَا لَقِيَ رَبَّهُ فَرِحَ بِصَوْمِهِ

Every (good) deed of the son of Adam is for him except for fasting; for indeed that is for me and I shall recompense for it. And fasting is a shield (from sins and consequently Hell Fire). Therefore, when any one of you is fasting, let him not utter obscenities or raise his voice with immoral talks, and if anyone should insult him or desires to fight or argue with him, then he (the fasting person) should say, ‘I am fasting, I am fasting.’ By Him within whose hands lies the life of Muhammad, the smell from the mouth of a fasting person is more pleasing to Allah than the fragrance of Musk. For the fasting person there are two times he will be pleased; When he breaks his fast he will be pleased and (the second time) when he meets his Lord, he will be pleased with his fasting.

[متفق عليه]

It is clear from the above Hadeeth that the fast has been made obligatory upon a person so that it can act as a shield from sins and through its blessings and honour a person refrains from any act of sin and, by doing so, attain Taqwa (piety).

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ َ

O you who believe! Fasting has been made an obligation upon you as it was (made obligatory) for those before you, so that you may acquire Taqwa (piety).

[Surah al-Baqarah – 2:183]

So what is Taqwa? It is a term that can never be easily translated into English; it is a compound of many characteristics, the most common are the fear of Allah and the refraining from sins.

سَأَلَ عُمَرُ كَعْبًارَضِيَ الله عَنْهُمَا فَقَالَ لَهُ: مَا التَّقْوى؟ فَقَالَ كَعْبٌ: يَا أَمِيْرُ المُؤْمِنِيْنَ أَمَّا سَلَكْتَ طَرِيْقًا فِيْهِ شَوْكٌ؟ قَالَ: نَعَمْ. قَالَ: فَمَاذَا فَعَلْتَ؟ فَقَالَ عُمَرُ : أَشَمِّرُ عَنْ سَاقَيَّ، وَانْظُرُ إِلى مَوَاضِعِ قَدَمَيَّ وَأُقَدِّمُ قَدَمًا وَأُؤَخِّرُ أُخْرى مَخَافَةً أَنْ تُصِيْبَنِيْ شَوْكَةٌ. فَقَالَ كَعْبٌ: تِلْكَ هِيَ التَّقْوى.

Hadhrat Umar once questioned Hadhrat Ka’b رضي الله عنهما, so he said, ‘What is Taqwa’, in reply Hadhrat Ka’b questioned, ‘O leader of the believers! Have you ever treaded upon a thorny path?’ Hadhrat Umar replied, ‘yes’. Thereafter Hadhrat Ka’b asked, ‘What did you do?’ In reply, Hadhrat Umar stated, ‘I gathered my clothing and lifted it up to my shin, thereafter I kept my glance towards my feet and I put one foot forward followed by the other whilst fearing that a thorn should prick me.’ Hadhrat Ka’b responded, ‘This is Taqwa’.

Meaning that we should become such that our gaze is constantly upon the path we are walking, the path leading to Jannah, ensuring that we take full precautions whilst upon this path that Shaytaan does not deviate us from this path. This is the purpose of Ramadhan, to instill Taqwa within the hearts of the believers so that every month, be it Ramadhan or not, we are constantly aware of the presence of Allah and respond to that awareness in the correct manner, by observing our obedience to Him and refraining from matters that will displease and anger Him.

However, in order to acquire this Taqwa we have to ensure that our fasts are in accordance to the teaching of the Shari’ah, that we observe the commandments placed by Allah in regards to our fasts and our daily lives and avoid those matters and actions which will classify our fasts as void or devoid us from obtaining the benefits of the fast. Our beloved Messenger صلى الله عليه و سلم has indicated towards these criterions in the following words:

مَنْ لَمْ يَدَعْ قَوْلَ الزُّوْرِ وَ الْعَمَلَ بِهِ فَلَيْسَ للهِ حَاجَةٌ فِي أَن يَّدَعَ طَعَامَهُ وَ شَرَابَهُ

[Bukhari]

Whoever does not give up false speech and acting upon it, Allah has no need of his giving up his food and drink.

And in another Hadeeth it is mentioned:

رُبَّ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ اِلاَّ الظَّمَأُ

[Bukhari??]

There are many who fast but who do not gain anything from their fast except for thirst.

In the first Hadeeth the Prophet صلى الله عليه و سلم has mentioned two qualities that deems the rewards of a person negated; the act of lying and acting upon these lies. The Muhaditheen (commentators) have mentioned that the by قول الزور the meaning is that of every sin committed through the tongue whilst عمل به refers to any sin which is carried out. A person who commits such atrocities in the month of Ramadhan will deprive himself of the rewards of fasting and its benefits and consequently the purpose of the fast will not be achieved; and if this is the case then Allah is in no need of Him leaving his food and drink for the leaving of the eating and drinking is not the aim but to achieve control over our Nafs (Self Desire) is the actual intent.

In the latter Hadeeth there is further emphasis on this notion within which our Beloved Nabi صلى الله عليه و سلم mentions the state and rewards of those people who outwardly perform good deeds in Ramadhan by fasting whilst neglecting the actual purpose of these fasts, he صلى الله عليه و سلم states that there are many people who fast during the month of Ramadhan but they achieve nothing from these fasts except for hunger and thirst. Meaning that their fast does not bear any reward neither does it elevate their ranks or increase their spiritual status; instead the only achievement is that which they observed and took consideration over, the leaving of food and drink.

Our days of fasting and our days of not fasting should never be the same:

وَ لاَ تَجْعَلْ يَوْمَ صَوْمِكَ وَ يَوْمَ فطْرِكَ سَوَاءٌ

Make not you days of fasting the same as the days you do not observe a fast.

We should remember that just as the month of Sha’baan is a month for the preparation for Ramadhan, similarly, the month of Ramadhan is for the preparation for the remaining eleven months, which in turn are for the preparation of the grave and Hereafter. A person who fails to prepare for Ramadhan may lose the blessings of the month of Ramadhan and the person who misses the blessings of Ramadhan will falter through the eleven months and in turn will destroy his Hereafter. It is for this reason that Rasoolullah صلى الله عليه و سلم states in the famous Hadith where he ascended the Mimbar and said Aameen:

إن جبريل عليه السلام عرض لي فقال : بعدا لمن أدرك رمضان فلم يغفر له .قلت : آمين

[Haakim]

Indeed Jibraeel عليه السلام approached me and said, ‘Destruction be to that person who attains the month of Ramadhan but is not forgiven. I replied, Aameen.

May Allah give us all the inclination to acquire Taqwa through Ramadhan and reap the benefits of this blessed month. Aameen.

Source: Zain121 Forum

zain121 - Forum

2007-06-29T01:48:00.001+01:00

السلام عليكم

I have recently created a new forum for members to be able to seek a different Islamic information.

This forum has been created to achieve a different purpose to other Islamic forums on the internet.

The aim of the forum is not to provide the Muslim community with a place to be able to interact with other Muslim's and benefit from the various and vast knowledge that other members hold.

It is neither a place that will be filled with articles, talks, audios and sections that are found on other forums.

The main objective and aim of this forum is to educate the Ummah in regards to the detailed information and knowledge of the religion of Islam, going, at times, into depth and presenting the pearls of wisdom safeguarded from our pious predecessors.

It will be a place where the Qur'an and Hadeeth will be discussed in depth and its relevance to today's world will be depicted.

Whatever is produced on this forum will be from the Shari'ah and I pray that it is beneficial to the Muslim Ummah as well as those who seek the understanding of Islam.

This forum is an attempt to gather Knowledge of different areas of Islam and present them in a range of depth which will be suitable for beginners as well as people who have a greater level of understanding and Knowledge.

The link to the forum is: Zain121 - Forum.

May Allah make it a source of salvation for me as well as the readers. Aameen.

فاطمة A Daughter

2007-03-14T13:44:00.000Z

"On the Day of Qiyaamah you will be called by your (own) names and the names of your fathers. Therefore keep good names."

[Sunan Abi Dawood]

One of the teachings of our beloved Prophet صلي الله عليه و سلم is that we should choose good names. It is also mentioned in a Hadith that to whomever a child is born to they have a responsibility of giving that child a good name.

The 'goodness' of a name determined by either its meaning or to whom the name belonged to.

The Messenger of Allah صلي الله عليه و سلم said,

"Whoever is named after me with the hope of being blessed, he will be blessed and will be in peace till the day of Qiyaamat."

The name محمد holds great spirituality, rank and status because it is the name of the most beloved and final messenger of Allah. It is due to these reasons that the name holds great rank.

Similarly, the names of the Sahaaba رضه الله عنهم also hold rank and status as well has having an influence and effect on the name-bearer.

The name and personality I want to discuss today is فاطمة, a distinguished personality in history who has set a peak example for all women. Insha Allah in this post I will mention some of her characteristics as a daughter to the Prophet صلي الله عليه و سلم. Although justice cannot be done to her character and her rank cannot be described in words, I pray that the short description of her life will make us realise the qualities she possessed as a daughter and the peak she set to all daughters alike.

There are many narrations and opinions regarding the year she was born. Many say she was born before Prophethood was given to her father and many say that her birth took place before Prophethood. Those who say she was born before Prophethood vary in the amount of years. One of the strongest opinions is that she was born five years before Prophethood, when the Prophet صلي الله عليه و سلم was thirty-five years of age.

Her mother was Hadraht Khadija رضي الله عنها and she had three elder sisters, Ruqayya, Umm Kulthum and Zaynab رضي الله عنهم who were all married. Although Hadhrat Khadija رضي الله عنها gave birth to three boys, Qasim, Tayyib and Tahir رضي الله عنهم, they passed away at a very young age and therefore Fatimah رضي الله عنها had no elder brothers to look after her.

In the household of the Prophet صلي الله عليه و سلم lived ‘Ali رضي الله عنه who was the cousin of Hadhrat Fatimah رضي الله عنها and also Zayd ibn Haritha رضي الله عنه who was the freed slave of the Prophet صلي الله عليه و سلم. Both of these were like the brothers of Fatimah رضي الله عنه. Baraka, the maid servant of Hadhrat Amina رضي الله عنها was also in the household and occasionally the house would be frequented by the elder sisters of Hadhrat Fatimah رضي الله عنها.

As a daughter, she was the closest and most beloved to our Prophet صلي الله عليه و سلم. When Hadhrat Aisha رضي الله عنها was asked who the most beloved person was to our Prophet صلي الله عليه و سلم she replied that it was Fatimah رضي الله عنها and from the men it was her husband, Hadhrat ‘Ali رضي الله عنه.

Her childhood was during the first years of Prophethood where the Prophet صلي الله عليه و سلم had but a few followers and the enemies of Islam were at large. Many a times she would see her father being physically abused by the disbelievers as well as verbally abused.

On one occasion the disbelievers placed a load of filthy intestines on him and Hadhrat Fatimah رضي الله عنها removed it not fearing the group of enemies around her. On another occasion when the Prophet صلي الله عليه و سلم was at the Ka’bah the enemies of Islam started beating him and once again Hadhrat Fatimah رضي الله عنها went to call Hadhrat Abu Bakr رضي الله عنه to his aid. In her young age Hadhrat Fatimah رضي الله عنها had seen many of the torments of the disbelievers that took place against her father, at times she would see him return home with dust all over his clothes and would hasten to clean him whilst tears would roll down from her eyes.

Her love for her father was immense and could not be described. This love was equally matched by that of the Prophet صلي الله عليه و سلم for her and he would show her equal respect. After the death of her beloved mother, Hadhrat Khadija رضي الله عنها she made a great effort to comfort her father and immediately began to take care of his affairs and needs. Her efforts were such that she became known as ام ابيها (Umm Abeeha – The mother of her father).

When the Prophet of Allah صلي الله عليه و سلم would be hungry he would frequent the house of Hadhrat Fatimah رضي الله عنها in search of food only to find that her house would also be bare of food, he صلي الله عليه و سلم would then return to his house. When receiving any food he would first go to Hadhrat Fatimah رضي الله عنها and give her whatever he صلي الله عليه و سلم had received. Hadhrat Fatimah رضي الله عنها would do the same for her father and it would be in this manner that they passed their days.

Her suffering as a child were due to the fact that she was the daughter of the Prophet of Allah صلي الله عليه و سلم and a believer in his message. However, never did she complain to the sufferings she received.

The proposal of Hadhrat ‘Ali رضي الله عنه and the silence of Hadhrat Fatimah رضي الله عنهاwas the beginning of a new life for both great personalities. The Prophet of Allah صلي الله عليه و سلم performed the Nikaah ceremony himself and told Hadhrat Fatimah رضي الله عنها that he had married her to the person in his family who was the dearest to him.

This is an attempt to provide a brief summary of the life of Hadhrat Fatimah رضي الله عنها as a daughter. Insha Allah Sister Mujahidah an Nafs will do a much greater job in providing more articles on this topic.

May Allah give us all the inclination to take lessons from the life of Hadhrat Fatimah رضي الله عنها and adopt them into our lives. Aameen.

‏عن ‏ ‏المسور بن مخرمة ‏ ‏رضي الله عنهما ‏أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال
‏ ‏فاطمة ‏ ‏بضعة مني فمن أغضبها أغضبني

"Fatimah is a piece of my flesh (is my beloeved),
who ever angers her has angered me"

Tasawwuf & Tazkiyya - Sufism & Reformation

2007-02-18T00:47:00.000Z

A recent comment on my zain121 blog propelled me to writing a short description on Tasawwuf and Tazkiya; its meaning, methods, purpose and reality in Islam.

Tasawwuf and Tazkiya are regarded, by some, as a completely separate section, department and form of worship in Islam. It is regarded as a path that one ‘specialises’ in. However, in reality every part, section and action in Islam contains the essence of Tasawwuf and requires its presence.

Tasawwuf and Tazkiya are usually translated in the English language as Sufism or Reformation of the Self and its master is regarded as a Sheikh or a Sufi, whilst the followers of the masters are regarded as Mureeds.

There is a variation of opinions regarding the etymology of Tasawwuf in the Arabic language. Some regard it to originate from the word Saff (صَفَّ), whilst others from Safa (صَفَا), Suffa (صُفَا) or Soof (صُوف).

Saff means the row in congregation prayer which in denotes to the piety of the people that stand in the first row in prayer whilst; Safa refers to purity and cleansing. It is an indication towards the cleansing of the heart and the efforts placed by the Sufi in cleansing his inner self.

Suffa is the Arabic word for platform. Its indication is towards the residents of the platform of the Masjid Nabawi. These people were those who dedicated their lives for the knowledge of Islam and bore the difficulties of huger etc.

Finally, the word Soof, which has also been mentioned to be the one which is most grammatically correct, means wool. Once again its reference is towards the Sahaba رضي الله عنهم who used to wear woollen clothing either as a sign of their detachment from and discomfort with the material world or due to their dedication towards the religion of Islam whilst refraining from the pleasure of the world. The rough woollen cloak without any undergarments would be constant irritation to the skin. This pricking of the skin by the wool would keep the wearer in discomfort. This would serve as a constant reminder that the seeker has nothing to do with the comforts of this world, his only goal being to please Allah.

Another word used for Tasawwuf, as mentioned above, is Tazkiyah. Similarly, the word Ihsaan has also been used. These are the synonyms of Tasawwuf and denote the same principle of Sufism and spiritualism. It is these words that have come in many places in the Qur’an and Ahadeeth:

TAZKIYAH & TASAWWUF IN THE QUR’AN:

It should be noted that even if the word Tasawwuf or Tazkiyah did not exist in the time of our beloved Prophet صلي الله عليه و سلم its reality and practice always existed amongst the Prophet صلي الله عليه و سلم, the Sahaba رضي الله عنهم and those who followed their examples. The word Tasawwuf, as explained by Ibn Khaldun, is “the name of ‘total dedication’ to Allah the Most High. Thus, its existence in the time of our beloved Prophet صلي الله عليه و سلم was essential and obvious taking into consideration his rank, status and devotion”.

The actual word of Tasawwuf does not exist in the Qur’an within context. However, there are many places in the Qur’an where the synonym of the word has appeared or places where its notion and concept have been discussed.

Following are but a few examples of the mention of Tasawwuf in the Qur’an:

قَدْ أَفْلَحَ مَن زَكَّاهَا

“Indeed he has achieved success who purifies it (the soul)”

[Surah as-Shams - 91:9]

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

"It is He who sent among the unlettered ones a Messenger from amongst themselves who recites upon them His Verses, purifies them and teaches them the Book (Qur'an) and Hikmah (wisdom). And verily, before this, they had been in manifest error."

[Surah Jumu’ah – 62:2]

جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء مَن تَزَكَّى

"Everlasting Gardens, under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves."

[Surah Ta Ha – 20:76]

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى إِنَّمَا تُنذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالغَيْبِ وَأَقَامُوا الصَّلَاةَ وَمَن تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ وَإِلَى اللَّهِ الْمَصِيرُ

"And a burdened soul cannot bear the burden of another and if one weighed down by burden should call another to carry his it they shall not carry in, even though he is closely related. You warn only those who fear their Lord in secret and keep up prayer; and whoever purifies himself, he purifies himself only for (the good of) his own soul; and to Allah is the eventual coming."

[Surah Fatir - 35:18]

قَدْ أَفْلَحَ مَن تَزَكَّى

"Indeed whosoever purifies himself has achieved success."

[Surah al-A'laa – 87:14]

فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى

"Then say, do you desire to purify yourself?"

[Surah Naziaat - 79:18]

الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّى

"He who spends his wealth for increase in self-purification."

[Surah Layl - 92:18]

TAZKIYAH & TASAWWUF IN THE HADEETH:

قال: فأخبرني عن الإحسان, قال “أن تعبد الله كأنك تراه, فإن لم تكن تراه فإنه يراك

He (Hadhrat Jibreel عليه السلام) questioned, “What is Ihsaan?” He صلي الله عليه و سلم replied, “That you worship Allah as though you are able to see Him, and if you are not able to see Him then (to bear in mind) that He is watching you."

[Saheeh Muslim]

ان الله لا ينظر الى صوركم ولا الى اجسامكم ولكن ينظر الى قلوبكم وأعمالكم

"Indeed Allah does not look towards your appearance and neither towards your bodies (physique) but instead He looks towards your hearts and actions."

ان القلوب لتصدأ كما يصدأ الحديد قيل وما جلاءها يا رسول الله، قال ذكر الموت وتلاوة القرآن

"The Prophet of Allah صلي الله عليه و سلم stated, “Indeed the hearts rust just as metal does.” It was asked, “What is its treatment O Messenger of Allah صلي الله عليه و سلم?” He صلي الله عليه و سلم replied, “The remembrance of death and the recitation of the Qur’an."

These are just a few of the Ahadeeth that have a connection with Tasawwuf and Sufism. Any Hadeeth that relates to the heart will have some sort of connection with spirituality and ‘Tazkiya’. Therefore, there are many Ahadeeth that contain this notion.

In addition to the above mentioned, there are various other topics related to the topics of Tasawwuf; these include topics such as methods of finding a Guide (Shaykh), things to look for in a Shaykh, methods of reformation, chains of Sufism etc. Insha Allah, if the opportunity arises I will mention these on another occasion.

May Allah guide us all and give us the inclination to reform ourselves so that when we appear before Him we come with a قلب سليم (sound heart). Aameen.

Collection of Treasures - Blog

2007-02-17T00:15:00.001Z

For some time I have been preparing a blog dedicated to my Darul Uloom and teachers. From even before enrolling until present I have received a lot from my Madrassah, in the form of guidance, knowledge, support as well as advice.

The Madrassah, over the years, has provided many students with various knowledge through many different teachers. However, along with this knowledge it has guided its students in many matters relating to this world and the Hereafter.

The principles of the Madrassah were clear that knowledge without practice was not regarded as knowledge at all. In fact, it was as though a donkey was made to carry books on its back; it becomes a burden and bears no fruit. In effort to avoid being in the above category, an effort was made on each student to provide them with spiritual guidance and understanding of the responsibilities this knowledge brought along with it. Without such guidance, I am certain that our knowledge would come from our mouths and surpass through the listeners' ears; but practice creates sincerity and through sincerity do these words fall upon the heart.

My Darul Uloom made every effort to provide us with loving, caring teachers, who regarded us as not mere students but also like their sons. Through their dedicated efforts and loving nature they taught us the knowledge contained within the books through their various different personalities and whilst doing so teaching us much more than can be found within books.

The environment we were provided to learn and seek the knowledge Islam within is non-comparable and inexpressible; the only expression I can say is that it became our first home whilst our residence became our second home. The relaxation and comfort we received and continue to receive is a blessing of our Madrassah that cannot be explain but only experienced.

Today, I feel obliged to these teachers for giving me the honour of being their student. I pray to Allah that I remain their student for eternity and am able to accumulate their pearls of wisdom and also bring them into practice.

In an effort to preserve my days at the Madrassah and to spread the wisdom of my respected teachers, I have made an attempt to post some of their words and advices on a new blog, www.zainulabedeen.blogspot.com. I pray that its message and posts are beneficial to the students of knowledge as they have been to me.

I pray to Allah to grant the Madrassah strength upon strength and to make it successful in all its aims. May He spread the work of the Jame'ah across the globe. Aameen.

EID MUBARAK

2006-12-30T01:40:00.000Z

As Salaamu Alaykum,

Just a quick message to all readers to say Eid Mubarak. May Allah make this day special and full of blessings. Aameen.

Do remember me in your Du'as on this blessed day.

Wasalaam

Note to Readers

2006-11-19T22:44:00.000Z

As Salaamu Alaykum,

It has been nearly been a month since I have posted on this site. Insha Allah, I shall start my posts once again in the near future continuing with the Nikaah / marriage Series.

I pray that all my readers are in the best of health and Imaan.

Please remember me in your Du'as.

Wasalaam.

Eid Mubarak

2006-10-23T02:53:00.000+01:00

As Salaamu Alaykum,

Alhumdulillah, Allah has bestowed upon us a day of celebration and rejoice; it is a day which is given to us by Allah to after our 'dedication', 'hard work' and 'undivided worship' in the month of Ramadhan.

As much a celebration, Eid is also a day within which Muslims around the world show gratitude and thankfulness towards Allah for giving them strength, courage, life and an opportunity to worship Him with devotion during the month of Ramadhan and by doing so strengthening their Faith and Imaan.

Eid is a day where those things which were impermissible for a Muslim during the day in the month of Ramadhan have now become permissible; namely food and drink. It is a day where Allah forbids us from refraining from food and drink and instead celebrate whilst remaining within the boundaries of Islam.

This is the 'normal' and 'usual' explanation of Eid. However, there is also another side of Eid.

Eid is like the commencement of a 'new year'; in essence a beginning of a new 'spiritual year'. The day of Eid is the day we leave the month of Ramadhan and continue what we were doing within that month with dedication. The day of Eid begins for us a year that should be spent in the path of Allah to obtain His mercy, forgiveness and pleasure.

It is from this day forward that one will see whether his Ramadhan was accepted by Allah or rejected. If he was successful then he will see a change in his life, a change for the better; and Allah forbid, if he is swayed further away from the path then his Ramadhan was as just an 'obligation' which he discharged without reaping its benefits or rewards.

May Allah make us from those whose Ramadhan and its worships were accepted and may He forgive us for our shortcomings. May He grant us the strength to worship Him with sincerity and total devotion for the remaining months and may He grant us life so that we are blessed with the bouties of the month of Ramadhan once again. Aameen.

EID MUBARAK to all the readers. May this day, and the days to follow, be filled with joy, happiness and glad tidings and blessings from Allah. May Allah's mercy be with us all and may His happiness be our goal. Aameen.

Wasalaam

A Few Du'as For RamadhanPost 6

2006-09-25T13:00:00.000+01:00

Following are a few Du'as that one should commit to memory or keep at hand for the month of Ramadhan:

When beginning the fast- Suhur

وَبِصَوْمِ غَدٍ نَّوَيْتُ مِنْ شَهْرِ رَمَضَانَ

Wa bi-sawmi ghadin nawaytu min shahri Ramadhan

I intend to keep the fast for tomorrow in the month of Ramadan

or

نَوَيْتُ أنْ أصُوْمَ غَدًا لِلهِ تعَالي مِنْ فَرْضِ رَمَضَانَ هَذَا

Nawaytu an asooma ghadan lillahi ta'aala min fardhi Ramadhana haadha.

I intend to fast tomorrow for the sake of Allah Ta'ala from the obligatory fasts of this Ramadhan.

or

نَوَيْتُ أنْ أصُوْمَ هَذَا الْيَوْمَ لِلهِ تَعَالي مِنْ فَرْضِ رَمَضَانَ

Nawaytu an asooma hadhal yowma lillahi ta'aala min fardhi Ramadhana

I intend to fast today for the sake of Allah Ta'ala from the obligatory fasts of Ramadhan.

or

اللهُمَّ أصُوْمُ غَدًا لَكَ فَغْفِرْلِيْ مَا قَدَّمْتُ وَ مَا أخَّرْتُ

Allahumma asoomu ghadan laka, Faghfirli maa qaddamtu wa maa akkhartu

O Allah, I am fasting tomorrow for Your sake, so forgive my past sins and future sins.

When breaking the fast- Iftar

اللَّهُمَّ إنِّى لَكَ صُمْتُ وَبِكَ آمَنْتُ [وَعَلَيْكَ تَوَكَّلْتُ] وَعَلَى رِزْقِكَ اَفْطَرْتُ

Allahumma inni laka sumtu wa bika aamantu [wa 'alayka tawakkaltu] wa 'alaa rizqika aftartu

O Allah! I fasted for You and I believe in You [and I put my trust in You] and I break my fast with Your sustenance.

or

ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ، وَ ثَبَتَ الأجْرُ إنْ شَاءَ اللَّهُ

dhahabadh dhama-u wabtallatil 'urooqu, wa tha-batal ajru insha Allah

The thrist is gone, the veins are moistened and the reward is confirmed, if Allah [Ta'ala] wills.

or

اللَّهُمَّ إِنِّي أَسأَلُكَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ أَنْ تَغْفِرَ لِي

Allaahumma inni as-aluka birahmatika allati wasi'at kulla shay-in an taghfira li

O Allah, I ask You by Your mercy which envelopes all things, that You forgive me

Du'a to be recited in between every 4 Rak'ats of Taraweeh

سُبْحَانَ ذِيْ الْمُلْكِ وَ الْمَلَكُوْتِ
سُبْحَانَ ذِيْ العِزَّةِ وَ العَظْمَةِ وَ الهَيْبَةِ وَ القُدْرَةِ وَ الكِبْرِيَاءِ وَ الجَبَرُوْتِ
سُبْحَانَ المَلِكِ الحَيِّ الَّذِيْ لا يَنَامُ وَ لا يَمُوْتُ
سُبُّوْحٌ قُدُّوْسٌ رَبُّنَا وَ رَبُّ المَلَائِكَةِ وَ الرُّوْحِ
اللّهُمَّ أجِرْنَا مِنَ النَّارِ
يَا مُجِيْرُ يَا مُجِيْرُ يَا مُجِيْرُ

Subhaana dhil mulki wal malakooti
Subhaana dhil izzat wal azmati wal haybati wal qudrati wal kibriyaa-e wal jhabaroot
Subhanal malikil hayyil ladhi laa yanaamu wa laa yamootu
Suboohun qudoosun Rabbuna wa Rabbul malaaikati war rooh
Allahumma ajirna minan naar
Ya Mujeeru Ya Mujeeru Ya Mujeeru

Glorified is the Owner of the kingdom of the earth and the heavens;
Glorified is the Possessor of Honour and Magnificence and Awe, and Power and Greatness and Omnipotence;
Glorified is the Sovereign, the Living, Who does neither sleep nor die
O all Glorious, All Holy one, Our lord and the Lord of the Angels, And the soul.
O Allah save us from the (hell) fire.
O Saviour, O Saviour, O Saviour

Insha Allah, by reciting these Du'as one will get the rewards that lie in the month of Ramadhan.

Ramadhan Mubarak

2006-09-23T00:56:00.000+01:00

Alhumdulillah the month of Ramadhan has dawned upon us once again. I wish all the readers of my blog Ramadhan Mubarak. I pray to Allah that He gives us strength in this month to worship Him with our utmost ability and strength. May He give us the knowledge and understanding to complete this month in the manner shown by our Beloved Prophet صلي الله عليه و سلم and ordered by Allah Ta’ala.

Insha Allah the Ramadhan posts will continue through the month of Ramadhan. First I will post a few essential rulings that will ensure that our fasts are valid and not rendered broken in accordance to the Shari’ah. Thereafter, I will continue in the month of Ramadhan with posts that entail Du’as and supplications that one can use in the month of Ramadhan as well as a post on Laylatul Qadr (The Night of Power).

I once again supplicate to Allah that He does not deprive us in this month of His mercy and forgiveness and that He grants us Freedom from the Hell Fire.

Insha Allah I will be remembering all of you in my Du’as and I humbly request that you all remember me in your Du’as also. Finally, please do forgive me for all the discrepancies I may have had and if I have caused any pain to anyone.

Wasalaam

Acts of Worship in RamadhanPost 5 - Part 2

2006-09-20T22:09:00.000+01:00

8. Supplicating to Allah.

الدعاء مخ العبادة

“Supplication is the essence of worship.”

Ramadhan is the month within which one tries to excel in worship. It is a month where a servant, through the medium of worship, draws closer to his beloved, Allah. Though we perform many acts of worship during this month, we should keep in mind that the core and essence of worship lies in supplication. A person who does not supplicate to Allah gives out an image of being haughty, proud and independent; and these qualities are not liked by Allah.

In this month the mercy and blessing of Allah descend upon the earth all those people who are within. Allah calls out within this month to His believers asking whether there is anyone that is supplicating so that he can accept his supplication.

Therefore, one should make an utmost effort to supplicate as much as possible in this month and ask Allah for forgiveness, steadfastness, a place in Jannah, freedom from hellfire and all whatever needs a person has.

Insha Allah, specific Du’as will be posted during the month of Ramadhan which one may use to supplicate.

9. Dhikr & Remembrance of Allah.

مثل الذي يذكر ربه و الذي لا يذكر مثل الحي و الميت

“The example of one who remembers his Lord and the one who does not is like the living and the dead”

The month of Ramadhan is a month where man excels in the remembrance of Allah; the level of worship increases in this month and therefore the remembrance of presence of Allah is felt more. The more we remember our Lord the more He remembers us and the more Allah remembers us the more likely we are to receive His mercy and forgiveness.

Therefore, in the month of Ramadhan we should increase the Dhikr and remembrance of Allah by trying to recite as much Tasbeeh (glorification) of Allah as possible. If there is one thing that a person will regret and have remorse for in Paradise it will be that time which was not spent in the remembrance of his Lord.

10. Sunnah & Nafl I'tikaaf.

‏النبي ‏ ‏صلى الله عليه وسلم ‏ ‏كان ‏ ‏يعتكف ‏ ‏في العشر الأواخر من رمضان

“The Messenger of Allah صلي الله عليه و سلم used to retire in the mosque for devotion (I'tikaaf) in the last ten days of Ramadan”

I’tikaaf is the name given to the retreat inside a mosque that one practices in the month of Ramdhan. When one retreats and secludes himself to worship Allah in the month of Ramadhan he is in actual fact offering his entirety to his Lord and trying to achieve a maximum level of worship and closeness to Allah.

There are two forms of I’tikaaf:

The first type of I’tikaaf Sunnah which is performed during the last ten days of Ramadhan and has been mentioned in many Ahadeeth and it holds great merits as it has also been mentioned that that Night of Power (Laylatul Qadr) occurs during this time.

The second type is Nafl (optional) and can be performed at any time during the month of Ramadhan for any duration. This method is also meritorious and commendable; however it does not hold the same reward as the Sunnah I’tikaaf.

A person should try and perform the Sunnah I’tikaaf during the month of Ramadhan. If this is not possible due to commitments or other reasons then everyone should perform Nafl I’tikaaf for as much time as he can. A person can make the intention of Nafl I’tikaaf every time he enters the mosque, even if it is for prayer. This way he will receive the reward of I’tikaaf as long as he remains within the mosque boundaries and upholds the requirements of I’tikaaf.

11. Sehri / Suhur.

‏تسحروا فإن في السحور بركة

“Take Suhur (meal before dawn); for in Suhur there is a blessing.”

Suhur or Sehri is the meal that is taken by the person intending to fast before dawn and in the last portion of the night. Suhur is the Sunnah of our beloved Prophet صلي الله عليه و سلم and we have also been encouraged to make Suhur as it contains blessings and is a medium for Allah’s mercy.

During Ramadhan, one should avoid missing Suhur without a valid excuse. Even though may not feel hungry it is advised that one performs this Sunnah and reaps the rewards, blessings and mercy of Allah contained within.

12. Iftaar

‏ ‏إذا أقبل الليل وأدبر النهار وغابت الشمس فقد أفطر الصائم

“When the night approaches and the day retreats and the sun sinks down, then the observer of the Fast should break his fast”

It is Sunnah to make Iftaar [break one’s fast] immediately after sunset. One should not delay the Iftaar as this is undesired and disliked.

One should indulge himself in seeking Du’a (supplicating) to Allah during the time of Iftaar. To do this, one should try and commit himself to sit down at least ten minutes before the time of Iftaar and supplicate to Allah for all his needs until the Adhan is called. Furthermore, one should make a habit of making Iftaar at the Masjid and not at home.

13. Taraweeh Prayers

شهر جعل الله صيامه فريضة وقيام ليله تطوعًا

“It is a month in which Allah has made fasting compulsory by day. And has made Sunnah the Taraweeh prayer by night”

The nights of Ramadhan are blessed with the recitation of the Qur’an through the prayers of Taraweeh. The scholars class the Taraweeh prayers as Sunnah and that it consists of twenty Rak’ats (cycles) in total.

One should make an effort to attend the Taraweeh prayers in the mosque and ensure that one completes the Qur’an in this manner. If one follows the Taraweeh within one mosque only then Insha Allah he will have heard the entire Qur’an.

14. Nafl (optional) and recommended Salaah.

During this month, one should make an effort to perform optional and recommended prayers. It is a month where even recommended acts receive the rewards of Fardh (obligatory) acts in another month and additional rewards and benefits will be gained from the reading of the optional prayer.

Some prayers that can be performed are:

a) Ishraaq (begins roughly 15 minutes after Dawn – Consists of 2 – 4 Rak’ats)

b) Duha / Chast (offered after sunrise until midday – Consists of 2 – 12 Rak’ats)

c) Awabeen (After Maghrib Salaah – Consists of 6 - 20 Rak’ats)

d) Tahajjud (offered in the last portion of the night before dawn – Consists of 2 - 12 Rak’ats)

e) Tahiyyatul Masjid / Tahiyyatul Wudhu (when entering the Masjid / after performing Wudhu – Consists of 2 Rak’ats)

f) Salaat-us Tasbeeh (anytime – Recommended once daily or at least once in a lifetime – Consists of 4 Rak’ats)

g) Salaat-ut Tawbah (anytime – Performed with the intention of seeking forgiveness from Allah – Consists of 2 Rak’ats)

h) Salaat-us Shukr (anytime – Performed with the intention of thanking Allah)

i) General Nafl (optional) prayers can be performed also.

14. Praying the Qur'an.

‏وكان ‏ ‏جبريل ‏ ‏يلقاه في كل ليلة من شهر رمضان فيدارسه القرآن

“And Jibreel عليه السلام would meet him every night in the month of Ramadhan and rehearse with him صلي الله عليه و سلم the Holy Qur’an”

The Holy Qur’an has an immense connection with the month of Ramadhan; it was in this month that the Qur’an was revealed and it was in this month the angel Jibreel عليه السلام would come to rehearse the Qur’an with our beloved Prophet صلي الله عليه و سلم.

In this month one should make an effort to recite the Qur’an daily as much as possible. In actual fact, one should reduce his other forms of optional worship to accommodate the recitation of the Qur’an if he has limited time. It is also vital to recite the Qur’an correctly and accurately without making mistakes or reading too fast.

If one is able to then he should complete the Qur’an by recitation in this month and make an effort to hear the entire Qur’an in the Taraweeh prayers.

15. Excellence of Durood / Salaah Alan Nabi.

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Indeed Allah and His angels send blessings on the Prophet (Muhammad صلي الله عليه و سلم). O you who believe! (Ask Allah to) send blessings upon him (صلي الله عليه و سلم) and (ask Allah to) send salutations upon him (صلي الله عليه و سلم).

The act of sending blessings on the Prophet صلي الله عليه و سلم is an act that carries endless rewards and merits whilst its benefits are infinite and cannot be encompassed. A person who sends blessings on the Prophet of Allah صلي الله عليه و سلم is blessed ten times in return and it is through sending constant blessings on the Prophet of Allah صلي الله عليه و سلم will one receive his intercession and favours on the Day of Judgment.

One should never fall short on sending blessings upon the Prophet صلي الله عليه و سلم during any month of the year. However, it is vital that this act of worship is increased in the month of Ramadhan so that one can reap the benefits contained within its recitation as well as seek the mercy of Allah and His Prophet صلي الله عليه و سلم in both worlds.

َ اللهُمَّ صَلِّيْ وَسَلِّمْ عَلى مُحَمَّدٍ كُلَّمَا ذَكَرَهُ الذَّاكِرُوْنَ , و صَلِّيْ اللهُ عَلَيْهِ وَسَلِّم كُلَّمَا غَفَلَ عَنْ ذِكْرِهِ الْغَافِلُوْنَ َ

“O Allah, send blessings and salutations upon our Beloved Prophet Muhammad صلي الله عليه و سلم the amount of every person that remembers (sends salutation upon) him; and send blessing and salutations upon him صلي الله عليه و سلم the amount of every person who is ignorant of remembering (sending blessings upon) him صلي الله عليه و سلم.”

Acts of Worship in RamadhanPost 5 - Part 1

2006-09-15T02:13:00.000+01:00

In the last post I mentioned the minimum level of worship one should carry out in the month of Ramadhan and points that people should always keep in mind during this month. In this post a few acts will be mentioned that, although not complete, can be used as a guideline and indication towards the acts which can be performed in this month. As there are many acts of worship that can be performed, and only a short period before the beginning of this blessed month, I shall be posting the acts of worships on a daily basis, Insha Allah.

Acts that can be Performed.

In the month of Ramadhan there is no amount of worship that be classified as the 'maximum' level of worship. However, there are worships which have been mentioned in the Ahadeeth that are specific for this month and others which are generally rewarding. Following is a selection of a few acts that one can perform during this month to reap the benefits of this month as well as these acts. May Allah give us all the strength to perform worship to the maximum of our ability in this blessed month. Aameen.

Acts of Worship Directly Related to Ramadhan

1. Worshipping on Laylatul Qadr - The Night of Power.

شهر فيه ليلة خير من ألف شهر، شهر جعل الله صيامه فريضة وقيام ليله تطوعً

"A month in which lies a night greater in virtue than a thousand months"

It is within this month of Ramadhan that Laylatul Qadr, Night of Power, is most likely to occur. This night is better and holds more weight than worship of a thousand months (eighty three years and four months). Many scholars have explained on the fact that this night, although not fixed, can be found mostly in the last ten days of Ramadhan and moreover on the 27th night.

The Prophet of Allah صلي الله عليه و سلم has said:

‏تحروا ليلة القدر في العشر الأواخر من رمضان

"Look for the Night of Qadr in the last ten nights of the month of Ramadan"

[Sahih al-Bukhari]

Keeping this Hadeeth in mind, every person should make an effort to spend the nights of Ramadhan in worship as much as possible. For it is most likely that this month contains the Night of Power. If one is unable to worship every night in this month then one should not miss the opportunity to perform worship on at least the 27th night.

Insha Allah, a post will be published regarding the Night of Power during the month of Ramadhan.

2. Fardh (obligatory) & Nafl (optional) Acts.

من تقرب فيه بخصلة كان كمن ادي فريضة في ما سواه و من ادي فريضة فيه كان كمن ادي سبعين فريضة فيما سواه،

"Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a Fardh in any other time. And whoever performs a Fardh shall be blessed with the reward of seventy Faraidh in any other time."

In this month Allah is multiplying the rewards for every act we carry out; a person who performs a Nafl (optional) act in this month will be given the reward of a Fardh (obligatory) act performed in any other month; and the person who perform a Fardh act in this month is given the reward of seventy Fardh acts performed in any other month.

Therefore, one should discharge all the Faraidh duties and thereafter make an effort to perform as many Nafl (optional) acts of worship. Thus, ensuring that one has acquired this great 'sale' and 'offer' that Allah Ta'ala is providing during this month.

3. Observing Patience.

وهو شهر الصبر، والصبر ثوابه الجنة

"And it is the month of patience, and the reward for patience is Jannah (Paradise)."

This is the month within which a person's patience is tested and put at trial. The nature of man is such that if something occurs against his habit then he will feel uneasy and restless to such an extent that the person can become ill.

Therefore, during this month a person's habits will change significantly; he will leave his food and drink during the day and perform the fast and at night he will reduce his sleeping hours by perform the Taraweeh prayers and waking up for Sehri (morning meal).

This change, along with the extra level of worship and the abstention from sins, will make a person less patient. Therefore, patience will be a great act of worship for which the reward can be no less than Jannah itself.

Furthermore, it should be remembered that there are three levels of patience that one can exercise; the first being the most common, to have patience on a calamity or disliked occurrence that befalls us. However, in addition to this, we also need to exercise patience for the performance of good deeds and the abstention from sinning. When a person finds it difficult to perform a deed then he should be patient and hope for the reward that lies in this patience. Similarly, when one feels a struggle in abstaining from sin then he should be patient and again hope for the reward from Allah.

One should have a firm intention to be patient on all the difficulties he faces, whether is be in the form of sorrow, grief and trials, or merely the difficulties one faces when performing deeds and abstaining from sins.

4. Sympathy and Huqooqul 'Ibaad (rights of fellow beings).

شهر المواساة،

"It is the month of sympathy with one's fellow men."

Within this month great emphasis is placed on direct worship; worship which is directed related to Allah. However, this should not deceive us from the rights that are attached to people. It is vital that we ensure we do not unjustly disregard the rights of others whilst trying to offer optional acts of worship as well as obligatory acts.

It is essential to keep in mind that upholding the rights of others is also Fardh and obligatory. A person who disregards the rights of others will not be forgiven by Allah for that sin and only the person whose rights have been disregarded can forgive is.

Many times we see in the month of Ramadhan that due to the increased level of worshippers in the mosque there is a difficulty in finding parking; in such a case, it would wrong to cause someone inconvenience by parking inconsiderately or even blocking a car. It would in actual fact better to reach the prayers late and have not caused any inconvenience to fellow beings.

In short, as well as upholding the rights of Allah, it is necessary that a person keeps in mind the rights of fellow beings and does not disregard their rights whilst having the notion in his mind that he is receiving reward for the act he is doing.

5. Work & Worship.

و شهر يزاد في رزق المؤمن فيه

"It is the month wherein a true believer's sustenance is increased."

There are a very few fortunate people who can leave their work for this month and dedicate themselves entirely to worship in this month. However, Islam does not necessitate the leaving of one's job; in fact, Islam would not allow a person to leave working if his family are depending on him for food and income. Therefore, though one does not have to leave work to dedicate himself to worship it is advised that each person makes an effort to decrease the amount of work he is doing and spend a greater portion of his time in worship. It should also be noted that working and earning an honest and Halaal livelihood for one's family is also an act of worship and bears great reward.

However, one should keep in mind that this is the month within which one's sustenance is increased; this is an indication from Allah to the believers to notify them that do not be heedless towards worship by becoming engrossed in business and work; for Allah has increased the sustenance of a believer in this month so that he can freely worship Allah and not have major concern regarding his sustenance.

6. Feeding the Fasting & Feeding the Poor.

من فطر فيه صائما كان مغفرة لذنوبه وعتق رقبته من النار وكان له مثل أجره من غير أن ينقص من أجره شئ ... و من سقي صائما سقاه الله من حوضي شربة لا يضمأ حتي يدخل الجنة

"Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell), and for such feeder shall be the same reward as the one who fasted (who he fed) without that persons reward being decreased in the least... And whoever gave a person who observed fast water to drink, Allah shall grant that giver to drink from my fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah."

Abdullah ibn 'Amr رضي الله عنه narrates:

‏أن رجلا سأل النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أي الإسلام خير قال ‏ ‏تطعم الطعام وتقرأ السلام على من عرفت ومن لم تعرف

"A man asked the Prophet صلي الله عليه و سلم, what sort of deeds (or qualities) of Islam are good? He صلي الله عليه و سلم replied, to feed (the poor) and greet those whom you know and those whom you do not know"

Feeding people in any month is classified as one of the greatest acts and qualities of Islam. However, in the month of Ramadhan this deed becomes more valuable and precious. The person who feeds a fasting person, or gives him water to break his fast, will receive the reward of that persons fast without that person's reward being decreased. Furthermore, Allah will make this act a means of that person's sins being forgiven and will safeguard him from the hellfire.

Taking this into consideration one should make an effort to feed the poor. If this is difficult to achieve, then one should take every opportunity to feed the fasting and provide them with the food to break their fast.

7. Lessening the Burden off Others.

من خفف عن مملوكه فيه غفر الله له و اعتقه من النار

"Whosoever lessens the burden of his servants (bonds-men) in this month Allah will forgive him and free him from the fire of Jahannam"

In this month, employers should make an effort to reduce the strain on their employees; just as anyone in charge should reduce the level of work and burden on those under their charge. It is a month where a person should show care and consideration towards others as much as possible.

One should make the utmost effort not to cause any difficulty to anyone in this month and to try and lessen the burden off as many people as he can. Insha Allah, by easing the matters from other people, Allah will ease our matters both in this world and the hereafter.

May Allah give us all the inclination to perform these acts, those that follow and many more during this blessed month of Ramadhan and thereafter also. Aameen.

Insha Allah, further acts of worship will be posted tomorrow.

Levels of Worship in RamadhanPost 4

2006-09-11T02:27:00.000+01:00

As mentioned in the previous post, it is vital to prepare for the month of Ramadhan by taking into consideration our habits as well as being prepared both mentally and physically.

Primarily, there are two things that should always be kept in mind when executing any act, for without these two things being present the act will be deemed useless.

1. Correct Intention.

The first thing is to have the correct intention and to ensure that we are doing an act solely for the pleasure of Allah.

In the month of Ramadhan, we have to eradicate the temptation of doing any act for show, to please another or through the fear of someone. It is vital that whatever act we do, we do it for the sake of Allah alone.

مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

"Whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven."

[Saheeh al-Bukhari]

It is clear in this Hadeeth that a person who intends reward whilst having faith is the one who will be fortunate enough to have his previous sins forgiven.

In another Hadeeth it is stated that many people receive nothing from their fast except for thirst, for which one reason is given as them having incorrect intentions.

2. Correct Method.

It is vital that along with the correct intention one adopts the correct method of carrying out an act of worship. Many people have the misunderstanding that their actions will be rewarded regardless of their quality and correctness as far as their intentions are correct. However, this is a great deception from Shaytaan and a trick that he plays to give people false hopes in achieving something when in reality nothing comes from their worship.

We can take an example of that person who intends to travel to London but instead is taking the road that leads to Scotland. No matter how sincere and correct his intentions may be he will not reach his destination. This is because the method, being the correct road here, is incorrect; he wants to travel South but has taken the route the leads North.

Therefore, along with intention, it is vital that the method we adopt is also correct. These rulings should be applied in all the acts we carry out, be it during Ramadhan or out of this blessed month.

Any act which is contrary to the order of Allah and the teachings of our Beloved صلي الله عليه و سلم will be classed as incorrect and will be against the method we should be adopting.

During the Month of Ramadhan

It is vital that in the month of Ramadhan we are of those whom Allah has forgiven and not of those whom Allah has cursed as well as Jibra'eel عليه السلام and our Beloved Prophet صلي الله عليه و سلم. This is one of the main objectives of this month.

The Messenger of Allah صلي الله عليه و سلم has informed us:

ان جبرئيل عرض لي فقال بعد من ادرك رمضان فلم يغفر له قلت آمين

"Jibreel came to me and said, Whoever reaches the month of Ramadan and does not have his sins forgiven and so enters the Fire, then may Allah distance him, say Aameen, so I said Ameen"

[Mustadrak al-Haakim]

The aim for this month is therefore to be of those who acquire Allah's forgiveness and to be saved from becoming from those people who acquire this month yet become more distant from Allah due to negligence.

Minimum level of worship that should be performed.

In order to acquire the forgiveness of Allah in this month we need to be certain that certain things are kept in mind when acts are being discussed.

The most vital and important act of worship, without argument or compromise, is abstention from sins. Enough emphasis cannot be made regarding this act and negligence from this will render the rewards of one's fast useless.

قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ

"Whoever does not give up telling lies and evil actions, then Allah is not in need of his leaving his food and drink."

[Sahih al-Bukhari]

كم من صائم ليس له من صيامه الا الظمأ، و كم من قائم ليس له من قيامه الا السهر

"Abu Huraira related that Rasulullah said: Many people who fast get nothing from their fast except hunger and thirst, and many people who pray at night get nothing from it except wakefulness."

[Darimi]

These above two Ahadeeth mention the importance of abstaining from sins and keeping one's fast free from all defects and corruption. A person who fasts yet does not uphold the rights of that fast is like one who has fasted and only acquired hunger and thirst from his fast. Such a person does not receive any benefits from that fast except that the obligation of fasting is lifted from him; as far as rewards and benefits are concerned, he receives none.

Allah's forgiveness has to be achieved, and the minimum requirement in this month to achieve this forgiveness is to respect the month of Ramadhan and the fast that one keeps. This can only be done if one has the correct intention for the fast he is keeping whilst adopting the method shown to us by the Shari'ah and thereafter abstaining from sins during this fast as well as throughout the entire month.

This, as mentioned, is the minimum requirement for each individual in this month. Although one should not aim to achieve only the minimum it may be that this is enough for a person to acquire the forgiveness of Allah. It is entirely the decision of Allah to forgive whom He wishes; if abstaining from sins is a great achievement for an individual and an immensely difficult task then this may be sufficient.

Nevertheless, one should excuse himself in front of Allah for having achieved the minimum and not carrying out further acts of worship during this month. One should intend that through abstaining from sins during this month He is hoping for the forgiveness of Allah and the bounties that lie within this month. Finally, one should, if possible, supplicate to Allah as often and as much as possible if he is unable to execute any other acts of worship.

Additional Things to Keep in mind.

The month of Ramadhan is the month of worship; it is the month within which a believer strives to remain engages in direct worship rather than indirect worship (as mentioned in the previous post). In this month no amount of worship can be classed as the 'maximum' and therefore a believer should strive to worship in this month to the peak of his ability and adequacy.

However, it is paramount to keep a few things in mind so that one's efforts are not rendered unworthy of acceptance.

1. Abstention from Sins.

Abstention from sins is essential and should be primarily kept in mind. A person who commits a sin in normal circumstances eradicates the rewards of worships he has carried out; but a person who sins in the month of Ramadhan not only removes the rewards he has accumulated but also becomes subject to having his fast rendered as just thirst and hunger and one from which no benefit is derived.

The example of such a person, who carries out acts of worship but does not abstain from sins, is like that person who carries water in a bucket containing a whole. It is apparent that eventually all the water (being his deeds) will have seeped out and nothing will remain.

2. Steadfastness on Essential and Obligatory Acts.

Although this seems obvious and basic, it has been seen that many people will make an extreme effort to perform something which is Nafl (recommended) while totally disregarding that which is Fardh/Wajib (obligatory). We see this example in the lives of many Muslims where people will run to the mosques to sit in the speeches and talks that take place on 'big nights' such as the 15th of Sha'baan etc but are misguided and neglectful of the five daily prayers.

It is essential that this habit does not follow us into Ramadhan and does not come back to us after the departure of this greatest month. In Ramadhan it is vital that we should stay from sins; and leaving a Fardh/Wajib act is also a sin. Therefore, more important than any act of worship is that act of worship which has been made incumbent and necessary upon us.

3. Correct Intention.

Although this may seem as repetition, it is essential that a person has his intentions rectified and correct. The Nafs (self) of a person is such that it craves for attention and status. Therefore, in this month, when we are performing acts of worship we will at times be subjected to the desire of 'showing' people how 'pious' we are; or we will without realising at times perfect our acts for onlookers. This is a trick of Shaytaan and the Nafs, they don't prevent us from doing an act of worship but instead will deem our worship valueless.

Acts Which Can Be Performed.

Insha Allah in the next post I will mention a lists of 'Ibaadat (acts of worship) that one can perform during the month of Ramadhan.

May Allah give us all the inclination to prepare for this month and to reap benefits from it once it arrives. Aameen.

اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadhan".

Preparation for RamadhanPost 3

2006-09-03T21:52:00.000+01:00

The month of Ramadhan is fast approaching and before we even realise it, it will have dawned upon us.

Generally, we have two types of acts; one that needs no preparation and another that needs preparation. For the acts that don’t need preparation, we can confidently say that greater benefit can be derived from those acts if preparation was made; and acts for which preparation is necessary a loss will be usually be endured if preparation is not made, and benefit will not be derived.

For example, for cooking we can say that preparation is not essential; but if someone makes the necessary preparations and even marinates the food in advance we can say that the taste will be better and the task easier. Similarly, for someone embarking on a journey it is essential that he makes necessary arrangements, such as clothing, hotels, money etc. If these preparations are not made then it is quite clear that a great calamity will befall the person.

Similarly, to derive maximum benefit from the month of Ramadhan it is necessary that one makes preparation for it in advance. This month needs no introduction; it is an immensely valuable and blessed month and thus wasting a single moment of its precious time would lead to a loss that one may not be able to recover. It is therefore vital that we begin to prepare for this month of Ramadhan in order to derive maximum benefit from it.

In order to achieve the entire blessings of this month it is crucial that one understands its purpose and what is to be achieved from this month. The objective of this month is to reform and guide us in such a manner that the blessings and guidance continue in the eleven months to come. But in order to achieve this objective, it is essential that we make use of every second of this month, for in reality, we are preparing to better ourselves in a span of one month and we anticipate it to last us for the remaining eleven months.

In a lengthy Hadeeth, the Prophet صلي الله عليه و سلم mentions that the month of Ramadhan is the month of Sabr (patience), and the reward of this Sabr is Jannah (Paradise).

و هو شهر الصبر، والصبر ثوابه الجنة

"And it (Ramadhan) is the month of Sabr (Patience). And Sabr, its reward is Jannah (Paradise)"

Our beloved Prophet صلي الله عليه و سلم has mentioned that the month of Ramadhan is the month of patience. However, we have been taught to be patient regardless of the month. So what then could the meaning of this sentence be?

The meaning of this portion of the Hadeeth is that the month of Ramadhan is a month in which extreme patience is required. It is a month in which the patience of a man will be tested time and again, for the change of lifestyle always reduces a man's level of patience and thus making him more impatient than he would be in other months.

Similarly, the month of Ramadhan is a month of worship and prayer, we have the extra night prayer of Taraweeh in the month of Ramadhan and we are encouraged to recite the blessed Qur'an at least once in this month. Additionally, we are encouraged to spend more time in worship than we normally do. This continuous pattern of worship is something that the soul and body are not used to due to normally being engrossed in the materialistic world and therefore patience is also required in carrying out these acts of worship in this month.

As a result, it is vital that each and every person concentrates on his level of patience in this holy month so that through this patience he is able to refrain from committing sins and at the same time he can concentrate and exercise patience on fulfilling those acts of worship that he would not normally do.

The Hadeeth further states the reward for exercising patience in this month is "Jannah" (Paradise) and therefore we can see how vital this act of patience is. We, our entire lives, have strived to acquire this Jannah, and here the Prophet صلي الله عليه و سلم is telling us that if we exercise patience in this month we will be rewarded with Jannah.

Therefore, in reality we are attempting to acquire the reward of Jannah itself in the span of one month. As the month of Ramadhan is blessed and holds a great status, one should not think this act is impossible nor should one think that he is not capable of achieving this reward.

However, in order to be successful in the month of Ramadhan we have to prepare for it and ensure that we do not miss even one vital moment of this month; it is necessary that we begin to exercise patience from today and that we develop it to such a level by the beginning of Ramadhan that we do not need to exhaust our effort in this act whilst leaving the other rewarding acts in this month.

In short, we need to realise the urgency and the shortage of time that we have and what we are trying to achieve in the period of one month.
In order to prepare for this month we should start practicing during this month so that we are trained and ready for the month of Ramadhan.

Following are just few points that one should keep in mind and start practising from this day. However, individuals will be more aware of their weaknesses and should concentrate on those weaknesses before the dawning of Ramadhan. For example, if someone is in the habit if swearing / losing his patience etc then he should make an effort on these matters.

'Ilm (Knowledge)

The Prophet of Allah صلي الله عليه و سلم has said, "The seeking of knowledge is Fardh (obligatory) upon every Believer"

The meaning of this Hadeeth is that we are obliged to seek the knowledge that we need in order to execute the commands of our religion, and therefore it is vital that each and every person, during this period between Ramadhan, that we seek the necessary knowledge regarding the Masaa'ils of Ramadhan, i.e. the Fiqh (rulings) regarding the fast and other matters regarding this month.

Insha Allah these will be covered in the following posts.

Habits

It should be remembered that what we practice is what we will take into the month of Ramdhan. It cannot be denied that the blessed month of Ramadhan will indeed encourage a person to worship Allah Ta'ala in greater amounts than in the other months, but it should be also noted that our habits will continue with us through the month of Ramadhan. Therefore, one should pay extra attention towards their daily habits and try to minimise the habits of sinning and increase the habit of the Dhikr (remembrance) of Allah and worshipping Him.

It is during this month that we should exercise a greater level of patience and gratitude. We should increase the level of perseverance and determination in gaining His pleasure so that when the month of Ramadhan dawns upon us we are in the habit of devoting ourselves to His service.

Sins

It is during the month of Ramadhan that Allah Ta'ala chains the Shaytaan and aids us in controlling our Nafs (Self Desire). It is therefore during this time that we can concentrate on our desires and try to control them and bring them in accordance to the pleasure of Allah.

Allaamah Busairi رحمه الله says in his Qasida-e-Burdah (Poem of the Scarf) that "Your self (desires) is like a child..." The meaning of this is that a child will desire to do something but like the self desire it will give up if its desire is procrastinated and prolonged.

Therefore, from now on, we should make an intention that whenever we have a desire to commit a sinful act, we will delay that act until our desire retreats and it is thus that we can bring our self desire under control in time for the auspicious month of Ramadhan.

Direct Worship and In-direct worship

Islam, though classed as a religion, in reality, is a lifestyle for a believer. Keeping this in mind, Allah Ta'ala has made each of our daily activities something from which we can gain reward. Therefore, Allah Ta'ala has instructed us to worship Him throughout the year; eleven months which is dominated by indirect worship and one month which is dominated by direct worship.

Therefore, it is necessary that we pay extra attention towards this month as it is the only month in which we are asked to increase the level of direct worship.

Huqooqul 'Ibaad

It should be remembered that when we disobey Allah it is at His discretion to forgive us, but if we cause any discomfort or difficulty to one of His servants then Allah has informed us that He shall not forgive us until that person does not forgive us and He has commanded us to seek forgiveness from that person.

The month of Ramadhan is a month in which the direct worship an individual believer does increases significantly. It is therefore a time where each person will be in a greater contact with other Muslim brothers. Hence, we should take extra care in ensuring that this does not result in us being involved in sins whilst not even realising it.

It is seen that in Ramadhan people make a greater effort to go to the Masjid to offer their Salaah. Alhumdulillah, this is a great act of worship and may Allah reward us all for making the extra effort. However, how many of us take other people into consideration? We bring our cars, block other people's vehicles and remain in the Masjid to offer our Nawaafils (optional acts). Yet, we fail to realise that we have caused another person difficulty and therefore all our prayers are washed away.

Keeping a Log

Although not necessary, it is advised that a person keep a personal log on everything he does from today till until after Ramadhan.

The method that can be used is that a book be kept, on one side all the positive points can be noted and on the other side all the negative points should be noted. If this log is started in Sha'baan and continued even after Ramadhan, then one will be able to see what deeds he has been doing and what sins have also been committed. It will also allow us to see whether during the month of Ramadhan our deeds increased and our sins decreased. Thereafter, Insha Allah, we can concentrate on our actions and achieve the purpose of Ramadhan, to change for the better.

The scholars have mentioned that the sign of acceptance of acts is to see the change in a person after the act; the sign of acceptance for one’s Salaah is to see if he offers the following Salaah; the acceptance of one’s Ramadhan, in the same way, will be determined whether the deeds of a person increase after Ramadhan and his sins decrease.

May Allah Ta'ala make out efforts for this month successful and may He grant us the rewards that He has promised His pious servants. Aameen.

The Upcoming of the Blessed Month of RamadhanPost 2

2006-08-25T23:41:00.000+01:00

In the previous post we mentioned the merits of Ramadhan. After acknowledging the merits of this blessed month it is vital that we prepare for this month and ensure that we are ready when this month dawns upon us. However, in order to be able to prepare for this month it is primarily essential to understand its purpose; for only after understanding the purpose of this month will we understand our aims and prepare accordingly.

The Purpose of Ramadhan

The month of Ramadhan is not like any other month; its purpose is to rid man of those habits which he has accumulated throughout the rest of the year. It is a month that prepares man for the remaining eleven months by teaching him discipline and self control. Thus, Allah has made some acts which are beloved to man, like eating, drinking and fulfilling one's desires, Haraam. If man can control these desires in this month, which are usually permissible for him, then he can surely control himself from other desires which are not permissible throughout the remaining months.

This blessed month has been sent by Allah to His bondsmen so that can create a connection and draw closer to Allah by reaping the many rewards that lie in this month. A person who has been given the opportunity to be present in this month can take this as a sign that Allah Ta’ala has given him another opportunity to draw closer to Him and earn His paradise through worship in this month.

In this month we will be given many opportunities, as mentioned above to reform ourselves and seek forgiveness for our bad sins. This is a month of reformation and self reflection, where a believer can ponder of over spirituality and piety and bring a change for the better. The Prophet of Allah صلي الله عليه و سلم has clearly stated:

مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ

“Whoever does not give up lying and evil actions, then Allah is not in need of his leaving his food and drink"

[Saheeh al-Bukhari]

It is clear from this Hadeeth which has been narrated on the authority of Hadrhat Abu Huraira رضي الله عنه that Allah is not in need of any person to leave his food or drink. Allah is far from needs and desires. However, it is the mercy of Allah that He wants each and every person to leave those things which will lead him to the hellfire and by controlling one’s desires throughout this month it is hoped that one will be able to control himself throughout the following months also.

For those who can relate, we can look at the month of Ramadhan like an MOT test. It is vital to be on form during this test. Once the test is over then we should be at a standard where we can continue through the following months. Indeed, there will be repairs and faults in between, but these will be minor and can be dealt with on the spot.

May Allah Ta’ala make us successful in this test, for the one who is unsuccessful in this test may not be given an opportunity for a re-test.

ان جبرئيل عرض لي فقال بعد من ادرك رمضان فلم يغفر له قلت آمين

"Jibreel came to me and said, 'Whoever reaches the month of Ramadan and does not have his sins forgiven and so enters the Fire, then may Allah distance him, say ameen" So I said "Ameen"

[Mustadrak al-Haakim]

In summary, the month of Ramadhan has been made so that mankind can take benefit of the merits and blessings contained within to change themselves for the better and by doing so create a bond with Allah that will continue throughout the eleven remaining months.

It is a month within which Allah has instructed us to place more emphasis on actions regarding our Deen (religion) as opposed to our daily routine and emphasis on worldly matters.

Insha Allah in the next post, an effort will be made to discuss the methods we should carry out to prepare ourselves for this unique month. We have now one month remaining before the arrival of this blessed month, and therefore it seems necessary to post more than twice a week in an effort to cover all the topics and necessary rulings before the commencement of this month. Insha Allah, I will be making an effort to post as much as three times a week in order to cover these topics. I pray that information comes in use and aids the readers in preparing for the month of Ramadhan.

As a reminder, please commit the following Du’a to memory and make a habit of reciting it daily until the day of Ramdhan.

اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

"O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadhan”.

[Musnad-e-Ahmed]

The Upcoming of the Blessed Month of RamadhanPost 1

2006-08-21T00:19:00.000+01:00

The month of Ramadhan is by far in need of any introduction to its merit, status and significance in Islam. It is a month that excels and surpasses all the other months in its excellence and superiority.

However, it is a merit on its own to introduce the many qualities of this month with the intention of preparation for this month; for it was also the practice of our Beloved Nabi صلي الله عليه و سلم to prepare for this month, physically, spiritually and also verbally.

Insha Allah, in attempt to ready ourselves, a series of posts will be written regarding Ramdhan. A few of the topics will include:

Purpose of Ramadhan
Methods of preparations,
Acts of worship that should be carried out in this month,
Rulings regarding Ramadhan,
Supplications that one can make during this month,
A true farewell of this month.

The Merits of Ramadhan

Ramadhan is the 9th month of the Islamic Calendar and is well known as the month of fasting. It is in this month that fasting is made obligatory upon Muslims all across the globe.

The month of Ramadhan brings along with it a new height of mercy from Allah Ta’ala; it allows a believer to reach levels that he may not have been able to reach in other months. The month of Ramadhan is a gift from Allah to the believers due to their short span of life; it allows them to reap benefits in this short period similar to that which previous nations acquired.

The commencement of any Islamic months is indicated by the sighting of the moon, and similarly its end is also known by the sighting of the moon for the month of Shawaal. The Prophet صلي الله عليه و سلم once mentioned in regards to Ramadhan and said:

"لاَ تَصُومُوا حَتَّى تَرَوُا الْهِلاَلَ، وَلاَ تُفْطِرُوا حَتَّى تَرَوْهُ، فَإِنْ غُمَّ عَلَيْكُمْ فَاقْدُرُوا لَه"

"When you see the crescent (of the month of Ramadan), start fasting, and when you see the crescent (of the month of Shawwal), stop fasting; and if the sky is overcast (and you can't see It) then regard the crescent (month) of Ramadan (as of 30 days)".

[Saheeh al-Bukhari]

It is narrated by Hadhrat Abu Huraira رضي الله عنه that the messenger of Allah صلي الله عليه و سلم said:

إِذَا جَاءَ رَمَضَانَ فُتِحَتْ أَبْوَابُ الْجَنَّةِ

"When Ramadan begins, the gates of Paradise are opened."

[Saheeh al-Bukhari]

It is also narrated by Hadhrat Abu Huraira رضي الله عنه that the messenger of Allah صلي الله عليه و سلم said:

إِذَا دَخَلَ شَهْرُ رَمَضَانَ فُتِّحَتْ أَبْوَابُ السَّمَاءِ، وَغُلِّقَتْ أَبْوَابُ جَهَنَّمَ، وَسُلْسِلَتِ الشَّيَاطِينُ

"When the month of Ramadan starts, the gates of the heaven are opened and the gates of Hell are closed and the devils are chained."

[Saheeh al-Bukhari]

In this month Allah Ta’ala opens the gates of paradise to denote that during this month access to Jannah is made simple for the believers, it is during this month that believers can enter this garden prepared by Allah for the believers.

The opening of the gates encourages a believer to excel in worship, and Allah through His mercy makes it easier for him to do this by chaining the devils and locking the doors of Hell.

To any ordinary person, it would seem that fasting is the name of leaving one’s food, drink and desires from sunrise till dawn. However, the reality of fasting and the month of Ramadhan is far greater. It is for this reason that many Ahadeeth have been narrated from the Prophet صلي الله عليه و سلم regarding this auspicious month.

It is narrated by Hadhrat Abu Huraira رضي الله عنه that the messenger of Allah صلي الله عليه و سلم said:

وَالَّذِي نَفْسِي بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ تَعَالَى مِنْ رِيحِ الْمِسْكِ، يَتْرُكُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، الصِّيَامُ لِي، وَأَنَا أَجْزِي بِهِ، وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا

"By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times."

[Bukhari]

In this Hadith the rank and status of the fasting person is mentioned and Allah declares His love and appreciation for that person who fasts for His sake. He proclaims and announces that the fast is such an act which is done for Him and He will personally reward that person for this act.

In another Hadith it is reported by Hadhrat Sahl رضي الله عنه that the messenger of Allah صلي الله عليه و سلم said:

إِنَّ فِي الْجَنَّةِ بَابًا يُقَالُ لَهُ الرَّيَّانُ، يَدْخُلُ مِنْهُ الصَّائِمُونَ يَوْمَ الْقِيَامَةِ، لاَ يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ يُقَالُ أَيْنَ الصَّائِمُونَ فَيَقُومُونَ، لاَ يَدْخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ، فَإِذَا دَخَلُوا أُغْلِقَ، فَلَمْ يَدْخُلْ مِنْهُ أَحَدٌ

"There is a gate in Paradise called Ar-Raiyan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasts?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it."

[Bukhari]

This is the honour given by Allah to all those that fast for His sake. They will be given the honour of being called separately on the Day of Judgement and will be made to enter Jannah from a door that will be specifically for them.

In a lengthy Hadeeth, the Prophet of Allah صلي الله عليه و سلم addressed the Sahaba رضي الله عنهم on the last day of Sha’ban and mentioned many qualities and virtues.

Extracts have been taken from this Hadeeth which is narrated on the authority of Hadhrat Salman رضي الله عنه. He states:

خطبنا رسول الله عليه و سلم في اخر يوم من شعبان فقال: "يا أيها الناس قد أظلكم شهر عظيم مبارك شهر فيه ليلة خير من ألف شهر، شهر جعل الله صيامه فريضة وقيام ليله تطوعًا، من تقرب فيه بخصلة كان كمن ادي فريضة في ما سواه و من ادي فريضة فيه كان كمن ادي سبعين فريضة فيما سواه، وهو شهر الصبر، والصبر ثوابه الجنة، و شهر المواساة، و شهر يزاد في رزق المؤمن فيه، من فطر فيه صائما كان مغفرة لذنوبه وعتق رقبته من النار وكان له مثل أجره من غير أن ينقص من أجره شىء... وهو شهر أوله رحمة وأوسطه مغفرة واخره عتق من النار، من خفف عن مملوكه فيه غفر الله له و اعتقه من النار... و من سقي صائما سقاه الله من حوضي شربة لا يضمأ حتي يدخل الجنة".

On the last day of Sha’ban Rasulullah صلي الله عليه و سلم addressed us and said, "O people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. It is a month in which Allah has made fasting compulsory by day. And has made Sunnah the Taraaweeh prayer by night. Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a Fardh in any other time. And whoever performs a Fardh, shall be blessed with the reward of seventy Faraidh in any other time.

This is indeed the month of patience, and the reward for true patience is Jannah (paradise). It is the month of sympathy with one's fellowmen. It is the month wherein a true believer's sustenance is increased. Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell), and for such feeder shall be the same reward as the one who fasted (who he fed) without that persons reward being decreased in the least…

This is a month, the first of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahan-nam.

Whosoever lessens the burden of his servants (bonds-men) in this month, Allah will forgive him and free him from the fire of Jahannam…

And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from my fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah."

[Saheeh ibn Khuzaimah]

In this Hadeeth there are many virtues that have been mentioned regarding the month of Ramadhan. It is a month within which Allah increases the rewards of acts carried out by a believer; he is able to get close to Allah through Nafl (optional) acts and is given the reward of seventy Fardh (obligatory) acts for a single Fardh act in this month.

Feeding or giving water to a fasting person in this month is also shown to be an act of great reward and merit, one of the reasons being that the fasting person is fasting for the sake of Allah and Allah Himself shown appreciation for this act of a believer. A person who quenches the thirst of a fasting person will also be given the honour on the Day of Judgement by being from those fortunate people who are given water from the fountain of the Prophet صلي الله عليه و سلم, known as al-Kauthar. A person who is given this water shall not feel thirst until during the day of Judgement until he enters Jannah.

This month is divided into three portions; the first portion being that which contains the mercy of Allah Ta’ala, the second portion containing the forgiveness of Allah Ta’ala and the final portion being a part within which there is freedom for the believers from the fire of Hell.

It is narrated that in this month is the Night of Power, Laylatul Qadr, which is more better than a thousand months of worship. It is a night which can be the medium for a persons forgiveness and success. It is narrated by Hadhrat Abu Huraira رضي الله عنه that the messenger of Allah صلي الله عليه و سلم said:

مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

"Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven."

[Saheeh al-Bukhari]

One who performs in the month of Ramadhan in a manner shown by the Prophet of Allah صلي الله عليه و سلم he will be subject to the mercy and forgiveness of Allah Ta’ala. He will achieve the true purpose of Ramadhan, a new start and the closeness of Allah Ta’ala.

Insha Allah an effort will be made to present posts relating to the month of Ramadhan as an effort to prepare ourselves for such an exhilarated and rewarding month. The posts will include the necessary rulings and important information pertaining to this blessed month.

A decision is still being made as to whether the posts will be posted on this blog or my alternative blog, www.zain121.worpdress.com.

Life cannot be trusted, and I pray to Allah that He grants us all the life to be present in this Ramadhan and also grant us the wisdom and inclination to reap the benefits within. May He accept this effort and make it a source of salvation. Aameen.

Let us all make an effort to commit this Du’a to our memory and make a habit of reciting it daily until the day of Ramdhan.

‏ اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

"O Allah, make the months of Rajab and Sha’ban blessed for us, and let us reach the month of Ramadhan".

[Musnad-e-Ahmed]

Marriage in Islam - 02. When to get married.

2006-08-07T21:03:00.000+01:00

The first post on marriage covered the topic "if one chooses not to marry or is unable to get married". The topic that will now be discussed is, "When to get married".

Hadhrat Abdullah ibn ‘Umar mentions that he heard the Prophet of Allah SAW said:

‏عن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أنه قال ‏ ‏ألا كلكم راع وكلكم مسئول عن رعيته فالأمير الذي على الناس راع وهو مسئول عن رعيته والرجل راع على أهل بيته وهو مسئول عنهم والمرأة راعية على بيت بعلها وولده وهي مسئولة عنهم والعبد راع على مال سيده وهو مسئول عنه ألا فكلكم راع وكلكم مسئول عن رعيته

"All of you are shepherds and each of you is responsible for his flock. An Imaam is a shepherd and is responsible for his flock. A man is a shepherd in respect of his family and is responsible for his flock. The woman is a shepherd in respect of her husband’s house and is responsible for her flock. The servant is a shepherd in respect of his master’s property and is responsible for his flock. All of you are shepherds and each of you is responsible for his flock."

[Saheeh Muslim]

The meaning of this Hadith is that each person is responsible for one thing or another and that each person will be questioned regarding his responsibilities.

The parents hold great responsibility for their children; they are required to name them, feed them, clothe them, educate them and fulfil their necessities. Additionally, one of the responsibilities of parents is to marry their children when they are of age.

It is narrated by Hadhrat Abu Huraira رضي الله عنه that the Messenger of Allah صلي الله عليه و سلم said:

حق الولد علي والده أن يحسن إسمه و يزوجه اذا أدرك و يعلمه الكتاب

[Kanzul Ummaal]

It is clear in this Hadith that the responsibility of getting one’s child married is of the parents. If they are neglectful in any manner then they will be responsible and sinful, especially if the child commits any sin.

It is obvious that the age of marriage will vary with each individual and that varying factors will determine a suitable age of marriage for a person. For example, a child who is less aware of these matters will desire to marry later than someone who has matured earlier and quicker. Similarly, a child who is studying or does not have the means to maintain a family may decide to delay marriage until one is more settled and ready.

Nevertheless, it should be remembered that if the child has such desires then marriage should not be delayed due to excuses such as studying; for if the child falls into sinning due to not marrying then he will receive the sin as well as the parents.

Although the ages of marriage will vary, as mentioned above, there have been guidelines and indications regarding the age. In the Ahadeeth it is mentioned that a child should be married when the child matures and reaches an understanding. Furthermore, the child should be able to bear the responsibilities of marriage and fulfil the rights of the partner.

General guidelines have indicated the average age for a male to be twenty and for a female to be seventeen. However, this will vary in different societies, countries and from individual to individual. We may also see that as time goes by the age for marriage may decrease as children develop a quicker understanding of such matters and usually mature quicker.

Therefore, it is vital for every parent to analyse their child individually and deduce whether it is the correct time for their children to get married.

It should be understood that delay in marriage due to pre-requirements, such as not being able to find a suitable partner, does not fall under the description of ‘negligence’. The messenger of Allah صلي الله عليه و سلم has himself mentioned qualities for which a person is regarded suitable for marriage. However, it should also be kept in mind that all preparations and 'requirements' should be in accordance to the Islamic guidelines and Shari’ah.

In conclusion, the general age mentioned for marriage is twenty for boys and seventeen for girls. However, this will vary from individual to individual and will also depend on the customs within different backgrounds, social classes and families. However, these should all be disregarded if the child is ready for marriage and especially if he will commit a sin if marriage does not take place soon.

The above was written in view of the Shari’ah where the responsibility of getting a person married lies in the hands of the parents. However, it would be foolish to ignore current situations and customs where individual children are responsible for their own marriage, sometimes for valid reasons and at other times by going against the Shari'ah.

At times individuals are faced with the difficulty of organising their own marriages. This, at times, is due to the parent’s negligence or stubbornness where they are not willing to take the necessary action to meet the needs of their children or because they are unwilling to accept the choice of partner selected by their children. Insha Allah, these topics will be discussed in a later post.

Question 2: Are we allowed to watch a man doing Bayaan despite alternatives being available?

2006-08-02T16:30:00.000+01:00

As I mentioned previousl, Sister Aisha raised a few questions she wanted answering. I have already addressed the the first question and will now attempt to explain the second question.

2) Are we allowed to watch a man doing Bayaan despite alternatives being available?

The answer to this question is almost answered in the first question which was regarding watching the new on television. I will explain a few differences from this question and the previous question whilst bringing answers from the previous question.

As mentioned before, questions regarding the watching of general television are occasional. The majority of Muslims will readily and whole heartedly agree that the viewing of the television will be impermissible in Islam due to many reasons.

However, from time to time we will see questions that are regarding specific viewing of the television and utilising it under different circumstances. For instance, the first question was regarding watching news on television whilst this question is regarding the watching of a male person or a female person giving a Bayaan (lecture) on television.

The reason why these questions usually have to be asked is because we fail to understand the reason of the impermissibility of watching the television in the first place.

In the previous question this topic was dealt with in much detail where I explained how any person is not allowed to see someone whom he/she is allowed to marry, known is Islam as a Ghair Mahram. Whilst taking this into consideration and other factors such as nudity, vulgar scenes and language, music etc, we class television as forbidden under the Islamic Law.

Nevertheless, the confusion will arise when the matter is religiously related or specific reasons are not present. For example, if someone was to watch a lecture (Bayaan) taking place on television then it would certainly remove the obscene language, nudity, vulgar scenes and music from being present. However, it is vital to ascertain whether all forbidden factors are removed.

Regarding the news it was explained that the Prophet of Allah صلي الله عليه و سلم had instructed as to lower our gazes and restrain ourselves from the viewing of Ghair Mahrams. This is the same instruction given to us by Allah Ta’ala in the Qur’an and it is the same for both men and women:

قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ

"Tell the believing men to lower their gaze, and protect their private parts. That is purer for them. Verily, Allah is All-Aware of what they do."

[Surah Nur- 24:30]

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ... وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

"And tell the believing women to lower their gaze, protect their private parts and not to show off their adornment except only that which is apparent and to draw their veils all over bodies and not to reveal their adornment… And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful."

[Surah Nur- 24:31]

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. 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."

[al-Ahzab - 33:59]

In these verses both the men and the women are clearly told to lower their gazes without any exception.

It is essential that we fully understand the Shari’ah (Islamic Law) in order to be able to follow it correctly. It is the way of Shaytaan not to stop a person from doing good but to make him think he is doing good when actually what he is doing is totally against the teachings of our Beloved Prophet صلي الله عليه و سلم. Furthermore, when we do a good deed, he makes it his mission to omit that good by making us sin thereafter.

Thus we should see how the companions of the Prophet صلي الله عليه و سلم would seek knowledge and deduce from their actions whether or not it would be permissible to gaze at a Ghair Mahram in order to seek the knowledge of Islam.

‏عن ‏ ‏عائشة ‏ ‏رضي الله عنها ‏ ‏قالت ‏أومت امرأة من وراء ستر بيدها كتاب إلى رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقبض النبي ‏ ‏صلى الله عليه وسلم ‏ ‏يده فقال ما أدري أيد رجل أم يد امرأة قالت بل امرأة قال ‏ ‏لو كنت امرأة لغيرت أظفارك ‏ ‏يعني بالحناء

"It is narrated by Aisha رضي الله عنها that a woman made a sign from behind a curtain to indicate that she had a letter for the Prophet of Allah صلي الله عليه و سلم. The Prophet صلي الله عليه و سلم closed his hand, saying: I do not know whether this is a man's or a woman's hand. She said: No, a woman. He صلي الله عليه و سلم said: If you were a woman, you would make a difference to your nails, meaning with henna."

[Sunan Abi Dawud]

This Hadeeth clearly indicates that even when women approached our Beloved Prophet صلي الله عليه و سلم they did so through a veil or a curtain. There is no doubt in the fact that the companions of the Prophet صلي الله عليه و سلم were amongst the best of creations and there is no question about the innocence and purity of the Prophets عليهم السلام let alone our Beloved Prophet صلي الله عليه و سلم. Despite the ranks of these people we can see that even the Prophet صلي الله عليه و سلم wanted the women to veil from him even if it was regarding Islamic understanding and knowledge, for it was this reason that the companions would approach the Prophet of Allah صلي الله عليه و سلم.

This was also the case when the companions of the Prophet صلي الله عليه و سلم approached the Mothers of all the believers, the wives of the Prophet صلي الله عليه و سلم.

وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

"And when you ask them (the wives of the Prophet صلي الله عليه و سلم) for anything you want, ask them from behind a veil; this is purer for your hearts and for their hearts."

[Surah al-Ahzab – 33:53]

This is another example where Allah Ta’ala is commanding us to ask for anything from behind a veil, even if it be from the wives of the Beloved Prophet صلي الله عليه و سلم for this is purer for our hearts.

Returning to the original question, we must realise that there is no one purer than the Prophet صلي الله عليه و سلم, his wives and his companions رضي الله عنهم; despite this they were instructed to interact from behind veils and curtains. Therefore, when the matter comes in regards to us it is even more essential to oblige to this order of Allah and be alert when interacting with the opposite gender and Ghair Mahrams.

Seeking knowledge is essential in Islam, but to seek the knowledge of Islam correctly is also as essential. Therefore, we should ensure that we are not misguided into thinking we are receiving rewards by listening to lectures whilst in reality we are going against the core principle taught to us by the Prophet صلي الله اليه و سلم.

Once again, I hope that this answers your question and if there are any further queries or questions please do not hesitate to ask me. I would also advise that the previous question be read so that a full understanding can be gained regarding the issue of television.

May Allah give us all the understanding of Islam and may He give us the courage to endure all the hardships that occur in the effort to seek the knowledge of Islam. May He save us from misunderstandings and deception and the trickery of Shaytaan. Aameen.

Question 1: Are we allowed to watch the news?

2006-07-15T16:57:00.000+01:00

In my previous post, Sister Aisha raised a few questions she wanted answering. I apologise for the delay caused by my appendix operation and will answer the first question.

It is important that we justify and answer each question correctly, keeping in mind as many aspects and rulings of religion as possible. Insha Allah, I will make an attempt to answer the questions you have raised.

1) Are we allowed to watch the news?

The question of the television does not raise much doubt in the average Muslim’s mind. He will not find it difficult to class the watching of general TV as impermissible in Islam. However, the question has been raised a number of times regarding certain programmes or uses for TV and whether specific use of the television is permissible in Islam.

Taking the example raised in the question, regarding the watching of news, let us analyse what would be the ruling of watching news on television.
Let us assume that a man would switch on his television on the hour precisely and would switch it off as soon as the news finishes. This will mean that the person will specifically be watching the news and nothing before or after it. Let us now analyse what that person will be experiencing whilst watching the news:

1. First of all, there will be a presenter for the news channel which will be either a women or a man, and on some occasions there are both.

2. Thereafter, the presenters have news reporters in various places that report back to the news room and give us a live update on what is taking place.

3. Pictures of current news, events and even sports are shown on the news. This will include pictures of men and women.

If we pause here for a moment, we will all be able to see the picture that is being drawn up. The visualisation and perception of a male or female is usually inevitable during a news broadcast. It would be farfetched to assume that pictures which are classed as impermissible by the Shari’ah will not be shown.

Furthermore, though it is vital to keep in touch with situation occurring in our community and the wider world it is also a higher form of piety (Taqwa) to keep away from that which is not useful. The Prophet of Allah صلي الله عليه و سلم has beautifully said:

من حسن إسلام المرء تركه ما لا يعنيه

From the beauty of a person’s Islam is for him to leave that which does not benefit or concern him.

[Sunan Tirmidhi]

The ruling regarding the viewing of men by women and the viewing of women by men is common to all people. It is explicitly mentioned in the Qur’an and has been clearly instructed in the Ahadeeth also. Following are a few Qur’anic verses and Ahadeeth which show hint clear state the disapproval of looking at the opposite gender:

[Surah Nur- 24:30]

[Surah Nur- 24:31]

[al-Ahzab - 33:59]

From another point of view, it was a Habit of the Prophet of Allah صلي الله عليه و سلم that when faced with two tasks, he صلي الله عليه و سلم would always choose the easier option. The ruling of action upon the lesser of two evils is also well known to people. Keeping these two things in mind, it would be correct to say that there are alternatives available for people to acquire information regarding the current situations and daily news; Radio, Internet and Newspapers are just a few to name. If a person opts to watch the news on the television then there is a possibility that Shaytaan and Self Desire will slowly and eventually take him to prolong his viewing time and make him start watching a few minutes earlier and finish a few minutes later.

As a final point, we can say that there may be benefits of watching the news, specifically on television. However, with the above arguments in mind it seems as though the harms outweigh the benefits. Therefore, it would not only be impermissible but also foolish to indulge in something that causes more harm then benefit. This is the same reason why alcohol and intoxicants were made impermissible:

قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا

"In them there is a great sin and some benefits for the people. But their sin far outweighs their benefit."

[Surah al-Baqarah – 2:219]

As a final point, let us remember the Hadeeth narrated by Umm Salamah رضي الله عنه:

‏ ‏حدثنا ‏ ‏محمد بن العلاء ‏ ‏حدثنا ‏ ‏ابن المبارك ‏ ‏عن ‏ ‏يونس ‏ ‏عن ‏ ‏الزهري ‏ ‏قال حدثني ‏ ‏نبهان مولى أم سلمة ‏ ‏عن ‏ ‏أم سلمة ‏ ‏قالت ‏
‏كنت عند رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏وعنده ‏ ‏ميمونة ‏ ‏فأقبل ‏ ‏ابن أم مكتوم ‏ ‏وذلك بعد أن أمرنا بالحجاب فقال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏احتجبا منه فقلنا يا رسول الله أليس أعمى لا يبصرنا ولا يعرفنا فقال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏أفعمياوان أنتما ألستما تبصرانه ‏
‏قال ‏ ‏أبو داود ‏ ‏هذا لأزواج النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خاصة ألا ‏ ‏ترى إلى اعتداد ‏ ‏فاطمة بنت قيس ‏ ‏عند ‏ ‏ابن أم مكتوم ‏ ‏قد قال النبي ‏ ‏صلى الله عليه وسلم ‏ ‏لفاطمة بنت قيس ‏ ‏اعتدي عند ‏ ‏ابن أم مكتوم ‏ ‏فإنه رجل أعمى تضعين ثيابك عنده

"Ummul Mu’mineen, Hadhrat Umm Salamah رضي الله عنها narrates that “I was with Rasulullahصلي الله عليه و سلم while Maymunah رضي الله عنها was with him. Then Ibn Umm Maktum رضي الله عنه came. This happened when we were ordered to observe veil. Rasulullah صلي الله عليه و سلم said: Observe veil from him. We asked: O Rasulullah صلي الله عليه و سلم is he not blind? He can neither see us nor recognise us. Rasulullah صلي الله عليه و سلم said: Are both of you blind? Do you not see him?"

[Sunan Abi Dawud – Kitaabul Libaas]

I hope the first question that you asked has now been addressed. Please do let me know if there are any questions or clarifications regarding this question.

Marriage in Islam - if one chooses not to marryor is unable to get married.

2006-06-10T14:23:00.000+01:00

The first post on marriage covered the introduction to marriage and generally what Islam portrays regarding marriage.

From the topics mentioned, "If one chooses not to marry or is unable to get married" is the next topic to be discussed.

Islam is a flexible religion but has its boundaries; its flexibility allows one to adopt it as a way of life and implement its teachings into every situation; whereas its boundaries restrict man from becoming too engrossed into certain acts and therefore becoming extreme in following their desires. Flexibility and boundaries set by Islam have created a perfect balance for man to achieve good both in this world and the hereafter, it is a balance that allows man to be successful in both the worlds.

Marriage also has boundaries and flexibilities; it is a matter which has been regarded as half of one's Imaan (religion). Marriage is taken seriously in Islam as it allows people to live in a clean and moral society where desires are fulfilled in a human and shameful manner. It is an act that increases the number of believers and will cause our beloved Prophet صلي الله عليه و سلم to be proud by having the largest number of believers.

The Prophet of Allah صلي الله عليه و سلم has clearly forbidden people from celibacy:

"There is no celibacy in Islam"

[Sahih al-Bukhari]

However, in life it is not always possible to adopt the Sunnah act of marriage. There come in life situations that restrict that do not allow one to get married.

Therefore, it is necessary to mention the ruling of marriage; is it Mustahab (desired/recommended), Sunnah (way of the Prophet صلي الله عليه و سلم, therefore encouraged), Wajib/Fardh (obligatory).

Similarly, there will be times when marriage will be ruled as Makrooh (disliked) or Haraam (forbidden).

At this time we will deal with those rulings that concern that person who chooses not to marry or does not have the means to.

According to Imams Abu Hanifah marriage is Sunnah and recommendatory. It is an act of worship and one should strive in fulfilling this act. However, if one is in a position where he cannot control his desires then it is Wajib (necessary) for such a person to get married as he will not be able to save himself from sinning.

However, a person is excused from marrying, so much so that he should refrain from it, if he does not possess the means of supporting his wife or the capability of fulfilling her rights.

The question remains for that person who wishes to marry but does not possess the means, what should he do? Hadhrat 'Abdullah رضي الله عنه narrates that:

"We were with the Prophet صلي الله عليه و سلم while we were young and had no wealth whatsoever. So Allah's Apostle صلي الله عليه و سلم said, "O young people! Whoever amongst you can marry, should marry, because it helps him lower his gaze and guard his modesty, and whoever is not able to marry, should fast, as fasting is a shield for him (from desires)."

[Sahih al-Bukhari]

In this Hadeeth it is clearly mentioned that one who cannot marry should fast as the fasting will act as a shield for him from his desires. However, whilst doing this one should make an effort to resolve the matters that are stopping him from marrying.

As a final note, it should be remembered that not being financially able and being in a position to provide for one’s wife means the basic essentials that are necessary. Having an elegant and extravagant wedding and inviting people is not part of ‘essentials’ and is in actual fact totally discouraged and forbidden in Islam. However, in today’s society we see people going to the extent of taking out loans to organise a ‘wedding to remember.

Insha Allah this topic will be mentioned in later posts and how choosing the correct partner will save one from committing such a grave sin from the first day of such a blessed and auspicious act of worship.

May Allah give us all the courage and strength to save ourselves from the sins of desires and may He also give those people who are in need of marriage the means and a pious partner. Aameen.

FEEDBLITZ

2006-05-20T15:11:00.000+01:00

As Salaamu Alaykum,

As many readers will already be aware of the fact that Bloglet may no longer be an available service to bloggers.

Therefore, many bloggers have decided to move to Feedblitz which seems to be more stable.

There was a request for some bloggers to re-subscribe to the blogs. However, this won't be necessary as I have imported my contacts from Bloglet to Feedblitz and therefore all subscribers should be receiving updates in their mail as usual.

However, if you did not receive an update for this post, please re-enter your email address to subscribe to this blog.

Finally, I would like to take this opportunity to inform people that there subscription is now available on my new blog. www.zain121.wordpress.com.

Wasalaam

Surah Nûh

2006-05-10T16:40:00.000+01:00

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

Verily, We sent Nûh (Noah) to his people (saying): "Warn your people before there comes to them a painful torment."

[Surah Nûh – 71:1]

This is the first verse of Surah Nûh, which is the seventy first Surah in the Qur'an.

In this Surah Allah Ta'ala is informing the believing men and women regarding the people of Nûh عليه اسلام and how they reacted towards him when he came to them with the message of Allah Ta'ala.

The Surah begins with a verse within which Allah informs us that He sent Nûh عليه اسلام to his nation to warn them before a calamity and painful torment befalls them.

This is one of the greatest mercies of Allah Ta'ala that He never destroyed a nation without sending them a Prophet, a sign or a warning. So much so that not even a single person is punished without being sent a warning or a sign.

In the Qur'an Allah has mentioned many verses informing the believing men and women that He is Just and that He will not punish people without having informed them before hand and that His punishment will come upon those who have been warned beforehand and thus they will have no excuse once in His presence:

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِن كَانَ فِي ضَلَالٍ بَعِيدٍ
قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ
مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ

"His Companion (Satan -devil) will say: "Our Lord! I didn’t make him transgress. But he (himself) was far astray." He will say: "Dispute not with each other in My presence: I had already in advance sent you warning. The Word changes not before Me, and I do not the least injustice to My servants."

[Surah Qaaf – 50:27-29]

In another verse Allah mentions that He sent Prophets to guide us, and further mentions their qualities and that we will have no plea against Allah once He has sent them:

رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

"Apostles who gave good news, as well as warning, that mankind, after (the coming) of the apostles, should have no plea against Allah.

[An Nisaa – 4:165]

So from all these verses, and from the first verse of Surah Nûh we can deduce that Allah Ta'ala is merciful because He chose to send us Prophets as well as warnings and despite being able to and not being answerable to anyone He gave us an opportunity to better ourselves and choose the right path before sending down upon us His wrath and punishment.

It is the nature of mankind to find excuses, even if it is in front of Allah Himself, and Allah knowing this made sure He left us no excuses:

وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى

“And if We had destroyed them with a torment before this (i.e. sending Muhammad Muhammad صلي الله عليه و سلم and the Qur'an), they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat (verses, signs and warnings), before we were humiliated and disgraced."

[Surah Ta Ha – 20:134]

May Allah give us all the ability to recognise His signs and warnings and the inclination to follow the teachings of His Prophet صلي الله عليه و سلم and may He save us from being like the people of Nûh عليه اسلام. Aameen

Marriage, Istikhara & Choosing a SpouseA Question Answered

2006-04-06T11:07:00.000+01:00

Recently, I wrote my first post on the topic of Marriage, within which I mentioned the topics I was intending to write about. However, I received a comment from one Sister who said the following:

Question:

Assalaamo-alaikum,

I had a question I've been wondering on the topic of finding a suitable partner for marriage.

I remember hearing a hadith on how a person is married for 4 things - beauty, wealth, family status, righteousness, but that a believer should give preference to righteousness (or something to that effect).

My question is that of the 4 things, beauty, wealth and family status are things that can be seen straight up (generally). However, the one thing a person cannot know - what degree of taqwa another person has - is what we're told to look for.

Yes of course there are obvious things such as a person drinking or gambling,
etc that are indications. But assuming none of those exist, how do you know another person's taqwa.

I saw this because i recently had my Nikah broken off as the guy decided he no longer felt like marrying me.

This guy seemed God-fearing, spoke about the importance of taqwa, etc. but turned out to be someone who is unkind, unjust and materialistic (at least it seems so, Allah knows best). Thus how do you know.

Yes Istikhara is a way, but I received good signs in istikhara - which I believe means God wanted me to go through this. But back to my question - how can you judge a person's taqwa - how can anyone judge whats in another person's heart for that is where the taqwa resides."

Answer

One of my main reasons for writing about the Salaah of Istikhara was for this reason; and I was hoping to answer the question in my fourth topic, How to choose a suitable spouse. However, I feel that the question needs to be answered sooner, and therefore, I intend to make a brief answer until that topic is discussed in detail.

First of all, the Hadeeth that has been mentioned is as follows:

On the authority of Hadhrat Abu Huraira رضي الله عنه the Prophet صلي الله عليه و سلم has said:

تنكح المرأه لأربع لمالها و لحسبها و جمالها و لدينها فاظفر بذات الدين تربت يداك

"A woman is married for four reasons:
for her wealth, her status, her beauty, and her religion; so
try to get one who is religious, may you be blessed."

[Saheeh al-Bukhari: Book 62, Hadith: 5090]

In the above Hadeeth our Beloved Prophet, Sallallahu Alayhi Wa Sallam, is informing us of the qualities a person normally looks for in a women, he then mentions to us to marry the religious women so that we may be blessed. This Hadeeth applies to anyone looking for a spouse; he or she should be looking for a religious partner and if thereafter the other qualities are found then it would like a bonus.

However, as mentioned in the question, it is usually very simple to recognise a person for their wealth, status and beauty; they all are very apparent. But how does one recognise a religious person; that one quality which we are asked to choose over all others.

There are many ways in which one can 'try' to determine the piety of a person and to ascertain whether he is 'religious'.

However, before doing so, it is important to understand what 'religious' is and what it refers to.

Many people have the misconception that a religious person is he who has knowledge; one who talks about religion, someone who merely portrays religion or that person who offers his prayers and supplications. However, this is far from the truth.

Once a disciple of Hadhrat Ashraf Ali Thanvi came to him to ask of his advice regarding two proposals he had received for his daughter; one being from a clean shaven, not religious but at the same time very respectful and obedient man, whilst the second being 'apparently religious' but very disobedient, unfriendly and disrespectful. Who should the daughter be given in marriage to? Hadhrat Ashraf Ali Thanvi replied instantly that the person who was respectful should be given the daughter.

The lesson given here is that it is easier to teach a 'human' the religion of Islam, but it is a much more difficult matter to make a person in to a 'human'. The person who was 'apparently religious' was in reality far from religion; his actions were contrary to the teachings of Islam. Whilst the person who was clean shaven was in actual fact closer to religion due to his behaviour and manners and for that person to become inclined towards religions is far easier and likely.

Therefore, apparently being religious is not the sign of being religious and one should never mistake a person from their appearance, in fact not even entirely through their acts of worship.

This principle is well taught to us by Hadhrat Umar رضي الله عنه when once a witness went to depose before him. Hadhrat Umar رضي الله عنه said bring to me one who knows you. When he brought a person to him, the man began to praise his character. Hadhrat Umar رضي الله عنه asked him: Is he your closest neighbour? He said: No. He then asked him: Were you his companion in a journey? He said: No. Hadhrat Umar رضي الله عنه then asked him: Did you carry on business with him? He said: No. Hadhrat Umar رضي الله عنه finally said: So, you don't know him. He then said to the man: Go, take one who knows you.

This clearly shows that a person cannot be thought to be religious by just seeing his appearance or his apparent act of worship because being religious is far more than that. Hadhrat Umar رضي الله عنه explained that it is necessary to be a person’s neighbour, to have travelled with him or to have done some business dealings with him in order to really be aware of his true character for these are the affairs and matters that bring out the true colour of a person.

This leaves us with one final question, ‘how are we supposed to look for a religious person or what do you look for in a spouse to conclude or ascertain that they are from what the Prophet صلي الله عليه و سلم classed as بذات الدين.

Insha Allah this question will be answered when that topic comes into discussion and further explanation will be given on this matter.

May Allah give us all the zeal and eagerness to choose those who are ‘religious’ and may He give us the understanding and knowledge to differentiate between those who are religious in its true sense as apposed to those who appear to be religious. Aameen.

Salat-ul-Istikhara

2006-03-27T11:07:00.000+01:00

The Prophet Muhammad Sallallahu Alayhi Wa Sallam has said:

"If one of you is concerned about some practical undertaking, or about making plans for a journey, he should perform two Raka'aats (cycles) of voluntary prayer." Then he should say the following Du'aa:

اللَّهمَّ إنِّي أستَخيرك بعلمكَ، و أستقدرك بقُدرتك، و أسْألك مِن فضلك العظيم،
فإنّك تَقْدر و لا أقْدِر، و تعلم و لا أعلم، و أنت علاَّمُ الغُيوب.
اللَّهمَّ إنْ كنتَ تعلم أنَّ هذا الأمْرِ خيرٌ لي في ديْني و معَاشي و عاقِبة أمري
– او قال عاجِل أمري و آجِله –
فاقْدِرْهُ لي و يسِّرْه لي ثمَّ بارِك لي فِيه،
و إن كنتَ تعلم أنَّ هذا الأمرِ شرٌّ لي في دِيني و معآشِي و عاقبةِ أمْرِي
– او قال في عاجِل أمرِي و آجِله –
فاصْرِفْه عَنِّي، و اصْرفْنِي عَنه، و اقْدِر لِيَ الخيْرَ حَيْثُ كان ثُمَّ ارْضِنِي بِه.

Oh Allah! I seek Your guidance by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power; I have none. And You know; I know not. You are the Knower of hidden things.
Oh Allah! If in Your knowledge this matter is good for my religion, my livelihood and my affairs, immediate and in the future, then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge this matter is bad for my religion, my livelihood and my affairs, immediate and in the future, then turn it away from me, and turn me away from it. And ordain for me the good wherever it may be, and make me content with it.

Salatul Istikhara

We all turn to Allah during times when we are in need, and one of the most common methods and reasons for turning to Him is to seek His guidance through the Salaah of Istikhara.

Istikhara, in reality, means “to seek goodness from Allah” according to some Ulamaa and according to some it is “to seek guidance from Allah”. Whichever meaning we take, it is a prayer and supplication which is made by a believer to His Lord to help him in the time of need and confusion.

However, it is also a known fact that many people experience confusion about this particular prayer. The main reason for the occurrence of confusion is because the person who is offering this prayer is expecting divine guidance from Allah Ta'ala and therefore has this belief in this heart that whatever result and path he is shown to take will be the correct path and the most beneficial path for him chosen by Allah Himself.

However, when people offer this prayer, it is witnessed that the confusion of a person is not removed. Furthermore, the path that one appears to have been told to take is sometimes not a smooth and clear path; instead, the person apparently faces more difficulty in taking that path.

It is for this reason that it is vital to clear a few misconceptions and furthermore present a wonderful insight of a great scholar from the followers of Imaam Shafi'ee Rahimahullah.

First View

The first and most common view of Istikhara is that it is a prayer through which one seeks the guidance from Allah Ta'ala. It is a prayer that removes the confusion a person is experiencing in a matter he wishes to undertake; be that matter should you marry this certain person? Should you attend this graduate school? Should you take this job offer or that one?

Therefore, the person who performs this prayer does so in order to seek guidance from Allah Ta'ala and hopes that his heart will be inclined towards one of the two matters thus enlightening him as to what decision to make.

However, as mentioned before, we sometimes see that we do not receive any sort of inclination after the Istikhara, or that once the decision is made we go through difficulties in the option we followed due to the Istikhara.

Explanation

Primarily, it should be understood that, according to this view, we are seeking Allah's complete knowledge to guide us and therefore we should understand that whatever path we take is the right path for us and no matter what apparent difficulties we go through there is some benefit for us within this path that Allah has inclined our hearts towards.

Furthermore, if we feel that there is no inclination towards a certain matter then the scholars have mentioned that we should perform the prayer several times until we do receive an answer from Allah Ta'ala.

Second View

Istikhara rather than being a prayer for guidance it is a supplication (Du'aa) to Allah Ta'ala and a prayer to seek goodness from Him. It is through this prayer that a person asks Allah Ta'ala to put goodness in whatever he decides to do and a supplication to Allah asking Him to guide him towards that in which there is goodness for him and keep him away from that which has no goodness for him.

(The explanation of the Imam that is given is very lengthy and takes a great effort to explain. Alhumdulillah I am in the process of completing the translation of this article which I will post in the near future, Insha Allah.)

In brief, the scholar mentions that if one is to believe that this prayer is that of guidance that it deems necessary to believe that Allah's guidance is always correct as He has complete knowledge. However, we see many a times that the confusion still remains after the prayer and therefore it means that the promise from Allah was not fulfilled and through Istikhara one did not achieve what one was promised; and it is impossible for Allah to command of something and then not have that order achieve its results.

Maulana Ashraf Ali Thanvi recalls one pious saint from the Shafi'ee group (which the author cannot recall) who mentioned an amazing insight about Salaat-ul-Istikhara. Maulana Ashraf Ali Thanvi, after mentioning this scholar's amazing explanation, says himself that he is more inclined towards the Shafi'ee explanation of Istikhara and that this is the more correct opinion.

Explanation

With this view if we take into account the above issues and confusion that often occurs, the confusions still remaining and facing difficulties in the path the one took, we can say that Istikhara is a Du'aa and all Dua'aas are accepted by Allah but it is not necessary that it be in this world or immediately. Therefore, not receiving clarification would mean that Allah has accepted our Dua'aas (as He has promised to do so) but He has not answered it immediately, or that He will give us a greater reward for this supplication in the Hereafter.

Similarly, if we face difficulties in a chosen path it could have the same explanation as above or that Allah will shortly give us goodness in the matter we have chosen.

Benefits of this Second View

If one takes this second view into account then one will be able to make use of worldly means in able to make his decision and remove his confusion regarding the matter. Istikhara will be a supplication from Allah Ta'ala to help him in his decision and to give him goodness it whatever he chooses to do, whilst taking aid from the mediums will help resolve his confusion and assist him in making a decision.

Conclusion

We have been instructed by the Prophet Sallallahu Alayhi Wa Sallam to perform the Istikhara prayer whenever we make decisions in our life, especially when we make some major decisions in life. Therefore, we should always make an effort to perform this prayer of Istikhara, whether we see it as a way in receiving guidance or whether we perform it as a supplication.

Furthermore, we should always use the mediums that Allah has placed in this world to aid us with removing our confusions. The world has been referred to as “Darul Asbaab” (the place of mediums) and it is the wisdom of Allah that in order to acquire anything or even receive anything from Him we need to use the means and mediums that Allah has placed within this world.

Finally, we should always trust in the decisions that we take through the guidance of Allah and those that we take after supplicating to Him; His mercy is infinite and though Allah may shower His mercy with delay upon us, through His own wisdom, but He will surely guide us and aid us through those matters that we have taken with hope of His help and guidance. As the Prophet Sallallahu Alayhi Wa Sallam advised us in the final words of the Du'aa, "and make me content with it", we should remain content with the decision we took with trust in Allah.

May Allah bless us with divine guidance from Himself and may He give us the understanding to make the correct decisions and may He put goodness in whatever He chooses for us to do. Aameen.

Request for Duas

2006-02-22T19:06:00.000Z

For the past week, I have not been well at all. I've been to the Accident & Emergency and from their I got admitted into Hospital. I stayed there a couple of nights of 'NBM' (Nil By Mouth) where I was on drips and nothing to eat. The pain was bad and the needles that were injected me at short intervals were worse. I've returned home and resting now.

The pain is still there and I am still on the path of recovery.

I know that I was supposed to finishe off the series of articles on "Marriage" but I am in no condition at the moment. Therefore, there will be no posts on this blog for a short while until I recover.

Please make special Duaa for me.

News & Views

2006-02-02T00:36:00.000Z

This blog was originally published so that we gain some knowledge about our Religion, Islam. Although there are many blogs and websites out there that have been created for the same purpose, I felt that individuals needed more 'simple' material from which they could gain knowledge. In an effort to achieve this I created this blog so that people could come here and learn basic, yet essential, knowledge of Islam.

This blog has been of great benefit for me from the moment I published it; it made me look into books and also helped me prepare for many talks. Most of all, it increased my knowledge and allowed me to re-open all of those books which I have in collection. Most of all, it aided me in realising how important it is to keep on 'brushing up' on the knowledge we have so that we always have it at hand when needed.

This blog, being strictly for the knowledge of Islam, through the Qur'an and Sunnah has had many positive responses. However, I felt that it is also important, specially in today's society, to keep a sound knowledge of those things that take place around us and in the wider world. Thus, in order to achieve this, I have created another blog named as News & Views.

This blog aims to bring 'News' to the readers and will be followed by a short 'view' and then if applicable, I will present Qur'anic verses and Prophetic Narrations (Ahadeeth) that are relevant to the news. It also allows everyone to put their views forward.

I pray to Allah that He accepts the efforts of this new blog and that through it I am able to achieve the many objectives I have in mind. May He make it a source of forgiveness and also a means of salvation. Aameen.

Marriage in Islam - An Introduction

2006-01-20T23:46:00.000Z

Marriage in the dictionary is explained as the name given to when a man and a woman "formally unite for the purpose of living together". In Islam, it is an act which is given great importance both from a religious view point and a social viewpoint.

The subject of marriage is vast and contains many topics; these topics include:

01. If one chooses not to marry or is unable to get married.
02. When to get married.
03. Love marriages, arranged marriages and force marriages.
04. How to choose a suitable spouse.
05. How to get married.
06. Leading a happy, married life.
07. Rights & responsibilities of the husband.
08. Rights & responsibilities of the wife.
09. Etiquettes involved in a married life.
10. Upbringing of children.
11. Responsibilities towards one's children.
12. Marrying more than one wife (*new*)

Marriage is an act which completes and encompasses the many teachings of Islam. It has been thus narrated in a Hadeeth that when a person marries, he has complete half of his religion and so he should fear Allah regarding the remaining half.

Shame, modesty, moral and social values and control of self desire are just a few of the many teachings of Islam. Furthermore, these are just a few of the many worships that a person can complete by performing the ritual of marriage. Through marriage a person can be saved from many shameless and immoral sins and through marriage he has is more able to control his desire. Therefore, the Prophet (Sallallahu Alayhi Wa Sallam) has said:

"O young men! Whoever is able to marry should marry,
for that will help him to lower his gaze and guard his modesty."

[Saheeh al-Bukhari]

The creation of mankind has been made such that man requires a spouse to complete all that a man requires. Whilst Adam (Alayhis Salaam) was in Jannah he felt a particular loneliness and in response to this loneliness Allah Ta'ala created Hawa (Alayhas Salaam) as a companion for him. This clearly shows that Allah chose women to act as a companion for man and so that they can remove that loneliness and live in harmony. Allah has created our spouses from a part of us. It is a bond that is created by Allah Himself so that we can find peace and tranquillity within our spouses.

Allah has stated in Surah al-Rum:

"And among His signs is that He has created for you mates from among yourselves,
that you may dwell in tranquillity with them;
and He has put love and mercy between you.
Verily in that are signs for those who reflect."

[Surah al-Rum - 30:21]

In conclusion, it is simple to deduce that marriage is a form of worship as well as a social necessity. We have been asked to increase the Ummah (followers) and the only permissible way in Islam is through Marriage.

Marriage is a strong oath that takes place between the man and women in this world, but its blessings and contract continues even in Jannah.

Marriage is the way of our beloved Prophet (Sallallahu Alayhi Wa Sallam), and whosoever goes against this practice has been reprimanded.

Hadhrat Anas ibn Malik narrates:

A group of three men came to the houses of the wives of the Prophet asking how the Prophet worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said:
"Where are we from the Prophet as his past and future sins have been forgiven."
Then one of them said: "I will offer the prayer throughout the night forever."
The other said: "I will fast throughout the year and will not break my fast."
The third said: "I will keep away from the women and will not marry forever."
Allah's Apostle came to them and said,
"Are you the same people who said so-and-so?
By Allah, I am more submissive to Allah and more afraid of Him than you;
yet I fast and break my fast, I do sleep and I also marry women.
So he who does not follow my tradition in religion, is not from me (from my followers)."

[Saheeh al-Bukhari]

Therefore, Islamically, we are all encouraged to get married and not turn away from the ways of our beloved Prophet (Sallallahu Alayhi Wa Salaam).

It should be remembered that this duty of marriage is for both men and women. Just as men complete half their religion through this act, it is also the same for women.

Insha Allah, other topics will be discussed soon. If there are any other topics under the topic of Nikaah/Marriage that you would like to be discussed please leave a comment.

Poll Results and Upocoming Posts

2005-12-26T23:17:00.000Z

As Salaamu Alaykum,

It has been some time since I last posted on this blog and to be honest I haven't had the time to write any articles or type up any of my talks lately. However, I have had a couple of requests through e-mail and through the blog for certain articles.

Looking at the poll, I've had the most votes for the topic of "Nikaah" therefore Insha-Allah I will next post I will start posts on that topic.

I pray that all the readers of this blog are in good health and Imaan and that they are remembering me in their Du'as.

Wasalaam

A Short Break...

2005-11-06T18:40:00.000Z

As Salaamu Alaykum,

Just a short notice to all the readers. Insha Allah, I am leaving to go abroad today for about a month. Therefore, I doubt I will be able to post during my travels.

Some people already know the purpose of my travels and others are probably totally unaware. Insha Allah, I will be aiming to "complete half of my Imaan" and I request each and every reader to keep me in their Duas and make extra special Dua for me that Allah makes me successful and makes everything easy and that this can be a new beginning in the long stretch of efforts in pleasing Allah. Aameen.

I will be keeping everyone of you in my Duas and I hope that I have loads to write once I return from my trip.

Jazakallah for all the support and encouraging comments.

Wasalaam

EID MUBARAK

2005-11-03T11:27:00.000Z

EID MUBAARAK to all the readers. May Allah make this day speacial and blessed for each and everyone. May He help all of us share in the joy of our friends and family.

May He accept our deeds during the month of Ramadhan and show us the sign of this acceptance by keeping us steadfast during the months to come. Aameen.

Please do remember me in your Duas and specially those people who are less fortunate than we are at this moment in time, keep them in your Duas and prayers and let us pray that Allah showers His mercy upon them so that they we can united in sharing the joy of Eid. Aameen.

Wasalaam

Ramadhan Mubarak

2005-10-03T18:36:00.000+01:00

As Salaamu Alayakum,

Just a simple post to say Ramadhan Mubarak.

May Allah give us the strength and inclination to achieve in this month all the rewards and blessings that are sent down by Him.

May He make us from amongst those who have His glad tidings by the time this month comes to an end and may He make us from amongst those who He has forgiven.

Please remember me in your Duas during this month as I will be rememebering you.

Wasalaam

Preperation for Ramadhan

2005-09-23T17:42:00.000+01:00

Everyone is aware that the month of Ramadhan is approaching and it is in this month that we are asked to worship Allah Ta'ala excessively.

As a small reminder towards the coming month I will present a few things that each and everyone should keep in mind. Something that may aid a person in the month of Ramadhan and those months that follow thereafter.

The time between now and the month of Ramadhan is ticking away. This time that is passing now is precious as it is the time in which we need to make our preparations for the holy month of Ramadhan.

Following are just few points that should be kept in mind during the month of Ramdhan:

'Ilm (Knowledge)

The Prophet of Allah Sallallahu Alayhi Wa Sallam has said, "The seeking of knowledge is Fardh (obligatory) upon every Believer"

The meaning of this Hadeeth is that we are obliged to seek the knowledge that we need in order to execute the commands of our religion, and therefore it is vital that each and every person, during this period between Ramadhan, that we seek the necessary knowledge regarding the Masaa'ils of Ramadhan, i.e. the Fiqh (rulings) regarding the fast and other matters regarding this month.

Habits

It should be remembered that what we practice is what we will take into the month of Ramdhan. It cannot be denied that the blessed month of Ramadhan will indeed encourage a person to worship Allah Ta'ala in greater amounts than in the other months, but it should be also noted that our habits will continue with us through the month of Ramadhan. Therefore, one should pay extra precaution towards their daily habits and try to minimise the habits of sinning and increase the habit of the Dhikr (remembrance) of Allah and worshipping Him.

It is during this month that we should exercise a greater level of patience and gratitude. We should increase the level of perseverance and determination in gaining His pleasure so that when the month of Ramadhan dawns upon us we are in the habit of devoting ourselves to His service.

Sins

It is during the month of Ramadhan that Allah Ta'ala chains the Shaytaan and aids us in controlling our Nafs (Self Desire). It is therefore during this time that we can concentrate on our desires and try to control them and bring them in accordance to the pleasure of Allah.

Allaamah Busairi Rahimahullah says in his Qasida-e-Burdah (Poem of the Scarf) that "Your self (desires) is like a child..." The meaning of this is that a child will desire to do something but like the self desire it will give up if its desire is procrastinated and prolonged.
Therefore, from now on, we should make an intention that whenever we have a desire to commit a sinful act, we will delay that act until our desire retreats and it is thus that we can bring our self desire under control in time for the auspicious month of Ramadhan.

Direct Worship and In-direct worship

Islam, though classed as a religion, in reality, is a lifestyle for a believer. Keeping this in mind, Allah Ta'ala has made each of our daily activities something from which we can gain reward. Therefore, Allah Ta'ala has instructed us to worship Him throughout the year; eleven months which is dominated by indirect worship and one month which is dominated by direct worship.
Therefore, it is necessary that we pay extra attention towards this month as it is the only month in which we are asked to increase the level of direct worship.

Huqooqul Ibaad

It should be remembered that when we disobey Allah it is at His discretion to forgive us, but if we cause any discomfort or difficulty to one of His servants then Allah has informed us that He shall not forgive us until that person does not forgive us and He has commanded us to seek forgiveness from that person.

The month of Ramadhan is a month in which the direct worship an individual believer does increases significantly. It is therefore a time where each person will be in a greater contact with other Muslim brothers. Hence, we should take extra care in ensuring that this does not result in us being involved in sins whilst not even realising it.

It is seen that in Ramadhan people make a greater effort to go to the Masjid to offer their Salaah. Alhumdulillah, this is a great act of worship and may Allah reward us all for making the extra effort. However, how many of us take other people into consideration? We bring our cars, block other people's vehicles and remain in the Masjid to offer our Nawaafils. Yet, we fail to realise that we have caused another person difficulty and therefore all our prayers are washed away.

Keeping a Log

Although not necessary, it is advised that a person keep a personal log on everything he does from today til until after Ramadhan.

The method that can be used is that a book be kept, on one side all the positive points can be noted and on the other side all the negative points should be noted. If this log is started in Sha'baan and continued even after Ramadhan, then one will be able to see what deeds he has been doing and what sins have also been committed. It will also allow us to see whether during the month of Ramadhan our deeds increased and our sins decreased. Thereafter, Insha Allah, we can concentrate on our actions and achieve the purpose of Ramadhan, to change for the better.

May Allah Ta'ala make out efforts for this month successful and may He grant us the rewards that He has promised His pious servants. Aameen.

Please remember me in your Du'as during this auspicious month.

The upcoming of Ramadhan

2005-08-25T11:50:00.000+01:00

The month of Ramadhan is fast approaching us and before we even realise it, it will dawn upon us.

It is therefore vital that we begin to prepare for this month of Ramadhan before it is too late. The month of Ramadhan is such a valuable and blessed month that wasting a single moment of its precious time would lead to a loss that one may not be able to recover.

This blessed month has been sent by Allah to His bondsmen so that can create a connection and draw closer to Allah by reaping the many rewards that lie in this month.

The month of Ramadhan is not like any other month; its purpose is to rid man of those habits which he has accumulated throughout the rest of the year. It is a month that prepares man for the remaining eleven months by teaching him discipline and self control. Thus, Allah has made some acts which are beloved to man, like eating, drinking and fulfilling one's desires, Haraam. If man can control these desires in this month, which are usually permissible for him, then he can surely control himself from other desires which are not permissible.

It is therefore vital to realise the purpose of this blessed month and prepare for it accordingly. The objective of this month is to guide us in this month in such a manner that the blessings and guidance continue in the eleven months to come. But in order to achieve this objective, it is essential that we make use of every second of this month, for in reality, we are preparing to better ourselves in a span of one month and we anticipate it to last us for the remaining eleven months.

In a length Hadeeth, the Prophet Sallallahu Alayhi Wa Sallam mentions that the month of Ramadhan is the month of Sabr (patience), and the reward of this Sabr is Jannah (Paradise).

"And it (Ramadhan) is the month of Sabr (Patience). And Sabr, its reward is Jannah (Paradise)"

Our beloved Prophet Sallallahu Alayhi Wa Sallam has mentioned that the month of Ramadhan is the month of patience. However, we have been taught to be patient regardless of the month. So what then could the meaning of this sentence be?

The meaning of this portion of the Hadeeth is that the month of Ramadhan is a month in which extreme patience is required. It is a month in which the patience of a man will be tested time and again, for the change of lifestyle always reduces a man's level of patience and thus making him more impatient than he would be in other months.

Similarly, the month of Ramadhan is a month of worship and prayer, we have the extra night prayer of Taraweeh in the month of Ramadhan and we are encouraged to recite the blessed Qur'an at least once in this month. Additionally, we are encouraged to spend more time in worship than we normally do. This continuous pattern of worship is something that the soul and body are not used to due to normally being engrossed in the materialistic world and therefore patience is also required in carrying out these acts of worship in this month.

As a result, it is vital that each and every person concentrates on his level of patience in this holy month so that through this patience he is able to refrain from committing sins and at the same time he can concentrate and exercise patience on fulfilling those acts of worship that he would not normally do.

The Hadeeth further states the reward for exercising patience in this month is "Jannah" (Paradise) and therefore we can see how vital this act of patience is. We, our entire lives, have strived to acquire this Jannah, and here the Prophet Sallallahu Alayhi Wa Sallam is telling us that if we exercise patience in this month we will be rewarded with Jannah.

Therefore, in reality we are attempting to acquire the reward of Jannah itself in the span of one month. As the month of Ramadhan is blessed and holds a great status, one should not think this act is impossible nor should one think that he is not capable of achieving this reward.

However, in order to be successful in the month of Ramadhan we have to prepare for it and ensure that we do not miss even one vital moment of this month; it is necessary that we begin to exercise patience from today and that we develop it to such a level by the beginning of Ramadhan that we do not need to exhaust our effort in this act whilst leaving the other rewarding acts in this month.

In short, we need to realise the urgency and the shortage of time that we have and what we are trying to achieve in the period of one month.

Insha Allah further points from the Ahadeeth and Qur'an will be discussed later on.

A humble request for Duas is made to all readers in these months leading to Ramadhan and also in the auspicious month of Ramadhan.

Wasalaam

Tahaarah Quiz I

2005-08-15T11:48:00.000+01:00

As Salaamu Alaykum,

As mentioned previously, Insha-Allah the upcoming posts will be regarding Tahaarah (purity) which will begin with the topics of Wudhu and Ghusl.

To begin with, I have created a short Quiz as I had done with the Salaah section. Insha-Allah the quiz will aid people into realising how much they know or do not know about Wudhu. At the same time it will give me a idea of what needs to be discussed.

I pray to Allah that He makes these posts beneficial. Aameen.

Wasalaam.

Tahaarah Quiz I

Tahaarah (purity)

2005-08-02T14:51:00.000+01:00

As Salaamu Alaykum,

As mentioned before, Insha-Allah the next series of posts will be dedicated on Tahaarah (cleanliness) and Salaah (Prayers). As this is going to be a detailed series, there will be other posts in between, including the Ramadhan posts.

Insha–Allah, I will attempt to cover the topics related to Tahaarah in detail whilst also mentioning a few related questions and answers on the topics, all followed by a summary for those people who are beginners in acquiring knowledge.

Tahaarah plays an essential part in every Muslim's life and therefore it has been classed by many Ulamaa (scholars) as mandatory. Allah proclaims in the Qur'an that the people who are beloved to him are those who observe purity:

"...Allah loves those who observe purity"

[Surah al-Taubah - Verse:108]

The importance of Salaah is well known by all and it is the first deed that a believer will be reckoned for on the Day of Judgement, yet this great deed of Salaah is not complete without the act of purification. It is related on the authority of Hadhrat Ali Radhi Allahu Anhu that our beloved Prophet Sallallahu Alayhi Wa Sallam said:

"The key to Prayer is Tahaarah (purification)"

[Sunan at-Tirmidhi]

Wasalaam

Shari'ah - A lifestyle(Post 4 - Final Post)

2005-07-12T11:36:00.000+01:00

This is the final post on Shari'ah - A lifestyle. Previously mentioned were the first three of five sections that contribute to making up Islam.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

Insha-Allah, as the final two are greatly connected, they will be mentioned in this post.

"The best of you are those who have the most excellent morals.

[Sahih al-Bukhari]

These are the words of our Beloved Prophet, Muhammad Sallallahu Alayhi Wa Sallam; words that clearly state to us that good morals and good manners are the real test of a man's excellence. A man's relation with his fellow beings is just as important as his relation to Allah Himself.

Time and again, the Prophet Sallallahu Alayhi Wa Sallam would advice his beloved Companions of the manners and etiquettes of social conduct and the importance of a good moral character.

To gather all the vast advises and teachings of the Prophet Sallallahu Alayhi Wa Sallam on this topic would be difficult and time consuming. However, following will be mentioned a few points which will highlight some of the problems that we face in society today. I pray to Allah that this first step will aid one in improving his character and social conduct. Aameen.

Problem One: Severing Ties & Tark-e-Kalaam

One of the major problems that faces society today is the Renunciation of Talking to one another (Tark-e-Kalaam) and Severing ties (Qat'a Ta'alluq).

This problem faces many in social gatherings as well as the home and has been completely condemned by our beloved Prophet Sallallahu Alayhi Wa Sallam.

The Qur'an has mentioned one of the qualities of a true believer as being "humble toward the Believers." [5:57]. In the same manner our beloved Prophet Sallallahu Alayhi Wa Sallam has said:

"It is not permissible for a Muslim to keep apart from his brother for more than three days..."

[Sunan Abi Daud

Our beloved Prophet Sallallahu Alayhi Wa Sallam has told us that we should not severe ties or refrain from talking to our brothers for more than three days, instead, we should be the one's to initiate the talk and aim to create a tie between one another.

The problem we face today is that we expect the opposite party to initiate and be the one that starts. The result of which is that neither party begins and over time one loses the feeling for the opposite person as well as the courage to initiate. The Prophet Sallallahu Alayhi Wa Sallam has said:

"He is not (regarded) the upholder of ties who (upholds ties) in return (ie. He keeps good relation because the opposite party is also good towards him). But instead the upholder of ties is he who when ties are cut with him he joins them".

As a final point on this problem, we need to remember that we cannot reach the peak of our belief nor can we be classed as perfect in our faith until we be become the best in conduct.

Abu Hurayra Radhi Allahu Anhu has reported that the Messenger of Allah Sallallahu Alayhi Wa Sallam has said:

"Amongst the believers, the most perfect in faith is the best in conduct; and the best of you are those who are best to their families."

[Sunan Abi Daud & Sunan at-Tirmidhi]

Problem One: Sins of the Tongue

On one side there is a problem of people cutting ties and not talking to one another and on the other side we face the problem of excessive talking and sins of the tongue; back biting, false accusations, indecent talks, futile talks, foul language, false oaths, lying, deception, cursing and taunting are to name just a few.

Islam has emphasised the sins of the tongue to such a degree that our Prophet Sallallahu Alayhi Wa Sallam has guaranteed paradise for such a person who can give guarantee to safeguard that which is between his jaws (ie. his tongue) and that which is between his legs (ie. his private parts, referring to his sexual desires).

Sahl Radhi Allahu Anhu reported that the Messenger of Allah Sallallahu said:

"Whosoever guards what is between his jaws and legs, I will guarantee him paradise."

[Sahih al-Bukhari & Muslim]

Many a times a small matter turns into something much greater only due to the words that are used or the manner in which one speaks. The harms of the tongue are such that every morning the body warns the tongue to stay in control.

Abu Sa'eed al-Khudri Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said,

"The son of Adam wakes up and the whole body warns his tongue by saying, 'Fear Allah concerning us for indeed we are upon you so if you are upright then we will be upright and if you are corrupt then we will be corrupt'"

[Sunan at-Tirmidhi]

The sins of the tongue are countless and so are the Ahadeeth that discuss them. My aim is not to introduce all those Ahadeeth nor to prove each point. The aim is to merely create an awareness of the problems that are being faced by this society in through the harms of the tongue and other immoral and un-Islamic acts.

Insha-Allah, if time an opportunity allows it I will continue to highlight demoralising points in our society.

In conclusion, it should be noted that the on the day of Judgement there will be three types of people and their deeds:

1. People who have rejected Allah. Allah will not forgive such people nor cleanse them.

2. People who have disobeyed Allah in acts that concern Him and His bondsmen. It is under Allah's discretion whether He will cleanse them through punishment or whether he will forgive them.

3. People who havhaveve disobeyed Allah in act concerning His bondsmen. Such people will have to repay those people whose rights he did not fulfill. People will be asked to give their rewards to make up for flaws in the rights of the people. When and if the rewards of the person finish then the person will be made to bear the sins of the person whose rights he flawed in. May Allah save us all. Aameen.

We should stay away from the misconception that these rights are only for our fellow Muslim brothers and sisters; in actual fact, these rights are for every single being and we are asked to treat everyone in accordance to the teachings of the Shari'ah.

Furthermore, the rights of certain people are more than others. Those people who keep constant contact with us have rights that should be considered as very important. Some of these people are mentioned below:

1. Family & Friends (Parents/Children/Siblings/Spouse/Relatives/In-Laws etc).
2. Neighbours (House Neighbours/People in our Area/Neighbours of our Work Place etc.)
3. Teachers (School Teachers/Religious Teachers etc.)
4. People of Status (Scholars of all Religions/Local Authorities etc.)
5. Elders & Youngsters (Related or non-Related)
6. Work colleagues/Clients
7. Friends/Fellow Students
8. Gatherings (People that we meet in Gatherings or Groups)
9. People in Public

and many more...

It should be remembered that nothing should be done to hurt the feelings of people, be it deliberate or as a joke. Every person has some sort of right over another and therefore one should stay alert in order to ensure that the rights of non are taken.

May Allah make it easy for us to understand the religion of Islam, its teachings, its aims and thereafter give us the ability as well as the inclination to follow that which the Islamic Law teaches us. Aameen.

Shari'ah - A lifestyle(Post 3)

2005-06-24T16:07:00.000+01:00

Previously we mentioned that Islam has five branches, equally important and weighty in the sight of Allah Ta'ala.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

From Amongst these five branches of Islam, the first two have already been mentioned.

The four branches of Islam are linked in one way or another; Mu'aamalaat (transactions), Akhlaaq (moral character) and Husn-e-Mu'aashirat (social conduct) are all classed as A'maal (actions). We can also say that Akhlaaq (moral character) is present in our Mu'aamalaat (transactions) and Husn-e-Mu'aashirat (social conduct), or that a part of Husn-e-Mu'aashirat (social conduct) is the way we carry out our Mu'aamalaat (transactions).

Simply put, Islam in order for us to discharge the duties and responsibilities of each of the above branch we have to ensure that we take into account the other mentioned branches.

Mu'aamalaat (transactions)

It is a widespread rumour and accusation that Islam was spread through the sword. However, if one studies that lives of the Prophets and the Sahaaba, then it will be apparent that the message of Islam is contrary to that. In reality, it is the teachings of Islam and the moral character of the followers of this religion that brought people to accept Islam, even if it meant leaving their families. One such incident occurred with the Prophet Sallallahu Alayhi Wa Sallam himself:

It is mentioned by Hadhrat Ali Radhi Allahu Anhu told that:

Rasoolullah Sallallahu Alayhi Wa Sallam owed some dinars to so-and-so, a Jewish doctor, who demanded payment from the Prophet Sallallahu Alayhi Wa Sallam. When he Sallallahu Alayhi Wa Sallam told him, "I have nothing to give you, O Jew," the Jew replied by saying, "I will not leave you, Muhammad, till you pay me."

Allah's Messenger said, "I shall sit with you then" and did so. Allah's Messenger Sallallahu Alayhi Wa Sallam prayed the noon, afternoon, sunset, night and morning prayers, and his Companions Radhi Allahu Anhumwere threatening and menacing the man, Allah's Messenger Sallallahu Alayhi Wa Sallam being aware of what they were doing. Then they said, " Messenger of Allah, is a Jew keeping you in restraint?" To which he replied, "My Lord has prevented me from practising injustice with one whom a covenant has been made, or anyone else."

Then when the day was advanced, the Jew said, "I testify that there is no diety but Allah; I testify that you are Allah's Messenger; and half of my property will be devoted to Allah's path. I swear by Allah that my only purpose in treating you as I have done was that I might consider the description of you given in the Taurah : Muhammad Ibn Abdullah, whose birth place is in Makkah, whose place of migration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud voiced in the streets, and he is not characterised by coarseness or lewd speech.

I testify that there is no diety but Allah, and I testify that you are Allah's Messenger. Give a decision about this property of mine according to what Allah has shown you."

This Hadeeth shows the patience and justice of the Prophet Sallallahu Alayhi Wa Sallam. If he Sallallahu Alayhi Wa Sallam wished, he could have refused to pay the Jew, and his doing so would be correct, this is because the Jew had demanded the money before the due date. Nevertheless, our beloved Prophet Sallallahu Alayhi Wa Sallam attended to him and treated him in the highest of manners.

The Prophet Sallallahu Alayhi Wa Sallam was sent to guide mankind as a whole, he was not sent to guide one nation or one group of people and therefore it was vital for him to undertake methods in which he could spread this religion of Islam with the means available at that time.

This is one reason why we see in the books of History and Ahadeeth that the Prophet Sallallahu Alayhi Wa Sallam used to encourage trade within one's land and other lands. When the Sahaaba Radhi Allahu Anhum would travel they would take their goods and necessities of travels, but along with these materialistic objects would travel their faith, teachings and the religion of Islam. Their method of trading was honest and fair, they would disclose any defect in the objects they were selling and they would price the products with justice. The method of trade practiced by the Sahaaba became famous and well known, they were praised and respected within the lands they travelled to and the Sahaaba would never let a chance pass by without spreading the word of Islam, be it through words or mere actions.

There are numerous Ahadeeth which encourage trade and truthful tradesman:

It is reported that the Holy Prophet Sallallahu Alayhi Wa Sallam has stated:

"No one has ever eaten better food than he who eats as a result of the labour of his hands..."

[Saheeh al-Bukahri]

"The truthful and trusty merchant is associated with the Prophets, the truthful and the martyrs."

[Sunan Tirmidhi]

"God shows mercy to a man who is kind when he sells, when he buys and when he makes a claim."

[Saheeh al-Bukhari]

"The merchants will be raised up on the day of Resurrection as evildoers, except those who fear Allah, are honest and speak the truth."

[Sunan Tirmidhi & Sunan Ibn Maajah]

The Prophet Sallallahu Alayhi Wa Sallam himself was a tradesman and he travelled to Syria under the employment of Hadhrat Khadijah Radhi Allahu Anha. It was for his honesty and principles in trade that she marriage with him. He was truthful and honest in all his actions, and thus he received the titles "Al- Sadiq" (truthful) and "Al- Amin" (faithful) by the people of Makkah Mukarramah even before Prophethood.

Many Ahadeeth have come from which the benevolence and strength of our Beloved Prophet Sallallahu Alayhi Wa Sallam's word is prominently learnt, one such Hadeeth is as follows:

Hadhrat Abdullah Ibn Abi Hamza Radhi Allahu Anhu has reported that he entered into a transaction with Muhammad Sallallahu Alayhi Wa Sallam but, without finalizing the details, suddenly had to leave for urgent work, promising that he would soon return to settle the terms. Hadhrat Abdullah Radhi Allahu Anhu forgot the unfinished transaction, remembering after three days he returned to the original place of transaction to find the Holy Prophet Sallallahu Alayhi Wa Sallam still awaiting his return. No sign of annoyance could be learnt from the blessed Prophet's Sallallahu Alayhi Wa Sallam face. The Prophet Sallallahu Alayhi Wa Sallam said softly, "You have caused me much pain. I have been waiting for you since three days."

Islam is a complete religion, it teaches us how to trade, whom we should trade with and the manners that should be adopted in trade. Such an honour is extended towards a truthful merchant that he will be with the Prophets and the truthful people on the Day of Judgement. On the contrary, a person who does not abide by the teachings of the Shari'ah is classed as an evil doer and sinner. Hadhrat Aisha Radhi Allahu Anha reported Allah's Messenger Sallallahu Alayhi Wa Sallam as saying:

"The most desirable of things you eat come from what you earn, and your children come from what you earn."

[Sunan Tirmidhi]

If we eat Halaal the up bringing of our children will be Halaal and we can then expect them to tread on the path of Islam and follow the teachings of Islam, but if we nurture our children on Haraam income, then can we expect them to follow the straight path? Who is to blame?

Just as how the Prophet Sallallahu Alayhi Wa Sallam told us to trade and taught us the etiquettes of trading, in the same way he forbade business in many things which themselves are unlawful and also in many forms of business because of the presence of unlawful elements.

Accordingly, to Abu Dhar Radhi Allahu Anhu, the Prophet Sallallahu Alayhi Wa Sallam said:

"There are three to whom Allah will not speak on the Day of Resurrection, at whom He will not look and whom He will not purify, and they will have a punishment." Abu Dhar Radhi Allahu Anhu said, "They are the losers and disappointed... who are they, Messenger of Allah Sallallahu Alayhi Wa Sallam?" He Sallallahu Alayhi Wa Sallam replied that one of them would be "he who produces a ready sale of a commodity by false swearing of Allah's name."

[Saheeh Muslim]

In the same manner, all connection with interest has been forbidden by the Prophet Sallallahu Alayhi Wa Sallam.

Hadhrat Jabir Radhi Allahu Anhu said:

"Allah's Messenger cursed the one who accepted interest, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike."

[Saheeh Muslim]

It is necessary that we look into our lives and assess our monetary dealings. Can we say that we know the rulings and teachings of Islam regarding trade and tradesmen? Can we, without doubt, say that our transactions are valid in the Islamic Law?

If not then we too should start studying the teachings of Islam regarding business. It is necessary and obligatory for us to acquire the knowledge that applies upon us.

May Allah accept all our dealings and safeguard us from the blameworthy transactions. May He ensure that all our dealings are lawful and give us Barakah in our trade. Aameen.

Aqeedah Posts (Links to Post 1-5)

2005-06-13T20:20:00.000+01:00

As Salaamu Alaykum,

As many of the readers will be aware, Masha-Allah, with the help and will of Allah the posts relating to Aqeedah have come to an end.

The Aqeedah (Beliefs) was of the Ahl as-Sunnah Wal Jama'ah, according to the school of the jusrist of this Religion, Imaam Abu Haneefah an-Nu'man ibn Thabit al-Kufi.

Following are the links to all six posts:

Post 1

Post 2

Post 3

Post 4

Post 5

It should be noted that the bold text is the extract from the book "al Aqeedatut-Tahaawiyyah" of Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi.

Furthermore, The Tahaawiyyah itself is a simple statement of Sunni belief. It is so simple that it is consistent with both Maturidi and Ashari Aqeedah. Imam Subki Rahimahullah mentioned that it differs with the Ashari school only on three very minor, subtle points. It is closer yet to the Maturidi school, for it is very much a Hanafi-influenced theological school, and Imam Tahawi was transmitting the Sunni beliefs of Imam Abu Hanifa Rahimahullah and his companions Rahimahumullah.

May Allah give us the strength and ability to understand and accept the correct beliefs of Islam and to hold steadfast upon them in a time where each and every person's belief is questioned and tested. Aameen.

Wasalaam

AQEEDAH (Post 5)

2005-06-08T16:07:00.000+01:00

91. There is benefit for dead people in the supplication and alms-giving of the living.

When a person dies his entire good actions stop, he personally cannot commit any good deeds that will earn him any reward. However, he may perform such a deed which continues to derive benefit to the people even after he is deceased. Such deeds will continue to reap rewards for the deceased and will be given to him. A few deeds that have been mentioned in the Hadeeth are:

A pious son, who may pray for him or benefit other; A mosque that he built or help build, in which people will worship Allah Ta'ala; A Qur'an that he left behind for the use of people, they shall pray this and he shall receive its reward; Alms that are given on his behalf, when a good act is done and its rewards are sent to the deceased he receives them.

92. Allah responds to people's supplications and gives them what they ask for.

Our belief is that Allah Ta'ala answers our calls and accepts our prayers. However, this acceptance of prayers is not necessarily how we see it. At times when we ask for something, Allah Ta'ala gives us exactly what we want. At other times when we ask for something, he does not give us that thing, but instead gives us something better. But sometimes when we ask for something we don't get it at all, but this is only in this world, for Allah Ta'ala will take that into account and give us the reward for that in the hereafter. The reward of such a Du'aa will be so immense that people will start wishing that non of their Du'aas were accepted in this world.

It should also be remembered, that the acceptance of Du'aa is based on every individual. Once a Sahaabi asked our Beloved Prophet Sallallahu Alayhi Wa Sallam to make Du'aa for him. In reply to this, the Prophet Sallallahu Alayhi Wa Sallam told him that he should eat Halal, for if he did then his own Du'aas would be accepted, and if he did not, then it would be of no use of even the Prophet making Du'aa for him.

This does not mean that the Prophet Sallallahu Alayhi Wa Sallam's Du'aa would not have been accepted by Allah Ta'ala, but instead the Prophet Sallallahu Alayhi Wa Sallam is showing the people the importance of Halaal food and earnings and how it affects one's Du'aas.

93. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

Allah Ta'ala has absolute control over everything that exists. He neither sleeps nor does He get tired of this control. Nothing in existence can be independent of Allah Ta'ala for even a split second. One who believes that Allah Ta'ala is not in control of him, even for split second, leaves the fold of belief and Imaan.

94. Allah is angered and He is pleased but not in the same way as any creature.

Allah Ta'ala is in no need of our actions, good or bad. Our good actions do not increment Him in any way nor do our sins decrease Him or His attributes. If the entire mankind was to worship Allah Ta'ala flawlessly it would not create even a minute increase in His kingdom, and neither would the rejection entire mankind cause a minute decrease in His kingdom.

Nevertheless, Allah Ta'ala is appreciates the acts that we commit. Our obedience pleases Him and our disobedience angers Him. It is He who has given us everything and it is He who we should worship flawlessly.

The manor in which we show happiness and anger is not the same as the way Allah Ta'ala expresses His pleasure and anger. We cannot conceive the physical manner in which he expresses His happiness and anger. However, His anger brings His wrath and punishment whilst His pleasure brings His gifts and blessings.

95. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebellion.

96. We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn al-Khattab; then to 'Uthman; and then to 'Ali ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-Guided Caliphs and upright leaders.

97. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth, bore witness that they would be.

The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talha, Zubayr, Sa'd, Sa'id, 'Abd al-Rahman ibn 'Awf, and Abu 'Ubayda ibn al-Jarrah whose title was the Trustee of this Community, may Allah be pleased with all of them.

98. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

Part of our belief is connected to the Sahaaba Radhi Allahu Anhum, the companions of the Prophet Sallallahu Alayhi Wa Sallam. We believe that they were not free from sin but they were pardoned and forgiven. From the followers of every Prophet, the Sahaaba Radhi Allahu Anhum are the highest ranked, yet their rank cannot exceed the rank of the Prophet Alayhimus Salaam.

We do not belittle any Companion nor do we exceed in the love of the Companions. We place then in rank as shown to us by our Beloved Prophet Sallallahu Alayhi Wa Sallam. The four Khalifa (successors) being the highest ranked respectively.

We acknowledge the supremacy of some Companions over others due to the narrations that have come in regards to them, from amongst these are the ten Companions who were given the glad tidings of paradise.

To love, honour and respect the Companions is part of our Imaan, one cannot claim to be a believer whilst belittling or speaking ill of any Companion. We accept them to be rightly guided and follow their ways and methods. He who has no love and respect for the Companions and does not take them as being rightly guided is committing an act of disbelief and hypocrisy.

99. The learned men of the Predecessors, both the first community and those who immediately followed: the people of virtue, the narrators of Hadith, the jurists, and the analysts - they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path.

100. We do not prefer any of the saintly men among the Community over any of the Prophets but rather we say that any one of the Prophets is better than all the Awliya' put together.

101. We believe in what we know of the Karamat or marvels of the Awliya' and in the authentic stories about them from trustworthy sources.

Part of our belief is to speak well of and believe in the Awliyaa (saints) and the pious predecessors. This includes the Jurists, the narrators of and analysts of Hadeeth etc. However, whilst holding these saints in high esteem, we do not rank them to be greater than any Prophet. Our belief is that entire mankind put together, let alone the Awliyaa, cannot compare to the rank of one Prophet.

Just as the Prophets were able to commit miracles with the order and help of Allah Ta'ala; similarly the Awliyaa are able to commit marvels with the will of Allah Ta'ala.

102. We believe in the signs of the Hour such as the appearance of the Antichrist (Dajjal) and the descent of 'Isa ibn Maryam Alayhis Salaam from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

Every Prophet warned their nation about the Day of Judgement and the signs that will come. Similarly, our beloved Prophet Sallallahu Alayhi Wa Sallam also warned us, his nation, regarding the signs that would take place before Qiyaamah. In fact, no Prophet had given their nation as much information and details regarding the sign than our Beloved Prophet Sallallahu Alayhi Wa Sallam.

We believe in all the signs that have been told by the Prophet Sallallahu Alayhi Wa Sallam from the appearance of Dajjal to the sun rising from the West.

103. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim Community (Umma).

Islam teaches us that we are not to believe the claims of any fortune-teller nor are we to approach them. We reject the claims of those who affirm anything that goes against the teachings of the Qur'an and Sunnah; and we reject anything that opposes the consensus of the Muslim Community.

104. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam ("submission").

Allah says:
"Surely religion in the sight of Allah is Islam."
[Al `Imran 3:19]

And He also says:
"I am pleased with Islam as a religion for you."
[al-Ma'ida 5:3]

105. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation (tashbih) and divesting Allah of attributes (Ta'til), between determinism and freewill, and between sureness and despair.

106. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

Allah Ta'ala has chosen for us the religion of Islam and it is the only religion that will be accepted by Him. The religion of Islam is the midway of extremism on either side. We neither go in excess of any matter, nor do we fall short, but instead we choose to follow the middle path, the path of Islam.

We believe in this religion of ours both inwardly and outwardly and we reject anything which is against the teachings of Islam.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who go against the Sunna and Jama'a and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

Following is a brief description of each sect which we class to be misguided and having beliefs which a wrong.

Jahmiyya: Followers of Jahm ibn Safwaan (d. 128) who believed that Allah was "the wind and everything else," considered the Qur'an created and upheld the finiteness in time of heaven and hell. The Mu`tazila and Shi'as adopted his denial or over-interpretation of the Divine Attributes and his view that the Qur'ân is created while Ibn Taymiyya adopted his view that Hell would come to an end.

Jabriyya: Those who held that a human being's acts are all predetermined and that human beings are legally helpless and unaccountable.

Mushabbiha: Those who liken Allah Ta'ala to creation and to created beings.

Mu`tazila: "Isolationists" A sect who made reason the ultimate criterion of truth, forged a political alliance with the Shi'a and, like them, held the Qur'an to be created and the Attributes to be null in themselves and to mean none other than the Essence. They also deny intercession (shafâ'ah) and the karâmât of the Awliyaa'.

Qadariyya: A sect that held - like Christians - that a human being creates his own destiny and that Allah Ta'ala finds out man's acts after enactment. Like the Mu`tazila and Christians, they also believe that Allah only creates good, while evil has other creators.

May Allah Ta'ala save us all those groups that have gone astray and may He guide us along His path with the correct beliefs. Aameen.

Shari'ah - A lifestyle(Post 2)

2005-05-31T20:57:00.000+01:00

Islam, being a complete way of life as well as a religion, is not limited to beliefs and worship (towards Allah Ta'ala). In actual fact, Islam covers a wider range of worship and areas than just belief and direct worship towards Allah Ta'ala.

Previously we mentioned that Islam has five branches, equally important and weighty in the sight of Allah Ta'ala.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

Though all five are known to be a part of Islam, it is only the first two that are given any importance at all.

Actions

Islam encourages one to do good acts and refrain from bad acts. Anything that is against the Shari'ah (Islamic law) is classed as a bad act. In the same manner, anything that is done in accordance to the Shari'ah, or anything bad which is avoided, is classed as a good act.

The general misconception is that of thinking of Salaah, Sawn, Zakaah, Hajj, Sadaqah etc to be good acts whereas the day to day activities hold no value of weight.

These acts, although being very rewarding, are usually strenuous upon the soul and other acts do not even occur daily; whereas, Islam is a way of life, a religion that caters for our everyday needs. Many Ahadeeth have come in regards to these daily chores that we regard as 'worldly' activities as opposed to worship and reward.

Everyday, we eat our fill; and we strive during the day and exhaust all our energy in order to fulfil this need of filling our stomachs. Whilst doing this, we sometimes look towards that person who is fasting and feel remorse and regret that we cannot be as obedient and pious as such a person due to our lack of strength and the fatigue that we acquire through our daily striving. Yet we fail to perceive the many sayings of the Prophet Sallallahu Alayhi Wa Sallam that place us in the same rank as the fasting people if we fulfil the requirements:

"A thankful person who eats is on the same status of a fasting person who is patient"

[Sunan ut-Tirmidhi]

In the above Hadeeth, the Prophet Sallallahu Alayhi Wa Sallam has clearly mentioned that a grateful person who eats his fill is similar to that fasting person who observes patience. These are the individual qualities Allah Ta'ala likes and looks for in his servants; Gratefulness and Patience. Adopt any of these throughout one's life and our abode will be the pleasure of Allah Ta'ala.

Similarly, throughout the day, we meet people, Muslims and Non-Muslims. It is also a reward to meet these people with a happy and smiling face, showing them compassion, mercy and care. This action is one of many that allow us to reap reward upon reward.

"Do not think small of any good deed, even meeting your brother with a smiling/cheerful face"

[Saheeh Muslim]

We are told by the Prophet Sallallahu Alayhi Wa Sallam that we should not think small of any deed, for indeed these small deeds accumulate at the end of the day as a great amount of reward.

In another Hadeeth it is stated:

"Safeguard yourselves from the Hellfire even though it is through a portion of a date, and for he who does not find (a portion of a date) then through good words"

[Saheeh al-Bukhari]

Here, emphasis has been placed on 'good words'. It is the aim of every believer to save himself from the fire of Hell. The Prophet Sallallahu Alayhi Wa Sallam commands us to do this through giving charity, even though it may be a piece of date (due to poverty), and if even this is not possible, then we are advised to speak good, as this will enable us to gain the pleasure of Allah Ta'ala and save us from the fire of Hell.

In conclusion, Islam is not only limited to direct worship, it is a combination of both direct and indirect worship. In fact, at times, the rights of fellow Human Beings have been given greater importance. Therefore, to neglect the rights of these fellow beings whilst thinking that they are not a part of our worship is a totally incorrect notion. It is through the service of the nation in which we can attain the pleasure of our Lord.

May Allah Ta'ala give us the understanding to the importance of Human Rights. May he incline us towards serving Him through the service of His servants.

Aameen.

AQEEDAH (Post 4)

2005-05-23T15:05:00.000+01:00

77. When our knowledge about something is unclear, we say: "Allah knows best."

Knowledge is such an ocean which cannot be obtained by one person. Above every knowledgeable person is another. Therefore, when we are unclear in some matter or Islamic ruling we should say "Allah Ta'ala knows best". One should not give a ruling without having done sufficient research as he will be answerable for that.

78. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the Hadiths.

Although this belief seems to be related to Fiqh and not directly to the base of Aqeedah, it has been mentioned for a specific reason.

At the time this book was written, the manner in which one could differentiate between the Shia's and the Ahle Sunnah Wal Jama'ah was from the Fiqh ruling regarding 'Masaah 'Alal Khufayn' (wiping over the leather socks).

Due to this reason, this belief has been mentioned by the author.

79. Hajj and Jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

The obligation of Hajj and Jihaad will continue until the end of time. We believe that carrying this obligation is a necessity and mandatory. If these are discharged with the command of, and behind the leader of the Muslims then it is necessary to oblige to the call and not oppose them.

80. We believe in the noble angels who write down our actions, for Allah has appointed them over us as two guardians.

81. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.

Part of our belief is to believe in the angels of Allah Ta'ala. Disavowing their existence takes one out of the fold of Imaan (faith).

We believe in all of the angels of Allah Ta'ala, known or unknown. From amongst these are Kiraamun and Kaatibeen, the two angels that sit upon our shoulder and write our deeds.

Similarly, we also believe in the coming of the angel Hadhrat Izra'eel Alayhis Salaam. He is in charge of removing the souls of the creation of Allah Ta'ala.

82. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

Munkar and Nakeer are also the angels of Allah Ta'ala who visit the dead person in his grave. They are the two angels that question man in regards to his religion, the Prophet Sallallahu Alayhi Wa Sallam and as to who his Lord was.

We believe in these angels, and we believe in the punishment within the grave. We accept all the narrations that have come in the Ahadeeth in regards to one's life inside the grave.

83. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

The Prophet Sallallahu Alayhi Wa Sallam has said "The grave is a garden from amongst the gardens of paradise. Or it is a pit from the pits of hell."

We accept this narration and believe that a person who is successful in the hereafter will receive a grave that will be like the garden of paradise, and for those who are rejected; their grave will be a pit from the pits of hell. However, it could be the doing of Allah Ta'ala to remove the sins of those he has accepted and give them a small punishment in the grave in order to save them from the punishment of the hereafter. Allah Ta'ala knows bests.

84. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance.

Once the Trumpet is blown for a second time people will rise from their graves and will stand in the plain of Arafah. Thereafter, when Allah Ta'ala wills, the day of reckoning will commence.

We believe in the book of deeds and that it shall be read in front of its owner. He will be told to confirm as to whether he comminted all of those acts or whether injustice was done upon him.

We believe that the books will be received in the right hands of those who are virtuous and the left hands of those who are truly unfortunate. May Allah Ta'ala save us all. Aameen.

Each and every deed of a person shall be accounted for and no one shall be oppressed in any way or form. He shall receive the reward for smallest act of good he done and so shall it be the same for any sins he committed. All of his deeds will be placed on the scale and then his fate shall be decided.

Once the destination of a person is determined he will have to cross the Bridge. This bridge is known as the "Siraat". It is said that the bridge is thinner than a hair strand and sharper than the blade of a sword.

Each person will be required to cross that bridge in order to reach his destination. Those who have been written down to be dwellers of Hell will not be able to cross the bridge. A sharp 'hook' will rise from beneath the bridge and take them down to the pits of Hell.

Those who have been written down for paradise will be of many types; the people of the highest ranks will cross with ease as opposed to those who have only a few good deeds. The people who have only a few good deeds will struggle to cross the bridge and will drag themselves across as opposed to those who are on a higher rank, so much so, that some will cross over in the blink of an eyelid.

85. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

86. Good and evil have both been decreed for people.

Both paradise and hell are the creation of Allah Ta'ala, and He has taken it upon himself to fill both these places. He then created mankind to fill each of these two abodes. Whomsoever he has decreed evil for will enter hell and whomsoever he has decreed good for will enter paradise. Man will act in accordance with what he was created for and through His justice will the abode of man be decided.

87. The capability in terms of divine grace and favour which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari'ah. Allah the Exalted says:

"Allah does not burden a person except according to his ability."

[al-Baqara 2:286]

88. People's actions are created by Allah but earned by people.

89. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so.

90. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

"He will not be asked about what He does, but they will be asked."

[al-Anbiya' 21: 23]

Allah Ta'ala does not burden a soul to carry out an act which he does not have the capability to discharge. Man does not have power to commit a good deed nor does he have the ability to stay away from sins unless Allah Ta'ala gives him the power to do so.

Allah Ta'ala has written for everyone their actions and their abode. He does whatever He wills and no one can question what He wills. He is the creator of actions whilst we just earn them.

Halaal Earnings

2005-05-15T23:53:00.001+01:00

Each morning the Allah showers His mercy upon us, even before the rays of sunlight reach our eyes. It is only through His mercy that we awaken from death itself. Each night, our souls leave our bodies only to be returned to us by the mercy and will of Allah Ta'ala. A process each and everyone of us go through everyday yet we fail to realise the power of the being who is behind this process.

It has been narrated on the authority of Hadhrat Abu Maalik al-Haarith bin al-Haarith al-Ash'aree Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said:

"...Every person starts his day as a vendor of his soul, either freeing it or causing its ruin."

[Saheeh al-Muslim]

This Hadeeth informs us that every morning we are made responsible for the abode and actions of our souls. It is our personal choice which will either grant our souls freedom from the punishment of Allah and from the fire of Hell, or we could cause its ruin by following Shaytaan and his desires.

Allah Ta'ala has stated that if He is the buyer of the soul of a believer then in return for him shall be paradise:

"Verily, Allah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise"

[at-Tawbah 9:111]

Therefore, it is the sole responsibility of man, to steer his soul in either direction. His actions and intentions will make his abode either Paradise or Hell. So each morning, while man has been classified as being the "vendor" of his soul, he goes out to seek his sustenance and livelihood. It is his option to either sell his soul, or to free it, to earn this livelihood.

Hadhrat Abdullah ibn Mas'ood Radhi Allahu Anhu has narrated that the Prophet Sallallahu Alayhi Wa Sallam said:

"The seeking of a permissible (Halaal) livelihood is an obligation after the obligatory acts (Faraa'idh)"

[Bayhaqi]

On the authority of Hadhrat Umar Radhi Allahu Anhu), He Sallallahu Alayhi Wa Sallam is reported to have also said:

"If you placed your trust in Allah, in the manner in which He should be trusted, then He would arrange sustenance for you just as He provides for the birds; they leave in the morning with their stomachs empty and return with their stomachs filled in the evening."

[Sunan ut-Tirmidhi]

These two Ahadeeth outline the manner in which man should seek his sustenance. A manner in which earning a livelihood will not cause him to destroy his soul.

The seeking of sustenance is an obligatory act just as Salaah, Sawn, Zakaah etc are, yet earning one's sustenance should be done whilst placing trust and belief in Allah Ta'ala. We should convince our hearts to believe that no matter what efforts we put into earning sustenance, at the end of the day, it is Allah Ta'ala's will and decision as to how much we earn and what we shall receive. No effort of man can change the the amount that Allah Ta'ala has written for us.

Hadhrat Jaabir ibn Abdullah has narrated the Prophet Sallallahu Alayhi Wa Sallam as saying:

Verily a person does not acquire death until he receives his sustenance"

[Sunan ibn Majah]

On another occasion, Hadhrat Abu Dardaa Radhi Allahu Anhu reports the Prophet of Allah Sallallahu Alayhi Wa Sallam as saying:

"Verily sustenance seeks the servant (of Allah) more than the manner in which death seeks him"

[Jaami' us-Sageer]

From the above Ahadeeth we can deduce that no matter how much effort a person puts into acquiring his sustenance he will only receive that which Allah Ta'ala has written for him. But, at the same time, it is important to note that every man has to make an effort to earn what has written for him. In brief, we learn that every person has to make an effort to earn his livelihood. However, in order to earn his sustenance, he should not break the Laws of Allah Ta'ala instead he should have complete faith in Allah Ta'ala that it is He who will feed us and even if we were to break His Shari'ah to earn our sustenance we would never acquire more than that which is written for us.

Similarly, just as how death seeks out a man at one time or another, and is certainly to occur, just in the same manner, sustenance seeks the person and he receives the sustenance that is written for him without any doubt. The person who strives to earn his living by breaking the Shari'ah of Allah Ta'ala; whilst sinning and overlooking the requirements of Shari'ah seems to have this belief in his mind that he has, through using using every means possible, acquired a large amount of money, which would not have been possible if he had chosen to stay within the boundaries of Shari'ah.

However, this is far from the truth. A person, in reality, denies himself of the sustenance that was written for him by committing sins and breaking the Islamic Law. Primarily, he is denied from all the Barakah (blessings) that Allah places in the wealth of those who earn their money in accordance to Allah's pleasure and additionally, his the wealth the was written for him decreases due to his sins.

On the authority of Hadhrat Thaubaan Radhi Allahu Anhu, it has been narrated that the Prophet of Allah Sallallahu Alayhi Wa Sallam said:

"Verily a man makes forbidden upon him the sustenance (that was written for him) due to the sins which he commits"

[Sunan ibn Majah]

All the above Ahadeeth enlighten the believer to the reality of placing trust in Allah in attaining sustenance. It shows the believer that the giver of wealth and food is Allah Ta'ala alone and that we should concentrate of acquiring livelihood in the manner in which the Prophet Sallallahu Alayhi Wa Sallam has shown us, for indeed sustenance is going to reach us no matter what happens, and our sins will actually will be the cause for our sustenance to decrease.

It is vital to note that the earning of Halaal livelihood. is directly connected to the eating of Halaal. Many people are in falsely deluded to think that Halaal and Haraam consumption is limited to the ingredients of a product. However, the chain of Halaal and Haraam begins from the earnings of person. Furthermore, the earnings of a person does not become Haraam only by a person selling alcohol or other forbidden products, but earnings will also have an indication of impermissibility is a person seeks that earning by neglecting his Salaah or any other Fardh (obligatory) activity. Similarly, if a person does not rightfully return money belonging to someone, or acquires money by cheating someone, then that money will also be regarded as Haraam.

May Allah Ta'ala save us all from the harms and punishments of Haraam earnings. May He give us the strength, ability, inclination and means to acquire sustenance that is totally Halaal so that we can make the nourishment our body receives from it can be a cause for good deeds. Aameen.

Insha-Allah, the following post on Halaal Sustenance will contain some verses and Ahadeeth on merits of eating Halaal and the punishments and harms of eating Haraam.

AQEEDAH (Post 3)

2005-05-11T15:05:00.000+01:00

60. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

61. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two.

The Prophet Sallallahu Alayhi Wa Sallam has told us that we shall not enter Jannah through the rewards of our deeds, instead, it shall be through the mercy of Allah Ta'ala. Therefore, a person can not say, without any doubt, that such and such a pious person will enter Jannah. Nevertheless, we should keep a good hope about their entrance into Jannah. Similarly, any signs that indicate their acceptance should be taken as a good sign but not a definite sign.

Similarly, we cannot say with certainty that a believer who committed sins will be punished and made to go to Hell. It is the will of Allah Ta'ala to accept and forgive whom he wishes as well as reject and punish whom He wishes.

We should pray for the forgiveness of the deceased and ask Allah Ta'ala to forgive them whether they seem to be pious or sinful.

To be certain about a matter is disbelief as we believe that nothing is possible until Allah Ta'ala will, and despair also removes one from belief as nothing is impossible for Allah Ta'ala. The best path is the path of the believers, the middle path.

62. A person does not step out of belief except by disavowing what brought him into it.

63. Belief consists of affirmation by the tongue and acceptance by the heart.

64. And the whole of what is proven from the Prophet Sallallahu Alayhi Wa Sallam regarding the Shari'ah and the explanation of the Qur'an and of Islam is true.

65. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree, the good, the evil, the sweet and the bitter of it, is all from Allah Ta'ala.

66. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

One does not leave the fold of Islam except by rejecting those vows that he took to enter the fold of Islam. This point rules out the theory of man leaving the fold of Islam by committing major sins. If a person rejects the oneness of Allah Ta'ala, the existence of the angels, the books of Allah Ta'ala, the Prophets of Allah Ta'ala etc he will leave the fold of Islam. Furthermore, to reject anything that the Prophet Sallallahu Alayhi Wa Sallam has brought or anything that has been mentioned in the Qur'an is a sin that will take one out of the fold of Islam.

Belief is not only proclaiming with the tongue, but it is also connected to the acceptance of the heart of that which the tongue proclaims. This is what separated the Munaafiqs (hypocrites) from the Mu'mins (believers). Both parties proclaimed the belief of Allah Ta'ala but only the Mu'mins accepted what they proclaimed with their hearts.

67. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

68. All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

Belief is belief, despite of how weak or strong it may be. However, Allah Ta'ala gives superiority of one over another due to their closeness and fear of Allah Ta'ala; the more fear one has for Allah Ta'ala the more superior he will be in the eyes of Allah Ta'ala.

69. Those of the Community of Muhammad Sallallahu Alayhi Wa Sallam who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement.

If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says:

"And He forgives anything less than that (shirk) to whomever He wills"
[al-Nisa' 4:116]

If He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden.

This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. Aameen.

A believer's abode is Jannah and a disbeliever's abode is Jahannam, there they shall stay eternally. However, those who have brought Faith and commit sins, they will be subjected to Allah Ta'ala's will. If He forgives them and has mercy on them then they shall enter paradise; and if He chooses to punish them for their sins they shall enter Hell for a limited period of time. The scholars have mentioned that the sending of a believer into Hell is not a form of punishment but more of a form of cleansing so that the believer may be pure and clean enough to enter paradise.

70. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so.

The killing of any soul unjustly is a grave sin. One cannot kill any of the creation of Allah Ta'ala unless it is enforced upon us by the Shari'ah; for example, the order of stoning to death an adulterer or taking a life for a life.

71. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die.

72. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

73. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs.

74. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions.

75. We agree that holding together is the true and right path and that separation is deviation and torment.

The Prophet Sallallahu Alayhi Wa Sallam left behind him two sources of guidance, the first being the Qur'an and the second being his Sunnah. We follow these without any doubt and take them to be our source of guidance. In the Hadeeth of the Prophet Sallallahu Alayhi Wa Sallam, which is our source of guidance, it has come that the Sahaaba Radhi Allahu Anhum are rightly guided, thus we should hold on to them firmly. Therefore, we also follow the Sahaaba also. In the say manner we follow the congregation of Muslims and do not become the cause of deviation and differences.

It is for this reason (avoiding deviation and differences) that we are asked to follow the Imaan and the leaders of the country, whether they be rightful or wrongful. It is our duty of the people to appoint the rightful person as an Imaan or leader. However, if an unjust person is in the position of a leader or Imaam then we do not oppose him and cause division within the Ummah. Instead, we pray to Allah Ta'ala for their guidance and if they do not come upon the right path we pray to Allah Ta'ala to remove them from that position.

In conclusion, we believe in holding together and remaining united, and refraining from deviation and torment.

76. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

Justice is mandatory in Islam. Allah Ta'ala Himself is just and orders justice. We love the people of justice and we hate injustice.

How Will We Be Raised?

2005-05-01T12:11:00.000+01:00

In many Ahadeeth the Prophet Sallallahu Alayhi Wa Sallam has mentioned the intense environment and atmosphere of the day of Qiyaamah. He has told us many a times that on that day people will be with whom they had love for; they will stand with the people they followed and that they will be raised as they had died.

In the previous post it was mentioned that a person shall die in accordance to how he lived his life. Therefore, the manner in which he lived his life will also affect the way in which he shall be raised on the day of Judgement.

The importance of how a person is raised cannot be emphasised enough, it is the second sign of the acceptance or rejection of man, the first being the manner in which he died. If a person died whilst reading the Kalimah (proclamation of faith) we automatically have a good thought of his acceptance. But, if a person dies whilst uttering words of disbelief and ungratefulness then there is a doubt that remains in the mind of the people as to how his Aakhirah (hereafter) shall be. Similarly, if a person is raised amongst the Awliyaa (friends of Allah Ta'ala); amongst the Anbiyaa (Prophets Alayhimus Salaam); or are amongst the ones who are under the shelter of the 'Arsh (throne) of Allah Ta'ala, then surely one can just look at their condition and position and feel that these are the people who are to acquire Jannah and mercy of Allah Ta'ala.

However, if a person is raised in a state where he is shown doing a sin, what will be the thought towards that person?

Surely the pressure and anxiety of that day will be so immense that one will not be looking towards anyone else. Each and every man shall be for himself.

"Then, when there comes thesecond blowing of the Trumpet
That Day shall a man flee from his brother,
And from his mother and his father,
And from his wife and his children.
Every man, that Day, will have enough to make him careless of others."

(al-Qur'an 80:33-37)

The conclusion of this Hadeeth is that which we all understand but fail to bring in practice. It is the fact that our Aakhirah is ultimately dependant on our actions in this world. Our worldly acts are so important that it decides our final abode, so much so that even our death is dependant upon our acts during our lifetime.

How Will We Die?

2005-04-29T16:40:00.000+01:00

As Salaamu Alaykum

"As you live, so shall you die; and as you die so shall you be raised"

During my reading, I came across the above Hadeeth; a Hadeeth which is short in words but holds immense meaning for the people who ponder and wish to understand.

It is one of the greatest concerns of every believer as to how he will die, how will he be treated in the hereafter, will he be successful or will he be disgraced? All these worries are answered in this short Hadeeth of our beloved Prophet Sallallahu Alayhi Wa Sallam.

How Will We Die?

The first half of this Hadeeth mentions the way in which man will acquire his death. The Hadeeth mentions that a person will die in the manner in which he lived his life.

If a person, throughout his life, lived in accordance to the Shari'ah and the will of Allah Ta'ala then it will be most like that his life will end in a manner where he is following the Shari'ah and upholding the religion of Islam. To the contrary, if he lived his life displeasing Allah Ta'ala and whilst walking the path of Shaytaan then it is likely that his life comes to an end in a state where he is committing a sin and Allah Ta'ala is displeased with him.

The belief of every Muslim is that death can strike at any time. Death is something which does not come to a person at a specific time, age or during a certain act. It is the order of Allah Ta'ala and His wish that he takes the soul of any person when he wishes. Therefore, the justice of Allah Ta'ala is such that He will not sadden his true believers, those who walked upon his path during their lifetime.

As with any person, who walks on any path, a time comes when sometimes a person may trip over, stumble or fall. However, after his fall he does not remain on the floor and give up hope of moving on. Instead, he stands up as quickly as he can, at times looking around to save himself from embarrassment, and then continues on his path. The path of Islam is identical to this path. Any person walking upon it is guaranteed to fall or stumble at some time. Shaytaan will always be lurking on the path of those who follow the road to Jannah so that he can trip them over; his ultimate goal and lurking hope is that once a person falls over he will give up hope or not have enough courage to stand up.

But if we continuously pick ourselves up, seek forgiveness from Allah Ta'ala for our shortcomings whilst heading towards Him, whilst on His path, then surely the mercy of Allah Ta'ala will not let death fall upon us while we are fallen on His path. Surely He will be aware that my servant has stumbled many a times, but he has always stood up and embraced me thereafter and after knowing this surely His mercy will not let death come upon us while we are on the floor. Surely He will give us a chance to stand and embrace Him once more before He orders death to break the barrier between us and our Lord, Allah Ta'ala.

But, if a person, whilst treading on this path takes a fall and does not make the effort to stand, instead he changes his path and goes contrary to the path of Allah Ta'ala. Then is there not the possibility that Allah Ta'ala will take his soul without any consideration? Is there not a chance that the time of death will be shadowing above our heads whilst we are far from the path of Allah Ta'ala?

This is a brief explanation of the first part of the Hadeeth mentioned by our beloved Prophet Sallallahu Alayhi Wa Sallam. Indeed, this Hadeeth is filled with pearls of knowledge and wisdom.

May Allah Ta'ala give us all the ability and inclination to walk upon His path. And may He give us courage to be able to stand after every fall so that we can once again embrace Him and make Him pleased with us. May He also give us death only when He is pleased with us and whilst we are on His path.

Aameen.

Wasalaam.

(Insha-Allah the second part of this Hadeeth will be posted some time this weekend)

Upcoming Posts

2005-04-25T15:12:00.000+01:00

As Salaamu Alaykum,

As many of the readers will be aware, there are a number of different topics being discussed on this site at the moment.

Insha-Allah, I am planning to bring those topics to an end before any new topics are discussed. Once the topics have been finished I will create a post with links to all the parts of that topic so people can refer to them as a whole.

The following topics will be discussed in the following weeks:

1. Aqeedah (two parts remaining Insh-Allah)
2. Shari'ah - A lifestyle

Insha-Allah, once these topics have been discussed we will start:

1. Salaah.
2. Tahaarat
3. Nikaah

(as voted for in the poll)

Please remember me in your humble Du'aas

Wasalaam.

Shari'ah - A lifestyle(Post 1)

2005-04-18T19:00:00.000+01:00

In order to implement the Shari'ah into one's lifestyle, it is primarily necessary for one to understand the meaning of "Shari'ah".

Many people are into the deception of believing that Islam is the name of Aqeedah (faith and beliefs), Salaah (prayers), Saum (fasting), Zakaah (charity) and Hajj (pilgrimage). However, there is much more to the Shari'ah than these five pillars.

In actual fact, the above five pillars as a whole only reflect two fifths of the entire Shari'ah.

1. Aqaaid (beliefs)
2. A'maal (actions)
3. Mu'aamalaat (transactions)
4. Akhlaaq (moral character)
5. Husn-e-Mu'ashirat (social conduct)

It has become the general thought of people to believe that only the first two branches of Shari'ah are linked to Islam and due to that thought turn a blind eye towards the remaining three branches.

Islam is a moderate religion; a religion in which Allah Ta'ala has placed His rights (Huqooqullah) and the rights of fellow creations (huqooqul 'Ibaad).

Allah Ta'ala has placed so much importance on the rights of His creations that we are forgiven by Allah Ta'ala for any rights of His we may not fullfilled, but the rights of the creation can only be forgiven by them, even Allah Ta'ala shall not forgive us if we don't fulfil their rights.

The final three branches of the Shari'ah deal with the Huqooq (rights) of the creations, be it through transactions, social gatherings or any of our day to day interactions.

Insha-allah during this week the five branches of Imaan will be discussed in detail so that through understanding each branch one can bring the Shari'ah into one's life and reao rewards from every action that we do.

May Allah Ta'ala give us the inclination to live in accordance to the Shari'ah and the strength to obtain the knowledge that is required to fulfil this.

The Daily Life of a Muslim

2005-04-14T10:37:00.000+01:00

"Thus have We made of you a nation justly balanced..."
[al-Baqarah 2:143]

Allah Ta'ala has created this nation in complete balance; a balance where man is not required to completely forsake this world in order to worship Him nor is he made to completely drown into the materialistic world and forget his Lord.

A Muslim can lead a completely 'normal' life and still be held in a high rank in the sight of Allah Ta'ala. This is because Islam is a simple and balanced religion. The flexibility and completeness found in Islam is the reason that it has become a way of life as opposed to simply a religion.

Allah Ta'ala sent down the Qur'an as guidance for mankind, as a way of life for the believing men and women. However, the Qur'an being the word of Allah Ta'ala cannot be understood by any mere mortal. Therefore, Allah Ta'ala sent down His beloved Prophet Muhammad Sallallahu Alayhi Wa Sallam so that he could show us the way of life.

The Prophet Sallallahu Alayhi Wa Sallam was a mortal, unlike us, but yet a mortal. This was the reason that Allah Ta'ala sent him and not an angel as a Prophet so that our beloved Prophet Sallallahu Alayhi Wa Sallam could live amongst us, like us, and show us the manner in which one can live his life in accordance to the Shari'ah.

The Prophet Sallallahu Alayhi Wa Sallam felt hunger, thirst, desire, pain, heat, emotion, and all the other factors and emotions that we feel in our lifetime. Yet he Sallallahu Alayhi Wa Sallam took the Qur'an into his life and became the walking, talking Qur'an.

Allah Ta'ala has mentioned in the Qur'an:

"Indeed in the Messenger of Allah you have a good example to follow"
[al-Ahzaab 33:21]

It is through following the Book of Allah Ta'ala that our beloved Prophet Sallallahu Alayhi Wa Sallam acquired the highest of character:

"And indeed you possess an exemplary character"
[al-Qalam 68:4]

It is the lifestyle of this perfect role model that we need to study in order to make our everyday actions acts of worship.

Insha-Allah further posts will give us an insight into the Seerah (biography) of the Prophet Sallallahu Alayhi Wa Sallam enabling us to lead the life in accordance to the Shari'ah and reaping rewards from acts that we class as daily chores.

Wasalaam.

A Thought

2005-04-11T14:03:00.000+01:00

As Salaamu Alaykum,

I thought that a break from all these educational posting would be a great change for both me and the readers.

Then I realised, that I life of a believer is always about learning, about worshiping and reaping the rewards that Allah Ta'ala has placed upon this earth for us.

Islam is not like any other religion, it may be classed as a religion, but no doubt it is far more than that. It is a complete way of life. Every action of a believer can be a form of worship, a method of reaping rewards.

Let each and every one of us look into our own lifestyles, let us ponder over every act we do. Can we not honestly make each act a part of our religion, can we not reap rewards from every act that we do which is not against the Shari'ah.

Our daily chores are the things Islam has taken the most consideration of. Throughout the year, in eleven months we continue our normal lifestyles whilst only performing one form of direct-worship to Allah Ta’ala, that worship being Salaah. It is only for this reason that Allah Ta'ala has gave us the month of Ramadhan, so that we may concentrate on direct-worship in this month as opposed to indirect-worship which we do day after day.

From the time we wake up to the time we sleep, there is no action in our lives that cannot be a part of our religion; so much so that even our sleep can be regarded as worship.

This is one of many reasons why people turn to Islam, for there is no problem for which Islam has no solution.

May Allah Ta'ala give us the inclination to make our lives in accordance to the Shari'ah so that we may reap rewards from the chores that we do day after day.

Aameen.

Wasalaam.

AQEEDAH (Post 2)

2005-04-04T14:29:00.000+01:00

29. And we are certain that Muhammad Sallalahu Alayhi Wa Sallam is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased.

30. He Sallallahu Alayhi Wa Sallam is the Seal of the Prophets and the Imaam of the god-fearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds.

31. Every claim to Prophethood after Him is falsehood and deceit.

32. He is the one who has been sent to all the Jinn and all mankind with truth and guidance and with light and illumination.

From amongst the beliefs are the believes regarding the Prophets and Messengers of Allah Ta'ala. We believe that Allah Ta'ala sent down many-a-times Prophets for the guidance of mankind. From amongst these Prophets was the beloved Prophet Muhammad Sallallahu Alayhi Wa Sallam.

In regards to the beloved Prophet Sallallahu Alayhi Wa Sallam, we believe that he was the last and final Prophet and Messenger sent down to mankind by Allah Ta'ala. He thus became the Seal of the Prophets and therefore no other Prophets can come after him.

In addition to being the final Prophet, he was also a Prophet for not only mankind but also to Jinns and any other creation that may exist. He was sent as a Mercy to the worlds and as guidance so pure and true.

Any claims made of prophethood after him are false and an act of deviation.

33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an Kaafir.

Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:

"I will burn him in the Fire."

(al-Muddaththir 74:26)

When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

34. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (Jamaa'ah) of the Muslims regarding it.

The Qur'an is known to the believers to be the word of Allah Ta'ala. It is therefore our belief that the Qur'an cannot be the speech of man. And as mentioned before, Allah Ta'ala cannot be conceived as we conceive humans; His form, shape, character and being is unknown and unimaginable to mankind. Similarly, the word and speech of Allah Ta'ala hold the same ruling as He does; meaning that just as Allah Ta'ala has been there for ever and will remain forever, so is the case with his words. His words were there from the beginning and will remain eternally.

35. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.

The being of Allah Ta'ala cannot be pondered over and accommodated by the human mind. It is Allah Ta'ala that created mankind and it is He who possesses the complete knowledge of His being. We cannot indicate that He is as his creation, for He is free from all defect.

In many places in the Ahadeeth and Qur'an there have been instances where Allah Ta'ala has been attributed with parts and actions of the creation. In some places it has been said "the hand of Allah Ta'ala" and in other places it has been mentioned that "He comes running". It should be kept clear in mind that these do not denote the meaning that is known to us. Allah Ta'ala has used these words in order to make simple for man to comprehend a complex matter.

It is the best believer who reads these references to Allah Ta'ala and claims in his heart that they are how Allah Ta'ala knows and he is free from all human attributes,

Some go a step deeper into the apparent wording and extract meanings for the words attributed to Allah Ta'ala; where the "hand" of Allah Ta'ala will mean "His mercy" etc. This may be done in order to understand what is being meant by Allah Ta'ala, however, if refrained from it is better.

36. The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills.

37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission.

This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute singularity and no creation is in any way like Him.

38. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein.

The worldly eye does not contain the power and ability to visualise Allah Ta'ala. However, as a reward to the believing people it will be made possible in the Hereafter for every believer to see Him. Nevertheless, the vision of man, even in the hereafter, will not be able to totally encompass the being of Allah Ta'ala.

Furthermore, a person who believes that he will see his Lord on the day if judgement whilst imagining His being will be classed as being astray from the correct path. We only believe that we will see Him, but we do not ponder on his being. Additionally, we believe that Allah Ta'ala is as His messenger has told us. We do not ponder over matters that we cannot comprehend nor do we try to find meanings and reasons for things deep within Islam. "We listen and we obey".

39. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.

A point from the earlier belief; A person is never secure in his religion if he tries to comprehend every aspect of his religion. Religion is simple yet it can be complex. The simplicity in religion is to take heed of the matters that are complicated and accept them without trying to delude ourselves in the meanings it may contain. A true believer is he who accepts the commandments of his Lord without any doubt, with total submission.

40. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.

Allah Taala is not limited to any place or space. He is neither front, back, up down, left or right. It is a common habit of people to say that Allah Ta'ala is "everywhere". Although the meaning of it is known by people, it is technically incorrect to class Allah Ta'ala as being "everywhere". The reason being for this is that Allah Ta'ala is not confined to a space; which is what we are actually saying by placing him "everywhere".

The correct form of describing His presence is to say "He is not confined to any space".

41. Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him.

Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him,

"And his heart was not mistaken about what it saw".

(al-Najm 53:11)

Allah blessed him and granted him peace in this world and the next.

Our belief is that the Prophet Sallallahu Alayhi Wa Sallam was taken on the journey of Mi'raj and was shown the heavens and Hell. This entire journey took place in short span of worldly time. Nevertheless, it happened whilst he was awake and fully aware and did not take place in his dream.

42. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true.

43. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the Ahaadeeth.

From amongst the many gifts and honours given to the Prophet Sallallahu Alayhi Wa Sallam two are as mentioned. The Hawd-e-Kauther (The fountain of Kauther) and Shifa-at-e-kubra (the big intercession).

44. The covenant which Allah made with Adam and his offspring is true.

After the creation of Adam Alayhis Salaam, Allah Ta'ala created, from him, his children. These were the people that would be born from the time of Adam Alayhis Salaam up until the day of Judgement.

When Allah Ta'ala had all the creation in front of Him he took a covenant from them, "Am I not your Lord?" They all replied in the affirmative, "Yes indeed". However, due to the weakness of the human mind the majority of people cannot remember it. However, each and everyone has the ability of recalling it and recognising it when the evidences and reminders come from Allah Ta'ala in front of him.

45. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.

46. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.

47. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book,

"He is not asked about what He does, but they are asked".

(al-Anbiya' 21: 23)

Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

The belief regarding 'fate and decree' is a very complex and delicate topic. It is a topic, as told by our beloved Prophet Sallallahu Alayhi Wa Sallam, that led astray the people that were before us. The matter of decree and fate should not be dwelled upon to a degree where one starts to question the actions of Allah Ta'ala.

It is our belief that when Allah Ta'ala created man he also wrote their fate. Every person has a place in heaven and hell, if he becomes a dweller of hell he is shown his seat in paradise to make him regret and remorse, and if he is a dweller of heaven, he is shown his seat in hell so that he is more greatful.

This makes people ponder as to whether man has any control over the action he does, or if every action he does is already written by Allah Ta'ala. Similarly, people question themselves as to how they can accomplish something if their fate is written otherwise.

This question was posed to Hadhrat Ali Karamallahu Wajhahu who replied by telling the person to raise his one leg. After person had done so, Hadhrat Ali asked him to raise the other, to which he said it was not possible. Hadhrat Ali explained to the man that fate was in the same manner. In certain places we have choices and it is this choice that will determine our fate, and on other places we have no choice. Either way we have to surrender to the will of Allah Ta'ala.

48. This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and the inaccessible is not sought after.

We have to keep firm belief that not all knowledge is accessible to mankind. There is knowledge that is only available to Allah Ta'ala, the Almighty. It is therefore part of faith not to go in search of the knowledge that cannot be acquired by mankind.

49. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the former. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement.Whatever a person has missed he would have never got, and whatever he gets he would have never missed.

50. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship.

As Allah says in His Book:

"He created everything and decreed it in a detailed way."

(al-Furqan 25:2)

And He also says:

"Allah's command is always a decided decree."

(al-Ahzab 33: 38)

So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his deluded attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.

In connection to the belief of fate and destiny, is the belief of the Lawh and Qalam (Tablet and Pen). All that is to take place in the lives of mankind has been written in the Tablet. It is even said that the words of the Quran existed in the Lawh and it was from there that it was revealed to the Prophet Sallallahu Alayhi Wa Sallam.

"The Pen has dried" means that the destiny of mankind has been written. There is no power in the world that can change that. If the entire creation was to group and make happen that which has been written not to happen then surely they would not be able to do so. It is therefore our belief that whatever a person receives or whatever he misses is all written down in the Lawh.

All that is written in completeness and therefore nothing can be increased or decreased from it.

51. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.

52. He is independent of the Throne and that which is beneath it.

We believe without doubt that the Arsh (Throne) and Kursi (Chair) mentioned in the Qur'an both exist. However, it is incorrect to ponder and imagine the description of these objects and how it is used by Allah Ta'ala. We cannot attribute the actions "sit" or any other action known to us and attribute it to Allah Ta'ala. He is free from every action that man does and is totally independent of any Chair or Throne.

53. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him.

There is nothing that can encompass or contain His being and it is He who encompasses everything. This is true whether it is in the context of a Throne or Knowledge or any other matter.

54. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

55. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.

As part of our Imaan (Faith) we belief Ibrahim Alayhis Salaam to be His friend and Moosa Alayhi Salaam to have spoken with Him. This is all mentioned in the Qur'an, which we believe to be completely true and from Allah Ta'ala.

Furthermore, mentioned in the Qur'an is the belief regarding the Angels, Books and the Prophets Alayhimus Salaam. We believe in the Angels, Prophets and Books of Allah Ta'ala. And whatever they followed was from Allah Ta'ala and completely true and correct.

56. We call the people of our Qibla Muslims and believers as long as they acknowledge what the Prophet, Sallallahu Alayhi Wa Sallam, brought, and accept as true everything that he said and told us about.

57. We do not consider any of the people of our Qibla to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

Those who have brought Imaan and believe in what the Prophet Sallallahu Alayhi Wa Sallam brought are classed as Muslims. We cannot class any of these people as disbelievers for any wrong action they commit as long as they do not claim that the wrong action is lawful. However, we say that this wrong action will have a harmful affect on him, physically, mentally or spiritually.

Any person who claims a wrong action to be lawful is either denying the Qur'an or Hadeeth and therefore there is a fear that he has left the fold of Imaan.

59. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.

We submit completely to the will and order of Allah Ta'ala. Our intellect does not allow us to comprehend the being of Allah Ta'ala or all the rulings in His religion. Therefore, we do not enquire about matters that we have no knowledge about. If we do not understand any matter we should not make fault disputes.

Deobandi Belief

2005-03-16T16:14:00.000Z

"And if your Lord had so willed, He could have made mankind a single unified group, but they will continue to dispute and differ..."

[al-Qur'an 11:118]

"Verily this nation (of Muslims) will be divided into seventy three sects. All of them will be in the fire except one." When asked which one, he replied "The one that adheres to my sunnah and the sunnah of my companions."

[Sunan Abi Dawud]

The Prophet Sallallahu Alayhi Wa Sallam has clearly mentioned that from his Ummah (nation) there will be seventy three different sects; out of which only one sect will be on the correct path, the path of the 'true' Islam.

It is mentioned in the Qur'an that whatever ever the Prophet Sallallahu Alayhi Wa Sallam uttered was not of his own accord, in actual fact it was from Allah Ta'ala. Though the words may have been from the throat of our beloved Prophet Sallallahu Alayhi Wa Sallam it was the actual message of Allah Ta'ala.

"Nor does he (Muhammad Sallallahu Alayhi Wa Sallam) say anything of his own desire.
It is but a revelation sent down to him"

[an-Najm: 3-4]

Therefore, we can, without any doubt, say that whatever the Prophet Sallallahu Alayhi Wa Sallam foretold or mentioned will take place without doubt. This is because the Prophet Sallallahu Alayhi Wa Sallam spoke with that knowledge that was given to him by Allah Ta'ala.

We cannot do anything to avoid that which has been written, yet we can make an effort to strive in the path of Allah Ta'ala and save ourselves from being amongst those who will dwell in hellfire.

Personally, I was reluctant to write on this subject as unfortunately many disputes, disagreements and arguments are due to not understanding (or not wanting to understand) the opposite party’s stance on a particular issue or are linked with different beliefs, I will mention a few beliefs of a Deobandis for the sole reason that I was requested to do so. I hope that post will remove most of the doubts that have formed in regards to the beliefs of Deobandis due to the statements of other sects.

Primarily it is important to know what and who are the Deobandis.

The Deobandis are one of the groups of Muslims. This group is connected to and named after the Dar al-Uloom (University) of Deoband in India. It is an intellectual school of thought that is deeply rooted, and everyone who graduated from that university was influenced by its academic characteristics, so that they became known as Deobandis.

The University of Deoband was founded by a group of Indian 'Ulamaa' (scholars) after the British had put a stop to the Islamic revolution in India in 1857 CE. Its establishment was a strong reaction against western advancement and its materialistic civilization in the Indian Subcontinent, aimed at saving the Muslims from the dangers of these circumstances, especially when Delhi, the capital, had been destroyed following the revolution and the British had taken full control of it. The scholars feared that their religion might be assimilated, so Shaykh Imdaadullaah al-Muhaajir al-Makki and his student Shaykh Muhammad Qaasim al-Nanatuwi, and their companions, drew up a plan to protect Islam and its teachings. They thought that the solution was to establish religious schools and Islamic centres, thus al-Madrasah al-Islamiyyah al-Arabiyyah was established in Deoband as a centre for Islam and Shari'ah in India at the time of British rule.

The most prominent figures of this intellectual school were:

1- Muhammad Qaasim
2- Rasheed Ahmad al-Gangohi
3- Husayn Ahmad al-Madani
4- Muhammad Anwaar Shah al-Kashmiri
5- Abu'l-Hasan al-Nadvi
6- Al-Muhaddith Habeeb al-Rahmaan al-A'zami

In addition, "...Amongst the best commentaries on Sahih Muslim and the Sunan of al-Tirmidhi and Abu Dawud are works by the Deobandis. The Lives of the Sahaba by al-Kandihlawi is a masterpiece. I'la'al-Sunan and Aathaar al-Sunan are very valuable..."

With regard to basic tenets of belief ('Aqeedah), they follow the Madhhab (school) of Abu Mansoor al-Maatreedi. Whilst following the Fiqh of Imaam Abu Haneefah. Similarly, They follow the Sufi (spiritual) ways of the Naqshbandiyyah, Chishtiyyah, Qaadiriyyah and Saharwardiyyah with regard to spiritual development.

The thoughts and principles of the Deobandi School may be summed up as follows:
- Preserving the teachings of Islam and its strength and rituals.

- Spreading Islam and resisting destructive schools of thought and missionary
activity.

- Spreading Islamic culture and resisting the invading British culture.

- Paying attention to spreading the Arabic language because it is the means of
benefiting from the sources of Islamic sharee'ah.

- Combining reason and emotion, and knowledge and spirituality.

This is a brief description of the Deobandi sect. Before I conclude this post I would like to mention a few quotes that in my opinion are more valuable than the post itself.

The great Hanafi Imam, Allama Ibn Abidin (Allah have mercy on him) states in his renowned Sharh Uqud Rasm al-Mufti:

Branding someone a non-believer (Kafir) is a great thing indeed; hence I do not label a believer as a non-believer as long as one sign of him believing is found... One should not issue a Fatwa of a believer's disbelief (Kufr) as long as it is possible to interpret his statement in a justified manner, or there is a difference of opinion regarding him disbelieving, even if there is a weak narration."

[Sharh Uqud Rasm al-Mufti, 1/36]

It is reported by Ibn Umar Radhi Allahu Anhu that the Messenger of Allah (Allah bless him and give him eternal peace) said: “Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever)."

[Sahih al-Bukhari, no. 6130]
[Sahih Muslim, no. 60]

This awakens the reader that one should not be so haste is determining the belief and disbelief of another person. A believer is such that does looks for any excuse to call another a believer. If we are talking in regards to a person or sect that pray the Kalimah (declaration of Faith) then we should be very alert in proclaiming that they are disbelievers.

May Allah Ta'ala give us all the inclination to seek the knowledge that will aid us in achieving His happiness and may he give us the understanding to refrain from all that which will deviate us from His path.

The Holy Qur'an (cont...)

2005-03-11T15:35:00.000Z

In the previous post we read how the Prophet Sallallahu Alayhi Wa Sallam was sent down by Allah Ta'ala as a mercy to mankind. It was our Beloved Prophet Sallallahu Alayhi Wa Sallam that took the word of Allah Ta'ala and made it his lifestyle so that the people, present and yet to come, would be able to follow the path that Allah Ta'ala had laid out in front of them with ease.

So, the question remains, What is our duty to such a Prophet? How are we expected to follow the Qur'an.

The answers, though simple, need much attention and awareness.

We need to recognise the sacrifices that the Prophet Sallallahu Alayhi Wa Sallam made for us, his Ummah. Once we have familiarised ourselves with the sacrifices he made we need to compare that to the sacrifices we are making for him.

There is no doubt in the fact that no mortal can ever make as many sacrifices for anyone similar to those made by the Prophet Sallallahu Alayhi Wa Sallam for us, a nation he had not even seen, but only knew of to be his followers.

It is for this reason, that despite all our desires, we create a burning desire to be like the beloved Prophet Sallallahu Alayhi Wa Sallam. A desire that will allow us to live our lives in accordance to his will and the will of Allah Ta'ala.

It is only in this way that we may able to achieve a portion of the duty that we hold towards the Prophet Sallallahu Alayhi Wa Sallam. It is only through his lifestyle that we can truly follow the Qur'an the way it is meant to be followed.

We need to introduce the lifestyle of Prophet Sallallahu Alayhi Wa Sallam in order to please Allah Ta'ala and gain Jannah.

No doubt, changing from one lifestyle to another is no easy task, nor can it be accomplished in a matter of days. Nevertheless, a person who chooses to reform himself and chooses the lifestyle shown by Islam, is regarded as that person who is reformed. Allah Ta'ala makes no task difficult upon his believers and rewards without any limitations.

In conclusion, one must take time out everyday and judge himself. He should be honest to himself and question his Nafs (lower self) as to how many sins he committed in that day, he should question his Nafs as to how many times he displeased Allah Ta'ala directly or by hurting one of His creations. Thereafter, he should resolve that matter by contacting a Shaykh (Spiritual Guide) or by making a personal attempt to release himself from that sin and never to return to it.

Insha-Allah one by one, a person can leave all sins and join the list of the Awliyaa (friends of Allah Ta'ala).

I pray to Allah Ta'ala to accept our efforts and forgive our shortcomings. I ask Him of His mercy and kindness and to give me the knowledge, strength and inclination to follow and live the lifestyle shown to us by our beloved Prophet Sallallahu Alayhi Wa Sallam.

Aameen

Wasalaam.

The Holy Qur'an

2005-03-07T22:41:00.000Z

The Qur'an being the guide for mankind contains within it pearls of wisdom that not only guides man in attaining the pleasure of Allah Ta'ala by treading on the correct path but also teaches them a total way of living and passing their time in this world as mere traveller or passer by.

The Qur'an, being in a book form, was sent down to the final Messenger, Muhammad Sallallahu Alayhi Wa Sallam. It is he who took this book and conveyed its message to his people, both verbally and physically.

Therefore, the connection between the Prophet Sallallahu Alayhi Wa Sallam and Qur'an is immense. The Qur'an was in a form of a book, whilst the Prophet Sallallahu Alayhi Wa Sallam was the walking talking model of the Qur'an; the Qur'an being the guidance and the Prophet Sallallahu Alayhi Wa Sallam was the guide; the Qur'an being the light and the Prophet Sallallahu Alayhi Wa Sallam being the lantern containing that light.

It is for this reason that if anyone wishes to be the beloved of Allah Ta'ala he has to follow the steps of the Prophet Sallallahu Alayhi Wa Sallam.

Allah Ta'ala has proclaimed in the Holy Qur'an:

"Say (O Muhammad): "If you (really) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful".

(Aal Imran - 3:31-32)

We can deduce for this verse that in order for us to attain salvation and the love of Allah Ta'ala we need to follow the Qur'an and the Sunnah, both being the guide for mankind.

The Qur'an being the word of Allah Ta'ala can never be understood by us, mere mortals. For that reason Allah Ta'ala sent down His beloved Prophet Sallallahu Alayhi Wa Sallam to explain to us the meanings and aim of the Holy Qur'an. The method in which the Qur'an changed mankind from the state of animals to the state of being Humans.

Before the revelation of the Qur'an men would kill their own daughters, people would drown themselves in intoxication and live a barbaric life.

It was the mercy and compassion of Allah Ta'ala through which he sent down the best of creation Sallallahu Alayhi Wa Sallam amongst this nation to guide them and save them from the eternal hellfire.

The efforts exercised by the Prophet Sallallahu Alayhi Wa Sallam is known to every believer; the events of Taif and being stoned by the people; the scorching sun in the battlefields; the swelling of the feet whilst asking for the forgiveness of his Ummah; the sacrificing of his family for our sake; the cursing of the people and the hardships given by them only for because he was the messenger that came to save us.

Despite knowing this many chose to disbelieve in him, yet his mercy was such that despite this he prayed for their guidance and forgave their torturing acts.

Allah Ta'ala states in the Holy Qur'an:

"And We did not send you (O Muhammad) except as a mercy to the world."

(al-Anbiyaa - 21:107)

What is our duty to such a Prophet? How are we actually expected to follow the Qur'an?

to be continued...

AQEEDAH (Post 1)

2005-03-01T14:33:00.000Z

In accordance to the voting (poll) it seems that more people are interested in learning about Aqeedah. Insha-Allah, for the next couple of weeks or so, I will be presenting the Aqeedah (Beliefs) of Ahl as-Sunnah Wal Jama'ah, according to the school of the jusrist of this Religion, Imaam Abu Haneefah an-Nu'man ibn Thabit al-Kufi.

From Hadhrat Adam Alayhis Salaam up until the Prophet Sallallahu Alyhi Wa Sallam every Prophet has brought into thos world the message and Divine Law of Allah Ta'ala.

It is a known fact that each Prophet was a leader of a nation; the nation of Hadhrat mossa Alyhis Salaam being known as the Jews; the nation of Hadhrat Esa Alyhis Salaam being known as the Christians; whilst the nation of the beloved Prophet Muhammad Sallallahu Alayhi Wa Sallam came to be known as the Muslims.

The nations, in their own era, were on the correct path; the path leading to Allah Ta'ala. However, when the Prophet Sallallahu Alayhi Wa Sallam was sent as a Mercy to mankind, all other religions and nations were terminated and were asked to follow our beloved Prophet Sallallahu Alayhi Wa Sallam.

The Shari'ah (Divine Law) of each nation deffered to some extent; no two Laws being exactly the same. The people of Moosa Alayhis Salaam were expected to sacrifice their lives in order to acquire the forgiveness from Allah Ta'ala whereas this is not the case for the nation of the beloved Prophet Sallallahu Alayhi Wa Sallam. Similary, people from previous nations were asked to cut the piece of their flesh where drops of urine may have touched the body. However, this again is not the case of the nation of the beloved Prophet Sallallahu Alayhi Wa Sallam.

Despite these differences in Shari'ah the Prophets were all sent to convey and deliver one message; the message of the Oneness of Allah Ta'ala. These differences that varied from nation to nation became known as the Furoo' of Deen (branches of Religion) whereas the Usool of Deen (fundamentals of Religion) remained the same.

The beliefs of Islam is amongst the fundamentals of Islam. Those things in the religion of Islam that do not change with neither time nor nation. The beliefs that were sent upon the people of Adam Alayhis Salaam are the same that were sent for the people of the Prophet Muhammad Sallallahu Alayhi Wa Sallam.

Following is a basic outline of the beliefs that one should have. I will be keeping the beliefs "to the point" so that it is to the understanding level of everyone. However, if any reader does require further clarification or has a question, please do not hesitate to ask.

01. We believe that Allah Ta'ala is One, without any partners

02. There is no god other than Him.

03. There is nothing like Him.

04. He is Exalted beyond having opposites or equals.

It is our belief that Allah Ta'ala has no deficiencies and all faults. therefore, it would not be appropritate to adjoin partners with Allah Ta'ala, as having a partner is an indication towards incabaility and dependance.

Furthermore, Allah Ta'ala is capable of achieving all all without the need of anyone. Thus, ascribing partners with Him would be a vain and superfluous act, which is totally against the qualities of Allah Ta'ala, as He is not wasteful.

In summary, we can deduce that just as Allah Ta'ala cannot have any partners and is self-sufficient. To ascribe anything with Him would be indicating towards a weakness or defect, which can never be possible.

In the same sense, we can say that just as Allah Ta'ala is free from any partners; He is also free from relations, i.e. Sons and Daughters.

If we connect a Son or Daughter to Allah Ta'ala, we are indirectly supporting the fact that the associate has some diviness or likeness to Allah Ta'ala. Whereas this is totally impossible as "there is none other like Him".

05. There is nothing that can overwhelm Him.

06. Nothing happends except what He wills.

Allah Ta'ala has the ability and power to perform all the tasks He wills. For Him the matter of even a complicated thing such as creation is to say "Be" and "it becomes". In actual fact, Allah Ta'ala is not even in need of uttering the words "Be", but in order to make the creation understand His Supremecy He has explained his power and might in this manner.

If such a complex task as creation is no difficulty for Allah Ta'ala, then similiarly there is no task that can ovewhelm Him. he is capable of completing many tasks, all at once, without the slightest effort from His behalf.

Whatever action or task comes into existence, it is only through His will and permission. So much so, that even a leaf cannot fall without the will and permission of Allah Ta'ala. He is the commander and controller of the entire universe and its creatures. He does as He wills and nothing happens without His knowledge nor his will.

07. He is the Eternal without a beginning and enduring without an end.

08. He will neither perish nor come to an end.

09. He is living and never dies. He is eternally active and never sleeps.

Every Believer has to acknowledge that Allah Ta'ala existed before anything else. He was there from the beginning and will stay etnerally. He will never perish or come to an end. Apart from Him, there is no other thing that can be said to be ever-existent and eternal.

Further on, we will mention the belief in regards to the qualities of Allah Ta'ala in slightly more detail. however, for now, it should be understood that anything connect directly to Allah, such as His qualities, speach etc, will have the same ruling as His being. They existed from before, without a beginning and enduring without the end.

10. No imagination can conceive of Him and no understanding can comprehend Him.

11. He is different from any created being.

Allah Ta'ala is the creator of all living matter. It is He who gave form and shape to all that we are able to see and all that which we are unable to see.

In similar manner, Allah Ta'ala created the mind and brains of the people. It is He who gave them intellect and made man accomplish many a things through the wit and intelligence bestowed by Him.

Nevertheless, Allah's being is such exalted and unique that it is not within the capacity and capability of mankind to conceive His being. We cannot ascertain His shape, size or matter. All we know is that He is unlike any creation, He is totally unique.

Allah Ta'ala is free from any bodily form. We cannot describe His being with a body, hands, feet or any other bodily part. It is impossible for the mind to concieve a picture of His being and we cannot, in any ways, say that He has a fixed form.

12. He creates without being in need to do so and provides for His creation without effort.

13. He causes death without fear and restores to life without difficulty.

The reason that Allah Ta'ala created us has nothing to do with His needs. Allah Ta'ala is free from any needs and want. The creation of mankind was to worship Allah Ta'ala. However, He was not in need to create mankind as angels already existed that worshipped Him without error or question. Allah Ta'ala creates and gives form as He wills and wishes and brings into existance nations after nations.

For Him to create a nation is of no difficulty, and similarly to provide for them is an effortless task. He can provide for many nations at one time without difficulty. If Allah Ta'ala was to will, He could destroy an entire nation and replace it with another within the blink of an eyelid. He fears non and nothing and it is with this quality He causes death and thereafter to give life is no difficulty for him.

14. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.

15. It was not only after the act of creation that He could be described as "the Creator" nor was it only by the act of origination that He could he described as "the Originator."

16. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

17. In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He has created them.

18. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al-Shura 42:11)

The attributes of Allah Ta'ala existed from the beginning of time just as His being. He qualities and attributes are eternal and will never cease to exist. Therefore, we believe that Allah Ta'ala was the Lord of everything even before its existence. His being the Lord of the creation is not dependant of the matter and objects being there. He was the Creator even before He began to create and bring into existence. These qualities did not come into existence from a particular time, they were always there just as Allah Ta'ala has been.

This is becasue Allah Ta'ala had the power and ability to perform those acts even before He did. He had the Might of creating regardless of whether He created anything or not. He is self-suffiecient and everything around Him and created by Him is dependant upon Him. He Sees all, Knows all and Hears all.

19. He created creation with His knowledge.

20. He appointed destinies for those He created.

21. He allotted to them fixed life spans.

22. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.

23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.

24. He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice.

25. All of them are subject to His will either through His generosity or His justice.

26. No one can ward off His decree or delay His command or overpower His affairs.

27. We believe in all of this and are certain that everything comes from Him.

The creation of mankind was done with the knowledge of Allah Ta'ala. He created man in the best of form and gave him shape and intellect. Allah Ta'ala appointed man's destiny and life span and was aware of his actions and destination even before man commited that act or reached that destination. Nothing is hidden from His knowledge and He is aware of all that happens and knows all that will happen.

Man's will will be in accordance to the will of Allah Ta'ala. No person can commit any act without the will of Allah Ta'ala and nothing can be achieved that is not written in his destiny. Man is a mere puppet that accomplishes the will of Allah Ta'ala, they journey through this life as Allah Ta'ala has written for them.

It is by the will of Allah Ta'ala that a man stays protected and it is solely by His will that any harm can befall Him. If He wills to protect a person, then the united strength and power of entire mankind cannot harm him and if He wills to harm a person neither can that united strength relieve him or safeguard him from that harm. For it is the power of Allah Ta'ala to give guidance to whom He wills and to deviate whom he wills. This will all be done with the justice of Allah Ta'ala and there is non to question Him.

28. He ordered them to obey Him and forbade them to disobey Him.

After the creation of mankind, Allah Ta'ala ordered them to obey Him and forbade them to disobey Him. This was the purpose of creation, to worship Allah Ta'ala alone. If people disobey Allah Ta'ala, then it is not a mighty task for Him to completely destroy that nation and bring forth a new nation that will worship and obey Him.

If anyone has any questions in regards to any of the above beliefs feel free to ask.

May Allah Ta'ala give us the understanding of His Religion. Aameen.

Wasalaam

Quizzed over Salaah?

2005-02-23T13:56:00.000Z

Hazrat Esa (alaihis salaam) once passed by a river. There he saw a beautiful and elegant looking bird lying in a puddle of mud and dirt. The bird's entire body was covered with filth. He then noticed this bird come out of the mud and then dive into the river until it was clean and beautiful again. Thereafter, the bird once again flew into the dirt and mud and became covered with filth. Once more, the bird left the mud and flew into the river again until it was clean and beautiful again. This astonishing act was repeated five times. Hazrat Esa (alaihis salaam) began to wonder as to the reason for this strange sequence of events. Sayyiduna Jibraeel-e-Amin (alaihis salaam) descended and told him: "This bird is equal to a human from the Ummah of the Holy Prophet (sallal laahu alaihi wasallam). Each time he sins he becomes unclean, and when he performs his Salaah, then Almighty Allah purifies him just like the mud and dirt that was cleansed from the bird".

The value of Salaah is also mentioned in the Qur'an:

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

"Indeed Salaah stops one from indecency and sins"

The Qur'an mentions Salaah as being an act of worship that can stop one from commiting acts of sin. However, it should be noted that this is a Salaah, a prayer, that is performed with all it's qualities; concentration, contentment, applying all the rules related to Salaah and determination is only part of the ingredients to an accepted Salaah. But in order to do that it is important that we seek the knowledge regarding Salaah.

Maybe a Quiz! would help to test an individual's knowledge of his/her knowledge on Salaah.

I am hoping that everyone can hit the target.

Wasalaam.

Ps. Please leave a vote on the Poll (Left Hand Column) so that I have some idea as to what people want to know about.

Scoreboard!

A New Beginning

2005-02-21T15:57:00.000Z

As Salaamu Alaykum,

As many readers will be aware, Simply Islam came to a halt from being updated due to some personal reasons.

However, with the help and aid of Allah, things have managed to settle down and life has taken its normal course once again.

Insha-Allah I am hoping that this time Allah will give the strength and inclination to continue this blog in order to benefit those who come here.

As mentioned before, this blog will consist of certain areas of Islamic Education:

1. Fiqh (Jurisprudence) - In simple words, lessons that will teach an individual the most necessary knowledge in regards to their everyday life. Rulings that will be needed in order for one to discharge his daily obligations.

2. Qur'anic Teachings - The Qur'an is the book that was revealed upon the Prophet Sallallahu Alayhi Wa Sallam in order to guide mankind. Insha-Allah a few verses will be mentioned and explained in order to create an understand between the Believer and the Qur'an.

3. Ahadeeth (Prophet Narrations) - Being one of the main sources of our religion, it is vital that each and every Muslim has some sort of connection with the words of the Prophet Sallallahu Alayhi Wa Sallam. Its importance is such that the Sahaaba Radhi Allahu Anhum would travel for months on camel backs in order to attain one Hadeeth.

4. Tazkiyyah (Reformation of the Heart) - "Be Aware, within the body there is a piece of flesh, if that piece of flesh is righteous then the entire body will be righteous, if that piece is corrupt, then the entire body will be corrupt. Know that that piece is the Heart." For a believer to attain the complete level of Imaan (belief) it is important that his heart is reformed. In order to do this, the Mashaa'ikh (spiritual guides) have prescribed many antidotes for the sin of men. Insha-Allah an effort will be made to present these works along in order to make the heart the home of Allah.

Finally, I would like to emphasise that this blog is here for both me and you to benefit from. If there is any way in which this learning could be improved I would more than appreciate ideas and comments.

I pray to Allah that he makes this effort an accepted one, and that through this he gives us all salvation and inclination to achieve that which we have intended to fulfil. Aameen.

Finally, I would like to thank all those who aided me in continuing this blog by their support. May Allah accept your good intentions. Aameen.

Wasalaam

Five before Five

2004-12-03T15:13:00.000Z

The Prophet Sallallahu Alayhi Wa Sallam has said:

"Take benefit of five before five:

Your YOUTH before your OLD AGE,

Your HEALTH before your SICKNESS,

Your WEALTH before your POVERTY,

Your FREE-TIME before you are PREOCCUPIED,

& Your LIFE before your DEATH."

Praise be to Allah who bestowed the Prophet Sallallahu Alayhi Wa Sallam with Jawaami'ul Kalim (conciseness).

Surely, this Hadeeth is few in words but holds a great meaning for those who understand and ponder.

In this narration by ibn Abbas we are asked to take the benefit of five things before the occurrence of five things.

Insha-allah each portion of this Hadeeth will be explained with detail... Starting with one that is most likely to be beneficial for us all... Our Youth before our Old Age...

May Allah give us the ability to understand the value of time and take benefit of this moment that we have before it is taken away from us. Aameen

Some Changes

2004-11-28T21:00:00.000Z

As Salaamu Alaykum,

As you may notice that the blog has had slight changes. This was in attempt to include sections for Du'aas, Hadeeth, Qur'an and Fiqh. In addition, I will Insha-allah try to post lessons that will include the correct ways and procedures to carry out our daily religious duties.

Insha-Allah, through these lessons we can be saved from being amongst those who worship Allah Subhanahu Wa Ta'ala yet fail to please Him due to performing the acts in an incorect manner.

To make differentiating between lessons and my current posts easy I will continue with my current posts in blue whilst posting the lessons in red.

May Allah Subhanahu Wa Ta'ala make this a source of salvation for everyone. Aameen.

Wasalaam

The reality of Sins...

2004-11-25T20:51:00.000Z

As Salaamu Alaykum,

Being a Muslim makes one aware of the boundries set by Allah. It makes one be considerate towards all the things that Allah has condemned in the Qur'an.

The eyes of a Muslim never stops at that which is only visible, but the true believer after bringing faith will further look towards those minute things that any other person may fail to see... Why? Only so that he is saved from displeasing his Lord, Allah.

So why do we see so many people, so many Muslims, stuck today in the net of desires. The net that holds one in such a place where the displeasure of Allah is always on him, a place where the rules and regulations of Allah are put aside for one's personal pleasure.

If we look deep into the problem we will realise that the average practicing Muslim will never look twice at consuming Pork or drinking Wine. He will never dream of commiting adultery or being involved in murder. A Muslim may find it difficult to control his desires, but to even think of commiting such acts would be far from his wildest imaginations; the obvious reason is that these acts are known to be Haraam and for that matter from amongst the Kabaair (Major Sins).

However, the average person will be involved in back-biting (Geebah), slandering, not giving the rights to people etc. Sins that people are involved in day after day whilst realising that the acts they are commiting are against the teachings of Islam.

Despite knowing this why do we stay away from that eating pork and drinking wine, whilst we fail to do the same when it comes to back-biting and slandering.

The reason for this is that we have the habit of the latter act and we do not have the habit of the former sins. This is the only reason why we see the former sins as greater than the latter. Whereas in reality, and in the sight of Allah, all of those sins have the same weight, they are all Haraam.

In actual fact, if we read the Ahadeeth we will find that the Prophet Sallallahu Alayhi Wa Sallam has declared Geebah (back-biting) to be more severe than Zinaa (fornication). The reasons for this are many, firstly, Zinaa is a crime commited against Allah Subhanahu Wa Ta'ala, whereas Geebah (back-biting) is related to the rights of the people and to Allah will not forgive that sin until the person forgives us. Furthermore, Geebah is such a sin that a person drops into without realisation. Thus, in actual fact the greater and more dangerous deed in the sight of Rasoolullah Sallallahu Alayhi Wa Sallam.

In conclusion, we have to realise the weight of sins... A sin is a sin, and two major sins hold the same consequence... The sin does not become any lighter just because we don't realise it to be major... In actual fact, it gets greater for it is more of a threat.

May Allah give us the Taufique to realise the true harms sins and may He give us the strength to part from those sins that have become our everyday life.

Aameen.

Wasalaam

2004-11-19T14:48:00.000Z

As Salaamu Alaykum.

The month of Ramadhan has come to an end, taking along with it all the blessings and virtues that it brought. The effort that was needed to do a Nafl (optional good deed) in the month of Ramadhan required minimal effort in respect to the effort that will be required to discharge even a Fardh (obligatory act) in the months to follow.

For many, the month of Ramadhan was a month in which they were committed to making an effort on their Self, a month that would compensate for the lack of deeds in the other months before it. However, for others the month of Ramadhan was a month in which there were extra responsibilities to discharge, a month that they plodded through in order to carry on with their daily lifestyles. Thus, when the month of Ramadhan was over, so were their days of worship and prayers.

But despite these extremely different opinions, the same questions should be streaming through the minds of all the people that made even the slightest effort in the month of Ramadhan; was my Ramadhan accepted? Did I achieve the blessings of Ramadhan? Did I achieve the purpose of the month of Ramadhan?

The question then arises that how do we know if our Ramadhan was accepted? How do we know if the goal and purpose of Ramadhan was achieved?

Allah mentions in the Qur'an:

"And when my servants ask about me (then tell them) indeed I am close. I accept the supplications of those who supplicate"

[al-Baqarah:186]

From this verse Allah (Subhanahu Wa Ta'ala) tells us that he accepts our supplications and prayers when we call towards him. Does this mean that on the day of resurrection we will find out whether Allah (Subhanahu Wa Ta'ala) answered our calls? Or is there a way in which we will know this is this world as well?

The scholars say, when a person goes into the Masjid (Mosque) and says "Allahu Akbar" whilst beginning his prayer, this is the time when the servant is remembering his lord. After reading his prayer he says "Asalaamu Alaykum wa Rahmatullah" in denotes that he has now ended his prayer… The servant has done his part, he has remembered his lord, and it is now the time where he awaits the reply from his Lord.

Then again after a couple of hours he heads towards the Masjid, raises his hands whilst saying "Allahu Akbar". He stands in prayer remembering Allah (Subhanahu Wa Ta'ala) and finishes his prayer by saying "Asalaamu Alaykum wa Rahmatullah".

But the servant has remembered his Lord not once but twice! Where is the remembrance and acceptance from Allah? Where is the sign in this world? Well, the first time that the servant went into the Masjid, that was him remembering his Lord, but when he went the second time, that was his Lord, Allah, remembering him. It is only through Allah remembering him after his first prayer that the servant was fortunate and blessed with the ability to go to the second prayer. The sign of acceptance of his first prayer was the fact that he was present to attend the second prayer. This is the sign that Allah (SWT) gives in this world for those who call Him, but it is up to us to see if we can see the signs.

So going back to the month of Ramadhan, how do we know if our prayers and supplications were accepted?

Well, if after the month of Ramadhan we continue to remember Allah, we continue to frequent his house, the Masaajids (mosques) and we continue to obey Him, then this is a sign that the worship we done in the month has been accepted. This is a sign that just how we remembered Allah (Subhanahu Wa Ta'ala) in the month of Ramadhan he is remembering us in the months that follow.

Furthermore, it should be remembered that Allah (Subhanahu Wa Ta'ala) is the Most Merciful, His Mercy has no limits. Therefore, if we remembered Allah for one month, it will not mean that Allah will remember us for one month only. But instead, if we remembered Allah in a manner that would be classed acceptable, then Allah (Subhanahu Wa Ta'ala) will remember us throughout the eleven months to follow.

And Allah remembering us throughout the eleven months to follow is the sole purpose of Ramadhan. Ramadhan is a month in which a believer cleanses his heart so that he can create link with Allah (Subhanahu Wa Ta'ala) so that in the months to follow the servant can remember his Lord and take the glad tidings that his Lord is remembering him.

Taqwa (Piety)

2004-10-04T13:20:00.000+01:00

How can man achieve success and how can man achieve salvation in this world and the hereafter?

Is it through our deeds that we'll achieve success? This can never be. The Prophet of Allah Sallallahu Alayhi Wa Sallam has told us that none can be relieved from the fire of Hell through his deeds. When the Sahaba Radhi Allahu Anhum heard this they were astonished at such news and questioned the Prophet Sallallahu Alayhi Wa Sallam that not even you O beloved Prophet Sallallahu Alayhi Wa Sallam except for the fact that Allah Subhanahu Wa Ta'ala has enveloped me in His mercy.

This incident and Hadeeth clearly tells us that our actions are not the source of our salvation, but it is the mercy of Allah Subhanahu Wa Ta'ala that will save us from the Hell-fire and enter us into His paradise. The reason being for this is also mentioned in another Hadeeth on the authority of Ummul Mu'mineen, Hadhrat A'isha Radhi Allahu Anha that the Prophet Sallallahu Alayhi Wa Sallam said:

He who is questioned (on the day of resurrection) will be destroyed.

This is simple to understand knowing the fact that we a prone to sinning, every step of our life we commit a sin which makes us forget the creator of all.

The point being made here is that although one has asked forgiveness from Allah Subhanahu Wa Ta'ala from his sins, although one has made intention not to commit sin again, despite having a firm intention to do good deeds, the intention of one should not be that I will commit good deeds through which I will enter Jannah. It is simple to understand that paradise cannot be bought by ones deeds yet it can be achieved through the mercy of Allah Subhanahu Wa Ta'ala.

For this very reason, to attain the gardens of bliss we have to ensure the happiness of Allah Subhanahu Wa Ta'ala, we have to yearn for His friendship so that His mercy is showered upon us, not only in the hereafter but also throughout each day of our life.

Allah States in the Holy Qur'an:

His (Allah's) friends are only those who attain piety (Taqwa).

From this one small verse, Allah Subhanahu Wa Ta'ala has clearly told us that the crown of His friendship is given to only those who acquire the great quality of Piety.

Now we may ask ourselves, what is the meaning of Taqwa? The word Taqwa has a very broad meaning. There have been many explanations of the meaning of Taqwa from the Sahaba Radhi Allahu Anhum to the Awliya (pious friends of Allah).

Abu Huraira Rahimahullah was once asked in regards to the meaning of Taqwa, in reply Abu Huraira Rahimahullah asked him as to whether he had trodden a thorn-infested path and the manner in which he walked upon it. The man said he had and replied, 'when I saw a thorn I took evasive action, lest I be pricked by it.' Abu Huraira Rahimahullah answered him by saying, 'this is exactly what Taqwa means (to take evasive action on seeing sin)'.

Hamman ibn Shuraih Rahimahullah, a companion of Hadhrat Ali Radhi Allahu Anhu, once asked him to narrate the qualities of the people of Taqwa so that he would be able to recognise them. Hadhrat Ali Radhi Allahu Anhu said:

"When Allah created His creation, He did so while He was completely independent of their obedience towards Him and of their disobedience towards Him. No disobedience can hurt Him and no obedience can benefit Him. Then He distributed amongst them (the creation) their means of sustenance and placed them on earth. The people of Taqwa on earth are those of virtue: their speech is correct (true); their garments are of moderate nature and their walk is one of humility.

They lower their gazes when they see something that Allah has forbidden them to see and they give an ear to beneficial knowledge. They maintain their integrity in both adversity and prosperity.

Had it not been for the appointed time that Allah has written for them (death), their souls would not remain an extra second in their bodies out of yearning for reward and fear of punishment. The Creator ranks Supreme in their eyes, so everything else becomes immaterial to them. They are with Paradise as if they had already witnessed it and enjoyed its presence. They are with Hell as if they have already seen it and tasted its torment. Their hearts grieve and their evil (if any) is non-contagious. Their bodies are lean, their needs are few and their souls are chaste.

They observe patience for a few days and experience everlasting comfort. This is a profitable exchange that their Lord has made pleasant for them. The world tempts them, but they do not succumb. It imprisons them, but they ransomed themselves in exchange.

During the nights they stand in rows and read portions of the Qur'an. They recite with proper recitation which grieves their hearts and drink it (the Qur'an) like medicine. If a verse of yearning comes along, they reach for it and believe it is their destination. If an intimidating verse comes along, they pour their hearts towards it and believe that Hell and its screams are in their ears. They sleep on their foreheads and elbows (i.e. they engage in prayers so much that it is as if they sleep in those postures) and implore Allah to deliver them.

In the day, they are tolerant and learned, kind and God-fearing. Fear has chipped away at their bodies as if they were arrows. Anyone looking at them would think that they were sick. But they are not sick. Some will say that they are confused. A great fear has made them look like that. They are never content to do only a few actions (during the day), nor do they ask for a great deal. They condemn themselves and are apprehensive about their deeds. If one of them is called "pious", he fears what will be said of him and says:

'I know myself better than you do. My Lord knows me better than I do. O Allah! Do not take me to task for what they are saying about me and (O Lord) make me better than they think. Forgive my sins which they do not know about.'

Their signs are that they are strong in Islam, resolute in their softness; firm in their belief. They crave for knowledge and are knowledgeable with tolerance; moderate in richness; pleasant in hunger; forbearing in distress; seeking Halal; active in (pursuing) guidance and they abhor greed.

They perform good deeds in fear (of rejection). They spend the evening in gratitude and the morning in remembrance. They sleep in alarm and they awake in joy. If their carnal selves make it difficult for them to fulfill that which they dislike they deprive them (their selves) of that which they like. The apple of their eyes is in what does not perish and their abstemiousness is in what disappears. They combine knowledge with tolerance and speech with action.

You will find their hopes are realistic their mistakes few; their hearts humble their selves content; their diet meagre, their matters simple; their Deen safe-guarded, their desires killed and their anger subdued. Goodness is expected from them and evil is shielded against them. If they are among those who are oblivious, they are counted amongst those who remember (Allah). If they are among those who remember, they are not written among the oblivious. They pardon those who wrong them; they provide for those who deprive them and meet those who severe ties with them. They are never profane and always lenient. Their wrong doings are almost non-existent and their good deeds are always present. They are resolute when the earth quakes, steadfast in calamities and grateful in prosperity.

They are not prejudiced against those they dislike nor do they favour those they love. They acknowledge the truth before it appears and do not lose anything they are entrusted with. They do not call anyone names nor do they hurt their neighbours. They do not curse at the time of difficulties nor do they venture into falsehood.

Silence does not bother them and if they laugh they do not raise their voices. If they are treated with injustice they remain patient until Allah vindicates them.
Their own selves live in toil while others are comfortable around them.

Their abstinence from those who stay away from them is their exoneration (from malice). Their proximity to those who are close to them is a means of mercy (for those who are close to them). Their remaining aloof is not out of pride and arrogance and their being close is neither a ploy nor a scheme."

The description of Hadrat Ali Radhi Allahu Anhu may be lengthy and seem to be impossible to accomplish. However, it is vital to understand, that whatever we achieve is not through our own cleverness or hard work, yet through the Will of Allah Subhanahu Wa Ta'ala. Therefore, we should ask Allah Subhanahu Wa Ta'ala to make us reach the rank of Taqwa and to make us from amongst His Awliya (friends).

May Allah Subhanahu Wa Ta'ala give us all the ability to implement the steps that take us to the status of the Muttaqeen (God-fearing) and may He also forgive all of our shortcomings and rank us amongst those that are classed as His friends. Ameen.

Insha-Allah next week a few steps will be mentioned in attaining Taqwa.
Wasalaam

Repentance...

2004-09-27T13:43:00.000+01:00

As mentioned in the previous post, Insha-allah I will be posting on every Monday. With advice from a friend, I have decided to post some Fiqhi Masail as well as a short topic. Insha-allah I will also post some Dua's and supplications from time to time... Before I actually begin posting these topics, I think it is vital that we make an intention to act upon all that we read, to bring into practice what is read... so that these words are not left black and white, but flourish into beautiful colours thriugh our actions.

The first steps to success is a clean slate & and a clean intention... We all need to seek and practice this knowledge for the sake of Allah, and so that we can make a connection between us and Him. To achieve a good connection with Allah, we also need to have a clean slate, meaning, we have to ask forgiveness for our previous wrong-doings and be firm on making a new start. To learn knowledge and sin is similar to filling water in a bucket with a hole. It will eventually empty out. But Insha-allah if one makes an intention to leave sin, then the knwoledge and actions will save one from commiting sins also. May Allah give us the Taufique.

It is vital for a person, in order to change in life, to repent and ask forgiveness from Allah Subhanahu Wa Ta'ala.

The gift of repentance is such that it gives man a second chance, a chance where he can make the difference of being a dweller of the hell-fire or the dweller of the garden of paradise.

The mercy of Allah Subhanahu Wa Ta'ala can in no way be expressed when we talk about his forgiveness and acceptance of those who seek repentance.

Allah states:

Allah is very forgiving towards those who return (to Him)
(17:25)

Scholars say that this verse is referring to those people who sin and then ask for forgiveness, thereafter they sin and ask for forgiveness again. However, it is vital that this repentance is one that is sincere.

O you who believe, repent towards Allah, a sincere repentance
(Hud:3)

Sincere repentance in the words of scholars is 'to uproot oneself from sin at present, to resolve no to repeat it in the future and to feel remorse over its occurrence in the past. Then if someone's right has been violated, one should return his due.'

The benefits of repentance are countless, the one who repents is automatically drawn towards Allah Subhanahu Wa Ta'ala. His repenting creates a fear of Allah in his heart and opens his eyes towards the hereafter. The black marks of sins that had been placed on his heart are also removed and it leaves one's heart ready for the Noor (divine light).

Allah Subhanahu Wa Ta'ala is also pleased with that person who repents. It is narrated in a Hadeeth, the gist of which is, that Allah is more pleased towards his repenting servant than a traveller who loses his camel in the desert and has no hope of finding it. He thus sits down and accepts his death. However, when he awakes he finds his camel and all his provisions standing in front of Him, and due to the extreme pleasure he utters 'Oh Allah I am your lord and you are my servant.' Such is his happiness that he utters incorrect words, being lost in his new given life.

Similarly, a person who seeks forgiveness was one that had a life ended, but through seeking forgiveness he has found a new, meaningful life, a life of hope and success.

So repent all together O you who believe
so that you may acquire success
(Tahreem:8)

Our success lies in following the Sunnah and ways of the Prophet Sallallahu Alayhi Wa Sallam. Like all prophets, a Prophet who was immune from sins, a Prophet who's every step was in accordance to Allah's desires, a Prophet who was guaranteed a place in paradise.

Nevertheless, this Prophet who had no sins would also seek forgiveness from Allah Subhanahu Wa Ta'ala over a hundred times a day. And this number of a hundred is not a limit, but just a way to express the immensity of his seeking forgiveness.

This action of the Prophet Sallallahu Alayhi Wa Sallam, of seeking forgiveness, shows us how vital and necessary it is for us to seek forgiveness from Allah Subhanahu Wa Ta'ala every night, for the sins we are aware of and those which we have no clue about.

I pray to Allah Subhanahu Wa Ta'ala that he gives us the ability to seek His forgiveness and that He accepts us and makes this repentance a start to a new life, a life that is lived for His pleasure and in accordance to His Shari'ah. I also ask Allah Subhanahu Wa Ta'ala that he clears our hearts so that we can accept the truth and we can practice on all that which we read. Ameen.

Finally, an advice from Hadhrat Sulaiman Alayhis Salaam to his son:

My son! Do not delay repentance, for death comes all of a sudden.

Wasalaam