Sayings which have been reported from the Salaf us-Saalih regarding Intention, Ikhlaas and Riyaa'[1] From the Book of Sincerity (Al-Irshaad 1997) Translation by Abu ‘Iyad as-Salafi

1. It is reported about Bishr al-Haafee that he said: That I seek the world with a wind instrument is more loved by me than that I seek it with the deen.

2. It is reported from Ibraheem an-Nakha’ee that he said: When Shaytaan comes to you whilst you are engaged in prayer and says: You are showing off, increase it in length.

3. One of the Salaf said: Direct me to an action by which I will never cease to be performing for Allaah the Exalted. It was said to him: (Always) intend good because you will never cease to be performing even if you do not do any actions. The intention performs even in the absence of any actions. Whoever intended to pray at night and then slept, the reward for what he intended will be written for him.

4. One of them said: I love that I have an intention for every single thing until my food, drink and sleep.

5. It was said to Sahl: What is the hardest thing for the soul (to achieve)? He said: Sincerity, when there is no other desire in it.

6. It is reported from Ya’qoob al-Makfoof that he said: The sincere person is the one who hides his good deeds just like he hides his evil deeds.

7. One of them wrote to his brother: Make your intention sincere in all of your actions and little action will suffice you.

8. It is reported from Ayyoob as-Sakhtiyaanee that he said: Purifying the intention is harder than all other actions for those who act.

9. It is reported from Yahyaa bin Mu’aadh that he said: Ikhlaas separates (good) actions from faults like the separation of milk from dung and blood.

10. It is reported from as-Soosee that he said: What Allaah desires from the actions of His creation is Ikhlaas and nothing else.

11. It is reported from al-Junaid that he said: To Allaah belong servants who understand, and when they understand they act and when they act they make (their action) sincere. Their recalling of Ikhlaas at the time of doing righteousness is what accumulates the greatest (good for them).

12. It is reported about Hawshab that he used to cry and say: My name has reached the large mosque. [i.e. he disliked to be known out of humility and that people should mention him for fear of fame and repute]

13. It is reported from as-Soosee that he said: Ikhlaas is to lose the vision of Ikhlaas (in oneself).

14. One of them said: Whoever sees sincerity in his sincerity, his sincerity is itself in need of sincerity. The destruction of every sincere person lies in his sincerity, (he is destroyed) to the extent that he sees sincerity in himself. When he abandons seeing sincerity in himself he will be sincere and purified.

15. It is reported from Abu Uthmaan that he said: Ikhlaas is to forget the vision of creation by constantly looking at the Creator.

16. It is reported from Ibraheem bin Adham that he said: He is not truthful to Allaah who loves fame.

17. It is reported from ath-Thawree that he said: They used to hate fame and reputation due to wearing nice garments so that eyes would stretch towards them.

18. Ibn al-Jawzee reports from al-Hasan that he said: I was with Ibn al-Mubaarak one day and we came to a watering place. The people were drinking from it and Ibn al-Mubaarak came closer in order to get a drink. The people did not know him and shoved and pushed him. When he came out he said: Life is but this, meaning we are not known nor are we respected.

19. It is reported from Na’eem bin Hammaad that he said: Abdullaah ibn al-Mubaarak frequently used to sit in his house for long periods of time so it was said to him: Do you not feel lonely and isolated? He said: How can I feel isolated while I am with the Prophet (sas).

20. It is reported from Ibn al-Mubaarak that he said: I heard Ja’far bin Hayyaan say: The foundations of these actions are the intentions. Indeed a man reaches with his intentions a position he does not reach with his actions.

21. One of the people of wisdom used to say: When a man is speaking in a gathering and his speech amazes him let be silent and when he keeps silent and his silence amazes him let him speak.

22. It is reported from Mutraf bin Abdullaah ash-Shakheer that he said: That I spend the night sleeping and wake up remorseful is more loved to me than that I spend the night standing (in prayer) and wake up in admiration.

23. It is reported from an-Nu’maan bin Qais that he said: I never saw Abeedah (rh) performing any voluntary prayers in the mosque of al-Hayy.

24. It is reported from Alee (ra) that he said: The one who shows off has three characteristics: He is lazy when by himself, he is lively and energetic when with others and he in creases in his actions when he is praised and decreases in them when he is criticised.

25. It is reported from Al-Hasan (rh) that he said: The one who shows off desires to overcome what Allaah has decreed for him. He is an evil person who desires to inform the people that he is righteous in order to hear what they would say. He has obtained a position of vileness and wickedness from his Lord. It is therefore essential for the hearts of the believers to recognise him.

26. It is reported from Sahl bin Abdullaah (rh) that he said: There is nothing which is tougher upon the soul than (achieving) Ikhlaas. How many times have I tried to remove riyaa’ from my heart except that it sprouted in a different colour (i.e. in a different form).

27. It is reported from Ibn Mas’ood (ra) that he said: Do not learn knowledge for three (things): To amaze and confound the foolish, to argue with the learned and to make peoples faces turn towards you. (But) seek what is with Allaah with your hearts and actions, since only that will remain and whatever is besides it will go.

28. It is reported from Abu Sulaimaan ad-Daarinee (rh) that he said: Toobaa (the tree in Paradise) for the one who took a single step desiring nothing but the face of Allaah by it.

29. Some of the salaf said: Whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allaah the Exalted will be saved, and this is due to the greatness of Ikhlaas.

30. It is reported from Abu Sulaimaan ad-Daarinee (rh) that he said: When the servant is sincere, riyaa’ and the many whisperings (of the shayaateen) are cut off from him.

31. It has also been said: Ikhlaas is that the servants inward and outward actions are equal. Riyaa’ is when the outward appearance is better than the inner self and truthfulness in one’s sincerity is when the inner self is better cultivated and more flourishing than the outward appearance.

32. Some of the salaf have said: Ikhlaas is that you do not seek a witness over your action besides Allaah and nor one who gives reward besides Him.

33. It is reported from Makhool (rh) that he said: Never does a servant maintain sincerity for forty days in succession except that the streams of wisdom from his heart appear on his tongue.

33. It is reported from Adiyy ibn Haatim that he said: The people destined for the Fire will be ordered (to come) towards Paradise until they come close to it and smell its fragrance, see its palaces and what Allaah has prepared in it for its people. Then an announcement will be made (to the angels) that they be turned away from it. There will be no portion for them in it. They will return in loss and ruin just like the ones before them (who were also commanded likewise). Then they will say: O our Lord. If you had entered us into the Fire before You showed us what You have shown us from Your reward and what You have prepared for you friends and allies it would have been easier upon us. Then the Exalted will say: “This is what I intended with you. When you used to be alone you would combat me (or show boldness to Me) with grave sins and when you used to meet people you would meet them with humility. You would show to the people other than that which you used to give Me from your hearts. You feared people but you did not fear Me. You honoured the people but you did not honour Me, you abandoned (actions) for the people but you did not abandon for Me. This day (therefore), will I make you taste a tormenting punishment along with your prevention from receiving that reward.”

34. It has been said: The damage (caused) to every servant lies in his being pleased with himself. Whoever looks at his soul and sees something in it which he deems to be good has caused its destruction. And whoever does not suspect his soul at every single moment is one who is deceived.

35. Ibn al-Qayyim (rh) said: Ikhlaas is the Tawheed of one’s wish/intent.

Notes

[1] The sayings have been taken from Ihyaa Uloom id-Deen of al-Ghazaalee, Mukhtasir Minhaaj il-Qaasideen of Ibn Qudaamah and Kitaab uz-Zuhd of Ibn al-Mubaarak. [TN] The author said, “I have quoted these statements without knowing their authenticity and it is allowable for a Muslim to take from what has been narrated from the Salaf without verification if the particular statement is in agreement with the Book and the Sunnah.  (I found this list on the AlMaghrib Forums).

Riyaa – Defined

Riyaa is showing off and can include the desire to seek praise or a reputation. It includes worrying what people think of one. Showing-off includes performing one’s deeds for someone else’s sake when they should be done for the sake of Allah (SWT). Does this not sound hypocritical?

Mahmood ibn Lubayd reported that Rasoolullah (SAW) said: “For you, my greatest fear is minor shirk.” The companions said: “O Messenger of Allah, what is minor shirk?” He replied: “Showing off (ar-riyaa), for verily Allah will say on the Day of Resurrection when people are receiving their rewards: ‘Go to those whom you were showing off to in the world and see if you can find any reward from them.'” (Ahmad, at-Tabaraanee, al-Bayhaqee)

Ibn ‘Abbas said: “Riyaa is more hidden than a black ant on a black stone in a dark night.”

Types of Riyaa

Riyaa’ of the body – This occurs by appearing to be emaciated and pale so that others may see the intensity of his striving and the abundant fear of the Hereafter. Also included in this is lowering the voice and sinking of the eyes, showing that one has a weak and feeble body in order to show others that he is diligent in observing fast.

Riyaa’ of the outward appearance – Such as the effects of prostration on the face or wearing a specific type of clothing which only a few people wear and whom people consider to be scholars. So he wears this apparel so that it may be said: “He is a scholar.”

Riyaa’ by one’s speech – This occurs mostly by admonishing others, reminding them, memorising details and narrations for the sake of argumentation, making it open and know that one has copious and abundant knowledge, moving one’s lips for the remembrance of Allaah in the presence of others, becoming angry when evil occurs between people, lowering the voice and making it soft and tender when reciting the Qur’aan so as to show otehrs his fear, sadness and other such things.

Riyaa’ with one’s actions – Like the showing off of the worshipper by lengthening the standing and prolonging the bowing and prostration during prayer. Outwardly displaying humility and showing off with fasting, going on military expeditions, pilgrimage, giving charity and other such things.

Riyaa’ on account of one’s friends and visitors – Like the one who burdens himself in order to visit a scholar or a pious worshipper so that it may be said: “So and so visited so and so”. This also occurs by inviting people to one’s house so that it may be said: “The people of the deen frequently visit him.”

Remedy to Avoid Riyaa:

1. Increasing knowledge of Islam
2. Du`a – The prophet (sallallahu `alayhi wa salam) taught the specific Du`a for Riyaa: “Allahumma innaa na`oothu bika an-nushrika bika shay`an na`lamuhu, wa nastagfiruka limaa laa na`lamuh. [O Allah, we seek refuge in you from committing shirk knowingly, and ask your forgiveness for (the shirk that we may commit unknowingly”]
3. Reflecting upon Heaven and Hell and having complete dependence on Allah (SWT)
4. Hiding one’s good deeds as some scholars advise: “Remove the causes of Riyaa` from yourself by considering the opinion of people as important to you as animals and small children. Do not differentiate in your worship between the presence of people or their absence, or between their knowledge of your actions and their ignorance. Rather be conscious of the infinite knowledge of Allah alone.”
5. Reflection upon one self’s shortcomings
6. Accompanying the Pious
7. Knowledge of Riyaa
8. Always renewing one’s intentions (!) and continuously making istighfar

Related: https://mustaqeem.wordpress.com/2007/05/26/intention-check/

Sources include http://www.islamicawakening.com, http://forums.almaghrib.org, Riyaa: The Hidden Shirk by Yasir Qadhi and Bilal Philips

In the Name of Allâh, the Most Beneficent, the Most Merciful
By Dr. Yahya al-Ghouthani, Jeddah (world leading Qur’anic recitation authority)
Translated by Abu Muqatil

In light of the principles which have passed us by in the previous section, I say to whoever wants to memorize a page from the Noble Quran from any chapter that I hope that you will stay with me so we can read the following steps together at ease paving the way to apply it precisely.

1. [Obtain a good mus-haf ]
Try to obtain a good copy of the Quran whose size is according to your need and never ever replace it so that you will be strong in memorising the parts of the pages and the lines. The mus-haf al-huffaaz (the memorisers’ codex) [i.e. the text of the popular green edition from Madina written by the world famous calligrapher, Ta Ha Uthman] is preferred which starts with the verse at the start of the page and finishes with the last verse, and it is divided up well, whereby the Quran being thirty juz` (parts), every juz` has 20 pages and every page has 25 lines. The King Fahd organization in Medina al-Munawwarah has built a printer for this copy and I advice getting it as it is the most accurate contemporary print.

2. [Set the scene]
Setting the scene for memorization according to the following:-
i. Self-composure – Have the correct intention in mind and a desire for reward from Allah
ii. Wudoo` (ablution) and complete purity – Do not take the easy option of those who give a fatwa (legal edict) for its opposite as that goes against what befits high regard of the Speech of Allah and good manners with it.
iii. [Comfortable setting] – Sitting in a place where you feel at ease, and there is no more sacred place than the mosque.
iv. [Free of distractions] – It is preferred that it is a place without many pictures, carvings, decorations and distractions. The more enclosed the place is – with all due regards to fresh air – the better, compared with open space, trees and gardens. Even if some may differ with me, but I say this based upon experience not from abstract thinking. The atmosphere for light reading is different from the atmosphere for focused memorization, as wide spaces, sceneries and trees distract the mind and focus. Whatever is suitable for light reading is not needed for genuine work and focus, as mentioned in rule 4.
v. Face the Qibla – (direction of prayer towards Mecca) and sit in a state of submission, tranquility and respect.

3. [“Warm up”]
Begin the “warm up” process (for want of a better expression). It is the preparation where you read a few pages of the Quran before starting the memorization process, whether from memory or looking.

Recite nicely, listening to yourself without haste or delay.

This is a fundamental component in preparing the self. You will find many successful memorization teachers do not allow the student to memorize before getting them to revise the previous session and letting the sheikh hear. This is to prepare him psychologically and spiritually for memorization, whilst the student may be totally unaware of the teacher’s aim.

4. [Be controlled in recitation]
Beware of your voice’s beauty from distracting you at this point. The sweetness of your tone encompasses you in the atmosphere of chanting. So you start thinking that you’re so-and-so, the famous reciter, then you assume his persona and start to recite with deliberation and perfecting the letters. You repeat it and recite it again like some of the reciters. Perhaps it all goes over the top and you bring out a microphone and recording equipment. Time will pass by whilst you are unaware, and you become like that young man who really wanted to memorize the Quran but every time he sat down to memorize he opened the Quran at 7-rah Y-suf and began to chant it until the time passed him by and he memorized absolutely nothing.

5. [“Feel that urge…”]
About 10-15 minutes of the warm up exercise and personal preparation you will feel a strong desire in yourself to memorize, with that it is possible for you to start with a new page you want to memorize.

6. [Focus]
Here begins an important stage, you really have to doubly focus on the verses. Imagine that your eye is a camera lens, and that you want to film the page with sound and image. Be careful not to shake the camera.

7. [“Action!”]
Open your eyes well. Free your mind from any distraction. Read by looking at the first verse at the top of the page in an audible voice with tajw5d [the correct rules of recitation]. Read correctly with concentration. Lets use an as example His statement, the Most High:
سيقول السفهاء من الناس ما ولاهم عن قبلتهم التي كانوا عليها قل لله المشرق والمغرب يهدي من يشاء إلى صراط مستقيم
 
The fools among the people will say, “What has turned them from their prayer direction to which they were used to face in prayer.” Say, “To Allah belong both, east and the west. He guides whom He wills to a Straight Way.” [2:142]

Read three or more times until your mind takes it all in, then close your eyes and picture in your mind the places of the words and read them. If you succeed in reading them completely without any mistake, don’t get excited but instead repeat two, three or five times.

8. [Repeat]
Then open your eyes a second time. Read the same verse from the book to confirm the correctness of your memorization. If you are certain that you’ve memorized it correctly, don’t get excited. Instead close your eyes and read another time. With this you have chiseled in your mind an engraving that is impossible to disappear with the permission of Allah, the Most High. Try the steps carefully, you will definitely find this approach sound.

Note: During the process of recall and repetition, be careful not to divert your gaze to the things around you such as written notices distributed upon walls, posters, artwork, or décor. Do not follow a whirling fan. Do not be concerned about the type of furniture or coverings you’re sitting on. Be careful of excessively looking out of the windows, perhaps your eyes will chance upon something that will not please you, or perhaps you will be distracted by the scene of people in the street, or the scene of cars as happens to students during their revision for their exams. One of them stands at the window with the excuse of getting fresh air, then there he takes a census of cars based upon make and model, and in this manner time passes him and is wasted whilst he hasn’t benefited a single thing.

You have no business with these distractions, my brother. You have put yourself forward as someone from the people of the Quran and from its memorizers, and that requires motivation, perseverance, focus and an absence of distractions.

9. [Next verse]
After that move to the verse immediately following it:
…وكذلك جعلناكم أمة وسطا
Thus we have made you a middle nation…[2:143]

and begin with the same steps we outlined with the previous verse. If you think the verse is long, then divide it into several parts corresponding to correct and sound stops and normal meanings. Then repeat and repeat many times until it is engraved deeply in your memory.

10. [Connection process]
Begin now with the connection process which I mentioned in the eighth rule of memorization. That is by opening the book and focusing on the last part of the first verse – for example – إلى صراط مستقيم …and read it with an audible voice then connect it quickly without any stop with the first part of the second verse وكذلك جعلناكم أمة وسطا. Repeat this process many times but no less than five times.

After reading these steps – if you like them – begin implementing them straight away and record in a special notebook the date of beginning memorization. Contact someone you love and trust, and then tell them that you have found a technique in memorizing the Quran that you began applying today, so that you can be someone who guides to good.

One of the benefits of contacting someone like this is that it will be an encouragement for you in memorization and continuation, as it reflects an increased conviction in oneself with what you’ve read.

This is what is confirmed in psychology, if a person does something and he convinces someone else about it, then it is like taking a firm stance without retracting from it and his behavior increases his conviction in what he does.

It is possible to summarize this method in the following steps:-
1.Personal composure
2.Warm up
3.Concentration
4.Repetition
5.Connecting
Result = a strong memorization with the best method.
 
(Source: Kayfa Tahfaz al-Qur`aan al-Kareem (“How to Memorize the Noble Quran”)

Related:

Muhammad AlShareef’s advice: http://forums.almaghrib.org/showthread.php?t=1482
Helpful Activites to Help Reinforce Memorization: http://talk.islamicnetwork.com/showpost.php?p=62117&postcount=12

Intercession in Islam

January 8, 2008

Intercession in the Hereafter is real and it will occur.  However, as Muslims, we cannot pray to or make dua to other than Allah for the basis of Islam is tawheed and the oneness of Allah as the Holy Quran states, “And who is more astray than one who calls on (invokes) besides Allâh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping” (Translation of the Meaning of the Holy Quran, 46:5-6).

The Prophet Muhammad (SAW) does have a special type of intercession on the Day of Judgment.  Rasoolullah (SAW) will intercede for the Hisaab (reckoning) to begin on the Day of Judgment.  Rasoolullah (SAW) also has a special intercession for those who live in Madinah and die there as well as for his non-Muslim uncle, Abu Talib (who will still reside in Hell-Fire forever but in a lesser severity).

So, who are the intercessors on the Day of Judgment?  They include Allah (the Most Merciful), Rasoolullah (SAW), the Messengers, the Angels, the martyrs, children who passed away, the believers to one another, and the Holy Quran.  Allah’s Mercy will allow people who have only a mustard seed amount’s worth of Eeman to be saved from the Hell-Fire.

What are the types of intercession?  They include the type for people to get out of Hell-Fire once they are in Hell, for people to be saved from the Fire before they are thrown into it (i.e. Surat Tabarrak intercedes for this), for people to have their punishment reduced (in severity or time), to allow people to enter Jannah, and to raise the level for people in paradise once they are already there.

Now that we have covered the types of intercession, one may be inclined to ask about the intercession from grave-worshipping that occurs throughout some parts of the Muslim world.  However, it must be noted that grave-worshipping is strictly prohibited in Islam as Rasoolullah (SAW) said, “May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship” (narrated by Bukhari and Muslim). 

Some people claim that they ask these ‘saints’ because these saints are better people than themselves and closer to Allah.  Even if this may be true, it is pointless of one to make dua to this saint as Allah will reward this saint for his deeds and not the person making dua to him for his deeds.  Allah will not call on one’s prayer more if he makes his prayer directed to a righteous saint.  Instead, we should strive to be better believers and we should ourselves make dua sincerely to Allah (SWT).  One must follow the Quran and Sunnah in all which one does.

Finally, what are the conditions for intercession?  Firstly, Allah (SWT) must approve the one for whom intercession is made as the Quran states, “and they cannot intercede except for him with whom He is pleased” (Translation of the Meaning of the Holy Quran, 21:28).  Abu Hurayrah narrates in a longer hadith in which Rasoolullah (SAW) said, “The people who will be most blessed by my intercession on the Day of Resurrection are those who say Laa ilaaha ill-Allaah sincerely from the heart” (narrated by Bukhari).  Secondly, Allah (SWT) must allow the intercessor to intercede as the Quran states, “Who is he that can intercede with Him except with His Permission?” (Translation of the Meaning of the Holy Quran, 2:255).  Furthermore, Allah (SWT) can decide to accept (or reject) the intercession as the Holy Quran states, “…whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with” (Translation of the Meaning of the Holy Quran, 53:26). 

In closing, consider the words of Shaykh Muhammad Saalih al-Munajjid (of IslamQA):

it is clear to every fair-minded person that the correct kind of intercession is intercession that depends on the permission and approval of Allaah, because all intercession belongs to Him. That also includes asking for intercession from living people who are able to do that concerning worldly matters, for which Allaah has granted permission. It should be pointed out here that this kind of intercession is permitted because Allaah has given permission for it, since it involves no kind of emotional attachment to the person, rather the point is that it is a means, like all other means which Islam permits us to use. The kind of intercession which is forbidden is asking someone other than Allaah to do something that no one is able to do except Allaah, because intercession belongs to no one besides Allaah, and no one can do it unless Allaah grants him leave and approves of him. So whoever seeks intercession from anyone else has transgressed upon the exclusive preserve of Allaah and has wronged himself, and has exposed himself to being deprived of the intercession of the Prophet (peace and blessings of Allaah be upon him) on the Day of Resurrection. We ask Allaah to keep us safe and sound, and we ask Him to cause our Prophet (peace and blessings of Allaah be upon him) to intercede for us … Ameen.

Bad Things Happen, Right?

November 18, 2007

Bad things happen, right?  Wrong!  Everything that happens to a believer is good or it has more good in it than bad.  Alhamdulillah, it is always a win-win situation for the believer.  Consider the hadith of Rasoolullah (SAW) told to us by Suhaib in which Rasoolullah (SAW) said, “The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer. When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him” (narrated by Muslim).

Indeed, we all fall sick, get into accidents, or are sadden at times of despair.  However, the believer easily overcomes such hardships.  Rasoolullah (SAW) said that, “When the believer is afflicted with pain, even that of a prick of a thorn or more, God forgives his sins” (narrated by Bukhari).  It is reported that Abu Hurayrah, the companion of the Prophet, had a favorite illness!  He is reported to have said, “There is no illness that afflicts me more beloved to me than fever; it enters every part of me and [because of it] Allah the Mighty and Sublime gives every part of me its share of reward” (narrated by Bukhari in Al-Adab Al-Mufrad).  Subhana’Allah, if only we could all celebrate when we got sick or something misfortunate happened to us!

In terms of hardship, we should look to the Quran for guidance as it states, “Those who patiently preserve will truly receive a reward without measure” (Translation of the Meaning of the Holy Quran, 39:10) and And bear in patience whatever maybe fall you: this, behold, is something to set one’s heart upon“(Translation of the Meaning of the Holy Quran, 31:17).  In times of hardship, many of us remember Allah (SWT), but do we remember Allah (SWT) in times of ease?  Rasoolullah (SAW) said, “Remember Allah in times of ease, and He will remember you in times of hardship” (narrated by Ahmad).

Whenever something afflicts us, we should smile and say Alhamdulillah (Praise be to Allah).  Consider the story of the King and his servant, Abdullah.  Abdullah would say Alhamdulillah to everything that would happen to him, whether good or bad.  One day while hunting, the King accidently shot-off his finger and Abdullah responded with his normal, Alhamdulillah.  Upset, the King jailed Abdullah to which Abdullah responded Alhamdulillah.  Soon thereafter, the King went out hunting again by himself.  He strayed into tribal enemy grounds and was captured.  The tribe was about to sacrifice him before they realized he was missing a finger.  Knowing full-well they should not sacrifice an incomplete human being, they released the King.  Ecstatic, the King knew that his misfiring the other day saved his life.  He went back home and freed Abdullah.  Afterwards, he asked Abdullah, “I understand the loss of my finger was something worth saying Alhamdulillah over, but why did you say it when I jailed you?”  Abdullah responded, “Had I been with you that one day instead of in jail, I would have been sacrificed, since I did have all of my fingers!”

Verily, the Quran states, “but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not” (Translation of the Meaning of the Holy Quran, 2:216).  Therefore, O Muslim, always be optimistic and respond with Alhamdulillah!

Believing in Prophet Muhammad’s Prophethood

Saying Muhammad Rasool Allah is the second part of the testification

  • Believing that he is Muhammad ibn ‘Abdullah ibn ‘Abdul Muttalib al-Qurashee, who was born in Makkah and passed away in Madeenah
    • The name Muhammad was not a common name at the time
    • Now it is one of the most common names in the world
    • Means one who is grateful, thankful and praised by the people of the world
    • His names are descriptions: Jabayr ibn Mut’im said, “I heard Allah’s Messenger (SAW) saying, ‘I have various names: I am Muhammad, and I am Ahmad, and I am Al-Mahi with whom Allah obliterates disbelief, and I am al-Hashir at whose feet people will be gathered, and I am Al-‘Aqib, and Al-‘Aqib is the one whom there is no prophet after him.” [Al-Bukharee, Muslim]
  • He (SAW) was sent to ALL humankind and Jinn.
    • And We have not sent you (O Muhammad (SAW)) except as a giver of glad tidings and a Warner to all mankind, but most of men know not. [34:28]
    • [Surah 7, Verse 158]
  • We believe in the truth of everything he informed us, fulfill his Sunnah by following what he commanded, and leaving that which he forbade.
    • And when the believers saw Al-Ahzab (the Confederates), they said: “This is what Allah and His Messenger (Muhammad (SAW)) had promised us, and Allah and His Messenger (Muhammad) had spoken the truth.” And it only added to their faith and to their submissiveness (to Allah). [33:22]
    • Say (O Muhammad): “Obey Allah and the Messenger (Muhammad (SAW)).” But if they turn away, then Allah does not like the disbelievers.” [3:32]
    • More than 30 times in the Qur’an it says we must obey the Prophet
  • We love the Prophet (SAW)
    • Say: “If your fathers, your sons, your brothers, yoru wives, your kindred, the wealth you have gained, the commerece in which you fear a decline, and the dwelligs in which you delight…are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment).” And Allah guides not the people who are Al-Fasiqoon (the rebellious, disobedient to Allah). [9:24]
      • Anas reported, “None of you believes until I am more beloved to him than his parents, children and all people.” [Al-Bukharee, Muslim]
  • We honor, respect him and support him and his Sunnah.
    • In order that you (O Mankind) may believe in Allah and His Messenger (SAW), and that you assist and honor him, and (that you) glorify (Allah’s) praise morning and afternoon. [48:9]
    • Abu Bakr said if I die and do not leave anything from the Sunnah of the Prophet, I fear my faith will not be correct.
    • When the Prophet commanded them Sahaba to do something, they did it.
    • Anas bin Malik said his father was drinking Alcohol and right before his cup was at his lips, he put it down immediately after hearing it
    • We deal with the statements of the Prophet as if they are ordinary statements.  We should show respect to what he said by following what he said.
    • Ibn Sa’d reported that the people used to teach the history of the Prophet as they used to teach the Qur’an
    • In 82 Hijri, the first book ever written was the life of the Prophet
  • We take him as our role mode.
    • Indeed in the Messenger of Allah (Muhammad (SAW)) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. [33:21]
  • He is the seal of the Prophets.
    • Muhammad (SAW) is not the father of any man amongst you, but he is the Messenger of Allah and the last (end) of the Prophets.  And Allah is Ever All-Aware of everything. [33:40]
    • There are no Prophets after Muhammad (SAW)
    • Isa will follow the Shari’ah of Muhammad (SAW) when he comes.
    • Isa will not accept Jiziyyah
  • We study his life and affairs (Seerah).
  • We love his family and companions.

Nullifies of Belief in Prophet

  1. Believing that he has lied or that something which he said is not true.
    1. And if they belie you (O Muhammad (SAW)), so were Messengers belied before you.  And to Allah return all matters (for decision). [35:4]
      1. If someone does not believe in one Hadith, question:
        1. If they say it is fabricated, nothing wrong
        2. If they say they know for sure Muhammad (SAW) said that, and they still reject it, they are Kafir
  2. Turning from his guidance and changing his religion.
    1. They (hypocrites) say: “We have believed in Allah and in the Messenger (Muhamamd (SAW)), and we obey,” then a party of them turn away thereafter, such are not believers. [24:47]
  3. Doubting in him or his religion
    1. Only those are the believers who have believed in Allah and His Messenger (SAW), and afterward doubt not but strive with their wealth and their lives for the Cause of Allah.  Those!  They are the truthful. [49:15]
  4. Hating him or what he brought.
    1. Whether you (O Muhammad (SAW)) ask forgiveness for them (hypocrites) or ask not forgiveness for them… (and even) if you ask seventy times for forgiveness…Allah will not forgive them, because they have disbelieved in Allah and His Messenger (Muhammad (SAW)).  And Allah guides not those people who are Fasiqoon (rebellious, disobedient to Allah) Those who stayed away (from Tabuk expedition) rejoiced in their staying behind the Messenger of Allah; they hated to strive and fight with their properties and their lives in the Cause of Allah, and they said March not forth in the light.” Say: “The Fire of Hell is more intnse in heat”, if only they could understand! [9:80-81]
  5. Criticizing him and mocking him or his Sunnah.
    1. Verily, those who annoy Allah and His Messenger (SAW), Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment. [33:57]
  6. Loving his enemies
    1. You (O Muhammad (SAW)) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad (SAW))… [58:22]
  7. Enmity towards him and fighting against his Sunnah
    1. That is because they opposed Allah and His Messenger (Muhammad (SAW)).  And whosoever opposes Allah, then verily, Allah is Sever in punishment. [59:4]

Evidence for Prophet Muhammad’s Prophethood

  • The Eternal Miracle: The Qur’an
    • The Prophet (SAW) said, “Every Prophet was given miracles, and these miracles led people to believe in him.  And what I was given was a relevation which was revealed to him from Allah, so I hope to be the one with the most followers on the Day of Resurrection.” [Al-Bukharee]
  • The Prophet’s message is similar to the message of the Prophets before him.
    • He (Allah) has ordained for you the same religion (Islam) which He ordained for Nooh, and that which We have inspired in you (O Muhammad (SAW)), and that which We ordained for Ibraheem, Moosa and Eesa saying you should establish religion (i.e. to do what it orders you to do practically), and make no division in it (religion) (i.e. various sects in religion)… [42:13]
    • All of the Prophets brought the same message
    • The ultimate goal is the same between them all: command the good and forbid the evil.
    • Muhammad (SAW)’s law is not different than the others, so why not obey and follow the laws?
    • Islam will add to your life, which is a good Dawah technique
    • Heraclius asked who the Prophet’s followers were, rich or poor?  They were poor.  When he heard the poor and weak are following him, he knew that he was not trying to gain position.
  • His Sharee’ah
    • Say (to them O Muhammad (SAW)): “I exhort you on one (thing) only: that you stand up for Allah’s sake in pairs and singly, and reflect (within yourself the life history of the Prophet): there is no madness in your companion (Muhammad (SAW)), he is only a Warner to you in face of a severe torment.” [34:46]
    • He did not compromise.  He stood upon Islam until the very end, because his goal was not to gain power, but to spread Islam and save souls
    • He taught how to treat women in a respectful ways
    • Surah Takweer says from the beginning if little girls should be buried alive
    • At that time in France, they were debating if women were the devil or humans: they debating they are devils in human bodies
  • Knowledge on some matters of the Unseen despite being illiterate
  • Prophecies of his coming in previous scriptures.
    • No one after Muhammad (SAW) was able to claim to be a Prophet as Allah exposed those who did.
  • His characteristics and manner of living
    • He used to live in very little poor conditions.
  • His miracles
    • A dead tree cried when a mimbar (podium) was built for the Prophet (SAW), because he used to stand on it.  The Prophet (SAW) had to go and hug it so it would stop crying. He said if I did not hug this tree, it would keep crying until the Day of Judgment.  Allah brought life to a dead tree to show how much it loved the Prophet (SAW).

Note:  I did not type these notes up, rather a really good brother I know did.  He truly is an awesome guy.  May Allah (SWT) bless him.

Alhamdulillah, there is an effort going on to bring Al-Maghrib classes to the Sunshine State.  Al-Maghrib is growing and becoming ever so popular amongst the Muslims in North America.  Just recently, it added Imam Suhaib Webb to its list of already impressive instructors (which include Shaykhs Yasir Qadhi and Waleed Basyouni).  Please help bring Al-Maghrib to Florida. 

Now you may ask, what can you do to help?  Firstly, please, please make dua.  Secondly, please join the list-serve that has been generated for this effort by clicking: http://groups.google.com/group/almaghrib_florida/.  There is also a facebook group (http://jhu.facebook.com/group.php?gid=2733395559&ref=mf) that is dedicated to the effort of bringing Almaghrib to Florida.  Almaghrib-Florida has also started a new blog (http://almaghribfl.wordpress.com) and can be contacted at: almaghrib.florida@gmail.com.  Please email them and let them know you’d love to volunteer.  One final thing you could do to help would be to hype-up Almaghrib-Florida by registering and becoming active on the Almaghrib Forums (http://forums.almaghrib.org).  May Allah (SWT) bless you for your help and may Allah (SWT) allow the Muslims of Florida to benefit from the Almaghrib Institute.  Ameen.

Simply put, Tawheed al-Asma wa al-Siffat is to affirm for Allah (SWT) all the Names and Attributes that are found in the Quran and authentic Sunnah, in a manner befitting to Allah (SWT), and to negate all attributes which are negated in the Quran and Sunnah.

 One must be careful not to commit ilhad (turn away from the truth, deviate) in Allah’s Names.  The Holy Quran states, “When it is said to them, ‘Adore ye ((Allah)) Most Gracious!’  They say, ‘And what is ((Allah)) Most Gracious?  Shall we adore that which you command us?’  And it increases their flight (from the truth)” (Translation of the Meaning of the Holy Quran, 25:60).  This verse criticizes the pagans for rejecting just one of Allah’s Names, despite their belief in Allah and the concept of mercy.

Hence, Allah (SWT) has warned us against ilhad in His Belief and Names as the Holy Quran states, “The most beautiful names belong to Allah.  So call on Him by them; but shun such men as use profanity [i.e. distort] in His Names: for what they do, they will soon be requited” (Translation of the Meaning of the Holy Quran, 7:180).  Ibn al-Qayyim has listed some of the types of ilhad to include:

  • To deny (tatil) or distort (tawil) their meanings, or claim that they have no meaning (tafwid)
  • To consider them as human attributes (anthropomorphism)
  • To derive names for Allah that are not befitting Him (e.g. ‘Father’)
  • To name idols or other beings with the names of Allah or their derivates (e.g. al-Uzza, al-Manat)

May Allah (SWT) guide us all.  Ameen.

The Quran and Sunnah contains within it all that we need as the Holy Quran states, “O ye who believe!  Obey Allah, and obey the Messenger, and those charged with authority among you.  If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: that is best, and most suitable for final determination” (Translation of the Meaning of the Holy Quran, 4:59).  Therefore, as Muslims and as Mumins (believers) insha’Allah, we must take everything back to Allah (the Quran) and the Prophet (the Sunnah).

The Holy Quran states, “…and all things have we explained in detail” (Translation of the Meaning of the Holy Quran, 17:12).  As Muslims, we should not look at the Quran and Sunnah with any preconceived notions.  We should accept wholeheartedly everything that is in the Holy Quran and in the authentic hadith of Rasoolullah (SAW).

Indeed, many people nowadays accept the Quran, yet some people who are very ignorant dispute the Sunnah.  Rasoolullah (SAW) informed us all that we need to know as the Holy Quran states, “O Messenger.  Proclaim the (message) which hath been sent to Thee from Thy Lord.  If Thou Didst not, Thou wouldse not have fulfilled and proclaimed His mission.  And Allah will defend Thee from men (Who mean mischief), for Allah guides not those who reject Faith” (Translation of the Meaning of the Holy Quran, 5:67).  According to the Holy Quran, we need to follow the way of Rasoolullah (SAW), “…if ye obey him, ye shall be on the right guidance…” (Translation of the Meaning of the Holy Quran, 24:54).

Verily, any guidance other than the guidance of the Prophet (SAW) is misguidance as the Holy Quran states, “Say: ‘Then bring ye a Book from Allah, which is a better guide than either of them, that I may follow it!  (Do), if ye are truthful!’  But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follows his own lists, devoid of guidance from Allah.  For Allah guides not people given to wrong-doing” (Translation of the Meaning of the Holy Quran, 28:49-50).  When asked about a good bidah, Imam Malik said it is for one who believes that the Prophet (SAW) did not fulfill his message (Umar did not commit a good bidah by congregating the taraweeh prayer in Ramadan, instead he revived a Sunnah).  Know that the people that reject Islam are following their desires. 

There is nothing that brings people closer to Paradise except that Rasoolullah (SAW) commanded us to it and there is nothing that brings us closer to the Hell-Fire except that Rasoolullah (SAW) warned us against it (recorded by Tabarani).  No prophet had come before Rasoolullah (SAW) except that he informed his nation of the good he knew and warned it against the fitna he knew (recorded by Muslim).  Rasoolullah told us that he left us upon the shining path.  Its nigh is like its day.  No one would deviate from it except (unless he would want to be) he would be destroyed (recorded by Abu Dawud).  The narrator of the hadith just mentioned (I believe it was Abu Dharr) said, “He (SAW) has told the truth, I swear by Allah.”

When Imam Ahmed ibn Hambal was being whipped while chained by the Khalifah, he would said, “O Khalifah, is this something the Prophet (SAW) claimed/believed, if not, then how do you know of something the Prophet (SAW) did not?”  Rasoolullah (SAW) told us his nation will divide into 73 sects.  We were told to follow the way Rasoolullah (SAW) and those with him (the Sahabah).  We are commanded to follow the Sunnah of the Rasoolullah (SAW) and the Sunnah of the right-guided khulafa (Abu Bakr, Umar, Uthman, and Ali).  Indeed, may Allah (SWT) make us all amongst the people who follow the example set forth by our beloved Prophet (SAW).

Tawheed can be broken down into three categories: Rububiyyah (Affirmation of Lordship), Asma wa al-Siffat (Names and Attributes), and Uloohiyyah (Worship).  Some of my earlier posts focused on Tawheed focused on Rububiyyah and Uloohiyyah.  Now, insha’Allah, I will try to write several posts dealing with Tawheed Asma wa al-Siffat.  Before those posts, I thought it would be nice that we could understand why it is important to study such an important matter.  The blessings of Tawheed Asma wa al-Siffat include:

  • It is half of the basis of Tawheed
  • It is the most noble of all sciences and knowledge
  • It is one of the purposes that mankind was created
  • We are commanded to learn it as the Holy Quran states, “Proclaim (or Read in other translations)!  And thy Lord is Most Bountiful”  (Translation of the Meaning of the Holy Quran, 96:3)
  • The knowledge of Allah’s Names and Attributes gives life to the heart
  • Every single Name and Attribute gives life to a certain type of consciousness and humility in man
  • A love of this field of Islam is based on the love of Allah (SWT) as Jarir bin Abdullah al-Bajali reported that some of the Sahabah were with Rasoolullah (SAW) when Rasoolullah (SAW) looked at the full moon and said, “You will see your Lord in the Hereafter as you see this moon having no difficulty in seeing it.  So try your best to perform your prayers before the rising of the sun and that before its setting” (narrated by Bukhari and Muslim)
  • It is the basis of all other sciences, as everything in the creation returns either to the command of Allah, or His Words as the Holy Quran states, “Lo! your Lord is Allah who created the heavens and the earth in six days then mounted He the Throne.  He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His Command.  His verily is all creation and commandment.  Blessed be Allah, the Lord of the Worlds!” (Translation of the Meaning of the Holy Quran, 7:54)
  • It is the fundamental building block of our iman as once Rasoolullah (SAW) appointed a man to lead the prayer for a group of the Sahaba when the group when traveling. The Sahabah complained to Rasoolullah (SAW) that the appointed man would always finish his recitations with Surat al-Ikhlas. Rasoolullah said, “Ask him why he does so.” The Sahaba asked the man and he responded, “I do so because it mentions the qualities of the Beneficent, and I love to recite it (in my prayer).” Rasoolullah (SAW) said to the Sahaba, “Tell him that Allah loves him” (this story can be found in Bukhari and Muslim).  Therefore, Allah (SWT) loved a person because this person loved reciting an surat that described Allah (SWT).
  • Knowledge of Allah’s Names and Attributes is the spiritual food of the soul as the Holy Quran states, “Who have believer and whose hearts have rest in the remembrance of Allah.  Verily, in the remembrance of Allah do hearts find rest!” (Translation of the Meaning of the Holy Quran, 13:28) which is why Allah (SWT) calls the one who does not worship Him as dead (spiritually).
  • Hadith of the 99 names as Abu Hurairah reported Rasoolullah (SAW) said, “Verily to Allah belongs ninety-nine names, one-hundred less one.  Whoever encompasses (memorizes and understands) them will enter paradise” (narrated by Bukhari and Muslim)
  • Understanding deviancy as much of today’s deviancy occurs within Tawheed Asma wa al-Siffat. 

May Allah (SWT) guide us all.  Wa assalamu alaykum.

Can Humans Marry Jinn?

July 13, 2007

Like humans, jinn also come from a variety of different religions, ethnicities, regions of the world, etc.  There are Muslim jinn and kaafir jinn.  There are probably Sunni jinn and Shia jinn and Sufi jinn and maybe even desi jinn.  There are good jinn and bad jinn as the Holy Quran states, “There are among us some that are righteous, and some the contrary.  We follow divergent paths” (Translation of the Meaning of the Holy Quran, 72:11).  The jinn themselves live together and procreate as the Holy Quran states, “He was one of the Jinn, and he broke the Command of His Lord.  Will you then take him and his progeny as protectors rather than Me?…” (Translation of the Meaning of the Holy Quran, 18:50) as this verse proves that jinn procreate and have progeny.

However, the question that this post attempts to answer is whether or not humans and jinn can intermarry.  Intercourse is possible between species here.  There is somewhat of a difference of opinion held upon the matter of marriage.  Malik held the opinion that a human male could marry a female jinn but a human female could not marry a male jinn.  Similarly, if a human male was to marry a female jinn, the female jinn would count amongst being one of the four wives the male would be allowed to marry.  Ibn Taymiyyah held the opinion that humans and jinn could intermarry and have children.

Nevertheless, many scholars say marriage between a human and a jinn is not allowed in Islam.  Scholars that say this marriage is impermissible point to the verse, “And among His Signs is this, that He created for you mates among yourselves…” (Translation of the Meaning of the Holy Quran, 30:21).  In this verse, mates among yourselves seems to point to humans being allowed to marry only within humans (and jinn within jinn).  Al-Hasan al-Basri held the opinion that marrying a jinn was possible, yet not permissible in the Shar’iah.  You may ask, what?  It is similar to the idea of a Muslim man wanting to marry a Hindu woman.  It is possible, yet it is not allowed in the Shar’iah.  Nevertheless, even if it is possible to marry a jinn, it comes highly recommended that one try not to pursue it…

Update: Shaykh Bilal Philips was recently asked the question of the permissibility of humans and jinn inter-marrying.  He stated he was of the opinion that it is impermissible.

Life in the Grave

July 11, 2007

One of the dua’s that Rasoolullah (SAW) used to make quite often towards the end of his prayer was the dua: “Oh Allah, I take refuge in You from the punishment of the grave, from the torment of the Fire, from the trial of life and death and from the evil affliction of the Al-Maseeh Ad-Dajjal” (narrated by Bukhari and Muslim).  Indeed, Rasoolullah (SAW) said “Verily there is a pressing that occurs in the grave, if anyone could be saved from it, then Sa’d ibn Mu’adh would have been.”  The trial of the grave includes the questioning of the angels in which the disbelievers, evil-doers, and hypocrites will have problems answering these questions (O Allah, save us from hypocrisy).

Indeed, there are rewards and punishments in the grave, many of which are established through mutawatirah hadith (the most authentic kind of hadith).  Examples of reward in the grave include:

  • widening of the grave
  • good company in the grave
  • light in the grave
  • having a comfortable, deep sleep
  • seeing one’s potential place in the Hell-fire, but then showing one’s true abode in paradise
  • telling of glad tidings

Punishment in the grave can be cruel and harsh.  All but humans and jinn can hear the sounds of the punishments in the grave since if Allah (SWT) were to expose the punishments of the grave to humans in this life, then we would all just live in fear.  Examples of the punishment in the grave include:

  • a bed of fire
  • being in darkness
  • being shown a position in paradise which would then disappear into a picture of the Hell-fire
  • having tightness to break one’s ribs
  • beating hammers in the grave

What causes one to have punishment in one’s grave?  Causes of punishment in the grave include:

  • kufr/shirk
  • poor cleaning of oneself after using the bathroom
  • gossiping, back-biting, spreading rumors
  • calling to innovations
  • usury/interest
  • stealing from orphans
  • exposing a Muslim’s mistakes
  • suicide
  • committing major sins in Al-Haram (i.e. Makkah)
  • learning Quran and being distant from it (including one who memorizes the Quran and does not pray the tahajjud (night prayer)!!!)
  • not waking up for prayers (i.e. fajr)
  • ruling against the Shariah
  • eating and breaking one’s fast before time
  • having one’s pants below the ankles due to pride (men only!)
  • being merciless to animals
  • not paying one’s debts (if one can)

Subhana’Allah, this list is very scary and insha’Allah, we are amongst those people who are spared the torment of the grave.  How can we be saved from this torment?  Two ways are by reciting the dua that Rasoolullah (SAW) used to recite (click on: http://www.makedua.com/display_dua.php?sectionid=24 and it is the first dua listed) and by Surat Tabarruk (Surat 67 of the Holy Quran).

And they ask you (O Muhammad) concerning the Rooh (the Spirit); Say ‘The Rooh (the Spirit): it is one of the things, the knowledge of which is only with my Lord.  And of knowledge, you (mankind) have been given only a little’” (Translation of the Holy Quran, 17:85).

Everyone shall taste the death.  Then unto Us you shall be returned” (Translation of the Meaning of the Holy Quran, 29:57).  No doubt, death is a truth that no one can deny and it is our first stop of the Hereafter.  The knowledge of the time of death is known to no one except Allah (SWT) as the Holy Quran states, “And no person can ever die except by Allah’s Leave and at an appointed term” (Translation of the Meaning of the Holy Quran, 3:145). 

Rasoolullah (SAW) said, “Often remember the destroyer of pleasures (death)” (narrated by Tirmidhi).  Nevertheless, we should not wait for death and call for it as Rasoolullah (SAW) said, “No one should desire death.  If he is a good-doer, he can increase in his good, and if he is a wrongdoer then he may repent” (narrated by Bukhari and Muslim).  For two brothers can fight in jihad.  One would die a shaheed (martyr) while the other brother would live another year and in that extra year, the brother would garner more good deeds so that he would be higher in paradise.

However, as Muslims, we must realize it is crucial that we die in the state of pure Islam.  Rasoolullah (SAW) said, “Whoever dies upon something, he will be resurrected upon it” (narrated by al-Hakim).  Verily, a good ending will lead to a beneficial Hereafter while a bad ending will lead to a terrifying Hereafter based on the way we die for Rasoolullah (SAW) said, “By the One, other than Whom there is no deity worthy of worship, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so, he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so acts with the actions of the people of Paradise and thus he enters it” (narrated by Bukhari and Muslim) as this hadith can be mentioned for those people who act righteous in public and not in private for their hearts are not sincere.

 Therefore, as Muslims, we need to ensure a good ending for ourselves.  Causes of a good ending include:

  • Alistiqamah (steadfastness)
  • At-taqwa (piety)
  • Husn ad-dhan billah (having good expectations of Allah)
  • As-Sidq (truthfulness)
  • At-Toubah (repentance)
  • Remembering death and visiting cemeteries (and not worshipping them!)
  • Avoiding the reasons that would lead to a bad ending

Signs of the good ending (Husn al-Khatimah) include death by:

  • saying the Shahadah
  • doing a good deed
  • dying shaheed (a martyr)
  • on a Friday
  • due to a high fever or due to a plague
  • because of a disease of the stomach
  • in a collapsing building
  • giving birth
  • the modern version of a car accident not caused by oneself (note that Shaykh Ibn Uthaymin stated that dying in a high-speed car accident is like committing suicide)
  • by a lion or wild animal
  • in the city of Madinah
  • while teaching the Sunnah
  • in a sinking ship
  • while standing up against a dictator

Furthermore, as Muslims, we need to avoid a bad ending at all costs.  Causes of the bad ending (Soo al-Khatimah) include but are not limited to:

  • Corrupt belief and practice of innovations (For example, when group dhikr first evolved, Ibn Masood (ra) berated the people practicing such a practice for they thought they were doing better than the way of Rasoolullah (SAW).  Most of the berated people ended up becoming part of the deviant Khawarij sect).
  • Hypocrisy (privately behaving contrary to one’s public behavior)
  • Practicing sins and love of sins
  • Love of this Duniya and expecting to live for a long time (for we should plan as though we will live for a long time but we should live as though we will die tomorrow)
  • Unlawful love and attachments
  • Procrastination (ahhh)

Signs of a bad ending include:

  • saying words of kufr (disbelief)
  • displaying anger
  • committing sins
  • refusing to say the Shahadah
  • having unusual things in one’s grave
  • having one’s body decompose quickly
  • having one’s head refuse to face the qibla when placed in the grave

Indeed, Rasoolullah (SAW) said, “Whoever loves to meet Allah, Allah loves to meet him; and whoever dislikes to meet Allah, Allah dislikes to meet him” (narrated by Bukhari).

No one knows when the Hour will occur.  All we know is about the Hour is that it falls on a Friday and that it is very near.  Rasoolullah (SAW) mentioned signs that will appear as the Day of Judgment draws closer.  There are major and minor signs of the Day of Judgment.  The major signs are found in the hadith of Hudhayfah Al-Ghifari who narrated that Rasoolullah (SAW) found the Sahaba while they were talking about the Hour.  Rasoolullah (SAW) asked, “What are you discussing?”  The Sahaba answered, “We are speaking of the Hour.”  Rasoolullah (SAW) said, “It will not be established until you have seen before it ten signs: the Smoke; the Dajjal; the Beast; the Rising of the Sun from its setting place; the descent of Jesus, Son of Mary; Yajooj and Majooj; three landslides: a landslide in the East, a landslide in the West, and a landslide in the Arabian Peninsula; and the last of this is a fire which will emerge from Yemen, driving people to their gathering place.”  This hadith is found in the books of Muslim, Abd Dawud, Tirmidhi, and Ibn Majah.

From the above hadith, we have established the ten major signs of the Hour.  Some scholars add the appearance of the Madhi as Abu Sa’eed Al-Khudree narrated that Rasoolullah (SAW) said, “And the Madhi will come out at the end of my Ummah’s time.  Allah will send a lot of rain with him, and the earth will bring out its plants, and wealth will be passed out in abundance, and cattle will increase and the Ummah will be great.  He will live seven or eight years” (narrated by Al-Haakim).  Ali (ra) narrated that Rasoolullah (SAW) said, “The Madhi is one of us, Ahl Al-Bayt (i.e. from the descendants of Rasoolullah (SAW))” (narrated by Ahmad).  The Madhi will go from Madinha to Makkah and the people will give him baiya (allegiance).

There is a difference of opinion amongst scholars whether the appearance of the Madhi is a major or minor sign of the Day of Judgment.  Nevertheless, let us attempt to understand the other major signs of the Day of Judgment.

  1. The emergence of ad-Dajjal (a.k.a. the False Messiah) is a major sign.  Dajjal is mentioned generally, not specifically, in the Quran (Surat an-Anaam, 6:158) because he does not deserve to be mentioned since he claims Ruboobiyyah (to be the Creator) as the Pharoah did not claim this as the Pharoah claimed Uloohiyyah (to be worshippeh).  Dajjal will appear when he is not mentioned too often in the minbars (i.e. khutbahs).  Dajjal will appear when there will have been no rainfall for one year as the earth will be very dry (as the believers will survive on dhikr (rememberance of Allah (SWT)).  Dajjal will come from the east (most of his followers will be Jewish) and he will enter every city except Makkah and Madinah and will enter every place except for four (al-Kaaba, Masjid an-Nabawi, Masjid al-Aqsa, and Masjid al-Tur in Sinai).  Dajjal will stay for forty days (the first day will be like a year, the second day will be like a month, the third day will be like a week, the remaining days will be normal).  We know that the Dajjal is alive right now.  True believers will read the letters kaf, fa, and ra on the forehead of Dajjal and it is known that he will have only one eye.  Dajjal will bring rain to the earth, raise the dead, and will reveal the treasures on earth.  He will first claim to be a prophet, then the Messiah, and then he will claim to be God.  Every prophet warned his believers about Dajjal since it was not known to them when Dajjal would be sent.  It is narrated that the first ten ayats of Surat-Kahf save us from the fitnah of Dajjal  as it tells us about the fitna of wealth, power, and disbelief.
  2. The Descent of Eesa (Jesus) (as) is another major sign as the Holy Quran states, “And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way” (Translation of the Meaning of the Holy Quran, 43:61).  Furthermore, the Holy Quran states about the followers of Jesus (as), “And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them” (Translation of the Meaning of the Holy Quran, 4:159).  Jesus (as) will come.  He will break the cross and he will be the one who kills Dajjal with a spear.  Eventually after Yajooj and Majooj also die, Jesus (as) will spread Islam for seven amazing years.
  3. Yajooj (Yagog) and Majooj (Magog) will be released after Dajjal dies.  People will flee the cities as will Jesus (as), who will take his followers to the mountains (causing no one to eat the fruits of the trees of the city of Madinah) when Yajooj and Majooj are released.  Yajooj and Majooj are described as having stretched eyes, flat faces, and it is known that they wear shoes made of hair and skin (leather?).  Yajooj and Majooj will be killed by worms that go into their ears.  Their bodies will be taken away by birds.  After their death, Jesus (as) will spread Islam on earth for an amazing seven years.
  4. The Great Landslide in the East (no particular order)
  5. The Great Landslide in the West (no particular order)
  6. The Great Landslide in the Arabian Peninsula (no particular order)
  7. Ad-Dukhan (the Smoke) is another major sign of the Day of Judgment.  Some scholars argue this has already occurred in the Arabian Peninsula.
  8. The Rising of the Sun from the West
  9. The Appearance of the Beast
  10. The Great Fire

Key points in understanding the Signs of the Hour include:

  • The Signs rely solely on authentic sources (including ahad hadith) as we not accept Israelite narrations.
  • It is important to differentiate between direct textual evidence (i.e. hadith) and the understanding of the scholars.
  • We should not spend too much time dwelling over the order of the signs.
  • Abu Hurairah narrated that Rasoolullah (SAW) said, “The signs will come one after the other, like beads falling from a string” (narrated by at-Tabarani).
  • The signs will occur by themselves as we should not try to MAKE them occur as they will occur when Allah wills them to occur.
  • The signs cannot be used in helping to establish rulings.  For example, a minor sign is that masajid will be decorated towards the end of times.  We cannot say it is haram to decorate our masajid based on this hadith.  Even though it may be incorrect to decorate our masajid, we cannot use this methodology to come to this ruling.
  • Not all signs are condemable actions.
  • It is important to understand these signs by their apparent meaning.  For example, it is narrated that a pile of gold will appear in Iraq.  We cannot say that the oil in Iraq is the gold referred to in the hadith.  We are told to avoid this mountain of gold, but that does not mean we need to avoid the oil.
  • No one can restrict the meaning of a prediction (sign) to a specific incident without proof.
  • Many of these signs are unseen matters and we may not understand them fully.  We believe in what has been narrated, even if we do not know HOW they will happen.  For example, we do not know if sword equals rifle.
  • No rules in Shariah are conditional to the appearance of any sign of the Day of Judgment.

As the Day of Judgment approaches, the entire system of reality will be different (i.e. time will be longer or shorter).  If we do not understand how something happens, we should not speculate upon it.  We should place our trust in Allah (SWT).

Check out part 2: https://mustaqeem.wordpress.com/2007/06/07/signs-of-the-day-of-judgment-part-2/

The Last Day has many different names by which it is knowns.  These names include the Day of Judgment, the Day of Resurrection, and the Day of Reckoning among other names.  Belief in the Last Day is one of the six pillars of eman and is required in the belief of the believer as the Holy Quran states, “And who believe in which has been sent down to you (Muhammad (SAW)) and in (the books) which were sent down before you and they believe with certainty in the Hereafter” (Translation of the Meaning of the Holy Quran, 2:4). 

As Muslims, our belief entails knowing that there will be another life after this one and knowing that there will be a Day of Judgment with recompense in Paradise (Jannah) or Hell-Fire (Naar).  The effects of believing in the Last Day are manyfold and they include:

  1. demonstrating the completeness, greatness, and uniqueness of Allah’s Names and Attributes
  2. increasing the love for meeting Allah (SWT) in the hearts of the believers
  3. establishing fear from Allah (SWT)
  4. aiding Muslims in hastening towards good deeds
  5. aiding in patience and perserverance in doing good
  6. aiding in abstaining from wrong
  7. aiding in patience in times of hardship
  8. establishing Zuhd (asceticism) towards matters of the duniya

Scholars have included belief in the last day to include the topics of: the End of Time (Apocalypse) and its signs, death, the soul, life in the grave, resurrection, the Day of Judgment, and Paradise and Hell-Fire.  Insha’Allah, my future posts about the Last Day will discuss these sub-topics.

Al-Qada wal-Qadar

May 29, 2007

Al-Qadar (literally meaning knew, predetermined, and planned perfectly) is Allah’s complete Knowledge, Writing in the Safe Tablet, and Willing of all things before their existence.  Al-Qada (literally meaning judged, ordained, and executed perfectly) is defined as Allah’s creation of all things by His Command and Will.  There are five pillars of Al-Qada wal-Qadar:

  1. Al-Ilm a.k.a. Allah’s Knowledge as this includes Allah’s knowledge of what would have happened for things that never happen (i.e. if this would have happened, then the outcome would have been…).  Proofs for Allah’s Knowledge can be found in the Holy Quran: “Verily Allah is the All-Knower of everything” (Translation of the Meaning of the Holy Quran, 8:75) and “Allah indeed encompasses all things in (His) Knowledge” (Translation of the Meaning of the Holy Quran, 65:12).  Allah’s Knowledge comes under Qadar as it is part of the planning.
  2. Al-Kitabah a.k.a. the Writing as the proof for this is included in the ayat: “Do you not know that Allah knows all that is in the Heaven and on earth?  Verily, it is all in the Book.  Verily, that is easy for Allah” (Translation of the Meaning of the Holy Quran, 22:70).  Furthermore, Rasoolullah (SAW) said, “Allah had written the ordained measures (and due proportions) of the creation fifty-thousand years before the creation of the heavens and the earth, and His Arsh was on the water” (as narrated in Muslim).  The Writing falls under the category of Qadar as it is part of the planning.
  3. Allah’s Mashee’ah a.k.a. the Will of Allah (SWT) as the Holy Quran states “If Allah willed He would have made you one nation, but that He may test yo in what He has given you…” (Translation of the Meaning of the Holy Quran, 5:48) and “…(Allah) hast power over all things” (Translation of the Meaning of the Holy Quran, 3:26).  Some people divide Allah’s Mashee’ah into two categories.  The first category is that which is general as it is before a creation exists as this comes under Qadar (planned).  The second category is that which is specific (on individuals) while a creation exists as this comes under Qada (executed).
  4. Al-Amr a.k.a. the Command as the Holy Quran states “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!” (Translation of the Meaning of the Holy Quran).  Al-Amr comes under the category of Qada as it is part of the execution.
  5. Al-Khalq a.k.a. the Creation as the Holy Qurans states “Verily Allah is the Creator of everything…” (Translation of the Meaning of the Holy Quran).  Al-Khalq also comes under the category of Qada as it too is part of the execution.

Insha’Allah, I will try to write several posts in the future about beliefs in predestination.

Who is Shaytan?

May 27, 2007

Shaytan a.k.a. Satan is the enemy of mankind.  He is Iblees and is one of the jinn.  We learn about Shaytan so that we can be aware of who he is and we can learn how to avoid him.  What is the wisdom behind the creation of Shaytan?  This wisdom includes the idea that struggling with Shaytan and his allies is an example of completing one’s servitude to Allah (SWT).  For example, saying Audhubillah when we get an evil thought from Shaytan is a form of worship.  The creation of Shaytan is a test and a manifestation of Allah’s complete power.  We now appreciate the opposite more.  We fear sin now because of Shaytan as Allah’s complete control and ownership is demonstrated.  The creation of Shaytan is a manifestation of Allah’s complete wisdom and we should praise Allah for suppressing the Shaytan and showing His Patience. 

We may be wondering what is the wisdom behind Iblees’s prolonged life?.  Possible answers could include the fact that with Iblees present, it is harder for humans in this life.  Therefore, the reward for doing good will be multiplied many times over.  Additionally, with a prolonged life, Iblees will be able to accumulate many more sins over time.  Considering this, the punishment for Iblees in the Hereafter will be greater and equal to the amount of sins he created.  One more explanation on why Iblees has a prolonged life is due to Allah’s Justice.  Iblees was very righteous and committed before he refused to bow down to Adam.  Therefore, Allah (SWT) has prolonged Iblees’s life so that he is not able to have any leeway on the Day of Judgment (opinion of Ibn Taymiyyah).  The story of Iblees refusing to bow down to Adam is a proof to show that jinn were created before humans.  The Holy Quran says, “When we said to the Angels, ‘Bow down to Adam,’ they bowed down except Iblees.  He was one of the jinn” (Translation of the Meaning of the Holy Quran, 18:50).

Ibn Taymiyyah held the opinion that Iblees is “the father” of all jinn just as Adam is the father of mankind.  Furthermore, from all jinn is produced a qareen for every human.  A qareen tries to seduce his subject by giving one evil thoughts or bad dreams.  Even Rasoolullah (SAW) had a qareen as he told Aisha (ra) in Sahih Muslim.  However, Rasoolullah (SAW) was protected from his qareen as his qareen helped him in doing good.  The Holy Quran says, “If anyone withdraws himself from remembrance of (Allah) the Most Merciful, We appoint for him a Shaytan, to be an intimate companion to him” (Translation of the Meaning of the Holy Quran, 43:36).

Indeed, Shaytan is the enemy of mankind.  “Verily, Shaytan is an enemy to you so treat him as an enemy.  He only invites his adherents that they may become dwellers of the blazing Fire.” (Translation of the Meaning of the Holy Quran, 35:6).  Iblees will never become Muslim.  We must treat him as our enemy and not friend him.  Shaytan will always try to deceive us as this is his ultimate goal.  His promise can be found in the Holy Quran (Surat al-Araf, 7:16-17 & Surat al-Israa, 17:62-64).  We must be aware of Shaytan at all times.  We need to make sure that we never make Shaytan our enemy in public, yet he is our best friend in private.  Shaytan tries to hurt us the most at the moment of death.  If we cannot withstand Shaytan when he is not fully focused on us in our everyday life, then how do we expect to withstand him at our moment of death?  Therefore, let us understand the evils of Shaytan and do our best to avoid him.  We should always say Audhubillah when we receive an impure thought.

We, as Muslims, can learn about love from the examples set forth by Rasoolullah (SAW) in how he acted with his wives.  With this post I hope to share some examples of love from the life of our beloved Prophet (SAW).  Women were something beloved to Rasoolullah (SAW) as he said, “Made beloved to me from your world are women and perfume, and the coolness to my eyes is in prayer” (narrated in Ahmad and An-Nisai).  Rasoolullah (SAW) also stated in a hadith found in Sahih Muslim that the most precious object in this world is the pious woman.

Rasoolullah (SAW) always had a playful attitude with his wives.  For example, he (SAW) would call them by nicknames (i.e. he would call Aisha, Aaish).  Furthermore, Rasoolullah (SAW) would even race them sometimes for fun.  Originally Aisha (ra) beat Rasoolullah (SAW) in a foot-race.  Later, after she had gained some weight, Rasoolullah (SAW) would beat her and tease her about it.  When Saoda and Aisha once got into a food-fight, Rasoolullah (SAW) enjoyed the show and laughed about it.  Moreover, when Rasoolullah (SAW) and Aisha would bathe together, they would tease each other about who would be hogging all the water.

Rasoolullah (SAW) would sometimes extend his stay at Zainab’s house because she would give him honey as Rasoolullah (SAW) loved honey.  Aisha and several other wives teamed up to play a practical joke on Rasoolullah (SAW).  When Rasoolullah (SAW) came back from Zainab’s house after eating honey one day, his wives commented on the bad smell coming from his mouth.  Upon this, Rasoolullah (SAW) forbade himself from eating honey anymore.  This led to the revelation: “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you, seeking to please your wives? And Allâh is Oft-Forgiving, Most Merciful. Allâh has already ordained for you (O men), the dissolution of your oaths. And Allâh is your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise. And (remember) when the Prophet (Peace be upon him) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. ‘Aishah), and Allâh made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: “Who told you this?” He said: “The All-Knower, the All-Aware (Allâh) has told me”. If you two (wives of the Prophet, namely ‘Aishah and Hafsah) turn in repentance to Allâh, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet likes), but if you help one another against him (Muhammad), then verily, Allâh is his Maula (Lord, or Master, or Protector, etc.), and Jibrael (Gabriel), and the righteous among the believers, and furthermore, the angels are his helpers” (Translation of the Meaning of the Holy Quran, 66:1-4).  This incident led Rasoolullah (SAW) to becoming angry with his wives where he decided to abstain from them for a month.  He (SAW) returned to Aisha 29 days later and instead of being pleased upon his return, she asked him why he had returned a day early.

Rasoolullah (SAW) would always make time for his wives.  While Rasoolullah (SAW) was in itikhaf in the masjid, Safiyyah came to visit him (SAW).  Instead of turning her away, Rasoolullah (SAW) listened to her talk until she was content and left.  Once while traveling, Aisha and Safiyyah traded places to play a practical joke on Rasoolullah (SAW).  Not realizing they had changed places, Rasoolullah (SAW) went to talk with who he thought was Aisha.  Instead, Rasoolullah (SAW) ended up spending the night with Safiyyah, which irked Aisha.

In addition to being a good listener, Rasoolullah (SAW) was also very patient and tolerant with his wives.  Aisha (ra) narrated that Rasoolullah (SAW) never abused a domestic worker physically or emotionally and neither did he (SAW) beat any of his wives (narrated in Muslim).  Furthermore, Aisha narrates that Rasoolullah (SAW) would only enjoy his meals when she would sit next to him.  They would drink from one cup and he (SAW) would watch where Aisha would place her lips on the cup so that he (SAW) could place his lips on the exact same position on the cup.  He would eat from a bone after she would eat from it as he would place his mouth where she had eaten.  Rasoolullah (SAW) would also place morsels of food into her mouth and she would do the same for him (narrated in Muslim).

Within his household, Rasoolullah (SAW) showed amazing passion and mercy.  Whenever his daughter, Fatima (ra), would visit the Prophet (SAW), he would take her hand and kiss it.  He (SAW) would have Fatima sit next to him and she would do the same whenever he (SAW) would visit her (narrated in Tirmidhi).  A bedouin once told Rasoolullah (SAW) that he had never kissed his children.  Rasoolullah (SAW) told him to show mercy to them by saying, “Has Allah withdrawn mercy out of your hearts?” (narrated in Bukhari and Muslim).  While carrying his grandchild, Hasan, Rasoolullah (SAW) said, “O Allah, I love him so love him” (narrated in Bukhari and Muslim).  Rasoolullah (SAW) would even carry his granddaughter, Umama, while in prayer (Bukhari).

The death of Rasoolullah (SAW) was very moving.  While on his death-bed with a high fever, Aisha (ra) would recite Quran to Rasoolullah (SAW).  He (SAW) laid in her lap with his head on her chest knowing it was the end.  Aisha’s brother, Abdur-Rahman (ra), walked into the room with his miswak.  Rasoolullah (SAW) saw the miswak and Aisha noticed this.  She asked him if he wanted it and he nodded.  She took Abdur-Rahman’s miswak and with her teeth she moistened its bristles and gave it to him.  Rasoolullah (SAW) then mumbled that he wanted to go to “the Higher Companion.”  He (SAW) went back to Allah (SWT) as his raised his finger and left this world.  Let us all benefit from his beautiful examples in this life.  He (SAW) surely was the best example and a mercy to mankind.

Tawassul is defined as that which brings you closer to Allah (SWT). Islamically, it is used as a way to increase the chances of a dua being accepted.

“O you who believe! Do you duty to Allah and fear Him. Seek the means of approach to Him, and strive hard in His Cause as much as you can. So that you may be succesful” (Translation of the Meaning of the Holy Quran, 5:35)

What are the types of tawassul confirmed by the Quran and Sunnah? They include using the Names and Attribues of Allah (SWT), by mentioning one’s state, past and present (dua of Zakariyyah), by mentioning one’s good deeds (hadith of the men trapped in a cave), and through the dua of a living person. Other types of tawassul are not found in the Quran and Sunnah and are considered innovations and can sometimes lead to shirk!

What about tawassul through the Prophet (SAW)? It is obligatory by following his Sunnah, by loving him, and by defending his honor. However, it is an innovation by asking Allah through his status, body or honor. However a number of scholars (by far still a minority as the majority of scholars were/are still opposed to such acts) have allowed making tawassul through the rights of the Prophet (SAW). Nonetheless, it should be noted that no scholars in the first two hundred years of Islam allowed such as act as it was considered an innovation. Insha’Allah, we will try to answer the evidences that are used as support for tawassul through the status of the Prophet:

  1. The first evidence used is the verse in Surat al-Maida (5:35) that is mentioned above. However, it must be understood that this verse is very general and cannot be used specifically in this issue as a proof.
  2. The second evidence used is the hadith of the blind man: “O Allah! I ask you by your prophet, the prophet of mercy. O Muhammad, I turn to you to (go) my Lord, so grant me my request… O Allah! Accept his intercession for me, and my intercession for him” (Narrated by Ahmed). Before we delve too much into this hadith, let’s try to understand it first. It should be understood that the blind man asked Allah not by the rights of the Prophet, rather the dua of the Prophet. The Prophet’s dua (or interecession as mentioned above) for this man was that he could have sight as the blind man had asked the Prophet to make dua for him. The intercession (dua) for the Prophet that the blind man himself mentions is that the dua of the Prophet be accepted for him. Therefore, the beginning of this hadith where the blind man asks Allah by his prophet is that of asking by the Prophet’s dua, not by the rights of the Prophet as clearly established by the end of the hadith. Therefore, it needs to be understood that tawassul is for the dua of the Prophet (not the rights of the Prophet). This can be confirmed by the fact that none of the other companions made dua through the rights of the Prophet (SAW) afterwards.
  3. The third evidence is the incident of Umar (ra) with Abbaas (ra). During the reign of Umar (ra) rain was needed and Umar said that they used to allow the Prophet to intercede (make tawassul) on their behalf for them to be blessed with rain. But then (since the Prophet had passed away), they asked (made tawassul) through the Prophet’s Uncle, Abbaas who then made dua for the rain (Narrated in Bukhari). This hadith itself is proof that the Sahaba did not make tawassul through the rights of the Prophet (SAW). The Sahaba did not know of such an act (as it would have been considered an innovation). They only did tawassul through means that were lawful to them (such as tawassul through a living person). This is proof that Umar (ra) did not do tawassul through the rights of the Prophet.
  4. Other hadith used as proof for tawassul through the Prophet (SAW) are either extremely weak or fabricated as the authentic hadith used as proofs have been mentioned above.
  5. The fifth evidence used is the fact that people will ask the prophets to help them on the Day of Judgement. Therefore, why can we not ask them now? The answer is simple based on the fact that we are not even in the same state of life. If we were alive and the Prophet (SAW) were alive, we could him to make dua for us. However, we are not currently in the same stage of live as the Prophet (SAW). Furthermore, this proof has nothing to do specifically with asking through the status of Rasoolullah (SAW).

The final point worth mentioning is that even if someone were to make tawassul through the rights of the Prophet, how would that do the one making dua any good as it is not related to the one making dua in his own deeds or state. Therefore, even though the rank of the Prophet (SAW) is high, what right to we have invoke upon that? Instead, we should make tawassul by dua’s such as we love the Prophet (SAW) and thus such and such…

Falling in Love

May 9, 2007

Ibn Hazm stated “Love is neither disapproved by religion, nor prohibited by the law (i.e. the Shariah), for every heart is in Allah’s hand.”

Love is something that one can’t control and something that one becomes liable for only once actions are taken by choice. It is very natural to have preferences in love to a different degree. As the saying goes that when people fall in love, they fall out of character. Love is one of the secrets of Allah’s creation. The Prophet (SAW) recommended people to love their lovers moderately as one day may come that they hate this person distinctly (and vice-versa as one should hate their enemy moderately). Rasoolullah (SAW) sympathized with the lovers. Take, for example, the case of the story of Bareeah:

Rasoolullah (SAW), telling his uncle al-Abbaas the story of Mugheeth and Bareerah, said “O Abbas! Isn’t it amazing how much Mugheeth loves Bareerah and how much Bareerah hates Mugheeth?” Bareerah was the slave of Mugheeth. Mugheeth freed Bareerah and in return, Bareerah ended her relationship with Mugheeth. Heart-broken, Mugheeth asked Rasoolullah (SAW) to intercede on his behalf to Bareerah. When Rasoolullah (SAW) interceded on Mugheeth’s behalf, Bareerah asked Rasoolullah (SAW) if he was interceding or commanding her to get back together with Mugheeth. Once Rasoolullah (SAW) answered he was interceding, she refused to continue her relationship with Mugheeth.

There are two theories to discuss that deal with love.  For the love-tank theory, consider the fact that when driving a car, women tend to refill their gas tank when half the tank is empty so as to be sure they won’t run out of gas. Men, on the other hand, tend to wait until the gas tank is almost empty before refilling their gas tanks. Relationships tend to be the same way in that women get worried much earlier than men and they need to be reassured that the relationship is going well.

The second theory is the love-bank theory. Consider the idea that a man and woman both open an account with each other at the point of marriage. Women tend to have an accurate record of their bank account and they know what they have deposited and withdrawn. Men, on the other hand, generally do not keep track of the amount in their account as they attempt to take mental notes. However, as checks do bounce, there are times that men forget about somethings. Therefore, it is important that one must deposit whenever withdrawing (i.e. demanding) from the love-bank accounts.

Love is certainly not indecent. It is something completely natural and acceptable in Islam. However, times do exist when love is harmed. These reasons include the exploitation of love, infidelity, acts of disrespect, gossip, and even separation for a long time. What is necessary to make a good marriage work? Love and mercy are the key ingredients as love usually dominates at first, but mercy continues a marriage.

“And among His Signs is this, that He created for you mates from among yourselves, that ye 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.” (Translation of the Meaning of the Holy Quran 30:21)