A traveler once came to the mosque to see the prophet. After greeting the prophet he was asked where he was from. The traveler replied that he came from very far just to get a few questions answered. Following is the dialogue between the traveler and the prophet.
Traveler: I do not want azaab to be written in my account.
Prophet: behave well with your parents
Traveler: I want to be known amongst people as an intelligent person.
Prophet : fear Allah always.
Traveler: I want to be counted amongst Allah's favorites.
Prophet : recite quran every morning and evening.
Traveler: I want my heart to always be enlightened. ( roshan and munawer)
Prophet: never forget death
Traveler: I never want to be away from Allah's blessing.
Prophet: always treat fellow creatures well.
Traveler: I never want to be harmed by my enemies.
Prophet : always have faith in only Allah.
Traveler: I never want to be humiliated.
Prophet: be careful of your actions.
Traveler: I wish to live long.
Prophet: always do sile rahm. (Goodness towards blood relations)
Traveler: I want my sustenance to increase.
Prophet : always be in wudhoo.
Traveler: I wish to stay free of adhaab in the grave.
Prophet : always wear pure (paak) clothes.
Traveler: I never want to burn in hell.
Prophet : control your eyes and tongue.
Traveler: how do I get my sins forgiven.
Prophet: always ask forgiveness from Allah with a lot of humility.
Traveler: I want people to respect me always.
Prophet : never extend your hands of need at people.
Traveler: I want to always be honored.
Prophet : never humiliate or put down anyone.
Traveler: I don't want to be squeezed by fishare qabr. ( squeezing in the grave)
Prophet: recite sura e mulk often.
Traveler: I want my wealth to increase.
Prophet: recite sura e waqia every night.
Traveler: I want to be safe and at peace on day of judgment.
Prophet: do zikr of Allah from dusk to night.
Traveler: I want to be in full attention and concentration during namaaz.
Prophet: always do wudhoo with concentration and attention
Monday, December 14, 2009
Sunday, November 22, 2009
What should be avoided by the one who wants to offer a sacrifice Is it permissible for the one who wants to offer a sacrifice to cut his hair or nails?
Praise be to Allaah (S.W.T).
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
If anyone wants to offer a sacrifice, and the month of Dhu’l-Hijjah has begun, either because the new moon has been sighted or because thirty days of Dhu’l-Qa’dah have passed, then it is haraam for him to remove anything of his hair or nails or skin until he has slaughtered the sacrifice, because of the hadeeth of Umm Salamah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah – according to another version, When the ten days (of Dhu’l-Hijjah) begin – and any one of you wants to offer a sacrifice, let him refrain (from cutting) his hair and nails.” Narrated by Ahmad and Muslim. According to another version, “Let him not remove anything from his hair and nails until he has offered the sacrifice.” And according to yet another version, “ He should not touch his hair or skin.”
If he forms the intention to offer the sacrifice during the first ten days of Dhu’l-Hijjah, then he should refrain from that from the moment he forms that intention, and there is no sin on him for anything he may have done before forming the intention.
The reason for this prohibition is that when the person who wants to offer the sacrifice joins the pilgrims in some of the rituals of Hajj – namely drawing closer to Allaah by slaughtering the sacrifice – he also joins him in some of the features of ihraam, namely refraining from cutting his hair etc.
This ruling applies only to the one who is going to slaughter the sacrifice. It does not apply to the one on whose behalf a sacrifice is offered, because the Prophet (peace and blessings of Allaah be upon him) said, “If any one of you wants to offer a sacrifice.” He did not say, “… is going to have a sacrifice offered on his behalf.” And the Prophet (peace and blessings of Allaah be upon him) used to offer the sacrifice on behalf of the members of his household, and it is not narrated that he told them to refrain from that (cutting their hair and nails etc).
Based on this, it is permissible for the family of the person who is going to offer the sacrifice to remove things from their hair, nails and skin during the first ten days of Dhu’l-Hijjah.
If the person who wants to offer the sacrifice does remove anything from his hair, nails or skin then he has to repent to Allaah and not do it again, but he does not have to offer any expiation, and that does not prevent him from offering the sacrifice as some of the common people think. If he does any of those things out of forgetfulness or ignorance, or some hair falls unintentionally, then there is no sin on him. If he needs to remove it then he may do so, and there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.”
Fataawa Islamiyyah, 2/316.
First ten days of Zill Hajj
His Messenger SAW said
"There are no days on which righteous deeds are more beloved to Allaah than
these ten days."
They said: "Not even jihad for the sake of Allaah?"
He said: "Not even jihad for the sake of Allaah, unless a man goes out
himself for jihad taking his wealth with him and does not come back with
anything."
Narrated by al-Bukhaari, 2/457
So what do we do to grab those rewards?
Fasting It is Sunnah for the Muslim to fast on the first nine days of
Dhu'l-Hijjah
Keep Reciting tahmeed, tahleel, Tasbeeh and takbeer
Tahmeed - " Alhamdulilah"
Tahleel - " La ilaaha Il-Allah"
Takbeer - "Allah Hu Akbar"
Tasbeeh - " SubhanAllah"
Takbeer also goes like
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa
Lillaah il-hamd
(Allaah is Most Great, Allaah is Most Great, there is no god but Allaah;
Allaah is Most Great and to Allaah be praise). The first 10 days of Dhul'
Hijjah start on Wed 18th
Simple n easy and excellent opportunity for us
Assalamualikum - peace be on u
"Verily, we have made that which is on earth as an adornment for it, in
order that We may test them (mankind) as to which of them are best in deeds
[i.e. those who do good deeds in the most perfect manner, that means to do
them (deeds) totally for Allaah's sake and in accordance to the legal ways
of the Prophet]"
[al-Kahf 18:7]
Sent by Khuda ka banda
Saturday, August 22, 2009
Thursday, June 18, 2009
Do Hajj before you sleep
The Prophet(sallalaho aliahe wasallam) one day said to Ali (radhiallaho ahno):
"aye Ali ! do these five things before going to bed at night:"
"aye Ali ! do these five things before going to bed at night:"
1. give 4000 dinaars in sadaqa and then sleep
2. read one complete Quran and then sleep
3. pay the price for jannat and then sleep
4. make two people happy with each other when they are upset
and then sleep
5.. do one hajj and then slee
Hadrat Ali (radhiallaho anho) said, "ya Rasulallah! this looks impossible,"
how will i be able to do it? then the prophet(sallalah o aliahe
wasallam)replied:
4 times reading surah Fatiha is equals to four thousand dinaars
giving in sadaqa.
3 times reading surah ikhlas (qul hu allahu ahad) is equals to one
complete quran.
3 times reading any durood shareef (shortest: Sallalaho alaihe
wassallam) is the price of jannat.
10 times astaghfirullah (or any istighfar) is equals to making two
unhappy people happy with each other.
4 times third kalima is equals to one hajj.
after this Ali (radhiallao anho) said, ya rasulallah (sallalaho
aliahe wasallam)! now i will do all these before going to bed
Thursday, June 4, 2009
Sunday, May 24, 2009
Detailed discussion of bid’ah and shirk / What is Bid'ah
can we call people who do shirk and bid'ah muslims?
This question involves two issues, bid’ah (innovation) and shirk (polytheism, association of others with Allaah).
A. Bid’ah.
This issue may be divided into three topics:
1. Definition of bid’ah 2. Categories of bid’ah 3. Rulings on one who commits bid’ah – does that make him a kaafir or not?
1. Definition of bid’ah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
2. Categories of bid’ah
Bid’ah may be divided into two categories:
(i) bid’ah which constitutes kufr
(ii) bid’ah which does not constitute kufr
If you ask, what is the definition of bid’ah which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation – because that means disbelieving in the Qur’aan and in the message with which Allaah sent His Messenger (peace and blessings of Allaah be upon him).
Examples include the bid’ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur’aan was created; or the notion that some of the attributes of Allaah were created; or the bid’ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid’ah of the Mujassimah who likened Allaah to His creation… etc.
The second category, bid’ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur’aan or of anything with which Allaah sent His Messengers.
Examples include the Marwaani bid’ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay’ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc.
(Ma’aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid’ah – is he regarded as a kaafir or not?
The answer is that it depends.
If the bid’ah constitutes kufr, then the person is one of the following two types:
(i) Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square.
If the bid’ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action.
If you ask, how should we deal with those who commit bid’ah?
The answer is:
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “In both cases, we have to call these people – who claim to be Muslim but who commit acts of bid’ah which may constitute kufr or may be less than that – to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth – for Allaah says (interpretation of the meaning), ‘And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.’ [al-An’aam 6:108] – if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid’ah. If it is a bid’ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a man to forsake [not speak to] his brother for more than three [days].’”
(Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 293)
B. Shirk, its types and the definition of each
Shaykh Muhammad ibn ‘Uthaymeen said:
“Shirk is of two types, major shirk which puts a person beyond the pale of Islam, and lesser shirk.”
The first type, major shirk, is “Every type of shirk which the Lawgiver described as such and which puts a person beyond the pale of his religion” – such as devoting any kind of act of worship which should be for Allaah to someone other than Allaah, such as praying to anyone other than Allaah, fasting for anyone other than Allaah or offering a sacrifice to anyone other than Allaah. It is also a form of major shirk to offer supplication (du’aa’) to anyone other than Allaah, such as calling upon the occupant of a grave or calling upon one who is absent to help one in some way in which no one is able to help except Allaah.
The second type is minor shirk, which means every kind of speech or action that Islam describes as shirk, but it does not put a person beyond the pale of Islam – such as swearing an oath by something other than Allaah, because the Prophet (peace and blessings of Allaah be upon him) said that whoever swears an oath by something other than Allaah is guilty of kufr or shirk.”
The one who swears an oath by something other than Allaah but does not believe that anyone other than Allaah has the same greatness as Allah, is a mushrik who is guilty of lesser shirk, regardless of whether the one by whom he swore is venerated by people or not. It is not permissible to swear by the Prophet (peace and blessings of Allaah be upon him), or by the president, or by the Ka’bah, or by Jibreel, because this is shirk, but it is minor shirk which does not put a person beyond the pale of Islam.
Another type of minor shirk is showing off, which means that a person does something so that people will see it, not for the sake of Allaah.
The ways in which showing off may cancel out acts of worship are either of the following:
The first is when it is applies to an act of worship from the outset, i.e., the person is not doing that action for any reason other than showing off. In this case, the action is invalid and is rejected, because of the hadeeth of Abu Hurayrah which was attributed to the Prophet (peace and blessings of Allaah be upon him), which says that Allaah said, “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.”
(Narrated by Muslim, Kitaab al-Zuhd, no. 2985)
The second is when the showing off happens later on during the act of worship, i.e., the action is originally for Allaah, then showing off creeps into it. This may be one of two cases:
The first is when the person resists it – this does not harm him.
For example, a man has prayed a rak’ah, then some people come along during his second rak’ah and it occurs to him to make the rukoo’ or sujood longer, or makes himself weep, and so on. If he resists that, it does not harm him, because he is striving against this idea. But if he goes along with that, then every action which stemmed from showing off is invalid, such as if he made his standing or prostration long, or he made himself weep – all of those actions will be cancelled out. But does this invalidation extend to the entire act of worship or not?
We say that either of the following must apply:
Either the end of his act of worship was connected to the beginning (with no pause); so if the end of it is invalidated then all of it is invalidated.
This is the case with the prayer – the last part of it cannot be invalidated without the first part also being invalidated, so the whole prayer is invalid.
Or if the beginning of the action is separate from the end of it, then the first part is valid but the latter part is not. Whatever came before the showing off is valid, and what came after it is not valid.
An example of that is a man who has a hundred riyals, and gives fifty of them in charity for the sake of Allaah with a sound intention, then he gives fifty in charity for the purpose of showing off. The first fifty are accepted, and the second fifty are not accepted, because the latter is separate from the former.”
Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, and al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, vol. 1, p. 114, 1st edition
Sheikh Muhammed Salih Al-Munajjid
This question involves two issues, bid’ah (innovation) and shirk (polytheism, association of others with Allaah).
A. Bid’ah.
This issue may be divided into three topics:
1. Definition of bid’ah 2. Categories of bid’ah 3. Rulings on one who commits bid’ah – does that make him a kaafir or not?
1. Definition of bid’ah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “According to sharee’ah, the definition is ‘Worshipping Allaah in ways that Allaah has not prescribed.’ If you wish you may say, ‘Worshipping Allaah in ways that are not those of the Prophet (peace and blessings of Allaah be upon him) or his rightly guided successors (al-khulafaa’ al-raashidoon).’”
The first definition is taken from the aayah (interpretation of the meaning):
“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?” [al-Shooraa 42:21]
The second definition is taken from the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who said:
“I urge you to adhere to my way (Sunnah) and the way of the rightly-guided successors (al-khulafa’ al-raashidoon) who come after me. Hold fast to it and bite onto it with your eyeteeth [i.e., cling firmly to it], and beware of newly-invented matters.”
So everyone who worships Allaah in a manner that Allaah has not prescribed or in a manner that is not in accordance with the way of the Prophet (peace and blessings of Allaah be upon him) or his rightly-guided successors (al-khulafa’ al-raashidoon), is an innovator, whether that innovated worship has to do with the names and attributes of Allaah, or to do with His rulings and laws.
With regard to ordinary matters of habit and custom, these are not called bid’ah (innovation) in Islam, even though they may be described as such in linguistic terms. But they are not innovations in the religious sense, and these are not the things that the Prophet (peace and blessings of Allaah be upon him) was warning us against.
And there is no such thing in Islam as bid’ah hasanah (good innovation).”
(Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 291)
2. Categories of bid’ah
Bid’ah may be divided into two categories:
(i) bid’ah which constitutes kufr
(ii) bid’ah which does not constitute kufr
If you ask, what is the definition of bid’ah which constitutes kufr and that which does not constitute kufr?
The answer is:
Shaykh Haafiz al-Hukami (may Allaah have mercy on him) said: “The kind of bid’ah which constitutes kufr is when one denies a matter on which there is scholarly consensus, which widely-known, and which no Muslim can have any excuse for not knowing, such as denying something that is obligatory, making something obligatory that is not obligatory, or making something haraam halaal, or making something halaal haraam; or believing some notion about Allaah, His Messenger and His Book when they are far above that, whether in terms of denial of affirmation – because that means disbelieving in the Qur’aan and in the message with which Allaah sent His Messenger (peace and blessings of Allaah be upon him).
Examples include the bid’ah of the Jahamiyyah, who denied the attributes of Allaah; or the notion that the Qur’aan was created; or the notion that some of the attributes of Allaah were created; or the bid’ah of the Qadariyyah who denied the knowledge and actions of Allaah; or the bid’ah of the Mujassimah who likened Allaah to His creation… etc.
The second category, bid’ah which does not constitute kufr, is defined as that which does not imply rejection of the Qur’aan or of anything with which Allaah sent His Messengers.
Examples include the Marwaani bid’ahs (which were denounced by the greatest Sahaabah who did not approve of them, although they did not denounce them as kaafirs or refuse to give them bay’ah because of that), such as delaying some of the prayers until the end of the due times, doing the Eid khutbah before the Eid prayer, delivering the khutbah whilst sitting down on Fridays, etc.
(Ma’aarij al-Qubool, 2/503-504)
3- The ruling on one who commits bid’ah – is he regarded as a kaafir or not?
The answer is that it depends.
If the bid’ah constitutes kufr, then the person is one of the following two types:
(i) Either it is known that his intention is to destroy the foundations of Islam and make the Muslims doubt it. Such a person is definitely a kaafir; indeed, he is a stranger to Islam and is one of the enemies of the faith.
(ii) Or he is deceived and confused; he cannot be denounced as a kaafir until proof is established against him, fair and square.
If the bid’ah does not constitute kufr, then he should not be denounced as a kaafir. Rather, he remains a Muslim, but he has done a gravely evil action.
If you ask, how should we deal with those who commit bid’ah?
The answer is:
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: “In both cases, we have to call these people – who claim to be Muslim but who commit acts of bid’ah which may constitute kufr or may be less than that – to the truth, by explaining the truth without being hostile or condemning what they are doing. But once we know that they are too arrogant to accept the truth – for Allaah says (interpretation of the meaning), ‘And insult not those whom they (disbelievers) worship besides Allaah, lest they insult Allaah wrongfully without knowledge.’ [al-An’aam 6:108] – if we find out that they are stubborn and arrogant, then we should point out their falsehood, because then pointing out their falsehood becomes an obligation upon us.
With regard to boycotting them, that depends upon the bid’ah. If it is a bid’ah which constitutes kufr, then it is obligatory to boycott the person who does it. If it is of a lesser degree than that, then it is essential to examine the situation further. If something may be achieved by boycotting the person, then we do it; if no purpose will be served by it, or if it will only make him more disobedient and arrogant, then we should avoid doing that, because whatever serves no purpose, it is better not to do it. And also in principle it is haraam to boycott a believer, because the Prophet (peace and blessings of Allaah be upon him) said: ‘It is not permissible for a man to forsake [not speak to] his brother for more than three [days].’”
(Adapted from Majmoo’ Fataawa Ibn ‘Uthaymeen, vol. 2, p. 293)
B. Shirk, its types and the definition of each
Shaykh Muhammad ibn ‘Uthaymeen said:
“Shirk is of two types, major shirk which puts a person beyond the pale of Islam, and lesser shirk.”
The first type, major shirk, is “Every type of shirk which the Lawgiver described as such and which puts a person beyond the pale of his religion” – such as devoting any kind of act of worship which should be for Allaah to someone other than Allaah, such as praying to anyone other than Allaah, fasting for anyone other than Allaah or offering a sacrifice to anyone other than Allaah. It is also a form of major shirk to offer supplication (du’aa’) to anyone other than Allaah, such as calling upon the occupant of a grave or calling upon one who is absent to help one in some way in which no one is able to help except Allaah.
The second type is minor shirk, which means every kind of speech or action that Islam describes as shirk, but it does not put a person beyond the pale of Islam – such as swearing an oath by something other than Allaah, because the Prophet (peace and blessings of Allaah be upon him) said that whoever swears an oath by something other than Allaah is guilty of kufr or shirk.”
The one who swears an oath by something other than Allaah but does not believe that anyone other than Allaah has the same greatness as Allah, is a mushrik who is guilty of lesser shirk, regardless of whether the one by whom he swore is venerated by people or not. It is not permissible to swear by the Prophet (peace and blessings of Allaah be upon him), or by the president, or by the Ka’bah, or by Jibreel, because this is shirk, but it is minor shirk which does not put a person beyond the pale of Islam.
Another type of minor shirk is showing off, which means that a person does something so that people will see it, not for the sake of Allaah.
The ways in which showing off may cancel out acts of worship are either of the following:
The first is when it is applies to an act of worship from the outset, i.e., the person is not doing that action for any reason other than showing off. In this case, the action is invalid and is rejected, because of the hadeeth of Abu Hurayrah which was attributed to the Prophet (peace and blessings of Allaah be upon him), which says that Allaah said, “I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.”
(Narrated by Muslim, Kitaab al-Zuhd, no. 2985)
The second is when the showing off happens later on during the act of worship, i.e., the action is originally for Allaah, then showing off creeps into it. This may be one of two cases:
The first is when the person resists it – this does not harm him.
For example, a man has prayed a rak’ah, then some people come along during his second rak’ah and it occurs to him to make the rukoo’ or sujood longer, or makes himself weep, and so on. If he resists that, it does not harm him, because he is striving against this idea. But if he goes along with that, then every action which stemmed from showing off is invalid, such as if he made his standing or prostration long, or he made himself weep – all of those actions will be cancelled out. But does this invalidation extend to the entire act of worship or not?
We say that either of the following must apply:
Either the end of his act of worship was connected to the beginning (with no pause); so if the end of it is invalidated then all of it is invalidated.
This is the case with the prayer – the last part of it cannot be invalidated without the first part also being invalidated, so the whole prayer is invalid.
Or if the beginning of the action is separate from the end of it, then the first part is valid but the latter part is not. Whatever came before the showing off is valid, and what came after it is not valid.
An example of that is a man who has a hundred riyals, and gives fifty of them in charity for the sake of Allaah with a sound intention, then he gives fifty in charity for the purpose of showing off. The first fifty are accepted, and the second fifty are not accepted, because the latter is separate from the former.”
Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, and al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, vol. 1, p. 114, 1st edition
Sheikh Muhammed Salih Al-Munajjid
Ruling on kissing one's eyes when hearing the name of the Prophet
Some imams said that on listening to the name of the holy prophet, one should kiss his eyes while others said that its meaningless. Your views please i'll wait for the reply.
Praise be to Allaah.
What is prescribed for the Muslim when hearing the name of the Prophet (peace and blessings of Allaah be upon him) is to venerate him and show respect by sending blessings and salaams upon him.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May his nose be rubbed in the dust, a man in whose presence I am mentioned and he does not send blessings upon me.” Narrated and classed as hasan by al-Tirmidhi, 3545; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 6.
It was narrated from al-Husayn ibn ‘Ali ibn Abi Taalib (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “The miser is the one in whose presence I am mentioned and he does not send blessings upon me.” Narrated and classed as hasan by al-Tirmidhi, 3546; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 5.
With regard to kissing one’s eyes when the Prophet (peace and blessings of Allaah be upon him) is mentioned, perhaps what is meant by that is kissing the thumbs and placing them on the eyes. That is an innovation (bid’ah). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matters of ours will have it rejected.” Narrated by Muslim, 1718. And he (peace and blessings of Allaah be upon him) said: “Beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is a going astray.” Narrated by Abu Dawood, 4607; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This bid’ah is something that was invented by some of the Sufi orders (tareeqahs) and some Muslims followed them in that, thinking well of them and unaware that it is a misguided innovation.
What the Muslim should do is to avoid innovations and beware of them; he should strive to follow the Qur’aan and Sunnah, without adding anything or taking anything away, for Allaah has perfected this religion:
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa'idah 5:3]
The Prophet (peace and blessings of Allaah be upon him) did not die until he had conveyed the message from his Lord in full. He did not leave anything good but he enjoined it upon us, and he did not leave anything bad but he forbade it to us and warned us against it. May the blessings and peace of my Lord be upon him.
For useful information on bid’ah (innovation), please see the answer to question no. 10843.
And Allaah knows best.
Islam Q&A
Praise be to Allaah.
What is prescribed for the Muslim when hearing the name of the Prophet (peace and blessings of Allaah be upon him) is to venerate him and show respect by sending blessings and salaams upon him.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May his nose be rubbed in the dust, a man in whose presence I am mentioned and he does not send blessings upon me.” Narrated and classed as hasan by al-Tirmidhi, 3545; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 6.
It was narrated from al-Husayn ibn ‘Ali ibn Abi Taalib (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “The miser is the one in whose presence I am mentioned and he does not send blessings upon me.” Narrated and classed as hasan by al-Tirmidhi, 3546; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 5.
With regard to kissing one’s eyes when the Prophet (peace and blessings of Allaah be upon him) is mentioned, perhaps what is meant by that is kissing the thumbs and placing them on the eyes. That is an innovation (bid’ah). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in accordance with this matters of ours will have it rejected.” Narrated by Muslim, 1718. And he (peace and blessings of Allaah be upon him) said: “Beware of newly-invented matters, for every newly-invented matter is an innovation, and every innovation is a going astray.” Narrated by Abu Dawood, 4607; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This bid’ah is something that was invented by some of the Sufi orders (tareeqahs) and some Muslims followed them in that, thinking well of them and unaware that it is a misguided innovation.
What the Muslim should do is to avoid innovations and beware of them; he should strive to follow the Qur’aan and Sunnah, without adding anything or taking anything away, for Allaah has perfected this religion:
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”
[al-Maa'idah 5:3]
The Prophet (peace and blessings of Allaah be upon him) did not die until he had conveyed the message from his Lord in full. He did not leave anything good but he enjoined it upon us, and he did not leave anything bad but he forbade it to us and warned us against it. May the blessings and peace of my Lord be upon him.
For useful information on bid’ah (innovation), please see the answer to question no. 10843.
And Allaah knows best.
Islam Q&A
Kissing one’s thumbs when the name of the Prophet is mentioned is a bid’ah
Do we kiss our thumbs when the prophet Mohammed’s (pbuh) name is said?
Praise be to Allaah.
As far as we know, there is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) that when the muezzin says “Ashhadu anna Muhammadan Rasool-Allaah” we should kiss our thumbs, so doing so is a bid’ah (innovation). But it was proven that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever innovates something in this matter of ours that is not part of it will have it rejected.” And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad.
See Fataawa al-Lajnah al-Daa’imah, vol. 6, p. 96.
Praise be to Allaah.
As far as we know, there is no saheeh report from the Prophet (peace and blessings of Allaah be upon him) that when the muezzin says “Ashhadu anna Muhammadan Rasool-Allaah” we should kiss our thumbs, so doing so is a bid’ah (innovation). But it was proven that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever innovates something in this matter of ours that is not part of it will have it rejected.” And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad.
See Fataawa al-Lajnah al-Daa’imah, vol. 6, p. 96.
Kissing the Mus-haf, kissing one’s fingers and swaying whilst reciting Qur’an
My questions relate to Bida'a. At the Mosque I attend I see brothers performing actions which I think are Bida'a but require confirmation with sources. I would like to try correct these practices, Inshallah with Hickma, if there are incorrect.
1. Blowing on fingers and wiping eyes with thumbs after making Dua'a.
2. Always ending Dua'a with Al-Fatiha.
3. Kissing the Qu'ran when picking it up and before putting it down.
4. Swaying while sitting in Salat or reading Qu'ran.
Praise be to Allaah.
Any act of worship must be based on evidence (daleel) from the Qur’aan or saheeh Sunnah. One of the principles of this religion is that Allaah cannot be worshipped except in the ways that He has prescribed, and He cannot be worshipped in innovated ways (bid’ah). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it, will have it rejected,” i.e., his deed will be unacceptable to Allaah. There is no evidence in either the Qur’aan or Sunnah for ending du’aas with al-Faatihah. Similarly, there is no evidence for blowing onto one’s fingers and wiping the eyes with them after making du’aa’. Al-Shuqayri (may Allaah have mercy on him) mentioned the bid’ah of kissing the thumbnails and wiping the eyes with them after making du’aa’ following salaah, or bunching the fingertips together and touching them to the eyes after prayer, and reciting certain things whilst doing so; he said that these are silly innovations. (Al-Sunan wa’l-Mubtada’aat, p. 71). With regard to the question of kissing the Mus-haf (copy of the Arabic text of the Qur’aan), the Fatwa Standing Committee (al-Lajnah al-Daa’imah li’l-Iftaa) answered a question on this matter with the following fatwa: “We know of no basis for kissing the Qur’aan.” In another response to a similar question, they said: “We know of no evidence that prescribes kissing the Qur’aan, which was revealed to be recited, respected, understood and acted upon.” (Fataawa al-Lajnah al-Daa’imah, no. 4172)
In Al-Aadaab al-Shar’iyyah (2/273, Al-Risaalah edition), Ibn Muflih says:
“It was reported that he (Imaam Ahmad) did not give an opinion [??] on this matter (kissing the Qur’aan) and touching it to one's forehead and eyes.”
Al-Qaadi said in al-Jaami’ al-Kabeer: “He did not give an opinion on that, although it contains an element of respect and honour, because in the case of deeds intended to draw closer to Allaah, if there is no comparable precedent in the Sunnah, then it is better not to do it. Do you not remember when ‘Umar saw the Black Stone, he said: ‘You cannot do any harm or any good. If it were not for the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) kissed you, I would not kiss you.’” (Reported by al-Bukhaari, 1597; Muslim, 1270).
As for swaying when reciting Qur’aan or praying, this is habit of the Jews in their worship, so the Muslim should not do it deliberately. (See Bida’ al-Qurra’ by Bakr Abu Zayd, p. 57). One of the ways of wisdom (hikmah) in da’wah and combatting wrongdoing, to which you refer in your question, is to ask people for the evidence for what they are doing, because it is not permissible to worship in ways for which there is no evidence, as we have pointed out above. The burden of proof rests on the person who is doing the deed, not on the one who is seeking to correct him. May Allaah give us and you the strength to do good. May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
1. Blowing on fingers and wiping eyes with thumbs after making Dua'a.
2. Always ending Dua'a with Al-Fatiha.
3. Kissing the Qu'ran when picking it up and before putting it down.
4. Swaying while sitting in Salat or reading Qu'ran.
Praise be to Allaah.
Any act of worship must be based on evidence (daleel) from the Qur’aan or saheeh Sunnah. One of the principles of this religion is that Allaah cannot be worshipped except in the ways that He has prescribed, and He cannot be worshipped in innovated ways (bid’ah). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it, will have it rejected,” i.e., his deed will be unacceptable to Allaah. There is no evidence in either the Qur’aan or Sunnah for ending du’aas with al-Faatihah. Similarly, there is no evidence for blowing onto one’s fingers and wiping the eyes with them after making du’aa’. Al-Shuqayri (may Allaah have mercy on him) mentioned the bid’ah of kissing the thumbnails and wiping the eyes with them after making du’aa’ following salaah, or bunching the fingertips together and touching them to the eyes after prayer, and reciting certain things whilst doing so; he said that these are silly innovations. (Al-Sunan wa’l-Mubtada’aat, p. 71). With regard to the question of kissing the Mus-haf (copy of the Arabic text of the Qur’aan), the Fatwa Standing Committee (al-Lajnah al-Daa’imah li’l-Iftaa) answered a question on this matter with the following fatwa: “We know of no basis for kissing the Qur’aan.” In another response to a similar question, they said: “We know of no evidence that prescribes kissing the Qur’aan, which was revealed to be recited, respected, understood and acted upon.” (Fataawa al-Lajnah al-Daa’imah, no. 4172)
In Al-Aadaab al-Shar’iyyah (2/273, Al-Risaalah edition), Ibn Muflih says:
“It was reported that he (Imaam Ahmad) did not give an opinion [??] on this matter (kissing the Qur’aan) and touching it to one's forehead and eyes.”
Al-Qaadi said in al-Jaami’ al-Kabeer: “He did not give an opinion on that, although it contains an element of respect and honour, because in the case of deeds intended to draw closer to Allaah, if there is no comparable precedent in the Sunnah, then it is better not to do it. Do you not remember when ‘Umar saw the Black Stone, he said: ‘You cannot do any harm or any good. If it were not for the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) kissed you, I would not kiss you.’” (Reported by al-Bukhaari, 1597; Muslim, 1270).
As for swaying when reciting Qur’aan or praying, this is habit of the Jews in their worship, so the Muslim should not do it deliberately. (See Bida’ al-Qurra’ by Bakr Abu Zayd, p. 57). One of the ways of wisdom (hikmah) in da’wah and combatting wrongdoing, to which you refer in your question, is to ask people for the evidence for what they are doing, because it is not permissible to worship in ways for which there is no evidence, as we have pointed out above. The burden of proof rests on the person who is doing the deed, not on the one who is seeking to correct him. May Allaah give us and you the strength to do good. May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Ruling on shortening the sides of the hair more than the middle!
What is the ruling if I cut my hair all over, but I remove more from the sides because this part of the hair grows more quickly, and does not look good? Usually I cut my hair once a month; at the end of the month I have the same haircut.
Praise be to Allaah.
The one who cuts his hair should make it all the same length. The one who cuts his hair on the sides of his head more than the middle comes under the heading of qaza’, which is forbidden. Al-Bukhaari (5921) and Muslim (2120) narrated from Ibn ‘Umar that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade qaza’. Naafi’ (one of the narrators of the hadeeth) said, explaining qaza’: Shaving part of a boy’s head and leaving part.
Al-Nasaa’i (5048) and Abu Dawood (4195) narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allaah be upon him) saw a boy part of whose head had been shaved and part of it left. He told them not to do that and said: “Shave all of it or leave all of it.” Al-Albaani classed it as saheeh in Saheeh al-Nasaa’i.
That includes cutting some of the hair short and leaving some.
It says in Fataawa al-Lajnah al-Daa’imah (5/175):
What is the ruling on leaving some of the hair longer than the rest?
Answer: Abu Dawood narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade qaza’ and said: “Shave all of it or leave all of it.”
it says in Sharh al-Iqnaa’: Qaza’ includes shaving some places on the sides of the head, or shaving the middle and leaving the sides, as most of the Christians do, or shaving the sides and leaving the middle, as many of the foolish do, or shaving the front and leaving the back. Ahmad was asked about shaving the back of the head and he said: This is the action of the Magians, and whoever imitates a people is one of them. Thus it is known that it is not permissible to leave some parts of the hair longer than others.
‘Abd-Allaah ibn Ghadyaan, ‘Abd al-Razzaaq ‘Afeefi, Ibraaheem ibn Muhammad Aal al-Shaykh. End quote.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: It has become common among women and men to cut their hair in such a way that there is an area that is 10 or 13 cm long, then they shave the hair on the sides and back of the head completely, leaving only the hair on the top of the head.
What is the ruling on that and what is the evidence? Does this come under the heading of qaza’ or not? Why?
He replied: There is no doubt that this action is wrong and is blind following of others, and it comes under the heading of qaza’. It was narrated that the Prophet (blessings and peace of Allaah be upon him) forbade qaza’; he saw a boy who had part of his head shaved and he said: “Shave all of it or leave all of it.” Moreover, this style is not beautification for either men or women, rather it is changing the creation of Allaah and spoiling people's appearance, and it is an imitation of the West in which there is no benefit, in addition to the cost involved, as it involves a lot of effort and spending money on something that is harmful, as is well known. We advise men not to adopt this western style and we advise women to stick with that which their mothers and grandmothers did, of letting their hair grow and braiding it, as this is more beautiful. And Allaah is the one whose help we seek; may Allaah send blessings and peace upon Muhammad and his family and Companions. End quote from Fataawa al-Shaykh Ibn Jibreen.
Shaykh Muhammad al-Mukhtaar al-Shanqeeti (may Allaah preserve him) said: The one who cut the hair on the sides of his head and makes the hair thick in the middle of the head is included in this, because this is imitating immoral people. Some of the scholars (may Allaah have mercy on them) referred to that. We know that some of our earlier shaykhs were very strict with regard to cutting some parts of the hair and not others, and they regarded that as coming under the heading of qaza’ and they said: Either cut all of it or shave all of it. This is the basic principle we should follow, according to the scholars. The Sunnah with regard to hair is to shave all of it or cut all of it, not to cut some of it and leave some of it, because this is an imitation of corrupt people. End quote from Sharh Zaad al-Mustaqni’.
See also question number 12701 and 10516.
And Allah knows best.
Praise be to Allaah.
The one who cuts his hair should make it all the same length. The one who cuts his hair on the sides of his head more than the middle comes under the heading of qaza’, which is forbidden. Al-Bukhaari (5921) and Muslim (2120) narrated from Ibn ‘Umar that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade qaza’. Naafi’ (one of the narrators of the hadeeth) said, explaining qaza’: Shaving part of a boy’s head and leaving part.
Al-Nasaa’i (5048) and Abu Dawood (4195) narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allaah be upon him) saw a boy part of whose head had been shaved and part of it left. He told them not to do that and said: “Shave all of it or leave all of it.” Al-Albaani classed it as saheeh in Saheeh al-Nasaa’i.
That includes cutting some of the hair short and leaving some.
It says in Fataawa al-Lajnah al-Daa’imah (5/175):
What is the ruling on leaving some of the hair longer than the rest?
Answer: Abu Dawood narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade qaza’ and said: “Shave all of it or leave all of it.”
it says in Sharh al-Iqnaa’: Qaza’ includes shaving some places on the sides of the head, or shaving the middle and leaving the sides, as most of the Christians do, or shaving the sides and leaving the middle, as many of the foolish do, or shaving the front and leaving the back. Ahmad was asked about shaving the back of the head and he said: This is the action of the Magians, and whoever imitates a people is one of them. Thus it is known that it is not permissible to leave some parts of the hair longer than others.
‘Abd-Allaah ibn Ghadyaan, ‘Abd al-Razzaaq ‘Afeefi, Ibraaheem ibn Muhammad Aal al-Shaykh. End quote.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: It has become common among women and men to cut their hair in such a way that there is an area that is 10 or 13 cm long, then they shave the hair on the sides and back of the head completely, leaving only the hair on the top of the head.
What is the ruling on that and what is the evidence? Does this come under the heading of qaza’ or not? Why?
He replied: There is no doubt that this action is wrong and is blind following of others, and it comes under the heading of qaza’. It was narrated that the Prophet (blessings and peace of Allaah be upon him) forbade qaza’; he saw a boy who had part of his head shaved and he said: “Shave all of it or leave all of it.” Moreover, this style is not beautification for either men or women, rather it is changing the creation of Allaah and spoiling people's appearance, and it is an imitation of the West in which there is no benefit, in addition to the cost involved, as it involves a lot of effort and spending money on something that is harmful, as is well known. We advise men not to adopt this western style and we advise women to stick with that which their mothers and grandmothers did, of letting their hair grow and braiding it, as this is more beautiful. And Allaah is the one whose help we seek; may Allaah send blessings and peace upon Muhammad and his family and Companions. End quote from Fataawa al-Shaykh Ibn Jibreen.
Shaykh Muhammad al-Mukhtaar al-Shanqeeti (may Allaah preserve him) said: The one who cut the hair on the sides of his head and makes the hair thick in the middle of the head is included in this, because this is imitating immoral people. Some of the scholars (may Allaah have mercy on them) referred to that. We know that some of our earlier shaykhs were very strict with regard to cutting some parts of the hair and not others, and they regarded that as coming under the heading of qaza’ and they said: Either cut all of it or shave all of it. This is the basic principle we should follow, according to the scholars. The Sunnah with regard to hair is to shave all of it or cut all of it, not to cut some of it and leave some of it, because this is an imitation of corrupt people. End quote from Sharh Zaad al-Mustaqni’.
See also question number 12701 and 10516.
And Allah knows best.
Wednesday, May 20, 2009
Qur’an Bearers: Nobles of this Ummah!
Qur’an Bearers: Nobles of this Ummah
30 04 2009
As-salamu `alaykum wa rahmatullah
Imam al-Jazari’s praise for the Qur’an bearer – taken from the Muqaddimah of ‘Tayyibat al-Nashr.’
وبعد: فالإنسان ليس يشرف *** إلا بما يحفظ ويعرف
A person is not honoured or raised
Except by what he knows and has memorised
لذاك كان حاملو القرآن *** أشراف الأمة أولى الإحسان
For that reason the bearers of Qur’an
Are the nobles of this Ummah and its righteous
وإنهم في الناس أهل الله *** وإن ربنا بهم يباهي
And they are the people of Allah amongst Mankind *
And indeed our Lord has boasted of them
وقال في القرآن عنهم وكفى *** بأنه أورثه من اصطفى
He spoke of them in the Qur’an, and it is sufficient
That He gives it (the Qur’an) to those He has chosen **
وهو في الأخرى شافع مشفع *** فيه وفوله عليه يسمع
And in the Hereafter, it is an ardent intercessor
And its statement is something surely heard
يعطى به الملك مع الخلد إذا *** توجه تاج الكرامة كذا
By it a person is given the dominion and immortality
And likewise, he is given the crown of honour
يقرا ويرقى درج الجنان *** وأبواه منه يكسيان
He’ll read and ascend the ranks of Paradise by it
And his parents will also be clothed by it ***
فاليحرص السعيد في تحصيله *** ولا يمل قط من ترتيله
So let a person strive to attain it
And let him never tire of its recitation.
____
* Due to the hadith: ‘Indeed Allah has people from amongst Mankind. The people of Qur’an, they are the people of Allah and His Specialties.’ [Ahmad, Ibn Majah]
** Due to the verse in Soorah Fatir:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ
“Then We gave the Book for inheritance to such of Our slaves whom We chose. Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That is indeed a great grace.” [Fatir: 32]
*** Due to the hadith: ‘The Qur’aan will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.’ [Ahmad, Ibn Majah]
--
Imam al-Aajuri said: "Such a person should make the Qur’an a fountain for his heart, rectifying by it whatever has become corrupt in his heart. He should take on the qualities of the Qur’aaan and adorn himself with a beautiful character whereby he becomes distinguished from the rest of the people who do not recite or memorise the Qur’aan.
30 04 2009
As-salamu `alaykum wa rahmatullah
Imam al-Jazari’s praise for the Qur’an bearer – taken from the Muqaddimah of ‘Tayyibat al-Nashr.’
وبعد: فالإنسان ليس يشرف *** إلا بما يحفظ ويعرف
A person is not honoured or raised
Except by what he knows and has memorised
لذاك كان حاملو القرآن *** أشراف الأمة أولى الإحسان
For that reason the bearers of Qur’an
Are the nobles of this Ummah and its righteous
وإنهم في الناس أهل الله *** وإن ربنا بهم يباهي
And they are the people of Allah amongst Mankind *
And indeed our Lord has boasted of them
وقال في القرآن عنهم وكفى *** بأنه أورثه من اصطفى
He spoke of them in the Qur’an, and it is sufficient
That He gives it (the Qur’an) to those He has chosen **
وهو في الأخرى شافع مشفع *** فيه وفوله عليه يسمع
And in the Hereafter, it is an ardent intercessor
And its statement is something surely heard
يعطى به الملك مع الخلد إذا *** توجه تاج الكرامة كذا
By it a person is given the dominion and immortality
And likewise, he is given the crown of honour
يقرا ويرقى درج الجنان *** وأبواه منه يكسيان
He’ll read and ascend the ranks of Paradise by it
And his parents will also be clothed by it ***
فاليحرص السعيد في تحصيله *** ولا يمل قط من ترتيله
So let a person strive to attain it
And let him never tire of its recitation.
____
* Due to the hadith: ‘Indeed Allah has people from amongst Mankind. The people of Qur’an, they are the people of Allah and His Specialties.’ [Ahmad, Ibn Majah]
** Due to the verse in Soorah Fatir:
ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ
“Then We gave the Book for inheritance to such of Our slaves whom We chose. Then of them are some who wrong their ownselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That is indeed a great grace.” [Fatir: 32]
*** Due to the hadith: ‘The Qur’aan will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace.’ [Ahmad, Ibn Majah]
--
Imam al-Aajuri said: "Such a person should make the Qur’an a fountain for his heart, rectifying by it whatever has become corrupt in his heart. He should take on the qualities of the Qur’aaan and adorn himself with a beautiful character whereby he becomes distinguished from the rest of the people who do not recite or memorise the Qur’aan.
Story of Isra Al ' Miraj (Stories of the Quran and Hadith)
Narrated Malik bin Sasaa: The Prophet said, "While I was at the House in a state midway between sleep and wakefulness, (an angel recognized me) as the man lying between two men. A golden tray full of wisdom and belief was brought to me and my body was cut open from the throat to the lower part of the abdomen and then my abdomen was washed with Zam-zam water and (my heart was) filled with wisdom and belief. Al-buraq, a white animal, smaller than a mule and bigger than a donkey was brought to me and I set out with Gabriel. When I reached the nearest heaven. Gabriel said to the heaven gate-keeper, 'Open the gate.' The gatekeeper asked, 'Who is it?' He said, 'Gabriel.' The gate-keeper,' Who is accompanying you?' Gabriel said, 'Muhammad.' The gate-keeper said, 'Has he been called?' Gabriel said, 'Yes.' Then it was said, 'He is welcomed. What a wonderful visit his is!' Then I met Adam and greeted him and he said, 'You are welcomed O son and a Prophet.' Then we ascended to the second heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was said, 'Who is with you?' He said, 'Muhammad' It was asked, 'Has he been sent for?' He said, 'Yes.' It was said, 'He is welcomed. What a wonderful visit his is!" Then I met Jesus and Yahya (John) who said, 'You are welcomed, O brother and a Prophet.' Then we ascended to the third heaven. It was asked, 'Who is it?' Gabriel said, 'Gabriel.' It was asked, 'Who is with you? Gabriel said, 'Muhammad.' It was asked, 'Has he been sent for?' 'Yes,' said Gabriel. 'He is welcomed. What a wonderful visit his is!' (The Prophet added:). There I met Joseph and greeted him, and he replied, 'You are welcomed, O brother and a Prophet!' Then we ascended to the 4th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met Idris and greeted him. He said, 'You are welcomed O brother and Prophet.' Then we ascended to the 5th heaven and again the same questions and answers were exchanged as in previous heavens. there I met and greeted Aaron who said, 'You are welcomed O brother and a Prophet". Then we ascended to the 6th heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Moses who said, 'You are welcomed O brother and. a Prophet.' When I proceeded on, he started weeping and on being asked why he was weeping, he said, 'O Lord! Followers of this youth who was sent after me will enter Paradise in greater number than my followers.' Then we ascended to the seventh heaven and again the same questions and answers were exchanged as in the previous heavens. There I met and greeted Abraham who said, 'You are welcomed o son and a Prophet.' Then I was shown Al-Bait-al-Ma'mur (i.e. Allah's House). I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily).' Then I was shown Sidrat-ul-Muntaha (i.e. a tree in the seventh heaven) and I saw its Nabk fruits which resembled the clay jugs of Hajr (i.e. a town in Arabia), and its leaves were like the ears of elephants, and four rivers originated at its root, two of them were apparent and two were hidden. I asked Gabriel about those rivers and he said, 'The two hidden rivers are in Paradise, and the apparent ones are the Nile and the Euphrates.' Then fifty prayers were enjoined on me. I descended till I met Moses who asked me, 'What have you done?' I said, 'Fifty prayers have been enjoined on me.' He said, 'I know the people better than you, because I had the hardest experience to bring Bani Israel to obedience. Your followers cannot put up with such obligation. So, return to your Lord and request Him (to reduce the number of prayers.' I returned and requested Allah (for reduction) and He made it forty. I returned and (met Moses) and had a similar discussion, and then returned again to Allah for reduction and He made it thirty, then twenty, then ten, and then I came to Moses who repeated the same advice. Ultimately Allah reduced it to five. When I came to Moses again, he said, 'What have you done?' I said, 'Allah has made it five only.' He repeated the same advice but I said that I surrendered (to Allah's Final Order)'" Allah's Apostle was addressed by Allah, "I have decreed My Obligation and have reduced the burden on My slaves, and I shall reward a single good deed as if it were ten good deeds."
Worshipping Allaah by prostrating only!
My colleague is a religious brother he prays obligatory and Sunnah prayers. I found him once prostrating to Allah a single prostrating which is not the prostrating of prayers, forgetting, reciting, or thanking. It is prostration he does at any time. In this sajdah he mentions Allah by the narrated adhkaar of the prophet Muhammad (PBUH). His evidence for this is the Hadeeth “Assist me in helping you with much prostration”. Is this prostration correct or is it an innovation?.
Praise be to Allaah.
The basic principle with regard to acts of worship is tawqeef (i.e., doing nothing except that which is prescribed in the Qur’aan and Sunnah). So Allaah should not be worshipped except in the ways that He has prescribed. There is nothing in sharee’ah to suggest that He may be worshipped by prostrating only, unless it is sajdat tilaawah (prostration when reading Qur’aan) or sajdat shukr (prostration of gratitude). Nothing else is prescribed. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari (2499) and Muslim (3242). According to a version narrated by Muslim: “Whoever does any action that is not part of this matter of ours will have it rejected.”
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/565): If a person humbles himself before Allaah and seeks to draw near to Him by doing a prostration for a reason that does not dictate doing the prostration of gratitude, there are two views that were narrated by Imam al-Haramayn and others. The first is that it is permissible, which is the view of the author of al-Taqreeb. But the more correct view is that it is not permissible. This was classed as the correct view by Imam al-Haramayn and others, and was regarded as definitively correct by Shaykh Abu Haamid. Imam al-Haramayn said: My Shaykh – i.e., Abu Muhammad – denounced this prostration sternly, and they quoted as evidence for that the analogy with bowing. If a person were to worship Allaah by bowing only, that is haraam according to scholarly consensus, because it is bid’ah (an innovation), and every innovation is a going astray, except in cases where there is evidence to the contrary, regardless of whether it is done after prayer or in any other situation. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Worse than this is what some people do, when they do a single prostration after saying the salaam. This is an innovation and it was not narrated from any of the Imams that this is mustahabb.
Acts of worship are based on sharee’ah and following, not on whims and desires or innovations. Islam is based on two principles: that we do not worship anyone but Allaah alone, and we worship Him in the way that He prescribed on the lips of His Messenger (peace and blessings of Allaah be upon him), and we do not worship Him on the basis of whims and desires or innovations. End quote from al-Fataawa al-Kubra (2/242).
Ibn al-Haaj said in al-Madkhil (4/266), denouncing the two prostrations done after al-raghaa’ib prayer:
Prayer is only meant as an act of worship to draw closer to Allaah, and worship can only be by following, not innovating or doing anything makrooh. … The scholars allowed single prostrations outside of prayer in only two cases, not three. The first is prostration of recitation (when reading Qur'aan) and the second is the prostration of gratitude according to the view of those who accept it. These two prostrations are not included in that because there is no report of that from the earlier generations (may Allaah be pleased with them). End quote.
It should be noted that the shaytaan is keen to make people fall into bid’ah (innovation), for several reasons:
So that he will not be rewarded for these actions
And so as to distract him from acting on the Sunnah, with the implication that the Lawgiver omitted something, as if the innovator has been guided to something to which Muhammad (peace and blessings of Allaah be upon him) and his companions were not guided.
To sum up: This prostration is not prescribed. This is indicated by the following:
1- It is bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Every innovation is a going astray.”
2- By analogy with the fact that it is not permissible to worship Allaah by bowing only.
And Allah knows best
Praise be to Allaah.
The basic principle with regard to acts of worship is tawqeef (i.e., doing nothing except that which is prescribed in the Qur’aan and Sunnah). So Allaah should not be worshipped except in the ways that He has prescribed. There is nothing in sharee’ah to suggest that He may be worshipped by prostrating only, unless it is sajdat tilaawah (prostration when reading Qur’aan) or sajdat shukr (prostration of gratitude). Nothing else is prescribed. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari (2499) and Muslim (3242). According to a version narrated by Muslim: “Whoever does any action that is not part of this matter of ours will have it rejected.”
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/565): If a person humbles himself before Allaah and seeks to draw near to Him by doing a prostration for a reason that does not dictate doing the prostration of gratitude, there are two views that were narrated by Imam al-Haramayn and others. The first is that it is permissible, which is the view of the author of al-Taqreeb. But the more correct view is that it is not permissible. This was classed as the correct view by Imam al-Haramayn and others, and was regarded as definitively correct by Shaykh Abu Haamid. Imam al-Haramayn said: My Shaykh – i.e., Abu Muhammad – denounced this prostration sternly, and they quoted as evidence for that the analogy with bowing. If a person were to worship Allaah by bowing only, that is haraam according to scholarly consensus, because it is bid’ah (an innovation), and every innovation is a going astray, except in cases where there is evidence to the contrary, regardless of whether it is done after prayer or in any other situation. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Worse than this is what some people do, when they do a single prostration after saying the salaam. This is an innovation and it was not narrated from any of the Imams that this is mustahabb.
Acts of worship are based on sharee’ah and following, not on whims and desires or innovations. Islam is based on two principles: that we do not worship anyone but Allaah alone, and we worship Him in the way that He prescribed on the lips of His Messenger (peace and blessings of Allaah be upon him), and we do not worship Him on the basis of whims and desires or innovations. End quote from al-Fataawa al-Kubra (2/242).
Ibn al-Haaj said in al-Madkhil (4/266), denouncing the two prostrations done after al-raghaa’ib prayer:
Prayer is only meant as an act of worship to draw closer to Allaah, and worship can only be by following, not innovating or doing anything makrooh. … The scholars allowed single prostrations outside of prayer in only two cases, not three. The first is prostration of recitation (when reading Qur'aan) and the second is the prostration of gratitude according to the view of those who accept it. These two prostrations are not included in that because there is no report of that from the earlier generations (may Allaah be pleased with them). End quote.
It should be noted that the shaytaan is keen to make people fall into bid’ah (innovation), for several reasons:
So that he will not be rewarded for these actions
And so as to distract him from acting on the Sunnah, with the implication that the Lawgiver omitted something, as if the innovator has been guided to something to which Muhammad (peace and blessings of Allaah be upon him) and his companions were not guided.
To sum up: This prostration is not prescribed. This is indicated by the following:
1- It is bid’ah, and the Prophet (peace and blessings of Allaah be upon him) said: “Every innovation is a going astray.”
2- By analogy with the fact that it is not permissible to worship Allaah by bowing only.
And Allah knows best
Ruling on the one who denies the Hereafter, and how to convince him!
What is the ruling on one who denies the life of the Hereafter? How can we convince those who deny it?.
Praise be to Allaah.
The one who denies the life of the Hereafter is a disbeliever, because Allaah says (interpretation of the meaning):
“And they said: ‘There is no (other life) but our (present) life of this world, and never shall we be resurrected (on the Day of Resurrection).’
30. If you could but see when they will be held (brought and made to stand) in front of their Lord! He will say: ‘Is not this (Resurrection and the taking of the accounts) the truth?’ They will say: ‘Yes, by our Lord!’ He will then say: ‘So taste you the torment because you used not to believe’”
[al-An’aam 6:29-30]
“Woe, that Day, to those who deny.
11. Those who deny the Day of Recompense.
12. And none can deny it except every transgressor beyond bounds, (in disbelief, oppression and disobedience to Allaah) the sinner!
13. When Our Verses (of the Qur’aan) are recited to him, he says: ‘Tales of the ancients!’
14. Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn.
15. Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day.
16. Then verily, they will indeed enter (and taste) the burning flame of Hell.
17. Then, it will be said to them: ‘This is what you used to deny!’”
[al-Mutaffifeen 83:10-17]
“Nay, they deny the Hour (the Day of Resurrection), and for those who deny the Hour, We have prepared a flaming Fire (i.e. Hell)”
[al-Furqaan 25:11]
“And those who disbelieve in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah and the Meeting with Him, it is they who have no hope of My Mercy: and it is they who will have a painful torment”
[al-‘Ankaboot 29:23].
As for convincing these deniers, it may be done as follows:
Firstly:
There are abundant reports concerning the issue of the resurrection from the Prophets and Messengers in the books and religions of divine origin, which were accepted by those nations. So how can you deny it when you believe in what was transmitted to you from a philosopher or the author of a principle or idea, even though what he tells you does not reach the level of authenticity reached the texts that speak of the resurrection?
Secondly:
Reason attests to the possibility of the resurrection, for several reasons:
1. No one can deny that he was created after having been nothing. The One Who created him and brought him into being after he was nothing is Able to bring him back again, as Allaah says (interpretation of the meaning):
“And He it is Who originates the creation, then He will repeat it (after it has been perished); and this is easier for Him. His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All‑Mighty, the All‑Wise”
[al-Room 30:27]
“As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it”
[al-Anbiya’ 21:104]
2. No one denies the greatness of the creation of the heavens and the earth, because of their vastness and the brilliance of their formation. The One Who created them is able to create man, and recreating them is even easier for Him. Allaah says (interpretation of the meaning):
“The creation of the heavens and the earth is indeed greater than the creation of mankind”
[Ghaafir 40:57]
“Do they not see that Allaah, Who created the heavens and the earth, and was not wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do all things”
[al-Ahqaaf 46:33]
“Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed! He is the All‑Knowing Supreme Creator.
82. Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ ___ and it is!”
[Ya-Seen 36:81-82]
3. Everyone who has insight can see the earth dry and dead, with no vegetation, then when the rain falls on it, it flourishes and its vegetation comes to life after being dead. The One Who is able to revive the earth after it was dead is able to revive the dead and raise them up. Allaah says (interpretation of the meaning):
“And among His Signs (is this), that you see the earth barren, but when We send down water (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it life, surely is Able to give life to the dead (on the Day of Resurrection). Indeed He is Able to do all things”
[Fussilat 41:39].
Thirdly:
Reality bears witness to the idea that the resurrection is possible. Events have been witnessed in which the dead were brought back to life. In Soorat al-Baqarah, Allaah tells us of five events, one of which is (interpretation of the meaning):
“Or like the one who passed by a town and it had tumbled over its roofs. He said: ‘Oh! How will Allaah ever bring it to life after its death?’ So Allaah caused him to die for a hundred years, then raised him up (again). He said: ‘How long did you remain (dead)?’ He (the man) said: ‘(Perhaps) I remained (dead) a day or part of a day.’ He said: ‘Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.’ When this was clearly shown to him, he said, ‘I know (now) that Allaah is Able to do all things’”
[al-Baqarah 2:259].
Fourthly:
Wisdom dictates that there should be the tesurrection after death so that each soul may be requited according to what it has earned. Were it not for that, the creation of mankind would be in vain, with no value or wisdom behind it, and there would be no difference between mankind and the animals in this life. Allaah says (interpretation of the meaning):
“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”
116. So Exalted be Allaah, the True King: La ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”
[al-Mu’minoon 23:115, 116]
“Verily, the Hour is coming __ and I am almost hiding it __that every person may be rewarded for that which he strives”
[Ta-Ha 20:15]
“And they swear by Allaah their strongest oaths, that Allaah will not raise up him who dies. Yes, (He will raise them up), __ a promise (binding) upon Him in truth, but most of mankind know not.
39. In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allaah) may know that they were liars.
40. Verily, Our Word unto a thing when We intend it, is only that We say unto it: ‘Be!’ — and it is”
[al-Nahl 16:38-40]
“The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad صلى الله عليه وسلم): ‘Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allaah’”
[al-Taghaabun 64:7]
If this proof has been explained to those who deny the resurrection and they persist in denying it, then they are arrogant and stubborn, and those who do wrong will come to know by what overturning they will be overturned (cf.al-Shu’ara 26:227). End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Majmoo’ Fataawa Ibn ‘Uthaymeen (2/22-25)
Praise be to Allaah.
The one who denies the life of the Hereafter is a disbeliever, because Allaah says (interpretation of the meaning):
“And they said: ‘There is no (other life) but our (present) life of this world, and never shall we be resurrected (on the Day of Resurrection).’
30. If you could but see when they will be held (brought and made to stand) in front of their Lord! He will say: ‘Is not this (Resurrection and the taking of the accounts) the truth?’ They will say: ‘Yes, by our Lord!’ He will then say: ‘So taste you the torment because you used not to believe’”
[al-An’aam 6:29-30]
“Woe, that Day, to those who deny.
11. Those who deny the Day of Recompense.
12. And none can deny it except every transgressor beyond bounds, (in disbelief, oppression and disobedience to Allaah) the sinner!
13. When Our Verses (of the Qur’aan) are recited to him, he says: ‘Tales of the ancients!’
14. Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn.
15. Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day.
16. Then verily, they will indeed enter (and taste) the burning flame of Hell.
17. Then, it will be said to them: ‘This is what you used to deny!’”
[al-Mutaffifeen 83:10-17]
“Nay, they deny the Hour (the Day of Resurrection), and for those who deny the Hour, We have prepared a flaming Fire (i.e. Hell)”
[al-Furqaan 25:11]
“And those who disbelieve in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah and the Meeting with Him, it is they who have no hope of My Mercy: and it is they who will have a painful torment”
[al-‘Ankaboot 29:23].
As for convincing these deniers, it may be done as follows:
Firstly:
There are abundant reports concerning the issue of the resurrection from the Prophets and Messengers in the books and religions of divine origin, which were accepted by those nations. So how can you deny it when you believe in what was transmitted to you from a philosopher or the author of a principle or idea, even though what he tells you does not reach the level of authenticity reached the texts that speak of the resurrection?
Secondly:
Reason attests to the possibility of the resurrection, for several reasons:
1. No one can deny that he was created after having been nothing. The One Who created him and brought him into being after he was nothing is Able to bring him back again, as Allaah says (interpretation of the meaning):
“And He it is Who originates the creation, then He will repeat it (after it has been perished); and this is easier for Him. His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All‑Mighty, the All‑Wise”
[al-Room 30:27]
“As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it”
[al-Anbiya’ 21:104]
2. No one denies the greatness of the creation of the heavens and the earth, because of their vastness and the brilliance of their formation. The One Who created them is able to create man, and recreating them is even easier for Him. Allaah says (interpretation of the meaning):
“The creation of the heavens and the earth is indeed greater than the creation of mankind”
[Ghaafir 40:57]
“Do they not see that Allaah, Who created the heavens and the earth, and was not wearied by their creation, is Able to give life to the dead? Yes, He surely is Able to do all things”
[al-Ahqaaf 46:33]
“Is not He Who created the heavens and the earth, Able to create the like of them? Yes, indeed! He is the All‑Knowing Supreme Creator.
82. Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ ___ and it is!”
[Ya-Seen 36:81-82]
3. Everyone who has insight can see the earth dry and dead, with no vegetation, then when the rain falls on it, it flourishes and its vegetation comes to life after being dead. The One Who is able to revive the earth after it was dead is able to revive the dead and raise them up. Allaah says (interpretation of the meaning):
“And among His Signs (is this), that you see the earth barren, but when We send down water (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it life, surely is Able to give life to the dead (on the Day of Resurrection). Indeed He is Able to do all things”
[Fussilat 41:39].
Thirdly:
Reality bears witness to the idea that the resurrection is possible. Events have been witnessed in which the dead were brought back to life. In Soorat al-Baqarah, Allaah tells us of five events, one of which is (interpretation of the meaning):
“Or like the one who passed by a town and it had tumbled over its roofs. He said: ‘Oh! How will Allaah ever bring it to life after its death?’ So Allaah caused him to die for a hundred years, then raised him up (again). He said: ‘How long did you remain (dead)?’ He (the man) said: ‘(Perhaps) I remained (dead) a day or part of a day.’ He said: ‘Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.’ When this was clearly shown to him, he said, ‘I know (now) that Allaah is Able to do all things’”
[al-Baqarah 2:259].
Fourthly:
Wisdom dictates that there should be the tesurrection after death so that each soul may be requited according to what it has earned. Were it not for that, the creation of mankind would be in vain, with no value or wisdom behind it, and there would be no difference between mankind and the animals in this life. Allaah says (interpretation of the meaning):
“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?”
116. So Exalted be Allaah, the True King: La ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”
[al-Mu’minoon 23:115, 116]
“Verily, the Hour is coming __ and I am almost hiding it __that every person may be rewarded for that which he strives”
[Ta-Ha 20:15]
“And they swear by Allaah their strongest oaths, that Allaah will not raise up him who dies. Yes, (He will raise them up), __ a promise (binding) upon Him in truth, but most of mankind know not.
39. In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allaah) may know that they were liars.
40. Verily, Our Word unto a thing when We intend it, is only that We say unto it: ‘Be!’ — and it is”
[al-Nahl 16:38-40]
“The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad صلى الله عليه وسلم): ‘Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allaah’”
[al-Taghaabun 64:7]
If this proof has been explained to those who deny the resurrection and they persist in denying it, then they are arrogant and stubborn, and those who do wrong will come to know by what overturning they will be overturned (cf.al-Shu’ara 26:227). End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Majmoo’ Fataawa Ibn ‘Uthaymeen (2/22-25)
How should I send salaams upon the Messenger (peace and blessings of Allaah be upon him) when visiting
I want to visit the Mosque of the Prophet (peace and blessings of Allaah be upon him) in al-Madeenah al-Munawwarah. How should I send salaams upon the Messenger (peace and blessings of Allaah be upon him), and is visiting his Mosque obligatory?
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Visiting the Mosque of the Prophet (peace and blessings of Allaah be upon him) is not obligatory, but if you want to travel to Madeenah in order to pray in the Mosque of the Prophet (peace and blessings of Allaah be upon him), that is Sunnah. When you enter the Mosque, pray first, then go to the grave of the Prophet (peace and blessings of Allaah be upon him) and say: “As-salaamu ‘alayka ayyuhan-Nabiyyu wa rahmat-Allaahi wa barakaatuhu, wa sall-Allaahu ‘alayka wa ‘ala aalika wa ashaabika (Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. May Allaah bless you and your family and companions).” Send lots of blessings and salaams upon him, because it was reported that he (peace and blessings of Allaah be upon him) said: “Send blessings upon me, for your blessings will reach me no matter where you are.” (Narrated by Abu Dawood, 2042). Then send salaams upon Abu Bakr and ‘Umar, and pray that Allaah may be pleased with them. But do not touch the grave or make du’aa’ there; rather move away and make du’aa’ to Allaah from wherever you want in the mosque or elsewhere. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Do not set out to travel to any mosque except three: al-Masjid al-Haraam [in Makkah], Masjid al-Rasool (peace and blessings of Allaah be upon him) [the Prophet’s Mosque in Madeenah], and al-Masjid al-Aqsa [in Jerusalem].” (Narrated by Imaam Ahmad, 1751; al-Bukhaari, 1189; Muslim, 1379)
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’ (Standing Committee for Academic Research and Issuing Fatwas), 9/117
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Visiting the Mosque of the Prophet (peace and blessings of Allaah be upon him) is not obligatory, but if you want to travel to Madeenah in order to pray in the Mosque of the Prophet (peace and blessings of Allaah be upon him), that is Sunnah. When you enter the Mosque, pray first, then go to the grave of the Prophet (peace and blessings of Allaah be upon him) and say: “As-salaamu ‘alayka ayyuhan-Nabiyyu wa rahmat-Allaahi wa barakaatuhu, wa sall-Allaahu ‘alayka wa ‘ala aalika wa ashaabika (Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. May Allaah bless you and your family and companions).” Send lots of blessings and salaams upon him, because it was reported that he (peace and blessings of Allaah be upon him) said: “Send blessings upon me, for your blessings will reach me no matter where you are.” (Narrated by Abu Dawood, 2042). Then send salaams upon Abu Bakr and ‘Umar, and pray that Allaah may be pleased with them. But do not touch the grave or make du’aa’ there; rather move away and make du’aa’ to Allaah from wherever you want in the mosque or elsewhere. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Do not set out to travel to any mosque except three: al-Masjid al-Haraam [in Makkah], Masjid al-Rasool (peace and blessings of Allaah be upon him) [the Prophet’s Mosque in Madeenah], and al-Masjid al-Aqsa [in Jerusalem].” (Narrated by Imaam Ahmad, 1751; al-Bukhaari, 1189; Muslim, 1379)
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’ (Standing Committee for Academic Research and Issuing Fatwas), 9/117
Saturday, July 5, 2008
THE TEARS OF RASULULLAH (Sallallahu Alaihi Wasallam)
Suddenly, there was a person said salaam.
'May I come in?' he asked.
But Fatimah did not allow him enter the room.
'I'm sorry, my father is ill,' said Fatimah turned her body back and closed the door.
She went back to her father who had opened his eyes and asked Fatimah, 'Who was he, my daughter?'
'I don't know, my father. It was the first time for me to see him,' Fatimah said gently.
Then, Rasulullah
looked at his daughter with trembled look, as if he wanted to reminisce about every part of her daughter's face.
'Know one thing! He is who erases the temporary pleasure; he is who separates the companionship in the world.
'May I come in?' he asked.
But Fatimah did not allow him enter the room.
'I'm sorry, my father is ill,' said Fatimah turned her body back and closed the door.
She went back to her father who had opened his eyes and asked Fatimah, 'Who was he, my daughter?'
'I don't know, my father. It was the first time for me to see him,' Fatimah said gently.
Then, Rasulullah
looked at his daughter with trembled look, as if he wanted to reminisce about every part of her daughter's face.'Know one thing! He is who erases the temporary pleasure; he is who separates the companionship in the world.
He is the death angel,' said Rasulullah
Fatimah bore the bomb of her cry. The death angel came toward him,
But Rasulullah
Then, Jibril was called. Jibril was ready in the sky to welcome the soul of Habibullah and the leader of the earth.
'O Jibril, explain me about my rights in front of ALLAH?' Rasulullah
'The doors of sky has opened, the angels are waiting for your soul.'
'All jannats open widely waiting for you,' Jibril said.
But, in fact, those all did not make Rasulullah
'You are not happy to hear this news?' asked Jibril.
'Tell me about the destiny of my people in future?'
'Don't worry, o Rasul ALLAH
It became closer and closer, the time for Malaekat Izrail to do his work. Slowly, Rasulullah's
'Jibril, how pain this sakaratul maut is!'
Rasulullah 
'Am I repugnant to you that you turn your face back o Jibril?' Rasulullah
'Who is the one who could see the Habibullah in his sakaratul maut,' Jibril said.
Not for a while, Rasulullah
'O ALLAH, how greatest is this sakaratul maut. Give me all these pains,don't to my people.'
The body of Rasulullah
His lips vibrated as if he wanted to say something, Ali took his ear close to Rasulullah
'Uushiikum bis salati, wa maa malakat aimanuku - take care the salaat and take care the weak people among you.'
Outside the room, there were cries shouted each other, sahabah held each other. Fatimah closed her face with her hands and, again,
Ali
'Ummatii, ummatii, ummatii?' - 'My people, my people, my people.'
And the life of the noble man ended.
Could we love each other like him? Allahumma salli 'ala Muhammad wa baarik
wa salim 'alaihi. How deep is Rasulullah's
Note:
Send this to all your friends so that the awareness to love ALLAH and His Rasul appears as ALLAH and His Rasul
Don't worry if people hate you because there are many others who love and care you in the earth. But be worry if ALLAH 
.
How to be Healthy and Wealthy
The Holy Prophet Mohamed (Peace be upon him & his progeny) said:
1) Four things that make the body sick:
a) Excessive talk
b) Excessive sleep
c) Excessive eating and
d) Excessive sex.
2) Four things that destroys the body:
a) Worry
b) Sorrow (Sadness/Grief)
c) Hunger
d) Staying up late (in the night)
3) Four things that dry the face & take away its happiness:
a) Lying
b) Being disrespectful / impudent (insisting on something wrong
knowingly)
c) Arguing without knowledge
d) Excessive immorality (doing something wrong without fear)
4) Four things that increases the wetness of face & its happiness:
a) Piety
b) Loyalty
c) Generosity (being kind)
d) To be helpful to others without he/she asking for that.
5) Four things that stop the Rizq (Sustenance)
a) Sleeping in the morning (from Fajr to Sunrise - an hour before and after sunrise)
b) Praying less
c) Laziness / Idleness< /SPAN>
d) Treachery / Dishonesty
6) Four things that bring / increase the Rizq (Sustenance) .
a) Staying up in the night for prayers. (Getting up in mid or late night for prayers)
b) Excessive Repentance
c) Regular Charity
d) Zikar (Remembrance of Allah / God).
Sunday, June 22, 2008
What is the Punishment for Picturemakers?
What is the Punishment for Picturemakers? Abu Hurairah (RA) narrated that Allah’s Messenger (SAW) said: "Allah said: "’Who would be more unjust than the one who tries to create the like of my creatures? Let them create an atom, or let them create a grain or let them create a barley corn.’" (Al-Bukhari and Muslim) They also reported from Aisha (RA) that Allah’s Messenger (SAW) said: "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah’s creation." Also reported by them from Ibn Abbas (RA) that I heard Allah’s Messenger (SAW) saying: "All the picture makers would be in the fire of Hell. A soul will be breathed in every picture prepared by him and it shall punish him in the Hell." It is additionally narrated from Ibn Abbas (RA) in a Marfu’ Hadith: "Whoever makes a picture in this world will be charged with putting a soul (life) in it and he will never be able to do it." Muslim reports
from Abu Haiyaj (Al-Asadi) that Ali (RA) said to him: "Should I not despute you on a mission on which I was sent by Allah’s Messenger (SAW)?: Deface all the pictures which you come across and demolish all the high graves to the level of earth."
from Abu Haiyaj (Al-Asadi) that Ali (RA) said to him: "Should I not despute you on a mission on which I was sent by Allah’s Messenger (SAW)?: Deface all the pictures which you come across and demolish all the high graves to the level of earth."
Saturday, June 21, 2008
Ten Useless Assets
1. Knowledge that is not acted upon.
2. Deeds that have no sincerity or is not based on following the righteous examples of others.
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter.
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him.
5. A body that does not obey and serve Allah.
6. Love of Allah without following His orders or seeking His pleasure.
7. Time that is not spent in expiating sins or seizing opportunities to do good.
8. A mind that thinks about useless matters.
9. Service to those who do not bring you closer to Allah, nor benefit you in your life.
10. Hope and fear of whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.
Source:
"Ten Useless Matters" - Ibn ul Qayyim al Jawziyyah
Tuesday, June 17, 2008
Sunday, April 20, 2008
Practices of Jumu'ah
On the day of Jumu'ah, if a Muslim performs the following six deeds, he obtains the reward equivalent to one year's Nafl (optional) fasting and one year's Nafl (optional) Salâh on every step (he walks to the Masjid). This Hadeeth has been narrated in Tirmizhi, Abu Dawood, Nasa'i and Ibn Majah. Mulla Ali Qari rahmatullahi alayhi observes in Sharh Mirqat, the commentary on Mishkat, that no other pious deed is more virtuous than performing these actions on the day of Jumu'ah.
1.
To perform ghusl [bath].
2.
To proceed to the Masjid early.
3.
To walk to the Masjid.
4.
To sit closest to the Imâm.
5.
To refrain from useless speech.
6.
To listen to the Khutbah attentively.
Note: One should try to be punctual with the following:
*
Tilawat [recitation] of Surah Kahaf.
*
Performance of Salâtut-tasbih.
* Excessive recitation of Durûd Shareef (a minimum of 300 times).
*
To make Du'â (silently) between the two Khutbas.
*
Engaging in Du'â before the sunset of Friday.
Published by Madrasah Arabia Islamia, Azaadville, South Africa
Courtesy of Majlis-e-Dawatul Haq, Leicester, England.
1.
To perform ghusl [bath].
2.
To proceed to the Masjid early.
3.
To walk to the Masjid.
4.
To sit closest to the Imâm.
5.
To refrain from useless speech.
6.
To listen to the Khutbah attentively.
Note: One should try to be punctual with the following:
*
Tilawat [recitation] of Surah Kahaf.
*
Performance of Salâtut-tasbih.
* Excessive recitation of Durûd Shareef (a minimum of 300 times).
*
To make Du'â (silently) between the two Khutbas.
*
Engaging in Du'â before the sunset of Friday.
Published by Madrasah Arabia Islamia, Azaadville, South Africa
Courtesy of Majlis-e-Dawatul Haq, Leicester, England.
Monday, March 10, 2008
Ten Days of Dhul Hijja
Even for those not performing the pilgrimage, Hajj, the first ten days of this month are considered very sacred and a time for increased reflection, seeking Allah's forgiveness, doing good and various other forms of worship.
Prophet Mohammed (peace and blessings be upon him) has said about the first ten days of Dhul Hijja: "There are no days in which righteous deeds are more beloved to Allah than these ten days. " The people asked, "Not even Jihad for the sake of Allah?" He said, "Not even Jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing (Bukhari).
While any good deed done for the sake of Allah according to the way He approves will be rewarded immensely during the first ten days, Insha Allah, some of the more specific actions mentioned in the Traditions of the Prophet are as follows:
1. Fasting
In terms of fasting, it is particularly encouraged to fast on the ninth day of Dhul-Hijja, known in Arabic as Yawm Arafa. The Prophet used to fast on this day (al Nisai and Abu Dawud). Fasting on this day will expiate a Muslim's sins for two years.
2. Dhikr
The verbal remembrance of Allah is another meritorious act during these first ten days of Zul Hijjah. The Prophet upon him) encouraged Muslims to recite a lot of Tasbeeh ("Subhan-Allaah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allahu akbar") during this time.
The Takbeer may include the words "Allahu akbar, Allahu akbar, la ilaha ill-Allah; wa Allahu akbar wa Lillahi'l-hamd (Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases.
Men are encouraged to recite these phrases out loud and women quietly.
3. Sacrifice
One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah.
4. Sincere repentance
One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. This means more than just a verbal expression of sorrow for past misdeeds. It also requires a firm resolution to avoid making the same mistakes in the future by giving up bad habits and behavior while sincerely turning to Allah.
Generally, all good deeds are rewarded highly at this blessed time. These actions include praying, reading Quran, making Dua (supplication), giving in charity and being good to our families.
Source:
" The first 10 days of Zul Hijjah: why they matter" - SoundVision.com
" Virtues of the Ten Days of Dhul Hijjah" - Salih Al Munajjid
Meaning of Animal Sacrifice
Sacrificing certain types of animals during Hajj and Eid-ul-Adha are part of Islamic rites. Islam is not the only religion which prescribes animal sacrifice. In recent times, due to influence of the animal rights movement, the sacrifice of animals has come under attack. Below is Muslim American Michel Jansen's experience of apprehension towards Islamic animal sacrifice during Hajj and how she reconciled herself to the rite.
Before I had embarked on the Pilgrimage, its rituals seemed to me just so many curious exercises. But as I participated in the event of the Pilgrimage, the meaning of these rites unfolded, my understanding of Islam was deepened and I learned more fully what it meant to be a Muslim. Indeed, this is why God had commanded Muhammad to issue the call for the pilgrimage: "That they (the pilgrims) may witness things that are of benefit to them..." (Quran 22:28).
(For example, towards the end of the Hajj when the time of making the [animal] Sacrifice came), I began to feel uneasy. Since I have not completely outgrown the tender-heartedness I had known as a child, I had balked at the idea of the Sacrifice long before being confronted with it and now the time had come to do it. What was I to do? As a girl I had cared for lost dogs or stray cats, adopting any fledgling that had fallen from its nest, splitting a bird's broken leg with match stick and feeding injured butterflies on sugar syrup. But a companion had been adamant. "You must do the Sacrifice."
Back at our building in Mina I turned to the Quran. I found that the Sacrifice has many meanings: it commemorates Abraham's (peace be upon him) offering of his son's life and God's rejection of this sacrifice in exchange for Abraham's submission to God's will ; it marks the end of idolatry among Arabs; it is an offering of thanksgiving to the God of Creation Who has been so benevolent to mankind ; and it teaches the well-to-do to share their blessings to "eat thereof (the Sacrifice) and feed the beggar and the suppliant" (Quran 22:36).
As I pondered what I had read, a great weight was lifted from my conscience. I suddenly saw that the Sacrifice upholds the sacredness of life, that it, in fact, constitutes a pledge by the pilgrim that he will slay for sustenance only. And where I had felt reluctance before, I now felt eagerness to fulfill all the requirements of my pilgrimage.
Source:
"ISLAM- The Natural Way", by Adbul Wahid Hamid, pg. 127-128
Living the Quran, Luman, Chapter 31: Verse 32,
Honourable Nature
"Whenever the waves, like giant shadows, engulf them, they pray to God in all sincerity and devotion. But no sooner does He bring them safe to land, some of them hold back their belief. None will deny our revelations except the treacherous and the ungrateful."
Human beings are overwhelmed by God's grace and generosity. We live off the earth He has created; we breathe the air He has made available; we eat the nutritious food He has provided. Many, of course, forget all this and behave towards God as if He does not exist at all. Nevertheless, these very people would run to God in times of hardship, but as soon as they are out of danger, they revert to their disgraceful attitudes.
Gratitude is a sign of common sense and an honourable nature. When God praised Noah, He described him as "a thankful servant" (al-Isra: 3), and He praised Abraham as "grateful for his Lord's favours." (al-Naml: 121).
When Prophet Muhammad was asked why he devoted so much time to prayer and dedication to God, he replied: "Should I not be grateful servant of my Lord?" We must be made aware of these facts and exhorted not to abuse the favours God has bestowed upon us.
"Whenever the waves, like giant shadows, engulf them, they pray to God in all sincerity and devotion. But no sooner does He bring them safe to land, some of them hold back their belief. None will deny our revelations except the treacherous and the ungrateful."
Human beings are overwhelmed by God's grace and generosity. We live off the earth He has created; we breathe the air He has made available; we eat the nutritious food He has provided. Many, of course, forget all this and behave towards God as if He does not exist at all. Nevertheless, these very people would run to God in times of hardship, but as soon as they are out of danger, they revert to their disgraceful attitudes.
Gratitude is a sign of common sense and an honourable nature. When God praised Noah, He described him as "a thankful servant" (al-Isra: 3), and He praised Abraham as "grateful for his Lord's favours." (al-Naml: 121).
When Prophet Muhammad was asked why he devoted so much time to prayer and dedication to God, he replied: "Should I not be grateful servant of my Lord?" We must be made aware of these facts and exhorted not to abuse the favours God has bestowed upon us.
Source:
"Thematic Commentary on The Quran" - Muhammad Al-Ghazali, pp. 504, 505
Mental Preparation before the Prayer
The planning of your daily activities should revolve around the five daily Salah. Do not plan everything else and then try to fit Prayer into your busy schedule. Allah deserves a greater place in our lives than that!
Ensure that you are conversant with all the rules and regulations governing your Prayer. Research in depth the Quranic verses and ahadith relating to the virtues of Salah. Uncertainty in how to perform one's prayer perfectly is a major cause of distraction.
Be punctual with your Prayer. Get into the habit of praying at the earliest hour. Do not procrastinate. The Prophet said, "The deed most loved by Allah is Prayer performed on time." (Muslim) and "only the hypocrites intentionally delay their prayers"!
Pray as much of your obligatory Salah in congregation as is possible. This is not 'just a good thing' but an obligation on every Muslim male. According to the Prophet, if we knew the good in praying in jama'ah we would not miss it even if we had to crawl to the masjid!
Avoid praying in a state in which you are mentally and physically fatigued.
Keep your mind free of worldly worries, evil thoughts, and ideas.
Plan what verses/duas you are going to recite.
If you do not understand Arabic learn the meaning of what you recite in your Prayer.
Remind yourself that engaging in Prayer offers you an opportunity to release yourself from the tensions of this world. The Prophet has said that in Prayer was placed the comfort of his eyes. Therefore cherish the opportunity to remove the burdens of this world from your shoulders.
Use your Prayer to remain focused on your mission in life, which is to bring your entire being to serve only Allah.
Use your Prayer as a source of strength, inspiration and enthusiasm for your life and activities.
Source:
"Salah - The State of Mind" - Young Muslims Publications.
"Salah - The State of Mind" - Young Muslims Publications.
Living the Quran, Al-Naziat (The Setting Stars), Chapter 79: Verses 40-41
True Remembrance
"But unto him who shall have stood in fear of his Lord's presence, and held back his inner self from base desires, paradise will truly be the goal."
How numerous the tongues that move with the name of Allah! But how meagre the benefit! An how rare the hearts that become genuinely humble at the mention of Allah! Yet how desperate the need of the world for those rare hearts!
Undoubtedly, the ruin of religion comes about when it digresses into empty words and forms. And the mission of religion will not have been accomplished until the day it creates in all men living conscience, pure mind and hearts that aim in awe at countenancing the divine. That is what true dhikr is!
Accounted among the influences of this kind of dhikr is that it curbs man's appetite for wealth. Thus, those who remember Allah are never obsessed by greed for more and more, and are certainly never demeaned by greedy or covetous constitutions. Rather, they earn their money honorably, and spend it on their legitimate needs without ever thinking to hoard or accumulate it.
How numerous the tongues that move with the name of Allah! But how meagre the benefit! An how rare the hearts that become genuinely humble at the mention of Allah! Yet how desperate the need of the world for those rare hearts!
Undoubtedly, the ruin of religion comes about when it digresses into empty words and forms. And the mission of religion will not have been accomplished until the day it creates in all men living conscience, pure mind and hearts that aim in awe at countenancing the divine. That is what true dhikr is!
Accounted among the influences of this kind of dhikr is that it curbs man's appetite for wealth. Thus, those who remember Allah are never obsessed by greed for more and more, and are certainly never demeaned by greedy or covetous constitutions. Rather, they earn their money honorably, and spend it on their legitimate needs without ever thinking to hoard or accumulate it.
Source:
"Remembrance And Prayer" - Muhammad Al-Ghazali, p. 159
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