Sri Kandeh

Guidance Is the Divine Gift.

2012-01-24T08:20:00.008+08:00

Guidance Is the Divine Gift!

By Ahmad Saad

Question: Please enlighten me the definition of “hidāyah”, its meaning and importance, and how one may get or lose it.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa ta‘ala states that it is Him Who opens the hearts, the ‘hidayah’ of whom He Wills and likewise Seals the hearts of others.

The Arabic term ‘hidāyah’ means ‘guidance’. The verb ‘yahdi’ means 'to grant guidance'. Indeed it is Almighty Allāh who grants guidance to mankind. Thus hidāyah is a God-given gift, which Almighty Allāh alone who places in the heart of whomever He wants to provide guidance. And, Allāh Almighty does what He Wills.

Allāh said to His Messenger (sallallāhu ‘alayhi wa sallam):

“And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! The guidance of Allāh (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.” [Surah Al-Baqarah, 2:120]

“Verily, you (O Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided” [Al-Qasas, 28:56]

This phrase that Allāh guides whom ‘He’ wills is repeated many times in the Qur’an. Some scholars who interpret the Qur’an [the exegesis of the Qur’an] grasp the meaning of this phrase as: “God guides ‘he’ who wants to be guided.” Allāh is Al‘Adl, the Just. Allāh cannot and does not do anything unjust.

Hidāyah is mentioned in so many places in the Qur'an and the hadith. It is in fact the merit that elevates Man and makes him distinguished from animals. Thus, the Qur'an describes those who lack guidance and those who are cut from their Lord as being degraded to the level of animals in the sense that they will be looking only for fulfilling the lusts and needs of the flesh. Hidāyah is always associated with the spiritual elevation of a person when Almighty Allāh helps him or her offer a good deed or finding a right way to his or her solutions.

The Qur'an itself is described, before all, as ‘Huda’ (guidance). Like the beacon that shows us the way in the darkness, the solace for the agonized hearts, and the rope of salvation for a drowning person, hidāyah plays a vital role in our lives. It separates those who lead an animalistic life from those who are liked to their Lord, those who know their way from those who are lost in the jungle.

Seek guidance from Allāh

The Qur'an makes it clear that there are certain conditions and qualifications to gain hidāyah. In the very beginning of Surat al-Fatihah, believers are instructed to seek guidance from Allāh.

Almighty Allāh says:

“Show us the straight path. The path of those whom Thou hast favored; not [the path] of those who earn Thine anger nor of those who astray.”

[Surah Al-Fatihah, 1:6-7]

And Allāh also says:

“The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.” [Surah Al-Baqarah, 2:142]

The Qur'an also clarifies that those who gain guidance and feel its sweetness are not the sleepy, the lazy or the advocates of the evil, but it is the pious and the devout who spend their all for the sake of Allāh. Almighty Allāh speaks of the Qur'an as being ‘hudan li-l-muttaqeen’ guidance unto those who ward off - evil.) Simply, because Allāh helps only those who want to help themselves.

Again the Qur'an states that those who seek guidance will be elevated in guidance and given more of it. Thus, two facts are to be considered; hidāyah is the divine gift which Almighty Allāh gives to whomever He loves and people should be qualified with piety and Allāh fearing in order to gain it.

Of course people differ in regards to their reception of guidance; some people are ready and fast in achieving guidance while others are too slow. In the hadith, The Prophet (Sallallāhu 'alayhi wa sallam) categorizes people, in respect of receiving and accepting the guidance he brings, into three categories: those who benefit the guidance themselves and help others get it, those who just help others but are not able to practice it themselves, and those who are like barren land, they do not accept guidance nor do they help people find it.

Abu Musa, (radhiallāhu‘anhu), reported that the Prophet (Sallallāhu 'alayhi wa sallam) said:

"The similitude of that guidance and knowledge with which Allāh, the Exalted and Glorious, has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall readily and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren that retains water and the people derive benefit from it and they drink and make the animals drink.

Then there is another land which is barren, no water is retained, nor is the grass grown. And that is the similitude of the first one who develops the understanding of the religion of Allāh and benefits from the knowledge with which Allāh sent me. He acquires the knowledge of religion and imparts it to others. [Then the other type is] one who does not pay attention to [the revealed knowledge] and thus does not accept guidance of Allāh with which I have been sent." [Reported in Sahih Muslim]

The Ways to gain Hidāyah:

1- Having a deep and strong relation with Allāh Subhanahu wa Ta’ala, resorting to Him for needs and fearing Him in secret, as well as in public.

2- Seeking knowledge and purifying one’s intention for Allāh in every word and deed.

3- Strict obedience to Allāh and following His commands and teachings.

A Muslim should always be eager to gain hidāyah and spend his other life asking Allāh for it. The one who is granted hidāyah is really the successful and the happy person, simply because he or she will find him or herself leading a peaceful life. Seeking hidāyah is the command of Allāh and His messenger (Sallallāhu 'alayhi wa sallam).

Allāh Subhanahu wa Ta’ala says:

“O ye who believe; Obey Allāh, and the messenger when He calleth you to that which quickeneth you, and know that Allāh cometh in between the man and his own heart, and that He it is unto Whom ye will be gathered.”

[Surah Anfāl, 8:24]

When one of us has a precious stone, he or she will cherish it and look after it all the time. By the same token, when Allāh grants you guidance, then you are gifted with something very precious. You should care for it, die but never lose it, for the moment you lose it, you lose yourself, you lose your heart and you lose your soul.

To keep this Ni’mah (blessing), a Muslim should always show gratefulness to Allāh Subhanahu Wa Ta’ala for it, since Allāh says:

“And when your Lord proclaimed: If ye give thanks, I will give you more; but if ye are thankless, lo! My punishment is dire.”[Surah Ibrahim, 14:7]

It is clear that when a person shows thankfulness, Allāh will grant him or her more. Also, showing obedience to Allāh Subhanahu Wa Ta’ala is the highest way to keep this blessing of hidāyah.

The Arab poet says:

If you are enjoying a blessing, take care of it,

And bear in mind that sins will remove blessings.

And protect that blessing with obeying Allāh,

For He is always swift in punishing wrongdoers.

When Imam Ash-Shāfi‘ie looked at the ankle of a woman, he was deprived from the Noor (light) and found it difficult to memorize. When he complained to Wakī’, he said to him that he should seek Allāh's forgiveness for the action of disobedience he did so as to regain that light in the heart and the mind.

Imām Ash-Shāfi‘ie (rahimahullāh) wrote in this:

To Wakī` I complained my inability to memorize,

He instructed me to give up any sin.

He also said: “Knowledge is a Divine light

Which Allāh grants not to a sinful man.”

So, a Muslim should keep himself remote from disobedience as far as he can so as to gain hidāyah, find his or her way and lead his or her life in peace and tranquility. May Allāh purify our hearts and guide us to the best of deeds in this world and in the afterlife, amen!

Allāh the Exalted Knows Best.

[Excerpted with minor modification from Q&A published in Islam Online (Ask About Islam) dated 3 Sep 2003]

Noora Al-Samman's Journey to Islam

2012-01-22T07:50:00.003+08:00

Part 1

Part2

The Power of Forgiveness

2012-01-20T15:44:00.000+08:00

The Power of Forgiveness: An Islamic Perspective

By Dr. Muzammil H. Siddiqi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Allāh Subhanahu Wa Ta’ala has granted intellect to human beings. The intellect entails responsibility. The more intellect a person has the more he or she is responsible.

When the intellect is missing, the responsibility is also not there. Little children are not held responsible, because their intellect has not yet developed. The insane are not responsible, because they have lost the intellectual capacity. However, part of our being human is also that we make mistakes. Sometime we make mistakes without deliberation and intention. But sometime we knowingly and deliberately sin and do wrong to others.

A renowned saying: "to err is human and to forgive is divine." Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness.

Islam speaks about two elements of forgiveness: a) Allāh’s forgiveness; b) Human forgiveness. We need both, because we do wrong in our relations to Allāh Subhanahu Wa Ta’ala as well as in our relations to each other.

Allāh’s Forgiveness

There are many names of Allāh Subhanahu Wa Ta’ala given in the Quran. They are called “Most Beautiful Names” and they indicate many different and diverse attributes and qualities of Allāh Subhanahu Wa Ta’ala. Some of these names are related to His mercy and forgiveness. Let us look at some of these names:

1. Al-Ghafūr: The Most Forgiving. This name occurs in the Quran more than seventy times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the Arabic word “ghafara” is to cover, to hide and from it comes the meaning “to excuse,” “to pardon,” “to remit” and “to forgive.” Allāh Subhanahu Wa Ta’ala does all these things. In the Quran, it is mentioned that Allāh Subhanahu Wa Ta’ala does not forgive the Shirik (without repentance) but He may forgive every other sin for whomsoever He wills. (Al-Nisā', 4:116) We must turn to Allāh Subhanahu Wa Ta’ala to seek His forgiveness.

2. Al-‘Afuw: This has another part of forgiveness. This name occurs in the Quran five times. Literally the word 'Afw means “to release,” “to heal.”“to restore, to remit.” Thus in relation to Allāh Subhanahu Wa Ta’ala it means “to release us from the burden of punishment due to our sins and mistakes,” "to restore our honor after we have dishonored ourselves by committing sins and making mistakes." Sometimes in the Quran both names: 'Afuw and Ghafūr come together.

3. Al-Tawwab: The Acceptor of Repentance. This name of Allāh Subhanahu Wa Ta’ala is mentioned in the Quran about 11 times. Allāh Subhanahu Wa Ta’ala accepts the repentance of those who sincerely repent and turn to him. The word “tawwab” gives the sense of “oft-returning” which means that Allāh Subhanahu Wa Ta’ala again and again accepts the repentance. We make sins and mistakes then we repent, He accepts our repentance. Then again we commit sins and make mistakes and when we repent, He again very kindly accepts us and gives us another chance.

4. Al-Halīm: The Clement. This name is mentioned fifteen times in the Quran. This means that Allāh Subhanahu Wa Ta’ala is not quick to judgment. He gives time. He forebears and is patient to see His servant return to Him.

5. Al-Rahmān and Al-Rahīm: The Most Merciful and Compassionate. These names are the most frequent in the Quran. Al-Rahman is mentioned 57 times and al-Rahīm is mentioned 115 times. Al-Rahmān indicates that Allāh's mercy is abundant and plenty and Al-Rahīm indicates that this is always the case with Allāh Subhanahu Wa Ta’ala. Allāh Subhanahu Wa Ta’ala is full of love and mercy and is ever Merciful.

The Quran teaches that Allāh Subhanahu Wa Ta’ala is a Judge and He also punishes, but Allāh Subhanahu Wa Ta’ala is not bound to punish. The justice of Allāh, according to Quran is that Allāh does not and will not inflict undue punishment on any person. He will not ignore the good of any person. But if He wishes to forgive any sinner, He has full freedom to do that. His mercy is unlimited and His love is infinite.

There are many verses in the Quran and sayings of the Prophet Muhammad (Sallallāhu 'alayhi wa sallam) on Allāh’s love, mercy and forgiveness. In one of the prayers that the Prophet (Sallallāhu 'alayhi wa sallam) taught, he said: “O Allāh, You are most Forgiving One, You love to forgive, so forgive me.” (At-Tirmidzi and Ibn Mājah). We need Allāh's mercy and forgiveness all the time. It is wrong to assume at any time that one will find eternal salvation without the forgiveness of Allāh Subhanahu Wa Ta’ala.

Human Forgiveness in Islam

Just as it is important to believe in Allāh’s mercy and forgiveness, it is also necessary to base human relations on forgiveness. We cannot expect Allāh's forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one's enemies is one of the most important of Islamic teaching. In the Quran Allāh Subhanahu Wa Ta’ala has described the Believers as: “those who avoid major sins and acts of indecencies and when they are angry they forgive.”(Al-Shura, 42:37)

Later in the same chapter Allāh Subhanahu Wa Ta’ala says: “The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allāh” (Al-Shura 42: 40) In another place the Quran says: “If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allāh…” (Al-Nahl, 16:126-27)

In one the famous sayings of the Prophet (Sallallāhu 'alayhi wa sallam) it is reported that he said that Allāh commanded him about nine things. One of them he mentioned was “that I forgive those who do wrong to me.”

Prophet Muhammad (Sallallāhu 'alayhi wa sallam) was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta'if to preach Allāh’s message to its people, they mistreated him. They abused him and hit him with stones. He (Sallallāhu 'alayhi wa sallam) left the city humiliated and wounded. When he (Sallallāhu 'alayhi wa sallam) took shelter under a tree, Allāh’s angel appeared to him and told him that Allāh was very angry with the people of Taif and sent him to destroy them because they mistreated Allāh’s beloved Prophet (Sallallāhu 'alayhi wa sallam). The Prophet (Sallallāhu 'alayhi wa sallam) prayed to Allāh Subhanahu Wa Ta’ala to save the people of Ta’if, because what they did was out of their ignorance. He said: “O Allah, guide these people, because they did not know what they were doing.” (Al-Bukhari)

When Rasūllulah (Sallallāhu 'alayhi wa sallam) entered the city of Makkah after the victory, Rasūllulah (Sallallāhu 'alayhi wa sallam) had in front of him some of his staunchest enemies. Those who fought him for many years persecuted his followers and killed many of them. Now Rasūllulah (Sallallāhu 'alayhi wa sallam) had full power to do whatever he wanted to punish them for their crimes. It is reported that Rasūllulah (Sallallāhu 'alayhi wa sallam) asked them: “What do you think I shall do to you now” They expected nothing but retaliation and pleaded for mercy. The Prophet (Sallallāhu 'alayhi wa sallam) said, “Today I shall say to you what Joseph (referring to Prophet Yusuf –‘alaihissallam- as mentioned in the Qur'an, Yusuf 12:92) said to his brothers: “No blame on you today. Go, you are all free”.”

Soon they all came and accepted Islam at his hands. He (Sallallāhu 'alayhi wa sallam) forgave even Hindun who had caused the murder of his uncle Hamzah. After killing him, she had his body mutilated and chewed his liver. When she accepted Islam, the Prophet (Sallallāhu 'alayhi wa sallam) even forgave her.

A very striking example of forgiveness we find in the Quran in reference to the most unfortunate event of “Slander of Aishah.” Some hypocrites of Madinah accused her. They tried to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of Aishah’s father Abu Bakar As-Siddiq (radiallāhu‘anhu). Abu Bakar used to give financial help to this young man. After he slandered his daughter, Abu Bakar vowed not to help him anymore. But Allāh Subhanahu Wa Ta’ala reminded Abu Bakar and through him all the Believers:

“Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allāh. Let them forgive and overlook. Do you not wish that Allāh should also forgive you? Indeed Allāh is Oft-Forgiving, Most Merciful” (An-Nur, 24: 22)

Abu Bakar (radiallāhu‘anhu) came out of his home and said: “Yes, indeed, I do want Allāh’s forgiveness”. He did not only continue to help him but he increased his allowance. Islam emphasizes justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people. We must keep in mind that as much as we need Allāh's forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.

And Allāh Almighty Knows best.

References: This article was excerpted from http://www.forgivenessworks.org

[Via On Islam Monday, 21 March 2011 08:30]

The Gateway to Paradise

2012-01-17T07:54:00.007+08:00

The Gateway to Paradise

By Muhammad Hijab

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

On the authority of Mu‘adz bin Jabal (radiallāhu‘anhu), who said:

I said: "O Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), tell me of an act which will take me into Paradise and will keep me away from Hell-fire."

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "You have asked me about a major matter, yet it is easy for him for whom Allāh Almighty makes it easy. You should worship Allāh, associating nothing with Him, you should perform the prayers, you should pay the zakah, you should fast in Ramadhān, and you should perform Hajj to the House."

He (Sallallāhu‘alayhi wa sallam) further said, "Shall I not guide you to the Gates of Goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night (qiyamulail).''

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) recited: “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do". (As-Sajdah, 32: 16-17)

Then Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: “Shall I not tell you of the peak of the matter, its pillar, and its topmost part?"I said: "Yes, O Messenger of Allāh."Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: "The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad."

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "Shall I not tell you of the controlling of all that?”I said:"Yes, O Messenger of Allāh". So, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allāh, will what we say be held against us?” Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: "May your mother be bereaved of you, Mu‘adz! Is there anything that topples people on their faces - or he said on their noses into Hell-fire other than the jests of their tongues?"

(Related by At-Tirmidzi, who said it is good, sound hadith.)

Comments

This comprehensive hadith contains the good deeds which are required to qualify man to enter paradise, as well as the objective for which Allāh sent the messengers to humanity. The Prophet (Sallallāhu ‘alayhi wa sallam) described the matter asked by the Companion as a great one, and, at the same time, easy to perform if Allāh eased it for him. The Prophet (Sallallāhu ‘alayhi wa sallam) arranged the answer logically and chronologically. He started with the testimony that there is no god but Allāh and that Muhammad is the Messenger of Allāh, then he called on him to perform prayer, to give zakah, to fast the month of Ramadhān, and to perform Hajj.

The Prophet (Sallallāhu ‘alayhi wa sallam) offered the questioner the knowledge of the gateway of righteousness: He described Fasting as an actual protection from committing sins, and spoke of the effect of sadaqah visualizing it as putting off the sins as water does to fire, using a tangible example to expound the dimension of the effect of charity.

Among the great points included in the Prophet’s advice is Solat Tahajjud which is performed around midnight, the time at which the worshipers forsake their beds to pray to Allāh in spite of the dire need of sleep. The Qur’an says:

“They forsake their beds as they call on their Lord in fear and hope…” (As-Sajdah 32: 16)

Then the Prophet (Sallallāhu ‘alayhi wa sallam) spoke of Islam as the head of subject-matter, prayer as the major pillar, jihad as its top, and the tongue as the controller of all these things. Speaking of the importance of the tongue, he (Sallallāhu ‘alayhi wa sallam) advised the inquirer to restrain the tongue for its harvest leads man to either Paradise or Hell-fire.

The following lessons may be deduced from the hadith:

1. This hadith has stressed the importance of observing the five pillars of Islam. For in answer to a question, the Prophet (Sallallāhu ‘alayhi wa sallam) revealed that by observing the pillars of Islam well one can easily enter Paradise.

2. The hadith further teaches us that we are required to observe other things besides the five pillars of Islam. We are required to contribute towards jihad. Jihad here does not mean just war alone, but it means trying to do only those things that are allowed and to keep away from those things that are prohibited.

3. All good actions can go waste if one fails to guard his tongue. One should, therefore, guard his tongue against that which Allāh has made prohibited; consequences of the bad tongue are Hell-Fire. Thus wet your tongue with the remembrance of Allāh.

Wallāhu’alam

[Via On Islam Thursday, 29 December 2011]

The Bankrupt Person

2012-01-14T07:29:00.004+08:00

The Bankrupt Person on the Day of Judgment

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Abu Hurayrah (radhiallāhu‘anhu) narrated that The Prophet (Sallallāhu 'alayhi wa sallam) once asked his companions: “Do you know who the Bankrupt person is?” The companions said: a bankrupt man among us is the one who has neither dirham with him or wealth. The Prophet (Sallallāhu 'alayhi wa sallam) said: “The bankrupt of my Ummah is he who would come on the Day of Judgment with (good deeds, like) Solāh, and Siyam and Zakah; but who had offended one person , slandered another, unlawfully consumed the wealth of another person, shed the blood of this person and beat that person. Each one of these people would be given some of the wrongdoer’s good deeds. If his good deeds fall short of settling the account, then their sins will be taken from their account and entered into his account and he would be thrown in the Hell Fire”.

(Recorded by Muslim, Vol. 4, p. 11366, No. 6251; also in At-Tirmidzi)

“O you, who believe, avoid much suspicion; indeed some suspicion is a sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have fear of Allāh. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful.” [Surah 49, Al Hujurat: 12]

Messenger of Allāh, (Sallallāhu 'alayhi wa sallam), said: “Arrogance is refusing the truth and belittling people”.

[Recorded by Muslim]

‘Abdur-Rahmān ibn Mahdī (rahimahullāh), the Imām, the Hujjah, said:

“If I did not hate that Allāh be disobeyed, I would have wished that there was no one left in the whole city except that he has backbitten me! What is more rewarding than a man finding a good deed (written) in his book for something he did not even do?!”

And Almighty Allāh knows best.

The Seven under the Shade of Allāh

2012-01-10T09:14:00.003+08:00

The Seven groups of people under the Shade of Allāh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

On the Day of Resurrection, all people that ever lived will be gathered before Allāh to await His judgment for all they have done or said during their lives. During this time, the sun will come very close to the people - as close as one mile according to some narrations. People will want to get away from the heat of the sun but there will be no shade or shelter to go to and they will start sweating in proportion to their sins. The more sins a person has the more he or she will sweat profusely.

During this traumatic time, however, the seven groups of people who are mentioned in the following hadith (Prophetic narration) are completely immune to the sun’s heat and they will be in complete comfort; they will be enjoying the only shade available on that day and that is The Shade of Allāh. They will enjoy such an honor because of their piety and obedience to Allāh when they were alive.

The Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: “There are seven whom Allāh will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allāh; a man whose heart is attached to the masjid; two men who love each other for Allāh's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: 'I fear Allāh'; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allāh in private and so his eyes shed tears.” (Recorded by Al-Bukhari and Muslim)

In this narration, the Prophet (Sallallāhu 'alayhi wa sallam) spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade, i.e., the Shade of His Throne.

This may not seem like much at first but then reflect upon the following narration:

“On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration (and, while saying this, the Prophet (Sallallāhu 'alayhi wa sallam) put his hand towards his mouth).” (Recorded by Muslim)

Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering (Qiamah):

1. A Just Ruler.

The concept of Justice in Islam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy.

Allāh Says:

“...And do not let hatred because you to act unjustly, that are nearer to piety.” (Al-Mâ'idah, 5:8)

Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalize on their bad points.

The Prophet (Sallallāhu 'alayhi wa sallam) said: “Allāh does not bless a people among whom a weak man is not given his right." (Recorded by At-Tirmidzi)

The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honored with Allāh's Shade.

2. A youth who grew up in the Worship of Allāh.

The great scholar, Imam Ayyub As-Sakhtiyâni (rahimallāh) stated: 'From the success of a youth is that Allāh guides him to a scholar of the Sunnah (to study under and learn from).' Indeed, it is a great blessing from Allāh for a youth be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young.

'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear Hijab and go tn Hajj, etc. when they are old, as if they have a guarantee of long life from Allāh! How well we would do to heed the Prophet's (Sallallāhu 'alayhi wa sallam) advice when he (Sallallāhu 'alayhi wa sallam) said:

“Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.” (Recorded by Al-Hakim)

3. A man whose heart is attached to the Masjid.

There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous. Not only does it make the person eligible for Allāh's Shade on the Day of Judgment, but also:

“He does not take a step [towards the masjid except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allāh send blessings upon him, O Allāh have mercy upon him...” (Recorded by Al-Bukhari)

It must be emphasized here however, that all the narrations encouraging the men to be attached to the masjid are not intended to lead one to the conclusion that Islam is a Religion which should be confined to the masajids, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the masajids is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims.

4. Two men who love each other for Allāh's Sake, meeting for it and parting upon it.

Allāh says: “The believers are nothing else than brothers, so make reconciliation between your brothers, and fear Allāh, that you may receive mercy.” (Al-Hujurat, 49:10)

Having mutual love for the sake of Allāh is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of faith in this world.

Loving one another for Allāh's sake means that a Muslim does not love another person except for the correctness of religion. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the color of his skin is - perhaps you dislike everything about him, but you love him for his belief in Allāh: this is loving for Allāh's sake. The Prophet (Sallallāhu 'alayhi wa sallam) said Allāh Says in a Sacred Narration:

"Those who have mutual love for the sake of My Glory will have minarets of light and will be envied by the Prophets and martyrs." (Recorded by At-Tirmidzi and Ahmad)

Imagine being envied by Allāh's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allāh's sake.

5. A man who is called (seduced) by a woman of beauty and position but he says: 'I Fear Allāh'.

Allāh says: “And come not near to the adultery. Verily, it is a shameful (deed) and an evil way (that leads one to Hell).” (Al-Isra’, 17: 32)

This world is full of temptations that lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman, which is why the Prophet (Sallallāhu 'alayhi wa sallam) warned his nation specifically about this.

The Prophet (Sallallāhu 'alayhi wa sallam) said: “The world is sweet and green and verily Allāh is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israel was caused by women.” (Recorded by Muslim)

The most important provision which we need to protect ourselves from this and all other temptations in life is the fear of Allāh. This fact is alluded to in the following verse:

“And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.” (An-Nazi’at, 79: 40-1)

6. A Man who gives in charity and hides it, such that his left hand does not know what his right hand gives in Charity.

This describes the type of person who goes to great lengths to protect himself from ostentation and showing off in worship.

Being ostentatious is to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others.

Thus, great care has to be taken to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Allāh warns the believers:

“O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allāh nor in the Last Day.” (Al-Baqarah, 2:264)

7. A man who remembered Allāh in private and so his eyes shed tears.

Prophet Muhammad (Sallallāhu 'alayhi wa sallam) informed us: “If you knew what I knew, you would laugh little and weep much.” (Recorded by Al-Bukhari)

Crying is not a sissy thing to do! The Prophet, (Sallallāhu 'alayhi wa sallam), who was the best of all creation, would weep, as would all of his Companions. Tears are a genuine expression of fear of Allāh's punishment and of our sincere love and awe of Him.

But how often do we remember Allāh in seclusion and are then moved to tears? How much do we laugh and how little do we weep?

The Prophet (Sallallāhu 'alayhi wa sallam) said: "There is nothing more beloved to Allāh than two drops and two marks: A tear shed due to fear of Allāh, and a drop of blood spilled in the path of Allāh. And as for the two marks, then a mark caused in the path of Allāh, and a mark caused by fulfilling one of the duties made obligatory by Allāh." (Recorded by At-Tirmidzi)

Finally, through the seven types of people mentioned in the narration, we have been given clear signposts of the way to attain Allāh's pleasure and satisfaction. So you should devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allāh's Shade on the Day when there will be no shade but His.

Wallāhu’alam

[Via On Islam as excerpted from Islamweb.net October 2011]

Tawakkal in Allāh

2011-12-23T09:01:00.007+08:00

Tawakkal in Allāh

By Ayub A. Hamid

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger

Tawakkal means trust or dependence. It is putting our matters in absolute trust in Allāh Subhānahu Wa Ta‘ala (Tawakkal ‘Alallāh). Tawakkal is a fundamental part of the Islamic Aqīdah; an attribute that results from a true faith (īman) in Allāh in one’s endeavor and the Hereafter and continual remembrance of both.

Criterion of Tawakkal ‘Alallāh

Allāh says:

“Whoever trusts in Allāh (Tawakkal A’lallāh), He is sufficient for him” (At-Talāq, 65:3)
“Say: Nothing will happen to us except what Allāh has decreed for us: He is our Protector: And on Allāh let the believers put their trust.” (At-Tawbah, 9:51)
“And put they trust on the exalted in Might, the Merciful.” (Ash-Shuara, 26:217)
“…Then when thou hast taken a decision put they trust in Allāh. For Allāh loves those who put their trust (in Him)” (Al-‘Imran, 3:159)
“If Allāh helps you, none can overcome you: If He forsakes you, who is there after that, which can help you? In Allāh then, let the Believers put their trust.”(Al-‘Imran, 3: 160)

The Muslims are enjoin to rely wholly and exclusively in Allāh in their lives as Allāh alone, is the Best Creator, who controls the Universe and both good and bad is by His decree: “....Glory be to Allāh, the best Creator.” (Al-Mu’minun, 23:14); Allāh is the All-Powerful (Al-‘Aziz) and He is able to do all things (‘ala kull shai‘in qadir). Thus, we should always accept the omnipotence of Allāh.

Our actions and the material resources available to us do not guarantee the outcome of any of our undertakings. Our material and physical strength may deceive us into believing that victory in our endeavors is inevitable. The truth is that our strength or weakness has no bearing on the outcome of the battle, and it is only by the will of Allāh that we become victorious or get defeated by the enemy. It was this firm belief that leads a handful of earlier Muslims during and after the time of the Prophet (Sallallāhu 'alaihi wa sallam) to defy valiantly against a formidable enemy over and over again.

As Muslim, the actions that we take fall into three categories: They are either obligated upon us by Allāh, recommended by Him or we are simply allowed to do them. The obligatory actions are taken because Allāh has ordered them as compulsory. The recommended actions are taken to be rewarded in addition to the rewards we get upon accomplishing the fardhu. In both of these cases we seek to please Allāh alone. Actions falling under the third category are taken to achieve certain objectives we anticipate to fulfil. However, the certainty of accomplishing those objectives is not under our control. Therefore the cause of initiating any action is not whether we control its outcome; it is the anticipated goal we aim to achieve.

Tawakkal is an attribute that results from a true Faith in Allāh and the hereafter and continual remembrance of both. It is an attitude that emanates from the conviction that:

Allāh has put us in this world temporarily for a test and all of our good and bad circumstances are part of the test.

The test is about our performance in given circumstances, not about how good or bad our circumstances are. Regardless of what circumstances we encountered, the test is about how well we exhaust all our efforts in achieving the objective of the Deen of Allāh has prescribed for us for His pleasure.
Our success depends on the quality (in terms of relevance, wisdom, propriety, tactics, strategy and sincerity) and quantity we put in, not on the material results they appear to produce, regardless of what kind of good or bad circumstances we happen to encounter.
Whatever Allāh has commanded us to do and the objectives He wants us to achieve are the best things for us in this world and in the hereafter. Our duty is to continue steadfastly on the job Allāh has assigned to us utilizing every tool humanly possible and doing our earnest best, without worrying about the results, but instead leaving the results totally to Allāh.
The real success is attaining the pleasure of Allāh, not the results in this world. Whether our efforts bear any visible result in this world or not, we must continue on our course steadfastly.
Whatever hardships, test, trials and sufferings we endure during my servitude to Him are all part of His plan for our ultimate success. Enduring them with contentment without a word of complaint or without being disheartened in any way is a part of our job as His slave that we are doing for His pleasure.

These convictions produce a winning state of mind and a believer feels that because we truly believe in Allāh and doing what He wants us to do, He is with us, watching us, and accepting our efforts; and He is not going to let our endeavours go in vain, let us fail or leave us unsupported. No one can do anything to us that are not part of His plan for us as His servants. Regardless of what transpires in this world, the ultimate success is ours, as long as we are truly committed to Him. If we keep the right attitude, we will be successful:

Suhaib narrated Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said, "How wonderful it is for a believer that he always ends up with goodness: If he suffers and remains steadfast, it is rewarding; if good things happen and he thanks Allāh that is also rewarding." (Recorded by Muslim)

It is a totally liberating, very empowering state of mind that a true believer attains because of the trust and reliance on the power, authority, help and support of Allāh and because of the contentment he feels in serving Allāh without being concerned about the results that Allāh provides for his untiring efforts. This kind of resolute trust and reliance on Allāh provides such a tranquility to one’s heart, such a courage in one’s psyche and such a resilience in one’s nature that a believer cannot be scared, pressured into giving up, made to compromise, compelled to give in, bought out of his Islamic mission, or forced into submission by any enemy, tyrant, power or authority.

For those who have Tawakkal, Allāh says: “Whoever relies in Allāh (Tawakkal ‘Alallāh), He is sufficient for him” (At-Talāq, 65:3)

Ibn ‘Abbas (radhiallāhu ‘anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) said to him: O boy! I will teach you words, so learn them: “Be mindful of Allāh and He will protect you, be mindful of Allāh and He will be on your side. If you ask, ask Allāh, and if you seek help, seek it from Allāh. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allāh has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allāh has decreed against you. The pens have been raised and the pages are dry.”(Recorded by Imam Ahmad; At-Tirmidzi and said: Hasan Sahih.)

Thus, Tawakkal is a natural corollary of true faith and is one of the evidences (Shahādah) of faith. A person with true faith will always rely on Allāh (Tawakkal ‘Alallāh). Lack of Tawakkal indicates lack of true faith. This was true for previous Ummah's as it is for us:

“The believers are only those who: when Allāh is mentioned, their hearts become fearful; when His verses are recited to them, they increase their faith; and only on their Lord they rely (have Tawakkal).” (Al-Anfāl, 8:2)

When Mūsa ‘alayhissalām invited Bani Israel to enter Palestine, they refused to do so, being scared of the strength of the enemy. Two of the believers endowed with true faith spoke up and said,

“Enter upon them through the gate, for when you enter it, you will be the dominant. And rely upon Allāh (have Tawakkal), if you are believers” (Al-Mā'idah, 5:23)

But no one believed in Mūsa except the offspring (youth) of his people, because of the fear of Fir’aun and his establishment that they would persecute them; and indeed, Fir’aun was arrogant in the land and indeed, he was of the transgressors.

And Mūsa said, “O my people, if you have believed in Allāh, then rely on Him (have Tawakkal in Him), if you are Muslims.” So they said, “Upon Allāh do we rely (have Tawakkal). Our Lord! Do not make us (object of) trial (persecution) of the unjust (wrongdoers). And save us by Your mercy from the disbelievers.” (Yūnus, 10:83-85)

As is evident from the verses, Tawakkal is closely related to the untiring struggle that a Muslim undertakes to achieve both the personal and collective goals of the Deen -- Iqāmah of Deen in personal life to achieve personal excellence as a Muslim and in collective life to achieve the establishment and dominance of the Islamic system of peace and justice.

Clearing the Misconception

There is a misconception among some of us. A popular notion that earning provides the rizq and Tawakkal in Allāh should come after one has made a sincere effort to earn a living.

In a Hadith narrated by Anas bin Mālik (radhiallāhu‘anhu): A person asked, “Should I tie my camel and have Tawakkal (trust in Allāh for her protection) or should I leave her untied and have Tawakkal.” Rasūlullāh, (Sallallāhu ‘alaihi wa sallam) replied, “Tie her and then have Tawakkal.” (Recorded by At-Tirmidzi)

The Hadith conveys an important lesson: That while trust in Allāh is absolute being independent of what we do, it is our responsibility to act on what we intended to accomplish. In this case tying the camel was a right thing to do if the person feared that the camel would run away. Therefore he should have taken the precaution as well as trusting in Allāh. Tying the camel does not means to take away from his trust in Allāh, irrespective of the efforts and the circumstances surrounding us.

This belief should help us in our life according to the commands of Allāh even if we face hardships in doing so. Disappointment, hopelessness should not deter us as we have put our trust in Allāh Subhānahu wa ta‘ala, our Creator and the only Sustainer.

Many Muslims indulge in the prohibited actions arguing that it is the only alternative; otherwise they would face disastrous consequences. The avid example is giving riba when buying a house on a mortgage. They regard owning a house as a necessity and we are willing to sacrifice Islam in doing so. They fail to realise that it is only Allāh who provides security for them and their off springs and they need only to put their absolute trust in Him.

Unfortunately the materialistic thought that we have acquired from the Kuffar who depend on material gains for their very survival, has drastically influenced our view towards this life as well. We take pride in our wealth and what we do, and have displaced the trust in Allāh by relying on material possessions

Personal struggle and Tawakkal

As Allāh Says: “Indeed, there is no authority for him (Shaytān) over those who believe and rely upon their Lord (Tawakkal).” (An-Nahl, 16:99)

If Shaytān tries to sow doubts in the mind of a believer, a believer with Tawakkal is protected by Allāh:

‘Amr Ibn Al-‘Aas (radhiallāhu ‘anhu) narrated Rasūlullāh (Sallallāhu `alayhi wa sallam) said, “The human mind keeps wandering and branching away into different valleys. If someone follows his mind in all those wanderings, Allāh does not care which valley ruins that person. On the other hand, whoever has Tawakkal in Allāh, He will be sufficient to save him from those wanderings” (Recorded by Ibn Mājah)

A person without Tawakkal will fall prey to many un-Islamic practices in the face of adversity that a true believer with Tawakkal on Allāh will avoid at every cost. Those who have Tawakkal will be appropriately rewarded in the Hereafter.

Ibn ‘Abbās (radhiallāhu ‘anhu) narrated Rasūlullāh (Sallallāhu `alayhi wa sallam) said: “Seventy thousand of my Ummah will enter Jannah without reckoning. They will be those who did not seek cure through mantras, who did not take omens and who had Tawakkal in their Lord.” (Recorded by Bukhari and Muslim)

Tawakkal in the Islamic effort

A person with Tawakkal on Allāh will bravely, unflinchingly and steadfastly continue working for Islamic objectives regardless of the impediments, threats and hardships encountered. When Nūh `alayhissalām was rebuked and threatened, this is how he responded:

“And recite to them the news of Nūh when he said to his people: O my people, if my stay (among you) and my reminding (you) Ayāt of Allāh is hard on you, then I have put my Tawakkal (trust) in Allāh So devise your plan and (call upon) your Shurakā (any entity equated with Allāh) and let not your plan be obscure to you. Then carry it out upon me and do not give me respite.” (Yūnus, 10:71)

During resistance from his people, the Messenger Hood ‘alayhissalām said to them: “I put my Tawakkal in (I rely on) Allāh, my Lord and your Lord. There is not a creature but He holds its forelock (controls it).” (Hood, 11:56)

Prophet Shu’aib ‘alayhissalām said to his people:

“I do not want to do the things from which I stop you. I only desire reform as much as I am able. My potential and inclination is only through Allāh, upon Him I rely (in him I have Tawakkal) and to Him I turn.” (Hood, 11:88)

Prophet Ibrāhīm ‘alayhissalām and his people’s struggle and Tawakkal are presented as a model:

Indeed there has been for you an excellent model in Ibrāhīm and those with him, when they said to their people: “Verily we disassociate from you and whatever you worship other than Allāh We have rejected you and there has appeared between us and you animosity and hatred forever until you believe in Allāh alone… Our Lord upon You we have relied (have Tawakkal), to You we have turned and to You is the destination. Our Lord, do not make us (object of) persecution for the disbelievers, and forgive us, our Lord. Indeed, only You are the All-Mighty, the Wise.” (Al-Mumtahanah, 60:5-6)

In fact, that has been the way of all prophets, messengers and Islamic workers:

“Their messengers said to them: True, we are human like you, but Allāh bestows His grace on which He pleases of His slaves. It is not for us to bring you a miracle except by Allāh’s permission. And on Allāh should the believers rely (Tawakkal). How should we not rely upon (have Tawakkal in) Allāh when He has indeed guided us in our ways? Certainly we would persevere against the persecution that you may inflict on us. And upon Allāh must the reliant rely (have Tawakkal).” (Ibrāhīm, 14:11-12)

For our Ummah

Allāh Subhānahu wa ta’ala said, “Thus have We sent you to a community, before whom other communities have passed away, in order that you recite to them what We have revealed to you, but they disbelieve in the Most Gracious. Say: He is my Lord; there is no deity except Him; upon Him I rely (in Him I have Tawakkal) and to him is my return in repentance.” (Ar-Ra’d 13:30)

When commenting on Uhud, Allāh said, “When two parties among you were about to lose courage, while Allāh was their ally; and upon Allāh must the believers rely (have Tawakkal).” (Al-‘Imrān, 3:122)

“And when you have made a decision, then rely upon Allāh (have Tawakkal). Verily, Allāh loves those who rely on Him. If Allāh helps you, no one can overcome you; but if He forsakes you, who is there who can help you after Him. And upon Allāh must the believers rely (have Tawakkal).” (Al-‘Imrān 3:159-160)

On the Prophet, Sallallāhu `alayhi wa sallam concern for enemies’ attacks over his marriage to Zainab radhialāhu‘anha on Allāh’s command, Allāh admonished:

“O Prophet! Fear Allāh and do not obey disbelievers or hypocrites, certainly Allāh is All-Knowing, All-Wise; follow what is revealed to you from your Lord, certainly Allāh is fully aware of what you do; and, (have Tawakkal) rely on Allāh, He is sufficient as a Trustee.” (Al-Ahzāb, 33:1-3)

If at any point, a believer feels powerless or hopeless, he should refresh his faith and Tawakkal in Allāh and continue his personal or Islamic struggle with hope and a winning attitude. ‘Awf Bin Mālik (radhiallāhu ‘anhu) narrated Rasūlullāh, Sallallāhu `alayhi wa sallam said:

“Allāh Ta`āla condemns powerlessness and hopelessness. It is incumbent upon you to take a stand with hope and intelligent resolve. If you are overpowered in a matter, then say, “Sufficient is Allāh for my means and He is the best supporter.”” (Recorded by Abū Dawūd)

Otherwise, a true believer knows that the best of the successes is for him in the hereafter, if he relies only on Allāh:“As for those who emigrated for Allāh after they had been persecuted, We will certainly settle them in this world nicely, but their reward of the Hereafter will be greater, if only they knew. They are those who persevered and relied in their Lord.” (An-Nahl, 16:41-42)

With the degeneration of the Ummah, Tawakkal has taken on wrong connotations. Some may think that Tawakkal is only sitting and doing nothing, hoping that Allāh will provides success. That meaning is from Shaytaan, incorrect, it will make Muslims inactive and indolent. The real Tawakkal, as evidenced by the Ayat quoted above, done with true iman which entails a strong conviction of Allāh’s approval and mercy will be with us in the Islamic struggle that no challenges would be able to dampen our spirit or make us feel defeated or helpless. The life of the Prophet, Sallallāhu `alayhi wa sallam, was a superb example of Islamic Tawakkal. In every move he made and at every stage of his mission, he used the best tactics and strategies at human disposal, and then fully relied on Allāh without having even a bit of worry of the consequences.

For example, while migrating to Madīnah, he took all the precautions that were humanly possible for his safe departure from Makkah and safe arrival in Madīnah: Planning the migration secretly, leaving when least expected, asking ‘Ali bin Abi Talib (radhiallāhu ‘anhu) to sleep in his bed so that his departure is not noticed, selecting a hiding place on an opposite direction to Madīnah, arranging of survival provisions for three days of hiding and a week of traveling, arranging of a faithful guide, arranging for the camels to be brought only when leaving the hiding place, selection of route least traveled, etc. But once he had done whatever was humanly possible, he had such trust in Allāh that he was never worried about the consequences even when everything seemed to fall apart. It was the remarkable demonstration of his Tawakkal, when enemies reached at the mouth of the Thur cave and Abū Bakar As-Siddiq, (radhiallāhu ‘anhu) became worried, he calmly assured him, “Do not worry, Allāh is with us.”

Even in basic matters of the world, one has to do his best and then leave the results to Allāh.

Anas bin Malik, radhiallāhu‘anhu, narrated: A person asked, “Should I tie my camel and have Tawakkal (trust in Allāh for her protection) or should I leave her untied and have Tawakkal.” Rasūlullāh, Sallallāhu `alayhi wa sallam replied, “Tie her and then have Tawakkal.” (Recorded by Tirmidzi)

‘Umar Bin Khattāb, radhiallāhu‘anhu, heard Rasūlullāh Sallallāhu `alayhi wa sallam saying, “If you trust Allāh with right kind of Tawakkal, He will provide you sustenance as He provides for the birds – they go out in the morning with empty stomachs and come back in the evening with full stomachs.” (Recorded by Tirmidzi)

A bird sitting in his nest, praising Allāh will not have his stomach filled. It has to go out to seek food. It is only the one that goes out and does its best to find food, comes back full.

Conclusion

Tawakkal is related to one’s right efforts and results of those efforts for the matters of the human endeavour. A person with right accountability and Tawakkal in Allāh which puts his best possible efforts in what Allāh expects him to do in those matters and he does not worry about its results. He positively, constructively deals with whatever he encounters and continues with full force doing his best regardless of the results or consequences. Another matter closely related to Tawakkal is being content with matters that are beyond our power and influence.

There are many things in our life that are decided for us without our input or approval. The examples are the parents we are born to, our genes that determine many things in our life, our physical features, and the circumstances of the society we are born in or we live in, etc. Muslims who understand that their life is a test and would do the best with whatever they got and whatever situations they have been put in, they are fully content and happy with the circumstances, putting all their efforts and energies in making the best of the situations and making the correct Islamic decisions in those situations.

They know that their personal success is not dependent on circumstances but in doing their best in the given circumstances. If they find themselves in bad circumstances, they work hard to do better, and keep seeking Allāh help, mercy and bounty through Duā’ and Istikhārah to go with their best of the efforts.

On the other hand, the losers concentrate on their circumstances and on the things beyond their control. They neither seek Allāh’s help, mercy and bounty, nor do they take the circumstances as given nor work on performing the best they can in those given situations. They end up being unhappy, miserable complainers always complaining about what they do not have, rather than making the best of what they do have. They end up being the utter losers. This is what was expressed in a Hadith from Sa‘ad, Rasūlullāh (Sallallāhu `alayhi wa sallam) said: “One of the factors that indicate blessedness (Sa‘ādah) of a person is his being pleased with Allāh’s decision for him, while two of the attitudes indicating wretchedness or despondence (Shaqāwah) of a person are: his not seeking goodness from Allāh or his being unhappy about Allāh’s decisions for him.” (Recorded by Ahmad and At-Tirmidzi)

Wallāhu‘alam

[Excerpted with modification from “Tawakkal” by Ayub A. Hamid in Mission Islam]

Allāh Commands Muslim women to cover their Awrat

2011-12-14T17:39:00.008+08:00

Allāh Commands Muslim women to cover their Awrat

Ibn Salih

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa ta’ala Says:

Tafsir of Muhsin Khan:

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allāh to forgive you all, O believers, that you may be successful.” [An-Nur 24:31]

“Dan katakanlah kepada perempuan-perempuan yang beriman supaya menyekat pandangan mereka (daripada memandang yang haram), dan memelihara kehormatan mereka; dan janganlah mereka memperlihatkan perhiasan tubuh mereka kecuali yang zahir daripadanya; dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka; dan janganlah mereka memperlihatkan perhiasan tubuh mereka melainkan kepada suami mereka, atau bapa mereka atau bapa mertua mereka atau anak-anak mereka, atau anak-anak tiri mereka, atau saudara-saudara mereka, atau anak bagi saudara-saudara mereka yang lelaki, atau anak bagi saudara-saudara mereka yang perempuan, atau perempuan-perempuan Islam, atau hamba-hamba mereka, atau orang gaji dari orang-orang lelaki yang telah tua dan tidak berkeinginan kepada perempuan, atau kanak-kanak yang belum mengerti lagi tentang aurat perempuan; dan janganlah mereka menghentakkan kaki untuk diketahui orang akan apa yang tersembunyi dari perhiasan mereka; dan bertaubatlah kamu sekalian kepada Allāh, wahai orang-orang yang beriman, supaya kamu berjaya.” [An-Nur 24:31]

Allāh’s Messenger (Sallallāhu ‘alaihi wassallam) said:

“The best of your women are the affectionate, the fertile, the comforting, and the agreeable – if they fear Allāh. The most evil of your women are those who expose and display themselves, and those who strut (to show off), and they are the hypocrites. Those who enter Paradise are like the red beaked (rare) crow.”

[Al-Baihaqi]

Rasūlullāh (Sallallahu 'alaihi wassallam) bersabda:

"Sebaik-baik perempuan-perempuan kamu yang penyayang, subur, selesa, dan saling bersetuju - jika mereka takut pada Allāh. Perempuan-perempuan kamu yang paling jahat adalah orang-orang yang mendedahkan dan memaparkan diri (awrat) mereka, dan orang-orang yang berhentak kaki (untuk menunjuk-nunjuk), dan mereka adalah orang-orang munafik. Mereka yang masuk syurga adalah seperti burung gagak berparuh merah (ia-itu jarang terdapat)."

[Al-Baihaqi]

In order to truly show the consequences for those women who expose themselves are, let us ponder over the following statement of Allāh’s Messenger (Sallallāhu ‘alaihi wassallam):

“Of the people of Hell, there are two types that I have never seen; the first are those holding whips like the tail of an ox with which they flog people. The second are women who would be naked despite being dressed (i.e. either paltry dressed or wearing translucent clothes), who are seduced and who seduce others. Their hair is high like the humps of a camel. These women will not enter Paradise, nor will they smell its fragrance, although its fragrance can be smelled from such and such a (very far) distance.”

[Muslim]

Rasūlullāh (Sallāllahu 'alaihi wassallam) bersabda:

"Dan di antara manusia neraka, terdapat dua jenis yang aku tidak pernah melihat, yang pertama adalah orang-orang yang memegang cambuk seperti ekor lembu yang mereka mencambuk orang. Yang kedua adalah wanita yang akan telanjang walaupun yang berpakaian (iaitu sama ada berpakaian remeh-temeh atau memakai pakaian jarang), yang derhaka dan yang menggoda orang lain. Rambut mereka adalah tinggi seperti bonggol unta yang. Wanita-wanita ini tidak akan masuk syurga, dan mereka tidak akan bau wangiannya, walaupun wangi boleh berbau dari itu dan jarak (sangat jauh). "

[Muslim]

The command thus not precludes those Muslim ladies in high places.

Wallahu'alam

The Consequences of the Tongue

2011-11-30T20:28:00.004+08:00

The Consequences of the Tongue

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa Ta’ala Says:

“O You who believe! If a Fāsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Al-Hujurat, 49:6]

"O You who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12]

"And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You, [O Allāh]; this is a great slander?'" [Al-Nur, 24:16]

“Fitnah is worse than killing…” [Al-Baqarah 2:191]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) once asked and told his Companions: “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Heart the port where all actions stem

The most important part of the body is the heart as has been mentioned by Rasūlullāh (Sallallāhu 'alayhi wa sallam) in his saying, “Indeed there is a piece of flesh in your body that, if it be sound, then the whole body will be sound and if it be corrupt then the whole body will be corrupt. Indeed it is the heart.” [Sahih al-Bukhari [1/49]; Sahih al-Muslim [1599]]

The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be good and if the heart is corrupt then the actions will be bad. The heart is the place where Allāh scans, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) says, “Allāh does not look at your bodies or your faces but he scans your heart and actions.” [Sahih al-Muslim [4/6221]]

As for the heart, Allāh has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allāh loves and to hate all which Allāh hates. The tongue acts accordingly, because the tongue expresses what is in the heart.

The Tongue Expresses what is in the Heart

If a person is good, it reflects in their saying. Allāh has made it very easy for the tongue to move and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allāh concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” [Sunan at-Tirmidzi (1912), Mishkāt (4838) and Riyādhus-Sālihīn (2/1521)]

And at the same time, the tongue is a great blessing from Allāh. If we look at the animals, which are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we should show for this great blessing should include, using it for the obedience to Allāh, for reading the Qur'ān, for seeking Knowledge, to enjoin good and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allāh says: “Indeed successful are the Believers, those who offer their Solat (prayers) with Khushū’ (fear of Allāh) and those who refrain from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)” [Surah al-Mu’minūn, 23: 1-3]

Allāh mentions that refraining from evil vain talk is a sign of the successful believers. Allāh also mentions refraining from vain talk after he mentions al-Khushū’. Talking too much would harden the heart. It is not possible to reach the level of Khushū’ (fear of Allāh) unless one refrains from evil vain talk.

Imām an-Nawawi (rahimahullah) mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” [Kitābul-Adhkār]

And for those who take heed there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” - [Surah Qaf, 50:18]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Whoever believes in Allāh and the Last Day should speak good or keep silent.”

Imam ash-Shafie (rahimahullāh) said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

Thus as mentioned Qur’an and ahādīth of Rasūlullāh (Sallallāhu 'alayhi wa sallam) and advices by the scholars of Islam are a guide for those searching for salvation against evil vain talk. So before we talk, should we not ask ourselves pertinent questions as follows:

1. Will this saying of mine pleases Allāh?

2. Will this saying of mine bring me closer to Allāh?

3. Does this saying earn with it obedience to Allāh?

If yes, then speak, otherwise one should keep quiet.

Guarding your tongue from all Hāram

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said: “Guard your tongue, stay in your homes and weep over your sins.” [Related by Ibn Mubarak in az-Zuhd (no.134), Musnad Ahmad bin Hambal (5/259), Sunan at-Tirmidzi (2531) and authenticated by al-Albānī in as-Sahīhah (no.890)]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Most of the sins of the children of Adam are from the tongue.”[At-Tabarānī (3/87/1-2); authenticated by al-Hāfidh al-Mundhiri in al-Targhīb (4/8)]

Mughira bin Shu’ba (radiallāhu' anhu) reported that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said:

“Allāh has forbidden for you:(1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) not to pay the rights of the poor and others (i.e. charity) and (4) to beg of men. And Allāh has hated for you: (1) Qil and Qal (sinful and useless talk, like backbiting or that one talks too much about others), (2) to ask too many questions (in disputed religious matters, etc.), (3) to waste your wealth (by extravagance with lack of wisdom and thinking).” [Sahih al-Bukhari [3:591]

Abu Mūsa al-Asha’arī (radiallāhu'anhu) said: “O Messenger of Allāh, which of the Muslims are better?” The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said, “Those who do not harm the Muslims with their tongues and hands.” [Sahīh al-Bukhari (1/10) and Sahīh al-Muslim (1/64)]

Sahal ibn Sa’ad (radiallāhu'anhu) reported that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Whoever guards what is between his jaws and legs. I shall guarantee him paradise.” [Sahīh al-Bukhari (8/481); a similar narration can be found in Muwatta of Imam Malik (56/11) and Sunan at-Tirmidzi]

Mu ‘adz bin Jabal (radiallāhu`anhu) reported, who said: “I inquired from the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) to inform me of an act which will cause me to enter Jannah and keep me far from Hell.''

Rasūlullāh (Sallallāhu 'alayhi wa sallam) replied: "You have asked me about a matter of great importance, but it is easy for one for whom Allāh makes it easy.'' Rasūlullāh (Sallallāhu 'alayhi wa sallam) added, " Worship Allāh, associate nothing with Him in worship, offer as-Salah (the prayer), pay the Zakat, observe Saum (fasting) during Ramadhan and perform Hajj (pilgrimage) to the House of Allāh, if you can afford it.''

Rasūlullāh (Sallallāhu 'alayhi wa sallam) further said, "Shall I not guide you to the Gates of Goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night (qiyamulail).'' Then Rasūlullāh (Sallallāhu 'alayhi wa sallam) recited: "Their sides forsake their beds, to invoke their Rabb in fear and hope, and they spend (in charity in Allāh's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.'' (Surah Sajdah, 32:17, 18). Then Rasūlullāh (Sallallāhu 'alayhi wa sallam) added, "Shall I tell you of the root of the matter, its pillar and its highest point?'' I replied: "Yes! Certainly, O Messenger of Allāh.'' Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, "The root of this matter (foundation) is Islam, its pillar (mainstay is) as-Salah (the prayer) and its highest point is Jihad (fighting in the Cause of Allāh).''

Then Rasulullah (Sallallāhu 'alayhi wa sallam) asked, "Shall I tell you of that which holds all these things?'' I said: "Yes, O Messenger of Allāh.'' So Rasulullah (Sallallāhu 'alayhi wa sallam) took hold of his tongue and said, “Exercise restraint on it.” I then enquired, “O Messenger of Allāh, will we be held responsible for what we say with it?” Thereupon, the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said, “Mu’adz, will anything else besides (irresponsible) talk cause the people to be thrown in the Hell-Fire upon their faces?”

[Sunan at-Tirmidzi and Riyādhus-Sālihīn (2/1522)]

Most of the people who will enter the fire, will do so due to their tongues So a Muslim must beware and learn to imprison the tongue from vain talk, for Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Every saying of the children of Adam is cursed, except for the enjoining good and forbidding the evil or for the remembrance of Allāh.” [Sunan at-Tirmidzi]

Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allāh has made prohibited, (but keep your tongue wet with the remembrance of Allāh (zikrullah).

In another hadith of ‘Abdullah bin Bishar, (radiallāhu`anhu) who reported that one of the Companions asked Rasūlullāh (Sallallāhu 'alayhi wa sallam): "O Messenger of Allāh! There are many injunctions of Islam upon me, so tell me something to which I may hold fast." Rasūlullāh (Sallallāhu 'alaihi wa sallam) replied: “Keep your tongue moist with the remembrance of Allāh.” [At-Tirmidzi]

The companion was not suggesting that the Prophet (Sallallāhu 'alaihi wa sallam) should exempt him from his religious obligations; rather, he needed something that would help him perform them all. Therefore, he guided him to what would assist him to perform them and cause him to be keen to adhere to them, thus facilitating their performance. The person who frequently mentions Allāh will love Him and whatever pleases Him, and nothing would then be dearer to him than endeavoring to please Allah.

Moreover, it keeps one busy from engaging in falsehood, like backbiting, slandering, and idle talk, as when a person does not engage himself in acts of obedience, his soul [desires] will engage him in falsehood. Moreover, it helps prevents a person from being neglectful

And “The world and all that it contains is cursed, except for the remembrance of Allāh and what supports it, and a scholar and a student.” [Sunan Ibn Majah (no.4112) and authenticated by Sheikh al-Albani in Sahīhul-Jaami’ (no.3414)]

Abu Hurairah (radiallāhu' anhu) reports on the authority of the Prophet (Sallallāhu ‘alaihi wa sallam) that, “From the good Islām of a man, is that he leaves that which does not benefit him.”[Musnad Ahmed bin Hambal (4/132), Sunan at-Tirmidhi, Sunan Ibn Majah, al-Baihaqi in Shu’ab al-Imān]

Imām Ahmad (rahimahullāh )mentioned in his Musnad on the authority of Anas (radiallāhu`anhu) who relates that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said’ The imān of Allāh’s servant will not be upright until his heart is upright and his heart will not be upright until his tongue is upright.” [Also mentioned in al-Mundhiri (3/234) and al-Iraqī in al-Ihya (8/1539)]

A word of Allāh’s displeasure you will fall into Jahannam.

Abu Hurairah (radiallāhu' anhu ) said that he heard the Messenger said: “Indeed a servant (worshipper of Allāh) may say a word which he doesn’t realize and it will make him fall into the fire further than the East and the West.”

Abu Hurairah (radiallāhu' anhu) also reported that the Prophet (Sallallāhu alaihi wa sallam) said: “Indeed a servant may say a word from which Allāh’s pleasure is gained and the servant does not realize it, Allāh will raise him up levels. Indeed a servant may say a word from which Allāh’s displeasure is gained and he does not realize it, Allāh will put him in Jahannam due to it.” [Sahīh al-Bukhari (8/485), Al-Muwatta (56/6) and in Sahīhul-Jāmi’ of al-Albāni]

Fujani (radiallāhu' anhu) reported, who said he had inquired Rasūlullāh: “O Messenger of Allāh tell me something that I may be firm upon?” He (Sallallāhu ‘alaihi wa sallam) answered, “Say, My Lord is Allāh and then be upright concerning it.” He asked, “What is the thing that you fear for most.” The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) took hold of his tongue and said, “This!” [Musnad Ahmad bin Hanbal, Sunan an-Nasāie, Sunan Ibn Majah and Sunan at-Tirmidzi]

Backbiting (Ghībah)

Allāh says: "O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12]

The Messenger of Allāh once asked his Companions, “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Prophet (Sallallāhu ‘alaihi wa sallam) vigorously opposed all aspects of backbiting, even when it appeared in his own family. Once a woman visited Aaishah (radiallāhu' anha) and when the woman got up to leave, Aaishah made a sign with her hand indicating to Rasūlullāh (Sallallāhu 'alayhi wa sallam) that the woman was short of stature. Rasūlullāh (Sallallāhu 'alayhi wa sallam) immediately chastised her, saying “You have backbitten!” and in another narration, “You have said a saying that if mixed with the sea it would change its color.” [Ibn Jarīr in Tafsīr al-Qur'ān al-Adzīm, vol.4, p.328 (30) and Sunan Abu Dawūd (3/4857)]

Abu Bakra (radiallāhu' anhu ) narrated that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said, in his khutbah on the Day of Nahr: “Indeed the blood, property and honor are sacred to you, like the sacredness of this day (‘Arafat), like the sacredness of this place, like the sacredness of this month; Have I conveyed the message?”[Sahīh al-Bukhari (1/105) and Sahīh al-Muslim (2/2803) and part of a lengthy narration]

By Allāh Rasūlullāh (Sallallāhu 'alayhi wa sallam) has conveyed the message, so guard the right of the Believers!

Slanderer (Namīmah)

Allāh says: “Woe to every slanderer and backbiter.” [Surah Humazah, 104:1]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “The gossipmonger will not enter paradise.” [Sahīh al-Bukhari (8/82), Sahīh al-Muslim (1/187) and Musnad Ahmad bin Hanbal]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) passed by two graves and said: “They are being punished. As regards one of them then he used to go around gossip-mongering and as regards the other then he was not careful while urinating.” [Sahīh al-Bukhari (1/215) and Sahīh al-Muslim (1/575)]

On the authority of Saīd ibn Zayid that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Indeed the lowest form of usury is to prolong the speech about the honor of a Muslim without justice.” [Sunan Abu Dawūd (3/4858)]

Overcoming the evil habit of backbiting.

Imām an-Nawawi (rahimahullāh) said that one should remember the punishment of Allāh. And remember that Allāh is the Lord of the heavens and the earth. He is the One, aware of ever saying, at every time. Then if one remembers this, then it is only natural that one will be modest and shy in this aspect. We need to realize that when one of us is hurt, when something wrong is said about the creation, then what about the Creator, who is the All-Seeing and All-Hearing.
We should reflect on the Qur'ānic verse which Allāh states: "O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12] And we surely hate even the thought of it.
One should fear that his own faults would be revealed, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “O you who believe with your tongues, yet iman have not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allāh will declare (disclose) his faults and he whom Allāh reveals his faults, then Allāh disgraces him in his own house.” [Sunan Abu Dawūd (3/4862) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]
One should take the advice of the pious scholars of Islām, among them Umar ibn Khattab (radiallāhu' anhu) who said: “Be careful from remembering people for it is an illness and be in the remembrance of Allāh for it is a medicine.” Once a man came to al-Hasan al-Basri (rahimahullāh) and said him that he heard that the later had backbitten him. Upon this Hasan al-Basri (rahimahullāh) said, “Who are you that I may give you my rewards?”
The most important thing to keep in mind is that there is a great reward to refrain from backbiting, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Whoever protects the honor of his brother in his absence, Allāh will protect his face from the Fire on the Day of Judgment.” [Sunan at-Tirmidzi and authenticated by Sheikh al-Albāni in Sahīh Sunan at-Tirmidzi (2/1575)]

Exceptions to Backbiting

There are few exceptions to backbiting that the scholars have classified, among them:

Oppression: If one has been harmed or one’s property has been unlawfully taken away by another, and this person goes to the ruler or judge in order to seek justice, this is not backbiting.
Changing the Munkar: If one finds a person involved in evil actions or innovations, and one is unable to correct his Munkar. It is allowed to seek the help of a more knowledgeable person, even if it means defining the Munkar of the evil-doer or innovator.
Seeking a Fatwa (religious verdict): If there is a dispute between a husband and his wife, and if either of them seeks the advice of a religious scholar, then this situation is exempt from backbiting.
Warning a Muslim from evil: If a fellow Muslim is going to do a business with a dishonest person or if a Muslim is unaware that the person to whom he is marrying his daughter to, is an unreligious person; then to advice and guide him is exempt from backbiting.
Advising against innovators and sinners: If an innovator is openly involved in spreading his innovative beliefs or a sinner remorselessly declares his sin and is thus being a bad example for others; then warning others against him is allowed. But if he commits a sin secretly and as such harms just himself, to openly declare his sins is still strictly prohibited.

REMEMBER

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Do not nurse a grudge (against a Muslim) and do not outbid him for raising the price and do not nurse aversion (strong dislike) or enmity and do not enter into a transaction when others have entered into that transaction and be as fellow-brothers and servants of Allāh. A Muslim is the brother of another, he neither betrays (nor deceives him), nor humiliates him, nor looks down upon him. Piety is here (and while saying so) he pointed towards his chest three times. All things of a Muslims are inviolable for his brother in faith, his blood, his wealth and his honor.” [Sahīh al-Muslim (4/6219), part of the wording being that of Sunan Abu Dawūd (3/4864)]
Rasūlullāh (Sallallāhu 'alayhi wa sallam) also said: “No (Muslim) man will desert a man who is a Muslim in a place where his respect may be violated and his honor aspersed without Allāh deserting him in a place where he wishes help; and no (Muslim) man who will help a Muslim in a place where is honor may be aspersed and his respect violated without Allāh helping him in a place where he wishes his help.” [Sunan Abu Dawūd (3/4866) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]

Wallahu’alam

[Via Mission Islam]

Every Parable is in turn they have Taqwa.

2011-11-16T17:29:00.006+08:00

Every Parable is in order they may have Taqwa.

Ibn Kathir

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alaihi wa sallam, is His Messenger.

Allāh Subhanahu wa ta’ala Says:

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ - قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ ﴾﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ وَرَجُلاً سَلَماً لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلاً الْحَمْدُ للَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ- إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(27. And indeed We have put forth for men, in this Qur'an every kind of parable in order that they may remember.28. An Arabic Qur'an, without any crookedness (therein) in order that they may have Taqwa of Him. 29. Allāh puts forth a parable: a man belonging to many partners disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison, all the praises and thanks be to Allāh! But most of them know not.30. Verily, you will die, and verily, they (too) will die.31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31]

The Parable of Shirik

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ﴾

(And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it (the Qur'an) by setting forth examples and parables.'

﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾

(in order that they may remember.) Because parables bring the meaning closer to people's minds.

As Allāh says:

﴿ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ﴾

(He sets forth for you a parable from yourselves) (Al-Rum, 30:28). meaning, ‘so that you may learn it from yourselves.' And Allāh says:

﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾

(in Order that they may have Taqwa of Him.) (Al-Ankabut, 29:43)

﴿قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ﴾

(An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allāh has made it like this and has revealed it like this,

﴿لَعَلَّهُمْ يَتَّقُونَ﴾

(in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein. Then Allāh says:

﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ﴾

(Allāh puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share.

﴿وَرَجُلاً سَلَماً لِّرَجُلٍ﴾

(and a (slave) man belonging entirely to one master.) means, no one owned him except that one man.

﴿هَلْ يَسْتَوِيَانِ مَثَلاً﴾

(Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allāh and the sincere believer who worships none besides Allāh, with no partner or associate, are not equal.

What comparison can there be between them, Ibn ‘Abbas, radiallāhu‘anhu, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allāh then says:

﴿الْحَمْدُ للَّهِ﴾

(All the praises and thanks be to Allāh!) i.e., for establishing proof against them.

﴿بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ﴾

(But most of them know not.) means, and for this reason they associate others in worship with Allāh.

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) will die.

Allāh Subhanahu wa ta’ala Says:

﴿ إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(30. Verily, you will die, and verily, they (too) will die.) (31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39:30-31]

The fact that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) and Quraysh will die, and how They will dispute before Allāh.

Allāh's saying;

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ﴾

(39:31.Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakar As-Siddiq, radiallāhu‘anhu, quoted when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) died, so that the people would realize that he had really died.

Another Ayah which he quoted was:

﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ﴾

(Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allāh; and Allāh will give reward to those who are grateful.) (Al-‘Imran, 3:144). The meaning of this Ayah is that you will certainly depart this world and be gathered before Allāh in the Hereafter. You will dispute the issues of Tawhid and Shirik before Allāh, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.

Ibn Abi Hatim, radiallāhu‘anhu, recorded that Ibn Az-Zubayr, radiallāhu‘anhu,, said, "When the Ayah

﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, radiallāhu‘anhu, said, `O Messenger of Allāh, will we repeat our disputes' He (Sallallāhu ‘alaihi wa sallam) said:

«نَعَم»

(Yes.) He (Az-Zubayr) said, ‘This is a very serious matter.’'' Ahmad recorded from Az-Zubayr bin Al-`Awwam, radiallāhu‘anhu, that when this Surah was revealed to the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam):

﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31] Az-Zubayr, radiallāhu‘anhu, said, "O Messenger of Allāh, will the sins that we committed against others in this world be repeated for us'' He (Sallallāhu ‘alaihi wa sallam) said:

«نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه»

(Yes, they will be repeated until everyone who is entitled will have his rights restored to him.) Az-Zubayr, may Allāh be pleased with him, said, "By Allāh, it is a very serious matter.'' It was also recorded by At-Tirmidzi, who said "Hasan Sahih.''

‘Ali bin Abi Talhah reported that Ibn ‘Abbas, radiallāhu‘anhu, said:

﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant.

Ibn Mandah recorded in Kitab Ar-Ruh that Ibn ‘Abbas, radiallāhu‘anhu, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allāh will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So, which of them is the wrongdoer? They will say, `Both of them?' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul.''

Ibn Abi Hatim recorded that Sa‘id bin Jubayr radiallāhu‘anhu, said that Ibn ‘Umar, radiallāhu‘anhu, said, "This Ayah was revealed and we did not know what it was revealed about:

﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(Then, on the Day of Resurrection, you will be disputing before your Lord.)'' [and] he said, "We said, What we will dispute about? There is no dispute between us and the People of the Book, So we will engage in dispute until the Fitnah occurred'' Then Ibn ‘Umar, radiallāhu‘anhu, said, "This is what our Lord promised us we would dispute about.'' This was recorded by An-Nasā'ie.

Wallāhu’alam

[Excerpted from Tafsir Ibn Kathir]