Giving Life

Though life and death are both from Allah (SWT), one of the most virtuous things a human being can do is to help play a role in giving life.  After all, by giving charity to those less-fortunate, those that deserve it may benefit from it.

One way I would like to recommend ‘giving-life’ is to donate blood.  In many cases, one pint of blood (the average donation) saves the lives of three people.  Can you imagine the sadaqa involved in helping prolong the lives of three different people? 

Allah (SWT) tells us in the Quran, “For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land” (Translation of the Meaning of the Holy Quran, 5:32).

Therefore, next time you see a blood mobile in your locality, consider giving the gift of life as the process is generally painless and the reward is with Allah (SWT).

A Good Night’s Sleep

By Shaykh Salman al-Oadah

It might seem funny to devote an article to sleeping. But think about it. The average person spends around eight hours of a 24-hour day asleep. That is a third of a person’s lifetime.

Allah describes sleep as a blessing from Him. He says in the Qur’an:

“And We made your sleep a rest for you.” [Surah al-Naba’: 9]

“And remember when He made slumber fall upon you as a reassurance from Him.” [Surah al-Anfal: 11]

“It is Allah who has made the night for you, that you may rest therein, and the days as that which helps you to see. Verily Allah is full of grace and bounty to humanity, yet most people give no thanks.” [Surah Ghafir: 61]

Sleep is not only described as a blessing bestowed upon the people, but also as a testament to Allah’s creative ability. Consider where Allah says:

“He it is who gathers up your souls at night and knows all that you do by day. Then He raises you up again, so that the term appointed for you (on Earth) may be accomplished. And afterward unto Him is your return. Then He will proclaim to you what you used to do.” [Surah al-An`am: 60]

“Allah takes the souls at the time of their death, as well as (the souls of) those who die not, during their sleep. Then He withholds those on whom He has passed the decree of death and sends the others back until an appointed term. Most surely there are signs in this for a people who reflect.” [Surah al-Zumar: 42]

Yes, sleep is His creation, and it has its marvels. A sleeping person drifts away from his consciousness and reason, only to be fully restored to his rational faculties upon waking, refreshed and revitalized.

A sleeping person can see the strangest and most amazing things, things that a waking person could never possibly see. Our ability to dream is another of Allah’s blessings, and another sign of His greatness.

We can appreciate the importance of sleep if we consider that Allah guided His Messenger (peace be upon him) regarding the etiquettes of sleeping, like being in a state of purity and lying on his right side. (As for facing the qiblah, this is actually not established by the Sunnah.)

Likewise, a number of remembrances and supplications are prescribed for sleeping. The Prophet (peace be upon him) instructed `Ali b. Abi Talib and Fatimah to say “Subhan Allah” 33 times, “al-Hamdu Lillah” 33 times, and “Allah Akbar” 33 times. He informed them that doing so will remove their fatigue and revitalize them, and said: “It is better than having a servant.” [Sahih al-Bukhari and Sahih Muslim]

Our generation is sometimes accused of being “the sleeping generation”. Most of us certainly do not need to sleep more than we already do. Nevertheless, we must respect our need to sleep by observing the etiquettes and approaches to sleep that will maximise the benefit that we get from it. This, in turn, helps us manage stress and makes our waking hours more productive.

It is a mistake to dismiss the importance of sleep. We all need it, and we all get our daily quota of sleep. Therefore, it is wrong that we make light of the subject of sleep and disdain reading or speaking about it, as if it were something superfluous.

In order to sleep better, we should first relax a bit. We need to unwind from the pressures, worries, and distresses of the day. We need to end the day on a note of forgiveness and with a few moments of tenderness with our families. We need to recite our remembrances of Allah and rid our hearts of all our animosities. We should not lay our heads down on our pillows with resentfulness in our hearts and angry thoughts in our minds. We should make our last thoughts of the day positive ones.

Source:  www.islamtoday.com

The Hidden Louis Vuitton Purse

Imagine going shopping and buying the most expensive Versace suit (for brothers) or the most expensive Louis Vuitton purse (for sisters).  Then imagine not ever taking it out in public and showing it off.  Rather, no one knowing that you owned that Louis Vuitton purse, Versace suit, Rolex watch, or Mercedes-Benz car.

Such was the case of one of the pious predecessors of this Ummah.  He bought amongst the most expensive clothes and these clothes were amongst the most beautiful and precious in his time, yet he never wore them in public.  You may ask, “what did he do with them then?”  Rather, this man wore these beautiful clothes when he stood in front of His Lord to pray in the night prayer when no one would see him except for His Lord, for indeed Allah (SWT) tells us in the Quran, “O Children of Adam! wear your beautiful apparel at every time and place of prayer” (Translation of the Meaning of the Holy Quran, 7:31). 

Indeed, we should beautify ourselves when we stand in front of our Lord.  Now ask yourself, “what did I look like when I prayed fajr this morning?”  And compare that attire with what you looked like when you last went to a dinner party you were invited to.

Strangeness and the Stranger

By Ibn al-Qayyim al Jawziyyah (adopted by Ammar ibn Abdullah al-Hindi)

“Islam began as something strange, and it shall return to being something strange, so give glad tidings to the strangers.”

The Meaning of “Strangeness”

Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, and, in other words, of being strange. This feeling could occur in a gathering of non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is with his fellow Muslims.

A person sees his brothers and sisters doing acts that are contrary to Islam, or taking part in innovations that sometimes even border on kufr (apostasy), yet he feels that he does not have enough power or courage to stop them in these acts. Some brothers and sisters, especially if they do not have enough taqwa or Islamic knowledge, sometimes buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do. However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures.

These brothers and sisters, may Allah have mercy on them, should take consolation in the verses of the Qur’an and the many statements of the Prophet (saws) describing this very situation of strangeness that they feel.

Why Have They Been Called “Strangers”?

Allah says in the Qur’an,

“If only there had been, in the generations preceding you, people having wisdom, prohibiting others from evil in the earth; except a few of those whom we have saved from among them.” (Qur’an Hud 116).

This verse speaks of the few people on earth, the “strangers”, who prohibit mankind from evil. These are the same people the Prophet (saws) spoke about when he said, “Islam began as something strange, and it shall return to being something strange, so give glad tidings [ar. Tooba. This is a tree in Paradise. So the Prophet (saws) is giving the good news of Paradise to these strangers.] to the strangers.” It was asked, “Who are those strangers, O Messenger of Allah?” He replied, “Those that correct the people when they become corrupt.” [Reported by Abu Amr al-Dani, from the hadith of ibn Masoud. It is authentic according to al-Albani. Another narration says, "Those that correct my Sunnah which has been corrupted by the people after me."] In another narration he said in response to the same question, “They are a small group of people among a large evil population. Those who oppose them are more than those who follow them.” [Reported by ibn Asaakir. It is authentic according to al-Albani.]

These praiseworthy people are called strangers since they are a small minority among mankind. Thus, Muslims are strangers among mankind; the true believers are strangers among Muslims; and the scholars are strangers among the true believers. And the followers of the Sunnah, those that clear themselves from all peoples of innovation, are likewise strangers.

In reality, however, their strangeness is only because they are the minority and it is not because their actions and beliefs are strange. This is what Allah says in surah al-Anaam,

“And if you obey most of the people on Earth, they will lead you astray” (Qur’an al-Anaam 116).

Allah also says,

“And most of mankind will not believe, even if you (O Muhammad) desire it eagerly” (Qur’an Yusuf 103);

“And truly, most of mankind are rebellious and disobedient (to Allah).” (Qur’an al-Maidah 49)

“But nay, most of mankind are ungrateful” (Qur’an Yusuf 38).

Therefore, Allah, the All-Knowing Creator, knows the most of mankind will not follow the truth. Instead, only a small group of people will be set apart that truly and correctly believe in Him, the strangers from among mankind.

The strangers in belief, however, and the strangers in character and actions are in reality the majority of mankind, for they are strange to Islam and to the laws that Allah has revealed. Thus we see that there are various types of strangeness, of which some are praiseworthy, some are blameworthy and some are either praiseworthy or blameworthy. We will discuss these various categories separately below.

The Various Types of Strangeness

You should know, may Allah have mercy upon you, that strangeness is of three types:

The first type of strangeness is the strangeness of the “People of Allah and the People of His Messenger” (saws), which we mentioned previously. This strangeness is a praiseworthy strangeness, as it has been praised by Allah and His Messenger (saws). Therefore, this kind of strangeness should be sought and its people must be supported. This strangeness occurs in different times, in different places, and among different peoples. These strangers, then, are the true “People of Allah” for they do not worship ought save Him, and they do not take support from any path except the path of the Prophet (saws), and they do not call to anything except that which has been brought by the Prophet (saws). These are the people who left mankind when they (the strangers) were in need of them the most. For, on the Day of Judgment, when all other groups will go with that which they used to worship, they will stay in their places. It will be said to them, “Will you not go as the other people have gone?” They will answer, “We had abandoned the people (in this life), and we were more in need of them then we are today, and we will wait for our Lord whom we used to worship.” [Recorded by al-Bukhari and Muslim] Thus it is apparent that this strangeness does not cause its bearer any discontent. Rather it is a comforting strangeness, a solace to the believers. This is because he knows that his helpers are Allah, His Messenger and those who believe [This is a reference to verse 55 of surah al-Maidah], even if all of mankind left and abandoned him.

These strangers are again described in a hadith narrated by Anas ibn Malik, in which the Prophet (saws) said, “It is possible that a disheveled, dusty person, with not many belongings [Literally, "with two headdresses"], who is not noticed among the people, if he asks of Allah, Allah will fulfill his prayer.” [Reported by at-Tirmidhi and al-Hakim. Al-Albani said it is authentic.] Al-Hasan al-Basri [a very famous Follower – tabi‘ - known for his piety, asceticism and knowledge] said, “A believer is a stranger in this world, he is never afraid of its humiliation, and he never competes for its glory. The people are in one situation and he is in a different situation. The people are content with him, yet he is in turmoil [Literally, "tired"] with himself.” From the characteristics of these strangers that the Prophet (saws) described is the holding on to the Sunnah of the Messenger (saws), even if the people abandon it. They, the strangers, leave all the innovations that their people invent, even if such practices should be common among them. They also stick to tawheed, even if the people corrupt it with shirk. They do not ascribe themselves to anything besides Allah and His Prophet (saws); they do not, that is, ascribe themselves to a shaikh, tariqah, particular madhhab or a group of people. They are dedicated only to Allah, with their sincere worship of Him and Him alone, and to His Prophet (saws), by following the path that he followed. These are the people who grasp the glowing hot embers [A reference to the hadith that is to follow], even though most of mankind – nay, all of them – blame them for this. This is the meaning of the statements of the Prophet (saws) alluding to the fact that they stick to his Sunnah, even if the people corrupt it.

Allah, all praise be to Him, sent His Prophet (saws) when mankind followed different religions, for there were those who worshipped rivers and trees, and there were those who worshipped idols, and there were Christians, Jews and Zoroastrians. Islam, when it first appeared among these people, was strange to them. If a person from among them accepted Islam and followed the call of Allah and His Prophet (saws), he would be shunned by his family and his tribe. He would live the life of a stranger among his people. Eventually, however, Islam spread far and wide. The Muslims became stronger and stronger, so much so that the strangers were those that did not accept the teachings of the Prophet Muhammad (saws).

But, alas, Satan deceived mankind again. People took to the ways that their forefathers, who had accepted Islam, had abandoned until, finally, Islam became strange again, just like it had started and just like the Prophet (saws) had foretold. Nay, indeed, rather the true Islam – that which the Prophet (saws) and his Companions were following [this is a reference to the reply that the Prophet (saws) gave when asked what the characteristics of the "Saved Group" were] has become even stranger to the people then when it initially appeared, even though its outward signs and external relics are well known and widespread. [This is what ibn al-Qayyim, wrote in the 8^th Century of the Hijrah, wrote. Imagine our situations six centuries after him. May Allah protect us.]

How can it not be so, when these strangers are only one group among seventy-two others [the Prophet (saws) said in an authentic hadith that this Ummah would divide into seventy-three groups, all of which would go to Hell except the one Saved Group.], each of which follows its own desires and takes its passions as gods?

Those are the groups that base their teachings on doubts and innovations and whose sole purpose is the gratification of their own desires. Thus, the group whose goal is to achieve the pleasure of Allah by following the path of His Messenger (saws) will be the strange one among all of the other groups. This is why the true Muslims – those that adamantly cling to the Sunnah – will have the reward of fifty Companions. When the Prophet (saws) was asked about the verse,

“O you who believe! Take care of your own selves. If you follow right guidance, no harm can come to you from those who err” (Qur’an al-Maidah 105)

he said, “Nay indeed, order good and forbid evil until you see stinginess being obeyed, and desires being followed, and this world preferred [over the next], and each person being deluded by his own opinions. Then take care of yourself and leave the common people. For indeed, after you there will be days of patience, where patience will be like holding on to glowing embers. Whoever is able to do this will have the reward of fifty people that do like him.” They asked, “O Messenger of Allah, the reward of fifty of them?” He replied, “The reward of fifty of you” [Recorded by al-Tirmidhi and Abu Dawud with a weak chain but it has supporting evidence. Al-Albani calls it sahih. See al-Sahiha, #957]. This reward is due to his strangeness among the people.

So, if the believer whom Allah has blessed with wisdom and knowledge wants to tread upon this path, the path of Allah, then let him be prepared to resign himself to the life of a stranger among his people, just like his predecessors who accepted Islam were treated by the people. For indeed, he will be a stranger in his beliefs, because his people have corrupted their beliefs. He will be a stranger in his religion, due to what the people have done to it. He will be a stranger in his manner of praying, because the people are ignorant of the prayer of the Prophet (saws). He will be a stranger in his ordering of good and prohibiting evil, for the people have taken what is evil as good and they have abandoned what is good as evil. In short, then, he will be a stranger in all his matters of this world and the Hereafter, calling to the path of Allah and withstanding the harm of all those that go against him.

As for the second type of strangeness, then know, O reader, that this strangeness is the blameworthy strangeness, for its people are the evil sinners, the ignorant and the arrogant of mankind. Their strangeness is due to their refusal to follow the correct and straight path of Allah. This strangeness is the strangeness of not conforming to the religion of Islam and, as such, it will remain strange even if its followers are numerous, its power is strong and its existence is widespread. These are the strangers to Allah. May Allah keep us from becoming one of them.

The third category of strangeness is, in essence, neither praiseworthy or blameworthy. It is the strangeness that a traveller experiences when he travels to a different country, like a person who lives in a place for a short period of time, knowing that he has to move on. One aspect of this strangeness is that all of us, whether we realize it or not, are strangers in this world, for we will all go one day to our permanent abode in the Hereafter. This is the meaning of the hadith of the Prophet (saws) when he told Abdullah ibn Umar, “Live in this world as though you are a stranger or a wayfarer.” Thus, this category of strangeness has the potential to become a praiseworthy strangeness if we realize the meaning of this statement of Allah’s Messenger (saws).

We pray that Allah bless us to be Muslims, knowledgeable and pious, and that He forgive us our sins and bless us with His Mercy. Glorified be your Lord, the Lord of Honour and Power! (He is free) from what they attribute to Him And Peace be on the Messengers. And all Praise and thanks be to the Allah, the Lord of the Worlds.

Source: www.missionislam.com

The Many Facets of Happiness

by Shaykh Salman al-Oadah

I went on an outing with my children. Our main intention was to swim and for the children to have their fair share of recreation and of my quality time. It was also a chance for me as a father, to have my rightful share of the joy of being with my children, for truly we need our children as much as they need us, if not more. I found myself busy on that day with all sorts of little tasks – like making sandwiches, setting the picnic table, and handing out sweets. It was a beautiful day to harvest some of the fruits of happiness just by enjoying ordinary activities in total relaxation and familiarity.

That day made me think about how much we, as people, speak about happiness. Hundreds of books are published every year to address the issue from a dry, philosophical standpoint. These works strive to define happiness and reveal its connection with factors like prosperity, pleasure, and our state of mind. There is considerable controversy about what brings about happiness and, more essentially, what it actually means to be happy. This leads to the more mundane questions of role that health, wealth, one’s job, one’s marriage, and being successful play in our chances for happiness.

We might fail to see that happiness is an inner state of our being, which comes into its being within ourselves, and is often connected with the most ordinary and seemingly insignificant events of our lives. It is the normal state of a person’s mind when that person is enjoying an experience or an activity. Those of us who disdain engaging in some pleasant activities, or simply fail to admit our enjoyment of them – due to our preconceived notions of what is suitable for us as adults, or as elderly people, or as people of social prominence – need to rethink some of our ideas. We should not rob ourselves of life’s small but significant pleasures.

Be like a small child and really enjoy that cup of tea you are drinking. Take time to taste it. The same goes for a piece of chocolate or your ordinary daily meal. Enjoy it. Enjoy eating alone and in the company of people you care about.

Allah says: “There is nothing wrong with you eating together or by yourselves.” [Sûrah al-Nûr: 61]

Be like a child who looks forward excitedly to taking a ride. Look forward to pleasant things. Laugh at a funny joke without first examining it to deduce whether the humor of the joke holds up under close scrutiny. Look forward to your sleep. Recognize it as being Allah’s blessing and a refreshment for your body and mind. Maybe you will dream about those you love.

Look forward to the activity that is ahead of you. Take pleasure in the accomplishment – however small – that completing your task provides you with. This can be said of reading a book, preparing a letter, a lesson that you attend, or a social event that you participate in.

Try to see the beauty of a flower in bloom, the fields of crops, a flowing stream, the sparrow’s song, and a child in play. Do not block these things from your sight, thinking them to be unimportant. Indeed, our sense of importance and of what carries weight with us – this is one of the greatest obstacles to happiness. This is an affliction that we impose upon ourselves. We need no enemy to do this to us.

We are happiest when we are the least inhibited in acknowledging and expressing how we feel. This is the case whether we are in the company of those we know or those we do not know. Expressing our feelings should not carry with it a sense of dread as if we are disclosing the most sensitive of state secrets.

We are happiest when we shed our ostentation and inflated sense of self-importance, so we can really listen to ourselves and acknowledge our inner needs and aspirations.

We are happiest when we are not pining after unrealistic and overly idealistic dreams but look at our lives naturally, without shame, and without exaggerating things.

We are happiest when we focus keenly on the experience of the moment, taking note of the billions – nay trillions – of blessings that are right in front of us. Allah’s generosity extends to each living cell of our bodies and to everything on the land, the air, and in the sea. His grace extends to all the intangibles as well, like those feelings and sensations that we cannot describe in physical terms. Faith is a good example, love, pleasure, the apprehension of language, longing, joy, hope…

We may be happiest of all when we realize that happiness is not a package we receive in the mail – either by design or fortune – nor is it a degree conferred upon us like a diploma. It is rather the felling of the moment, if we harvest well what that moment has to offer and resolve to make the best of it. It is when we shove aside despair, worry, fear, hatred, envy, and the other negative emotions that too often preoccupy our thoughts.

We are the happiest we can be when we choose to be happy.

Source: www.islamtoday.com

got brotherhood?

Amongst one of my fondest memories in Egypt was one time when I was at a juice-stand on a street corner and I was drinking some juice (yes, I gave into this fad) with another brother from the USA.  Sitting right beside us were these two other brothers from Belgium.  Now one thing about being a foreigner in the Middle East is that you immediately recognize the other foreigners while you are there.  Anyways, the brothers from Belgium didn’t speak English (what language do they speak in Belgium anyways?) and they, like us, were relatively new to the Arabic language. We conversed for several minutes in broken Arabic before it was finally time to depart.  As we were leaving, one of the Belgium brothers said to us, “Convey our salaams to the Ahlus-Sunnah (People of the Sunnah) in America as the Ahlus-Sunnah in Europe give theirs salaams to the Ahlus-Sunnah in America.”

Subhan’Allah, the brother’s statement really got me thinking.  I started to think about the concept of brotherhood that exists in Islam and how fortunate we are to have such a unique blessing.  Indeed, this Muslim from Belgium with whom I share probably nothing in common with (not culture, language, race, ethnicity, etc) except Islam is my brother in faith.  Think about that for a moment.  He’s not my cousin or uncle or anything else, but my brother in Islam.  And this brother was able to group together millions of Muslims in Europe and tie them so closely with the millions of Muslims in the United States.  Instant love exists within our hearts for our fellow Muslim brothers and this phenomenal love cannot be explained, but only truly experienced.

Indeed, the Quran states, “the Believers are but a single Brotherhood” (translation of the meaning of the Holy Quran, 49:10).  The Messenger of God (SAW) stated, “None of you will have faith till he wishes for his brother what he likes for himself” (Bukhari).

Therefore, O Muslim, meet new brothers, spread the salaams, smile in the face of your brother and prefer your brother over yourself for indeed, we will see the fruits of such beauty in this life and the Hereafter, insh’Allah.

Related readings: Rights of Brotherhood in Islam and Islamic Brotherhood

Ibn Qayyim on How We Spend Our Day

Ibn al-Qayyim [rahimahullah] said,

When a person spends his entire day with no other concern but Allaah alone, 

• Allaah [subhaa nahu wa ta’ala] will take care of all his needs and take care of all that is worrying him. 
• He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him [dhikr], and cause all his faculties to work only in obedience to Him.

But when a person spends his entire day with no other concern but this world, 

• Allaah will make him bear its distress, anxiety and pain. 
• He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being.  
• He will cause his tongue to speak only in remembering people instead of remembering Allaah.
• He will cause him to use his talents and energy in obeying and serving the people.
• This person will strive hard, laboring like some work-animal, to serve something other than Allaah.

Everyone who turns away from being a true slave of Allaah by obeying and loving Him, will be burdened with servitude to some created being. Allaah says in the Qur’an [interpretation of the meaning]:

And whosoever turns away [blinds himself] from the remembrance of the Most Beneficent, We appoint for him a shaytaan to be his Qareen [intimate companion]. (Sura al-Zukhruf, Ayah 36).

It was narrated that Anas [radi Allaahu anhu] said that the Prophet [sallal laahu alaihi wa sallam] said: 

Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place.  But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.  (narrated by al-Tirmidhi, Hadith No. 2389 and classed as Saheeh by Shaykh Muhammad Naasiruddin al-Albaani [rahimahullah])

(Source: al-Fawaa’ id, page 159)

Virtues of the First Ten Days of Dhul Hijjah

ALL praise is due to Allaah, and may He render our Prophet Muhammad safe from every derogatory thing, and exalt his mention, and the mention of his household and Companions.

Ibn Abbaas, may Allah be pleased with him, reported that the Prophet (sallallaahu alaihi wa sallam) said: There are no days during which good deeds are more beloved to Allah than these days; meaning the first ten days of Dhul-Hijjah. They inquired: Not even Jihad in the cause of Allah? He said: Not even Jihad in the cause of Allah, unless one goes out for Jihad sacrificing both his life and property and returning with neither. (Al-Bukhaari)

In another version, Ibn Umar (radiallahu anhumaa) reported that the Prophet (sallallaahu alaihi wa sallam), said: There are no days during which good deeds are greater or more beloved to Allah than these ten days. So recite more often the Tahleel (Laa Ilaaha Illallah), Takbeer (Allahu Akbar), Tahmeed (Alhamdulillah). (Imam Ahmad) Jaabir reported that the Prophet (sallallaahu alaihi wa sallam) said: The best day is the Day of Arafah. There are no days during which good deeds are greater or more beloved to Allaah than these ten days. So recite more often the Tahleel (Laa Ilaaha Illallah) , Takbeer (Allahu Akbar),
Tahmeed (Alhamdulillah).

Ten Kinds of Observances In These Days

With regard to the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the duty of a Muslim to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to
do during the first ten days of Dhul Hijjah are:

First: Performing Hajj and Umrah, which are the best of all observances. Its excellence is signified by many Prophetic traditions. The Prophet (sallallaahualaihi wa sallam) said: Performing Umrah and following it with another expiates sins that are committed in between. And the perfect Hajj would be requited with nothing other than Jannah. There are also many
authentic traditions to that effect.

Second: Observing fasting on all or some of these days, particularly on the Day of Arafah. There is no doubt that fasting is the best of observances; for it is one of the observances which Allah relates to Himself, according to the holy tradition (hadith Qudsi): Fasting is for Me, and I shall requite it. My
slave relinquishes his desires, food, and drink for My sake.

Abu Saeed al-Khudri (radiallahu anhu) reported that the Messenger of Allah (sallallaahu alaihi wa sallam) said: Any slave of Allah who observes fast of a day in the cause of Allah, Allah would separate between him and the Fire a distance of seventy years on account of observing that day. (Agreed upon).

Abu Qataadah (radiallahu anhu) narrated that the Prophet (sallallaahu alaihi wa sallam) said: Observing fasting on the Day of Arafat; I expect Allah to expiate the sins that were committed during the preceding year, and the sins that will be committed in the year after. (Imam Muslim)

Third: Reciting takbeer, and Dhikr in these days according to the words of Allah, the Exalted: And mention the name of Allah in certain days [Al-Baqarah 2:203]. These certain days are said to be the first ten days of Dhul Hijjah. Therefore, scholars recommend Dhikr more often during these days, according to a
tradition which is reported by Ibn Umar (radiallahu anhumaa): Therefore, recite more often, tahleel, takbeer, and tahmeed. Ibn Umar and Abu Hurairah (radiallaahu anhum) used to go out to the marketplaces during the first ten days of Dhul-Hijjah and recite out loud the takbeer and people would repeat it after
them. Ishaaq (rahimahullah) reported that the jurists (rahimahumullah) used torecite during the first ten days of Dhul Hijjah: Allahu Akbar, Allahu Akbar, Laa Ilaaha illallah, wallahu Akbar, wa lillaahil-hamd. It is commended to recite them out loud in marketplaces, at homes, roads, mosques and elsewhere. According to the commands of Allaah: That you may exalt Allah for having guided you, and that you may be grateful to Him. [Al-Baqarah 2:185]

Fourth: Repentance and relinquishing acts of disobedience and all sins, in order to acquire forgiveness and mercy. Acts of disobedience are means of banishing, while acts of obedience are means of gaining favour with Allaah. Abu Hurairah (radiallahu
anhu) reported that the Prophet (sallallaahu alaihi wa sallam) said: Verily Allah feels jealous, and the jealousy of Allaah is aroused when man violates what Allaah prohibits. (Agreed upon)

Fifth: Accomplishing more good deeds of voluntary observances, such as: salaat, charity, Jihad, Qur’ânic recitation, enjoining the good and forbidding the wrong, and the like; for the rewards of such observances are multiplied during these days. Observances during these days are unsurpassed in
excellence and they are better and more beloved to Allaah than other excellent observances including Jihad, which is the best of deeds, unless one sacrifices both, his life and his steed.

Sixth: It is legal during these days the recitation of the takbeer in general at all times, day or night until Eid prayer. The restricted takbeer is that which is to be recited after the obligatory prayers. As for the non-pilgrims, the takbeer begins from the Day of Arafah, and for pilgrims it begins from the noon
prayer of the Day of Sacrifice and continues until Asr prayer of the last of the days of Tashreeq.

Seventh: Offering the sacrificial animal during the day of sacrifice and the Days of Tashreeq. It is the sunnah of our father Ibraheem, may Allaah exalt his mention, in commemoration of the occasion when Allaah ransomed Ibraheems son with a large ram. It has been authentically confirmed that the Prophet (sallallaahu alaihi wa sallam) sacrificed two black and white rams with horns. He killed them with his own hand, and invoked the name of Allaah upon them, recited the takbeer, and placed his foot on their sides, when he
killed them. (Agreed upon.)

Eighth: Umm Salamah, may Allah be pleased with her, said: When you see the new moon of Dhul Hijjah, and one of you wants to sacrifice an animal let him refrain from cutting or shaving his hair or clipping his finger nails, or toenails. In another version: Let him not cut his hair or his fingernails until he has slaughtered his sacrificial animal. This perhaps is enjoined on non-pilgrims to have something in common with the pilgrims who bring along with them their sacrificial animals. Allaah, the Exalted, says: And do not shave off your heads until the sacrificial animal is slaughtered. [Al-Baqarah 197] This prohibition seems to apply only to a person who is making the
offering, not his dependents, unless one of them has his own sacrificial animal. There is no harm in washing the head even if some hairs fall off.

Ninth: The Muslim must make sure to observe Eid prayer in its designated place, and attend the khutbah of the Eid. He should also know the purpose of the Eid, and that its a day of giving thanks and a chance for accomplishing good deeds. He should not turn it into a day of mischief, disobedience, or an excuse for violating the prohibited things; such as singing music, illegitimate amusements, consuming liquor, or the like. All of these things are detestable and nullify the good deeds that one may have accomplished during the first ten days of Dhul-Hijjah.

Tenth: After knowing all the above observances, every Muslim, male or female, must utilise these days in obedience to Allaah, remembering Him, expressing gratefulness to him, fulfilling all the obligatory observances, avoiding the reprehensible things and
taking advantage of this season to acquire His mercy and the pleasure. It Allah alone who grants success and guides to the right path. May He exalt the mention of Muhammad, and his household, and Companions, and may He render them safe from every derogatory thing.

Source: www.allaahuakbar.net
Related: The Superiority of the First Ten Days of Dhul-Hijjah by Shaykh ibn al-Uthaymin

My Defining Moment in Egypt

In my last two weeks of living in Egypt, there were several moments that helped me define how I need to view life.  Most of these moments would be viewed as commonplace, but the reflection that was built off of them helped define me.  I will only talk about one of those moments in this post.

There aren’t many people in the world where one feels such affection towards them where it completely changes a person’s perspective on how they live their lives.  Obviously, love for one’s spouse is true and real, but the affection and love I’m talking about here is different than that of one’s spouse.  It is the love of another human being for the sake of Allah.  It reminds us of the famous hadith of the seven types of people who will be shaded on the Day of Resurrection with one type being two people who love each other for Allah’s sake and the meet and depart because of it.  Personally, I get along with people incredibly well, alhamdulillah, and there are a number of brothers out there I feel I can relate to on a personal level and I love them for the sake of Allah.  When I mention love for Allah’s Sake, I mean this innate feeling of affection that is deep within one’s heart and for love is not something we can control.

Today, I wanted to talk about love for a scholar on a personal level.  I met the Imam of a masjid close to where we were living in Madinat Nasr and I asked him if I could study some Quran with him.  His name was Sheikh Adel and he was extremely personable and friendly.  I loved every moment that I spent with this brother.  Every question I asked him something, he would either answer it directly with evidences he had memorized or he would tell him he would look it up and get back to me (and sure enough he would).  I felt awe in my time with Sheikh Adel and I felt honor that this brother would give his time to teach me.  Sheikh Adel had several other students he would teach as well as the responsibilities of the masjid and his job.  Additionally, he would sit with his teachers and continue his ever-lasting quest for knowledge.

I felt like a little child when I was with Sheikh Adel, especially in terms of my knowledge as compared to him, I was ashamed of where I stood in terms of Islamic knowledge.  His knowledge of Tajweed was amazing, even in the different recitations of the Holy Quran.  He was an honest, humble, and sincere man.

Many times for lessons abroad, students pay their teachers to compensate them for their time.  Especially on learning that one is from America, many teachers see dollar signs in their eyes.  My teacher was different.  He refused to take anything from me in exchange for his time.  In fact, he gave me a gift while I was studying with him!  Subhan’Allah, how some people are truly attached to the Hereafter!

However, the moment that truly struck a chord in me was the last time I met him as I prepared to return to the United States.  I was walking with Shaykh Adel in Madinat Nasr and I asked him, “How old are you, bro?”  He responded, “23.”

I knew Shaykh Adel was young, but I assumed he was in his late twenties, definitely older than me.  However, it turns out, I was several months older than Shaykh Adel.  This conversation got me thinking about the blessings we have in life.  Here in America, we have amazing opportunities in terms of dawah and calling people to Islam.  However, the main thing I realized was what we, the new Muslim generation, need to emphasize with our children.  We, along with everyone else who truly wants it, have the potential blessing of having our children raised with the Quran.  There were people that I came across on a daily basis in Egypt who were raised around the Quran.  They memorized it at an early age in their respective villages.  They knew the Quran in the different qiraat.  Their lives were based on the Quran.  Take these children and compare him to some of children we see being raised in America that don’t even know how to pray.  Now, I’m not saying raising your child in a village in Africa is the way to go.  I’m simply saying that regardless of how we decide to live, we HAVE to give our children a beautiful relationship with the Quran while they are still young.  They can be scholars of Tajweed and still become engineers (like Shaykh Adel).  They can love the Quran and still love science and medicine.  However, our priorities need to lay with the Quran first and foremost.  Just because we are living in America does not mean we should deprive our children of knowing and following what is truly important.  The Quran is where the true blessings lie whether you are in America or Egypt.

(Note: This post is a reflection from my time in Egypt.  For an informational post on my experience in Egypt, please see: http://mustaqeem.wordpress.com/2008/06/21/egypt)

Muhammad in the Bible

By Sheikh Yusuf Estes, a former Christian Preacher

More than fourteen centuries have passed since the prophet of Arabia made claim to being the last and final ‘messenger and slave’ of Allah. Yet the intensity of discussion amongst scholars from all religions seems to have increased over the years and gained in velocity in the last few years more so than ever before.

Who was this man? What do his followers believe about him? How can others understand their undying devotion to his mission? What do the scholars tell us about this man, Muhammad, peace be upon him, and his ‘message’ to the world?

For more than fourteen centuries scholars from Judaism, Christianity and Islam have been discussing whether or not the prophet Muhammad, peace be upon him, could have indeed, been a true prophet from Almighty God.

Was he the long awaited ‘Messiah’ the Jews have been waiting for so many centuries?

Was he the one prophesied in the Old Testament Book of Isaiah, calling in the wilderness?

Was he ‘That Prophet’ mentioned in the New Testament Gospel of John?

We would like to share some of the findings of these scholars from their own sources and invite the reader to consider these evidences.

The most recent claim of revelation coming from the God of Abraham, Moses, David and Jesus, peace be upon them, is the claim of Muhammad, peace be upon him, regarding the Quran. The Quran makes the claim, Muhammad, peace be upon him, is the ’slave and messenger’ of Almighty God.

But more importantly pertaining to our subject at hand, the Quran makes the claim that Muhammad, peace be upon him, is mentioned by name in the previous revelations (meaning the Bible). Can this claim be substantiated?

Let us begin by examining the statement in the Quran contained in the 61st chapter (As-Saff [the ranks]), verse 6:

And when Jesus said; “O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving glad tidings of an apostle to come after me, whose name shall be Ahmad.” [Holy Quran 61:6]

Please take notice of the name mentioned, ‘Ahmad’. This is one of the most common of several names given to the prophet Muhammad, peace be upon him, by his own people.

Now let us turn to the Old Testament (Torah of the Jews) and notice the book called Songs of Solomon, chapter 5, verse 16:

His mouth is very sweet;
he is totally desirable. 33
This is my beloved!
This is my companion, O maidens of Jerusalem!
Check the footnote (33) to discover what the word was BEFORE it was translated as “totally desirable” and in some versions of the translations we find, “altogether lovely.”

(makhmaddim, “desirable”) is the plural form of the noun (makhmad, “desire, desirable thing, precious object”; (see below note #33)

It is asserted that this word “Makhmaddim” is in reality the word “Akhmad” or “AHmad”. The reason for the emphasis on the “kh” sound is to prounouce the very hard “H” sound of the two types of “h” in the Semetic languages.

There is a word used in a passage of the New Testament of the Bible, located in the Gospel of John, chapter 14, verse 16, that many Muslim scholars refer to as pointing to the prophet Muhammad, peace be upon him. Let us review it and then observe what non-Muslim scholars comment about it.

14:15 “If you love me, you will obey34 my commandments. 35

14:16 Then36 I will ask the Father, and he will give you another Advocate37 to be with you forever—

14:17 the Spirit of truth, whom the world cannot accept,38 because it does not see him or know him. But you know him, because he resides39 with you and will be40 in you.

————————————–

Footnotes:
Old Testament Song of Solomon 5:16 note 33tn

The term (makhmaddim, “desirable”) is the plural form of the noun dm^j=m^ (makhmad, “desire, desirable thing, precious object”; HALOT 570 s.v. 1; BDB 326 s.v.). Like the plural (“sweetness”) in the preceding parallel line, this use of the plural is probably an example of the plural of intensity: “very desirable.”

34tn Or “will keep.”
35sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
36tn Here kaiv (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

37tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word paravklhto” (paraklhto”). Finding an appropriate English translation for paravklhto” is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

38tn Or “cannot receive.”
39tn Or “he remains.”
40tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ejstin (estin, “he is”) instead of e[stai (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid Í A D1 L Q Y Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ejstin is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ejstin were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case.

When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

Source: www.prophetofislam.com

To Our Dear Sisters

Paradise is for believing men and women

We often hear speakers in Friday prayer or in admonitions talking about Paradise and all of us find our hearts, minds and thoughts tuned on to that ‘frequency’. However, majority of the speakers talk about Paradise as if it were a house for men only. Reality is not like that. Paradise is for the believing men and women. The only price for it is sound belief in Allah, love of Allah and His Messenger (Peace be upon him), and obedience to Allah and His Messenger (Peace be upon him).

In what follows are the glad tidings given by the Messenger of Allah (Peace be upon him), to some of the women among his companions.

Narrated ‘Ayshah (May Allah be pleased with her): I did not feel jealous of any of the wives of the Prophet as much as I did of Khadijah (although) she died before he married me, for I often heard him mentioning her, and Allah had told him to give her the good tidings that she would have a palace of Qasab (i.e. pipes of precious stones and pearls in Paradise), and whenever he slaughtered a sheep, he would send her women-friends a good share of it. [Sahih al-Bukhari]

Anas reports that the Messenger of Allah (Peace be upon him), said: ‘The best women of mankind are four: Mariam daughter of `Imran, Assiya wife of Pharaoh, Khadijah daughter of Khuwailid, and Fatima the daughter of the Messenger of Allah.’ [Bukhari and Muslim]

Narrated Abu Hurayrah: Jibril (Gabriel) came to the Prophet and said, ‘O Allah’s Apostle! This is Khadijah coming to you with a dish having meat soup (or some food or drink). When she reaches you, greet her on behalf of her Lord (i.e. Allah) and on my behalf, and give her the glad tidings of having a Qasab (palace in Paradise) wherein there will be neither any noise nor any fatigue (trouble).’ [Bukhari]

Narrated ‘Ata bin Abi Rabah: Ibn ‘Abbas said to me, ‘Shall I show you a woman of the people of Paradise?’ I said, ‘Yes.’ He said, ‘This black woman came to the Prophet and said, ‘I get attacks of epilepsy and my body becomes uncovered; please invoke Allah for me.’ The Prophet said (to her), ‘If you wish, be patient and you will have (enter) Paradise; and if you wish, I will invoke Allah to cure you.’ She said, ‘I will remain patient,’ and added, ‘but I become uncovered, so please invoke Allah for me that I may not become uncovered.’ So he invoked Allah for her.’ [Bukhari]

The aforementioned hadith clearly state the stature of some of the women given the glad tidings of Jannah (Paradise). What can the women of today do in order to achieve that pinnacle of success, Paradise?

To do so one MUST learn how these women lived, how they behaved, how they spoke, how they dressed, how they walked, etc. In this issue of al-Mu’minah we will try to learn from the black woman mentioned in the last Hadith, insha’Allah. The black woman is not even known by her name, or her exact whereabouts, rather she is known by her deeds, her faith, her modesty, her chastity, and for her being an inmate of Paradise. And, in the end, that is what matters most. When Abdullah Ibn Abbas (May Allah be pleased with him) said ‘this black woman’, he did not mean to point at her race or to belittle her in any way. Indeed, he but meant to teach the people around him a great principle of Islam which is mentioned in the verse, [in the meaning of] : ‘O people! We have created you from a man and a woman and made you into peoples and tribes so that you may know each other, verily the most honorable among you in the sight of Allah are the most pious.’

The same principle is mentioned in the Hadith: ‘Allah does not look at your pictures (shapes) and bodies but He looks at your hearts (and your deeds).’ [Muslim]

She (the black woman) was physically sick, yet she sought cure in the Du’a of the Messenger of Allah (Peace be upon him). She knew that the one who cures, ash-Shafi, is Allah, and Allah would answer the Du’a of His Messenger (Peace be upon him). We conclude from that that Du’a heals all diseases be they of the body or of the heart. When commenting on this Hadith, al-Hafidh Ibn Hajar said: ‘It is inferred from this Hadith that the cure of diseases through Du’a and supplication to Allah (wa al-iltija’ ila Allah) is the most successful way of healing, but this cannot be fulfilled unless two conditions are satisfied: pure intention and sincere trust in the effectiveness of the Du’a, and righteousness and reliance on Allah.

The fact that the Prophet (Peace be upon him) said: ‘If you wish, be patient and you will have (enter) Paradise’ is a proof for the virtue and reward of patience during sickness. In another Hadith, he (Peace be upon him), says: ‘Whenever a hardship affects the Muslim, he will be forgiven for it even when he is picked by a spike.’ [Muslim]

And in another Hadith, also narrated by Muslim, Ummu as-Sa’ib cursed fever, to which the Prophet (Peace be upon him) told her: ‘Do not curse fever, for it takes away the sins like the blaze [fire] takes away the impurities of iron.’ The black women preferred the suffering of this world to getting the eternal reward of Paradise! She suffered from sickness, yet her pain and discomfort did not force her to forego pleasing Allah! And no matter who one is, if one is in the path of Allah, one will encounter difficulties, because Paradise is rounded by hardships. If things are easy and life is rosy, then one must check oneself; are we following the true Islam? Especially in this western environment it may be difficult for a young woman to wear the dress of modesty, the Hijab (even though it is mandatory), not to talk to men and keep away from them (which is also mandatory), except if necessary.

All these may be difficult to achieve for some in the beginning, but when one overcomes herself for the sake of Allah, then all the other obstacles become baseless. So, how to overcome oneself? By knowing Allah by His names and attributes; by loving and obeying Allah and His Messenger (Peace be upon him); and then the help of Allah will come, insha’Allah. She (the black woman) preferred being patient, but could not tolerate that her honor, her modesty and her chastity be damaged or even touched, nor that any part of her body be uncovered, though she had no control over it. Indeed she was a real slave and servant of Allah; she was a faithful, a believer, a Muslimah, a righteous and pious woman, a truthful woman, and she was loyal to Allah and His Messenger (Peace be upon him). Not only having these awe-inspiring qualities, she was also a wise and a great woman, as her memorable words rang …: ‘… but I become uncovered, so please invoke Allah for me that I may not become uncovered.’

If words are to be written in Gold, these words should be written in gold … Remember this simple equation:

Iman + Suffering + Patience = Paradise

It can also be inferred that the righteous Muslim woman inherently loves to be covered, loves modesty and chastity and hates revealing her body and her beauty. The black woman, could sustain being so sick but could not bear to be uncovered in front of people.

The issue, one must understand, is not of black or white or Arab or non-Arab, rich or poor, noble[with lineage] or not, it is rather of a creed so deeply rooted in the hearts of Muslims like blood flows in the arteries and veins of people. They are those who are totally committed to Islam. Fourteen Hundred years of history showed that Muslim women could sustain hunger, poverty, sickness but could never sustain disobeying Allah. The wife would tell her husband when leaving for work: ‘Fear Allah in us, for we can sustain hunger and thirst but we cannot sustain Hell fire [i.e. do not acquire unlawful earning].’

Dear sisters, ask yourself what made Khadijah (may Allah be pleased with her) be greeted by Allah and by Jibril. Ask yourself what made Khadijah be rewarded a Palace in Jannah as no one can imagine. Reading the biography of Khadijah and others like her in greatness, one would wish to be at their service; to carry their shoes, wash their clothes, to serve them in any possible way and get Du’a from them. It is sad that we just don’t know the great personalities of this Ummah. If only we strive to study the lives of the righteous that preceded us, we would find in them immense guidance for our existence, and if we know them and follow them we could be in the forefront of mankind …

It is said, ‘Iman (faith) is not by hope, it is rather what occurs in the heart and is proved by the deeds [maa waqa`a fil qalbi wa saddaqahul-`amal].’ We leave you to think about this and pray to Allah to make us all among the dwellers of Paradise and to bestow upon us the faith and the patience that lead us to Paradise. And to bless the present Muslim Ummah with many women like the black woman (may Allah be pleased with her), who help us focus on the straight path …

Source: www.islamswomen.com

Preparing for the Last Ten Days of Ramadan!

Assalamu alaikum,

Check out this post from last year about taking advantage of the last ten days of Ramadan: http://mustaqeem.wordpress.com/2007/10/05/taking-advantage-of-the-last-ten-days-of-ramadan/

Three of the Best Hours of the Day!

The best three daily hours in the month of Ramadan and any other months. Don’t you want to take advantage of them?

1. The first hour of the day, after Fajr prayer.
   Anas [may Allah be pleased with him], narrated that the Prophet [sallal laahu alaihi wa sallam] said, “Whoever prays Fajr in congregation, then sits down and remembers Allah until the sun rises, then prays two rak’ahs, his reward is like the reward of Hajj and Umrah; complete, complete, complete.”
2. The last hour of the day, before Maghrib.
   This hour is often missed by the faster because of being involved in preparing of the Iftaar, but this should not be the case for a Muslim who is eager to attain the greatest amount of rewards; as these brief moments before Maghrib are most precious and valuable. They are of the very best times for supplicating to Allah and asking Him, as mentioned in the hadeeth about the three people whose supplication Allah will always answer: the supplication of the person who is fasting, the oppressed person, and the person who is travelling. (At-Tirmidhi)
3. The time of Suhoor [just before the dawn breaks].
   Suhoor is the time before Fajr; Allah says, ”And those who seek forgiveness at the time of Suhoor” (Translations of the Meaning of Aale Imraan, 3:17 and Az-Zaari’yaat, 51:18)

So be vigilant about this valuable time, and fill it with Du’aas and seek forgiveness until the Adhaan of Fajr. Since we are in the month of Ramadan we should especially strive to take advantage of these spiritual moments and strengthen our connection with Allah [subhaa nahu wa ta’ala].

Source: unknown

Nine Great Benefits of Reading and Reflecting over the Quran

By:
Abul-’Abbaas Moosaa Ibn John Richardson

In the Name of Allaah, the Most Merciful, may His Salaah and Salaam be upon His last Messenger Muhammad, to proceed:

Indeed the Book of Allaah is not a book like any other, it is the timeless Speech of Allaah, not a created thing, a study guide for life and death and what comes after. Therefore it deserves a more careful study than anyone else’s speech. It necessitates that its reader return to the early narrations of those who witnessed its revelation and heard its explanation by the one deputed by Allaah to rehearse and explain His Words to humanity (sallallaahu ‘alayhe wa sallam). For if one would try to ponder over the meanings of the verses without having done this study, then surely the filth of the time that he lives in and his ignorance of the correct application and understanding that the early Muslims had would cause him to understand some things not intended by Allaah Most High, and therefore he would go astray, thinking to be worshipping Allaah.

So every sincere Muslim who hopes to earn Allaah’s Love by reciting and reflecting over Allaah’s Book, then let him hold tight to the meanings explained by the Prophet (sallallaahu ‘alayhe wa sallam), and those taught by the Companions and their immediate followers, and the early scholars of Islaam.

Know that reciting and pondering over the Book of Allaah, devoting your time regularly to its study and implementation has tremendous benefits in this life and the next, so let us now look to just a few of them to attach ourselves more firmly to Allaah’s Majestic Words. Each benefit stands as enough of an encouragement on its own for us to shun any laziness we have and dedicate ourselves to the Qur’aan properly.

1 – Reading and reflecting over the Qur’aan fulfills an Islaamic duty
Indeed the Prophet (sallallaahu ‘alayhe wa sallam) summarized this Religion with his statement: “The Religion is naseehah (sincerity)!”

So then Tameem ibn Aws (may Allaah be pleased with him) then said, “We asked, ‘To whom?’” He (sallallaahu ‘alayhe wa sallam) replied: “To Allaah, HIS BOOK, His Messenger, the leaders of the people, and their common folk.” [Saheeh Muslim #194 (1/220 of Sharh An-Nawawee)]

The sincerity that is due to the Book of Allaah, as Ibn Rajab Al-Hambalee said, includes having a strong love for it, honoring it and extolling its great status, affirming that it is the Speech of Allaah, seeking to understand its meanings, acting by it, following the orders found in it, spreading its correct understanding, continually studying it, and taking on the good manners that are encouraged in it. [Refer to Jaami'ul-Uloom wal-Hikam, p.221 (Ar-Risaalah, 1417)]

So by reading and reflecting over the Qur’aan, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Qur’aan then becomes a proof for him on the Day of Judgement! And that is our second benefit we will take by embracing this Noble Book…

2 – The Qur’aan will be a proof for us on the Day of Judgment
This is due to the statement of the Messenger: “…and the Qur’aan is a proof for you or against you…” [Part of a hadeeth in Saheeh Muslim #533 (2/97 of Sharh An-Nawawee)]

So one of two things will occur with this proof, the Book of Allaah. It will either be in your favor, a proof for you on the Day when you will need every single good deed, or it will be something standing against you, the very Speech of your Creator, a proof against you! Who could be saved from the terrors of that Day if Allaah’s own Speech is against him?!?!

Think carefully, dear Muslim brother or sister, about your position with the Qur’aan! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgement?!

O Allaah! We ask you, by Your Glorious Speech and the rest of Your beautiful Names and Attributes, to make the Qur’aan a proof for us! O Allaah! Don’t make the Qur’aan a proof against us on that Day, and save us from the hellfire!

For if Allaah makes the Qur’aan a proof in our favour on that Day, then it would also be an intercessor for us, when NO intercession will take place except by His Permission.

3 – The Qur’aan will intercede for us on the Day of Judgment
The proof: Aboo Umaamah relates that the Prophet (sallallaahu ‘alayhe wa sallam) said: “Read the Qur’aan, for verily it will come on the Day of Standing as an intercessor for its companions.” [Saheeh Muslim #1871 (3/330 of Sharh An-Nawawee)]

4 – Your status in this life will be raised
In Saheeh Muslim, we find a lovely story, about how a man from the promised people of Jannah, ‘Umar ibn Al-Khattaab, and his deputy over Makkah understood this.

On the authority of ‘Aamir ibn Waathilah, he said that Naafi’ ibn ‘Abdil-Haarith met up with ‘Umar (ibn Al-Khattaab) at (a place called) ‘Usfaan. ‘Umar used to put him (Naafi’) to work (to govern) over Makkah.
So he (’Umar) said, “Who have you put to work (to govern) over the people of the Valley (Makkah)?”
He (Naafi’) said, “Ibn Abzaa.”
He (’Umar) said, “Who is Ibn Abzaa?”
He (Naafi’) said, “One of our freed slaves.”
He (’Umar) said, “So you have put a freed slave in charge of them?”
He (Naafi’) said, “Verily he is a recitor of the Book of Allaah, the Mighty and Majestic, and verily he is knowledgeable of the laws of inheritance.”
‘Umar said, “Verily your Prophet (sallallaahu ‘alayhe wa sallam) had said: “Verily Allaah raises some people by way of this Book and lowers others by it.” [Saheeh Muslim #1894 (3/339 of Sharh An-Nawawee)]

5 – You will be from the best of the people
‘Uthmaan (may Allaah be pleased with him), the third khaleefah and fourth most virtuous person on earth after the Prophet (sallallaahu ‘alayhe wa sallam), Aboo Bakr, and ‘Umar, said that the Prophet (sallallaahu ‘alayhe wa sallam) said: “The best of you are the ones who learn the Qur’aan and teach it to others” [Saheeh Al-Bukhaaree #5027 (9/89-90 of Fath-ul-Baaree)]

6 – There are ten rewards for each letter you recite from the Qur’aan
As an authentic hadeeth in Sunan At-Tirmithee proves: “Whoever reads a letter from the Book of Allaah, he will have a reward. And that reward will be multiplied by ten. I am not saying that “Alif, Laam, Meem” is a letter, rather I am saying that “Alif” is a letter, “laam” is a letter, and “meem” is a letter.” [Sunan At-Tirmithee #2910; Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee (3/164)]

So increase your recitation of the Qur’aan to gain these merits, and to gain the following merit as well…

7 – The recitors of the Qur’aan will be in the company of the noble and obedient angels
‘Aa’ishah (may Allaah be pleased with her), the Prophet’s beloved wife who held his head in her lap as he took his last blessed breaths, relates that the Prophet (sallallaahu ‘alayhe wa sallam) said: “Verily the one who recites the Qur’aan beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses, then he will have TWICE that reward.” [Saheeh Muslim #1859 (3/325 of Sharh An-Nawawee); another version of this hadeeth with a slighty different wording can be found in Saheeh Al-Bukhaaree #4937 (8/852 of Fat-hul-Baaree)]

So do not let the Shaytaan give you false excuses, such as “I am not an ‘Arab,” or “Its not my language.” This hadeeth is a firm proof against these whisperings. Dedicate yourself to the Book of Allaah, whether you are an ‘Arab or not! The excuses have been eliminated and the pathway has been cleared for you to embrace the Book of Allaah without holding back or offering excuses!

And surely you will not hesitate to seek a teacher or a study circle for the Qur’aan once you hear the last and perhaps greatest benefits of reading and contemplating over the Qur’aan…

8 – The Qur’aan will lead you to Paradise
The Prophet (sallallaahu ‘alayhe wa sallam) said: “The Qur’aan is an intercessor, something given permission to intercede, and it is rightfully believed in. Whoever puts it in front of him, it will lead him to Paradise; Whoever puts it behind him, it will steer him to the Hellfire.” [An authentic hadeeth found in Saheeh Ibn Hibbaan #124 (1/330-331 of Tarteeb Ibn Balbaan, printed by Ar-Risaalah), on the authority of 'Abdullaah ibn Mas'ood; Al-Albaanee authenticated it in Silsilatul-Ahaadeethis-Saheehah #2019]

9 – Your position in Paradise is determined by the amount of Qur’aan you memorize in this life
‘Abdullaah ibn ‘Amr ibn Al-’Aas heard the Prophet (sallallaahu ‘alayhe wa sallam) saying:  “It will be said to the companion of the Qur’aan: Read and elevate (up through the levels of the Paradise) and beautify your voice as you used to do when you were in the dunyaa! For verily, your position in the Paradise will be at the last verse you recite!” [Sunan At-Tirmithee #2914; Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee (3/164-165)]

Know that these nine benefits, from the many benefits available, can only be attained by a sincere commitment to the Book of Allaah, not by a person’s mere statement, “I love the Qur’aan, it’s beautiful.” Rather the heart must be sincerely attached to Allaah’s Book and the limbs and tongue will follow in this attachment.

You must know that only a few of the numerous benefits of reading and reflecting over the Qur’aan have been mentioned here. There are many benefits that await your reading in the Qur’aan and books of hadeeth, like the chapter of the Qur’aan that will argue on your behalf in the grave, and that it is a physical healing, a source of rest and relaxation for your heart, among many other things.

And Allaah knows best.

Taken From: http://www.bakkah.net/

Are There Locks on the Hearts?

By Abdul Sattar

Recently, we talked about the concept of Qur’anic recitations done in a gathering and that they should not be criticized when done with the proper intention – that is – to understand and ponder upon the Qur’an.

It is important however, to really understand what this means – “to ponder upon the Qur’an.” One of the greatest criticisms we can make about our communities, and even about gatherings like the one we previously discussed, is that we will see dozens upon dozens of people, some who do not understand a single word of the Qur’an in its recitation – praising and getting excited when the reciter “busts out” in beautiful recitation.  Though this is fine by itself, it can sometimes lead to the following situations:

One of my friends told me that at a recitation some time back, he went and asked a brother what he thought of the recitation. He responded: “Alhamdulillah it was so peaceful and calming. It brought joy and peace to my heart.”

When my friend spoke to another brother who knew some arabic, he responded: “Those verses were some of the scariest verses about the punishment of sinners in Hellfire.”

When he said this, I realized that the reciter could have been reciting Arabic poetry, and many of us would have the same response: “This book is magical!”. Imagine, that we are smiling at the verses in which Hellfire is being threatened upon those who rebel against God.

When this is happening in our community, that we have a situation where we are listening to the book of Allah in this way, with absolutely no contemplation or thought, no true khashya, but rather a superficial obsession with the beautiful sounds of a person’s voice, we should truly think of the ayah:

أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَ

Will they not then ponder over the Qur’an, or is it that they have their locks on (their) hearts (which bar them from reason) [47:24]

As we look at this verse, it is important to recognize the way this ayah is constructed – with the particle أَم. When this particle is used, it breaks the sentence into two parts – two mutually exclusive possibilities. With regards to this phrase, this ayah is essentially saying EITHER they ponder upon the Qur’an…..OR there are locks upon their hearts. It doesn’t allow for other possibilities (at least in the ayah). We should realize that in context the ayah is talking about rejectors of the revelation, but at the same time, we must strive our utmost to ensure that even if we believe, we do not have the characteristics of those censured in the Qur’an.

We cannot afford to let this book become a center piece of our pseudo-spiritual gatherings (pseudo when we have no idea what it is telling us). We cannot afford, spiritually, intellectually, or in context to our state today, to allow the message, the purpose, and the mission of this book, be lost in beautiful voices and flowery scripts, without a single word understood or acted upon. It is time to ask ourselves, where the locks are upon our hearts – whether they are locks of desire, anger, negligence, or the daily dunya grind.

Many might say: “But there is baraka in the Qur’an, even without understanding.” This is correct. There is barakah in Alif, in Laam, and in Meem alone. But when we look at the names of the Qur’an, Barakah is not the central theme…Guidance is. Barakah is a benefit.

Noor (the light) – So the Muslim should never feel in darkness.

Shifaa (the healing) – So the Muslim should know this book has a cure for his afflictions.

Huda (the guidance) – So the Muslim should never feel misguided/lost.

Tanzil (that which is sent down [from the heaven]) – So the Muslim should be confident in its authority.

Kitab (the book) – So the Muslim should know it is permanently inscribed and unwavering.

Qur’an (the recitation) – So the Muslim should know this is a Word to be Proclaimed.

Fadl Allah (the bounty of God) – So the Muslim should know this a bounty and a Mercy from Him.

Furqan (the criterion) – The Muslim should base his decisions on it’s guidance without fear or doubt.

Some practical tips to understanding and benefiting from the Qur’an:

1. Sit with Wudu’ and a clear mind. Turn off the cellphone, computer, and TV.

2. Sit knowing that you are reading words that came from the highest heavens, to the lowest heaven, to the heart and speech of the Angel Gabriel, to the heart and hearing of the Prophet (saw), to his companions, to their descendants, through 1428 year of preservation, propagation, and recitation, to you. There are billions of people in this world who do not know this book, but you do.

3. If you don’t know Arabic, learn Arabic. We have so many online resources, books, and teachers right now, there is no excuse. From the Islamic American University, to Sunnipath, to Toronto’s Shariah Program, you can learn it from Antarctica if you needed to. If you cannot devote so much time (1-3 hours a week), there is a list of words which contain 80% of the basic Qur’anic vocabulary in a very concise fashion – learn a few of these a day. If you are a young college student, you shouldn’t settle for this, learn the language. Preferably, find a teacher in your area.

4. While getting to that point, read the Arabic, and after every page, read the translation. Ask yourself:

-What do I need to do to implement this in my life?

-What do the attributes of Allah that He mentions here have to do with me? What effect should they have in my life?

-How can I connect this verse with what I already know about Islam?

There are thousands more questions we can ask, but these are just some we can start with.

5. Read a fixed amount regularly without measurably increasing or decreasing that amount unless you decide to increase it permanently. This will keep you from burning out and will allow consistency.

6. Invest in a tafsir. It is important for the serious student of the Qur’an, that he/she invests in a solid explanation of the Qur’an. For English speakers, I suggest having the following together – because each one of them makes up for one another’s gaps:

-Ma’riful Qur’an – Mufti Muhammad Shafi. An amazing work in 9 volumes, about 1000 pages each. In depth analysis meant for the commonly educated person. Touches on community, spiritual, and asbab ul nuzul (reasons for revelation) as primary focus. Has a Hanafi Fiqh bent to it, but is still a very powerful tafsir to have. Can be found online in PDF form for free.

-Tafhim ul Qur’an – Maulana Abul Ala Maududi. A powerful work which can be found on www.englishtafsir.com. Touches on community, social, political aspects of the Qur’an’s message and the importance of actualizing the Deen in social life to cause change in society. Focus on Islam as it was sent as a means of civilizing human beings and the goal of the Muslims to establish the Shari’ah in every aspect of their lives. Has a strong historical grounding as well.

-Tafsir Ibn Kathir - I’m sure you have heard of this one. Essentially compiles numerous hadith which have to do with each verse and provides some commentary connecting the ayaat and the hadith together. There are a few online versions as well as a downloadable online tool.

These three for the English speaker, when placed together and read consistently, can give a person a well balanced understanding of the Qur’an’s meaning and message for the laymen.

7. With all of the focus on youth, many communities and organizations do not cater to the needs of older people and seniors with regards to Islamic education. We forget that no one should be deprived of the message, and every iota of ‘ilm is better for us and our relationship with Allah. So we should remember this when doing activities especially with regards to educating parents – because they are the best teachers of their children.

InshaAllah with this, we can start to fulfill the rights of the Qur’an upon us
of believing in it, learning it, understanding it, implementing it, and spreading it.

And Allah Knows Best.

www.suhaibwebb.com

The Islamic Perspective on Sex

Islam respects all human needs like sex and food and directs human beings to the right way where they can properly fulfill their needs and desires.

Islam considers sex as one of the essential human needs that must be properly satisfied. It is a necessity of the human being that requires favorable consideration. In fact, Islam considers it one of the requirements of life that should be properly and lawfully satisfied. Moreover, Islam does not treat it as a distasteful, filthy, or heinous act of man.

Allah states in the Glorious Qur’an Surrah Al-Imran [The Family of Imran] (3:14):�Fair in the eyes of men is the love of things they covet: women and sons; heaped-uphoards of gold and silver; horses branded [for blood and excellence]; and [wealth of] cattle and well-tilled land. Such are the possessions of this world’s life; but in nearness to Allah is the best of the goals [to return to]�.

Prophet Mohammad (PBUH) said:

Three items of this world were made attracted [or likeable] to me: women, perfume [but] the [utmost] pleasure of my eyes [soul] is in prayer�.

In fact, Islam prohibits deprivation of the sexual behavior. This is, simply, because Islam is the natural religion commensurate to pure human innate. Islam does not, at any time, interfere with the requirements of the human’s needs or desires. It rather attempts to answer and fulfill all human needs and requirements, yet by setting certain lawful limits and restrictions to ensure satisfying these needs in a right and lawful manner. Islam endeavors to keep the sex within the framework of human needs and elevates it above the savage and uncivilized way.

Prophet Mohammad (PBUH) said:

“People enter Jannah, Paradise mostly based on Taqwa of Allah (respect and fear of Allah) full respect and obedience of the Commands of Allah and His Messenger (peace and blessings of Allah be upon him)], and based on their good conduct. [While] most people enter the Hellfire because of the [ill use] of the mouth and private parts�.

Islam sets the mode for the better advancement of man, if he follows the Islamic rules and God’s Commands on the subject. Islam looks at the proper (legal) use of the sex as an act of worship, (Ibadah). A Muslim would be rewarded when he practices this act, as he is rewarded when he does any other acts of worship.

Prophet Mohammad (PBUH) said:

[A Muslim] would have an intercourse with his spouse and would be rewarded for it. The Companions (may Allah be pleased with them) asked: Oh Messenger of Allah! A person would be rewarded while satisfying his sexual need? Prophet Mohammad replied: Yes. Isn’t it that he would be punished had he practiced sex illegally (not with his spouse)? The same applies if a Muslim practiced a lawful intercourse with his spouse. As such, he would be rewarded�.

In Islam, the only way allowed for satisfying the sexual desire is a lawful “marriage”. In fact, Islam urges Muslims to seek marriage.

Islam regards marriage as a natural necessity in order to achieve tranquility and peace of mind for the Muslim. To the society, Islam regards marriage as a place to foster love, affection, closeness. Further, Islam regards marriage as a requirement to maintain the human race. Also Islam regards marriage as a mean for better moral values, preservation of honor and dignity, and preservation of the moral values of the human society. Thus, neglecting marriage or rejecting it is regarded as a denial of all the normal human behaviors and pure code of social ethics”.

Hence, marriage in Islam is a way to reach tranquility and peace of mind.

Allah states in the Qur’an Surrah Al-Room (30:21):

�And among His Signs is that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your [hearts]: verily in that are Signs for those who reflect�.

In fact marriage is essential to protect both spouses against indulgence in unlawful sexual practices that eventually leads to corruption and immoral acts [such as prostitution, fornication and adultery] in the Muslim society.

Prophet Mohammad has stressed that when he said:

There is no greater sin after the sin of associating partners with Allah than a man placing his semen in a womb [private part of a woman] that is unlawful for him to place(having sex with a woman that is not his wife)�.

source:  www.therevival.co.uk via www.islamonline.com

Jesus in the Quran

• Muslims respect and revere Jesus (peace be upon him) , and await his second coming. They consider him one of the greatest of God’s messengers to mankind. A Muslim never refers to him simply as ‘Jesus‘, but always adds the phrase “peace be upon him.”
• The Qur’aan confirms his virgin birth (a chapter of the Qur’aan is entitled `Mary’) in her time, and Mary is considered the purest woman in all creation. The Qur’aan describes the creation of Jesus as follows (interpretation of the meaning): “Behold! the Angel said, `God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you glad tidings of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one that shall speak to the people from his cradle and in maturity, and shall be of the righteous.’ She said: `O my Lord! How shall I have a son when no man has touched me?’ He said: `Even so; God creates what He wills. When He decrees a thing, He but says to it, “Be!” and it is.” (Qur’aan, Surat (chapter) Aala ‘Imraan, 3:42-7).
• Jesus (peace be upon him) was born miraculously through the same power which had brought Adam (peace be upon him) into being without a father: “Truly, the likeness of Jesus unto Allaah is as the likeness of Adam. He created him of dust, and then said to him, `Be!’ and he was.” (3:59) .
• During his prophetic mission, Jesus (peace be upon him) was granted and performed many miracles. The Qur’aan tells us that he said (interpretation of meaning): “I have come to you with a sign from your Lord: I make for you out of the clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by Allaah’s leave. And I heal the blind and the lepers, and I raise the dead by Allaah’s leave.” (3:49) Other miracles include speaking soon after birth in defense of his mother’s piety. God’s other gifts to him included healing the blind and the sick, reviving the dead, and, most importantly, the message he was carrying. These miracles were granted to him by God to establish him as a prophet.
• According to the Qur’aan, he was not crucified, but only appeared so; instead, Allaah raised him unto Heaven. (Quraan, Chapter Maryam) Neither Muhammad (peace be upon him), nor Jesus (peace be upon him), came to change the basic doctrine of the belief in one God, brought by earlier prophets, but to confirm and renew it. In the Quran Jesus (peace be upon him), is reported as saying that he came: ” To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign form your Lord, so fear God and obey me.” (3:50).

Source: www.islamqa.com

My Community Will Divide into 73 Sects

By Shaykh Salman al-Oadah

The Prophet (peace be upon him) said: “My community will experience everything that the Children of Israel had experienced, following in their footsteps exactly, so much so that if one of their number had approached his mother publicly for sex, one of my community will do the same. The Children of Israel divided into 72 sects. My community will divide into 73 sects, and all of them will be in the Hellfire save one.”

The people asked him: “And which one will that be

He replied: “The one that follows what I and my Companions are upon right now.”

This hadîth is quite famous and it is mentioned all of the time. In fact, scarcely does anyone speak on the topic of disagreement without mentioning it. This hadîth is often mentioned inappropriately and to audiences who cannot fully appreciate its implications. Therefore, I wish to discuss this hadîth and elucidate more clearly what it is telling us.

This hadîth is not recorded in either Sahîh al-Bukhârî or Sahîh Muslim. This by no means implies that the hadîth is unauthentic. However, it is possible that they did not mention it because it was not up to their arduous standards of authenticity.

The hadîth can be found in the four Sunan works and in Musnad Ahmad with different chains of transmission. Some scholars declared it to be authentic or at least good, including al-Tirmidhî, al-Hâkim, al-Dhahabî, Ibn Taymiyah, al-Shâtibî, and Ibn Hajar al-`Asqalânî. Others declared it as weak, including ibn Hazm and Ibn al-Wazîr.

The most correct opinion is that it is authentic; taking into consideration the large number of ways it has reached us, with some chains of transmission strengthening the deficiencies of others. Nevertheless, we should not behave as if it is the only hadîth in the world that addresses the issue of difference among Muslims.

We have the hadîth where the Prophet (peace be upon him) said: “This community of mine is a community blessed with mercy. It is not punished in the Hereafter. Instead, it is punished in this world with strife, instability, and bloodshed.” [Musnad Ahmad, Sunan Abî Dâwûd, and Mustadrak al-Hâkim] It is an authentic hadîth. It indicates that Allah has shown mercy on the Islamic community and that its punishment will be in this world instead of the Hereafter.

The Muslim community is the community most highly esteemed by Allah. The Qur’ân and Sunnah both state this fact in the most unambiguous terms. It is better than the communities that followed the previous scriptures were in their own era, namely the Jews and the Christians. This is why Allah says: “You are the best community brought forth for humanity.” [Sûrah Âl-`Imrân: 110]

This is also why He says: “And likewise we made you a balanced nation.” [Sûrah al-Baqarah: 143]

The Prophet (peace be upon him) on so many occasions emphasized the fact that the Muslim community is the best community of faith on Earth. Therefore, no one should ever infer from the hadîth about the 73 sects that the previous communities of faith were less divided amongst themselves and therefore were somehow better or less afflicted.

Ibn Mas`ûd relates that he was with some people when the Prophet (peace be upon him) asked them: “Would you like to be one quarter of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one third of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) asked them: “Would you like to be one half of the population of Paradise?” When they replied that they would indeed like that, the Prophet (peace be upon him) said: “I swear by Him in whose hand is Muhammad’s soul. Indeed, I hope that you will be half the population of Paradise. This is because none shall enter Paradise except a soul that has surrendered to Allah, and you are to the polytheists like a single white hair on the hide of a black bull or a single black hair on the hide of a red bull.” [Sahîh al-Bukhârî and Sahîh Muslim]

In this hadîth, the Prophet (peace be upon him) made it clear that half of the denizens of paradise will be from among his followers.

Allah has forgiven this community what it falls into by mistake or out of forgetfulness. We are instructed by the Qur’ân to offer the following supplication: “Our Lord, do not impose blame on us if we forget or err.” [Sûrah al-Baqarah: 286]

The Prophet (peace be upon him) said: ‘Allah has pardoned my community what it commits by mistake, out of forgetfulness, or out of compulsion.” This is an indisputable principle of Islamic jurisprudence recognized by all scholars and jurists.

Moreover, Allah has spared this community from the burdens and impositions that the previous religious communities had upon them. Allah says: “He releases them from their heavy burdens and from the yokes that are upon them.” [Sûrah al-A`râf: 157]

Returning to the hadîth about the 73 sects, the fact that the Muslims will divide into a larger number of sects has puzzled some scholars throughout the ages. However, there are a number of possible answers to this puzzle.

First of all, the Muslim era is the longest era for any religious community.

Secondly, the divisions within the Muslim community are by far less serious that the divisions suffered by those who have gone before. The deficiencies brought about by the divisions among Muslims are more than counterbalanced by the good and the favor that the Muslims possess. Moreover, the existence of a sect does not require that the sect has many followers. One person following his own ideas can constitute a sect. Therefore, it is quite possible for there to be 72 other sects that collectively constitute a small percentage of the entire Muslim community.

The real problem exists with those who fancy themselves as the “saved sect” to the exclusion of all others, declaring everyone else to be astray and damning them. The Prophet (peace be upon him) said: “If a man says that the people are damned, then he is the damnedest of them all.”

We must bear in mind that the Prophet (peace eb upon him) described those other 72 sects as Muslims. He said: “My community will divide into 73 sects.” This means that the followers of those sects are neither unbelievers nor polytheists. They are, in general, Muslims and believers. This does not mean that there cannot be a few hypocrites and unbelievers among them. However, the overwhelming majority of them believe, in spite of their deviance and their shortcomings. This is the way that most of the scholars have understood the hadîth of the 73 sects, including Ibn Taymiyah and al-Shâtibî.

The threat of the Hellfire mentioned in the hadîth does not mean that the threat is going to be carried out against everyone. Ibn Taymiyah makes the following observation:

This hadîth is no graver in its threat than the verse: “Verily, those who consume the orphans’ property unjustly merely take fire into their bellies and they shall be scorched by a blazing flame.” [Sûrah al-Nisâ’:10]

It is no graver than the verse: “Whoever does this maliciously and wrongly We shall scorch in the Fire.” [Sûrah al-Nisâ’: 30]

In spite of these verses, we do not bear witness that specific people are going to Hell, since people may repent for their sins or they may have other good deeds to their credit that blot out their sins. Allah may expiate them for their wrongs by afflicting them with hardships or by other means.

It was not the practice of our pious predecessors to concern themselves with identifying these sects. Al-Shâtibî makes this point clear in his book al-Muwâfaqât. Ibn Taymiyah also states this in a number of his works. He says:

Anyone from one of the 72 other sects who is a hypocrite is indeed an unbeliever in his heart. Anyone from among them who is not a hypocrite but who in fact believes in Allah and His Messenger is not an unbeliever, regardless of whatever mistakes in interpretation they may have. When a believer says: “Our Lord, forgive us and our brothers who have preceded us in faith” [from Sûrah al-Hashr: 10], he means all the Muslims of the past centuries, even those who made mistakes in interpretation, acted contrary to the Sunnah, or committed some sins. They are still from his brothers who preceded him in faith and they all come under the generality of his supplication, even if they had belonged to one of the 72 other sects. Each one of these sects contains within its ranks a large number of people who are not unbelievers. They are believers who have gone somewhat astray and have sinned, making them worthy of the threat of punishment.

This hadîth should be seen in the proper perspective. Though we might view it as authentic, we should not extend its meaning beyond what it actually says. We should not allow this hadîth to be used to aggravate divisions between Muslims and stir up arguments among believers.

Source: www.islamtoday.com

Want a House in Paradise?

I have not done too many posts on hadith reflections (though I have done a couple, see: http://mustaqeem.wordpress.com/2007/04/20/the-seven-under-the-shade-of-allah/ and http://mustaqeem.wordpress.com/2008/03/30/are-we-the-people-this-hadith-is-referring-to/), but I really have started to love the following hadith and I feel it is something that we need to incorporate into our everyday lives if we want to be successful.

Rasoolullah (SAW) said, “I guarantee a house in Jannah (Paradise) for one who gives up arguing, even if he is in the right; and I guarantee a house in the middle of Jannah for one who abandons lying even when joking / for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.” [narrated by Abu Dawud]

The breakdown:

• for one who gives up arguing, even if he is in the right

So basically any house in paradise is amazing even if it is in the lowest parts of paradise for we know we will not be jealous of one another in paradise, insh’Allah. 

Imam Shafii (rahimullah) stated, “I have never disputed anyone in order to overcome him, and whenever I dispute anyone, I love that the truth should become manifest at his hands.”  Look at the wisdom of Imam Shafii, he would love to lose a debate as long as the truth prevailed!  Subhan’Allah, many of us become a part of some movement and we defend our stances even if we know we are wrong.  Are we to be given a house in paradise then? 

Imam Shafii further stated, “I debated a scholar and beat him. Then I debated a layman and that layman beat me – he had no knowledge of the principles and texts. I had nothing to say.” 

Nowadays, knowledge is only with few as the one of the signs of the Day of Judgement is that knowledge will be lost.  Therefore, my brother or sister in Islam, avoid confrontation and debating.

• for one who abandons lying even when joking / for the sake of fun

People love to joke and have fun.  However, Rasoolullah (SAW) stated “If you knew what I know, you would laugh little and weep much.”  Laughing and joking in Islam are, of course, permissible, but to an extent. 

Imaam al-Nawawi (rahimullah) said: “The kind of joking which is forbidden is that which is excessive and persistent, for it leads to too much laughter and hardening of the heart, it distracts from remembrance of Allaah, and it often leads to hurt feelings, generates hatred and causes people to lose respect and dignity. But whoever is safe from such dangers, then that which the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do is permissible for him.”

Joking and laughter has its limits and one of those limits is that we do not lie when we joke.

• for one who has good manners

Good manners were studied by the scholars of the past twice as long as knowledge was.  Indeed, one’s manners can be the means by which one has a house in the highest part of paradise!  What is our relationship with our parents, with our friends, with ourselves, and most importantly, with ALLAH?

Subhana’Allah, many people exert poor manners when they are trying to prove something and their entire message is lost in their actions.  I want to give a small personal example that irritates me.  Many people put the mus’haf on the ground and though this may be something that is permissible (Allahu Alim), but we should not do it out of respect for kalaam Allah (the Speech of Allah – the Quran).  We should respect our hearts out with the Quran.  We should love the Quran and not let it sit on the ground when we are not reading it.  Furthermore, out of respect for the Quran, we should not have ayaats of it scribbled on our clothing or on some necklase that we wear, but we should recite it more than anything.  This gives the proper respect to the Quran.

Another example that can be used is how we enter the masjid.  There is no specific hadith that says enter the masjid with the right foot (as far I know), but we know of the hadith that says to enter the bathroom with the left foot.  From this hadith and out of respect for the place we worship Allah, we should enter the masjid with our right foot, if possible.  I know of a couple brothers who would enter the masjid specifically with the left foot to make a point.  This is not respect.  Respect is something we, as Muslims, need to work on.

The good in this article is from Allah and the bad is from me and the rejected shaytaan.

May Allah SWT guide us all to the truth.  Ameen.

Soooo, is Arabic Really THAT Important?

The Answer in short is, yes, it really is that important!  Check out the statements of just a few scholars in terms of the importance of the Arabic language in Islam (from various sources):

Abu Bakr (ra) said, “That I recite and forget (a portion of the Qur’an) is more beloved to me than to make a grammatical mistake!”  (Understand that one letter omitted changes the entire meaning of verses!)

Umar ibn al-Khattaab (ra) wrote to Abu Musa al-Ashari (ra) and said: “Understand the Sunnah and understand the Arabic language because the Qur’aan is in Arabic.”

Ubay ibn Ka’b (ra), the Sahaba, said, “Teach Arabic like you teach the memorization of the Qur’an!”

Al-Hasan Al-Basri said, “They (the heretics) were destroyed by their inability in Arabic.”

Imam Shafii said, “People did not become ignorant and did not differ amongst themselves except because they left Arabic and leaned towards the language of Aristotle.”  It is reported Imam Shafii indicated what he did because the cause of the heresy is ignorance of the Arabic language.

Shaykh-ul-Islam Ibn Taymiyyah even went so far as to say that, “The Arabic language is part of the Religion, and knowing it is an obligation.”

Check out the following lecture entitled, “Why Study Arabic and How?” by Nouman Ali Khan:

Nouman Ali Khan runs the Bayyinah Institute that offers week-long intensive Arabic courses throughout the United States.  To see if his program is coming to your city (or to invite him to your city and reap the rewards of providing your community with ilm AND ajr), check out: www.bayyinah.org