A Friday Sermon by
The Great Scholar
Shaikh Muhammad Salih Al-Uthaimeen
(رحمه اللّه)
All praise is for Allah who created the Sun and the moon as lights and fixed them in their positions in order that you may tell time and know (when) the reckoning (is). All praise is for the one who made the night and day different for the one who wants to be mindful or thankful. I bear witness that there is no deity worshipped in truth other than Allah who is alone and without partner, owner of the dominion and all praise, from Him is the beginning and to Him is the end. I also bear witness that Muhammad is His servant and messenger, the best and most virtuous of those who worship Allah and repent to Him, may peace and blessings be upon him, his family, companions, and all that follow him in perfection.
Fear Allah the Most High and reflect over these days and nights which are only a phase you are passing through to the next life where you will end your journey. Every day, every hour, every minute that passes draws you further away from this world and closer to the next.
These days and nights contain your actions like a chest, preserved for you as a witness to what you did of good and evil. So blessed is he who took advantage of the opportunity to get closer to Allah. Blessed is he who was busy with obedience and refraining from sin. Blessed is he who took a lesson from the differing and changing affairs and situations using it as an evidence for what Allah possess of great wisdom and hidden treasure, Allah the Mighty and Majestic says,
يُقَلِّبُ اللَّهُ اللَّيْلَ وَالنَّهَارَ إِنَّ فِي ذَلِكَ لَعِبْرَةً لِّأُوْلِي الْأَبْصَارِ
Allah causes the night and the day to succeed each other (i.e. if the day is gone, the night comes, and if the night is gone, the day comes, and so on). Truly, in these things is indeed a lesson for those who have insight. (An-Nur 24:44)
Do you not see the sun as it rises every day from the east and sets in the west? This contains the greatest of lessons. It's rising and setting is an indication that this life is not permanent rather it is rising and setting and will fade away. Do you not see the moon and how it appears as a small crescent at the beginning of the month just like a baby is born and gradually develops and just as the body develops until it reaches maturity and then gradually degrades and decays so does life, so take a lesson from this. Allah the Mighty and Majestic says,
اللَّهُ الَّذِي خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً يَخْلُقُ مَا يَشَاء وَهُوَ الْعَلِيمُ الْقَدِيرُ
Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and grey hair. He creates what He wills. And it is He Who is the AllKnowing, the AllPowerful (i.e. Able to do all things). (Ar-Rum 30:54)
Look at the years and how they come year after year. I new year comes and you look at it like something long and the days begin to pass by quickly in the blink of an eye and before you know it you reach the end of the year. This is how life is. You see death as something far away looking at your life as something long and before you know it time has caught up with you,
وَجَاءتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ And the stupor of death will come in truth: "This is what you have been avoiding!" (Qaf 50:19)
It is possible that someone go through his life in hope and taking delight in being secure and all of a sudden that hope is lost and the security is gone.
Today you are leaving behind you the previous year which was a witness and entering a bright new year. If only I would be aware of what I left behind me in the previous year and with what I was entering the new year with, so let everyone take himself to account and look into his own affair and if he fell behind in some of his obligations then let him repent to Allah and make up that which he missed out on. If he oppressed his own self by committing sin then let him remove it from his habits before it is too late and then his time comes. If he was of those whom Allah blessed with uprightness within his ability then he is too praise Allah for that and ask Him to make him firm upon it until he meets his end. Faith is not by hopes and embellishment rather it is that which is revered by the heart and attested for by action. Repentance is not just words but it is remorse for what was done of sin, leaving those actions, and looking to Allah for aid in rectifying actions and supervision. So realize and actualize true faith and sincerely repent to the Most Merciful while you are still able.
The prophet admonished a man and said, "take advantage of five things before five things; your youth before your old age, your health before sickness, your wealth before poverty, your free time before you are busy, and your life before your death." In youth there is determination and strength and when old age sets in determination wears thin and strength becomes weakness and one is not able to overcome that aging. With good health there is happiness and energy and when you become sick you become weak and performing deeds is difficult. With wealth comes ease and free time and if you become poor you are worried and become busy providing a life for yourself and family. Life has vast opportunity for deeds and action and when you die all of that is cut off. Thus you should take a lesson from this sermon and measure what remains of your life as it will pass by very quickly just as that which has already passed did. Do what you can of righteous action for everything that is coming is close and all that is in this life will perish. Allah the Most High said,
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواإِلَّا عَشِيَّةً أَوْ ضُحَاهَا The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning. (An-Nazi'at 79:46)
Remember your brothers who were with you in days like these bidding farewell to the previous year and they moved from "the good life" to the graves and they bid their farewells to time before it bid them farewell, rather time bid them farewell before the were able to bid it farewell and were from the people of the graves before they could make it to "the good life". They left their family and wealth going to the recompense of deeds and actions becoming dependent on them and hoping for one extra good deed but they cannot obtain it, hoping to repent from their evil actions but they cannot repent after death. It was reported that in a dream some dead said that they faced a great affair, we know and are not able to act and you act but you do not know what has happened to the one who squanders and wastes deeds for by Allah, to glorify Allah once or twice, to pray one or two units of prayer that will be written in the book of records would be more beloved to us than the world and all that it contains. So rush to repentance and know the worth of your time and what you will soon face. The prophet r said, "Your whip or lash in the paradise is better than the world and all that it contains" It is better than the world from the beginning to the end, just whip or lash in paradise is better than all of that. Allah the Mighty and Majestic said,
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلاً See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference. (Al-Isra 17:21)
بَلْ تُؤْثِرُونَالْحَيَاةَ الدُّنْيَا وَالْآخِرَةُ خَيْرٌ وَأَبْقَى
Nay, you prefer the life of this world; Although the Hereafter is better and more lasting. (Al-A'la 87:16-17)
أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ ثُمَّ جَاءهُم مَّا كَانُوا يُوعَدُونَ مَا أَغْنَى عَنْهُم مَّا كَانُوا يُمَتَّعُونَ
Tell Me, if We do let them enjoy for years, And afterwards comes to them that (punishment) which they had been promised! All that with which they used to enjoy shall not avail them. (Ash-Shu'ara 26:205-207)
Take a lesson from the past and make it an opportunity for righteous actions. Read what Allah says,
إِنَّ رَبَّكُمُ اللّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُدَبِّرُ الأَمْرَ مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ أَفَلاَ تَذَكَّرُونَ. إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا وَعْدَ اللّهِ حَقًّا إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ بِالْقِسْطِ وَالَّذِينَ كَفَرُواْ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُواْ يَكْفُرُونَ. هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاء وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ. إِنَّ فِي اخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللّهُ فِي السَّمَاوَاتِ وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَتَّقُونَ
Surely, your Lord is Allah Who created the heavens and the earth in six Days and then Istawâ (rose over) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allah, your Lord; so worship Him (Alone). Then, will you not remember? To Him is the return of all of you. The Promise of Allah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve. It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for people who have knowledge. Verily, in the alternation of the night and the day and in all that Allah has created in the heavens and the earth are Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those people who keep their duty to Allah, and fear Him much. (Yunus 10:3-6)
So those of wisdom, take a lesson and prepare with deeds and actions for a day when the hearts and eyes will be fixed. Know that this life is quickly coming to its end and there is no real life except that which is spent in great obedience.
We ask Allah to protect us from heedlessness and to grant us success in our repentance. We ask you to give us from your virtue and mercy and to make us of those who have wisdom, those who take lessons, and from the intelligent who have insight. Forgive us, our parents, and all of the Muslims by your mercy for You are the Most Merciful. May your peace and blessings be upon you servant and messenger Muhammad, upon his family, and companions.
Translated by Eesa John Starling
April 30, 2009
For eDawah.com
Sunday, November 15, 2009
what do you need to memorize Ahadeeth...
In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...
'Uthmaan ibn Khur-raazaad [d.282], one of Imaam An-Nasaa'ee's shuyookh, said:
"The companion of hadeeth is in need of five things, and if he misses any one of them, then it is a deficiency. He needs:
"The companion of hadeeth is in need of five things, and if he misses any one of them, then it is a deficiency. He needs:
[1] A good intellect;
[2] (Uprightness in the) Deen;
[3] Precision;
[4] Expertise in the field;
[5] While being known to fulfill trusts."
Ath-Thahabee mentioned this in Siyar (13/380), and then commented:
"I say: Trustworthiness is a part of the Deen (ie. #5 is included in #2), and precision is included in expertise (ie. #3 is included in #4), so what the haafith (one who memorizes hadeeth) needs is to be:
"I say: Trustworthiness is a part of the Deen (ie. #5 is included in #2), and precision is included in expertise (ie. #3 is included in #4), so what the haafith (one who memorizes hadeeth) needs is to be:
[1] A person of taqwaa;
[2] Intelligent;
[3] Knowledgeable of 'Arabic grammar and language;
[4] Pure and shy;
[5] Salafee.
It will suffice him that he copies with his hand 200 volumes of books, owns 500 volumes of widely respected books, and does not tire from seeking knowledge until his death, all of this with a pure intention and humbleness. Otherwise, then he shouldn't waste his time (by trying to be a haafith)."
Translated by Abul-'Abbaas Moosaa Richardson
Original source: http://www.salafitalk.net/st//viewmessages.cfm?Forum=9&Topic=2791
Original source: http://www.salafitalk.net/st//viewmessages.cfm?Forum=9&Topic=2791
the signs of Allah's love for His slaves:
the signs of Allah's love for His slaves:
1. following the prophet sallallahu alayhe wasallam
2. doing the obligatory acts [includes, fasts, prayer, zakah, hajj]
3. doing lots of nawafil ibadat [includes: fasts, prayer, zakah, hajj]
4. people loving you, and accepting you†
5. and that your hands, feet, eyes and ears only directed to what pleases Allah
6. and if you make dua, it is answered
7. if you seek refuge with Allah from something, Allah gives you the refuge
some benefits:
- this aya: if you love Allah then follow me, Allah will love you [surah alimaran:31] is called: the verse of examination - examining who is true in his claim of loving Allah. [because if one loves Allah, then it will be shown by his following of the prophet sallallahu alayhe wa sallam]
- who are the awliya of Allah? - they are the ones who believe and fears Allah as in the aya: Surah Yusuf: 62-63†
http://www.sahab.net/home/index.php?Site=News&Show=795
Shaykh Muhammad Al Imaam: Islam's Concern with Teaching Women their Religion
Shaykh Muhammad Al Imaam: Islam's Concern with Teaching Women their Religion
Bismillahir Rahmaanir Raheem!
Indeed, it has been narrated by a number of companions that the Messenger of Allah said "seeking knowledge is compulsory upon every muslim." Male and females are both included in the term "muslim." The Exalted said:
"O you who believe, protect yourselves and your families from a Fire." [At Tahrim:6]
The commentators of the Qur'an have explained it (the intent of the verse) to mean "teach and educate them." The Prophet said "teach your children the prayer at age 7. Spank them at age 10 (if they don't pray) and separate the two genders from the same bed." Narrated by Abu Dawud from the hadith of Abdullah ibn Amr. The word "children" includes both male and females.
Also found in both sahih Al Bukhari and Muslim from the hadith of Abu Musa Al Ashari, the Prophet sallahu alayhi wa salaam said "Any man that has a slave girl and teaches her, and does well at educating her, teaches her discipline and does well at this, then liberates and marries her then for him is two rewards." So contemplate O muslim woman on how the Prophet sallahu alayhi wa salaam urged with the educating of the slave girl, so how about the freed woman?!
Allah says: "And remeber what is recited in your houses of the verses of Allah and wisdom." [Al Ahzab:34] (The verse is addressing the wives of the Prophet)
The Sunnah here is what's intended by wisdom. Ahmad, Al Haakim, and An Nisaa'i (in Al Kubraa) narrated from the hadith of Ash Shifaa bint Abdullah in which she said "the Messenger of Allah entered upon us while I was with Hafsa, so he said to me: Will you not teach her ruqya an namlah, just like you taught her how to write?" Thus it becomes crystal clear from these evidences that it's compulsory upon the guardians of muslim girls to educate them. This is obligatory (in the religion). Likewise it's mandatory upon the sisters to learn what is necessary from the affairs of the religion. And from these affairs:
1: Learning At Tawhid and it is to direct all acts of worship to Allah alone from fear, repentence, sacrificing, vowing, supplication, seeking help, love, and exaltation.
2: Learning the prayer and that which is related to it from fasting, and other than it from what is obligatory upon each woman.
3: Teaching them dignified manners: Decency, modesty, chasity, and to do all actions with the awareness that Allah is ever watchful. This is what is found from benefit in the hadith "And separate the two genders from the same bed."
4:Teaching them that which is related to the rights of the husband and close relatives.
The issue that fathers and guardians need to know is that they are in need of teaching their daughters and wives all of that which they require from the affairs of good and the warning against evil. So look at the big difference, indeed the women of jaahiliyyah were blindly ignorant. So when Islam came it opened the way for them towards education of the religion of Allah.
Indeed, the hadith of the Messenger of Allah were conveyed by more than 300 women from the companions, aside from their statements in tafseer and fiqh. With regards to (the science of) hadith, from the women there are those who narrated thousands of hadith. From them those who narrated hundreds of hadith, and from them those who narrated less than a hundred hadith. So this education and it's compulsion (that which has already been clarified) upon the fathers and guardians, if it is not established then they (the guardians) have brought themselves close to destruction. Because they're instrumental in ruining the religion of Allah, and are a cause for the women to be subjected to every evil.
Verily Allah granted the muslim women success, thus they competed with one another in seeking beneficial knowledge. Aisha said: "The women of the ansar.... shyness did not hinder them from seeking understanding of the religion." Narrated by both Al Bukhari and Muslim. Um Darda said: "I searched for worship in everything (I did) and I found it in the sittings of the scholars."
Taken from muaamaraatul kubraa alaal maratil muslimah
Translated by Najeeb Al Angelesi
Indeed, it has been narrated by a number of companions that the Messenger of Allah said "seeking knowledge is compulsory upon every muslim." Male and females are both included in the term "muslim." The Exalted said:
"O you who believe, protect yourselves and your families from a Fire." [At Tahrim:6]
The commentators of the Qur'an have explained it (the intent of the verse) to mean "teach and educate them." The Prophet said "teach your children the prayer at age 7. Spank them at age 10 (if they don't pray) and separate the two genders from the same bed." Narrated by Abu Dawud from the hadith of Abdullah ibn Amr. The word "children" includes both male and females.
Also found in both sahih Al Bukhari and Muslim from the hadith of Abu Musa Al Ashari, the Prophet sallahu alayhi wa salaam said "Any man that has a slave girl and teaches her, and does well at educating her, teaches her discipline and does well at this, then liberates and marries her then for him is two rewards." So contemplate O muslim woman on how the Prophet sallahu alayhi wa salaam urged with the educating of the slave girl, so how about the freed woman?!
Allah says: "And remeber what is recited in your houses of the verses of Allah and wisdom." [Al Ahzab:34] (The verse is addressing the wives of the Prophet)
The Sunnah here is what's intended by wisdom. Ahmad, Al Haakim, and An Nisaa'i (in Al Kubraa) narrated from the hadith of Ash Shifaa bint Abdullah in which she said "the Messenger of Allah entered upon us while I was with Hafsa, so he said to me: Will you not teach her ruqya an namlah, just like you taught her how to write?" Thus it becomes crystal clear from these evidences that it's compulsory upon the guardians of muslim girls to educate them. This is obligatory (in the religion). Likewise it's mandatory upon the sisters to learn what is necessary from the affairs of the religion. And from these affairs:
1: Learning At Tawhid and it is to direct all acts of worship to Allah alone from fear, repentence, sacrificing, vowing, supplication, seeking help, love, and exaltation.
2: Learning the prayer and that which is related to it from fasting, and other than it from what is obligatory upon each woman.
3: Teaching them dignified manners: Decency, modesty, chasity, and to do all actions with the awareness that Allah is ever watchful. This is what is found from benefit in the hadith "And separate the two genders from the same bed."
4:Teaching them that which is related to the rights of the husband and close relatives.
The issue that fathers and guardians need to know is that they are in need of teaching their daughters and wives all of that which they require from the affairs of good and the warning against evil. So look at the big difference, indeed the women of jaahiliyyah were blindly ignorant. So when Islam came it opened the way for them towards education of the religion of Allah.
Indeed, the hadith of the Messenger of Allah were conveyed by more than 300 women from the companions, aside from their statements in tafseer and fiqh. With regards to (the science of) hadith, from the women there are those who narrated thousands of hadith. From them those who narrated hundreds of hadith, and from them those who narrated less than a hundred hadith. So this education and it's compulsion (that which has already been clarified) upon the fathers and guardians, if it is not established then they (the guardians) have brought themselves close to destruction. Because they're instrumental in ruining the religion of Allah, and are a cause for the women to be subjected to every evil.
Verily Allah granted the muslim women success, thus they competed with one another in seeking beneficial knowledge. Aisha said: "The women of the ansar.... shyness did not hinder them from seeking understanding of the religion." Narrated by both Al Bukhari and Muslim. Um Darda said: "I searched for worship in everything (I did) and I found it in the sittings of the scholars."
Taken from muaamaraatul kubraa alaal maratil muslimah
Translated by Najeeb Al Angelesi
Saturday, November 14, 2009
Staying single
Staying single
Adil Salahi | Arab News
Is it true that marriage constitutes one half of our faith? How about people who do not get the opportunity to get married? I have an aunt who never got married simply because the offers of marriage she received when she was young did not meet her expectations. She did not feel that she would be comfortable with anyone. Does this mean that she is at fault from the Islamic point of view?
— Name and address withheld
Nothing in the Quran or the Hadith speaks of marriage as constituting one half of our religion. Yet this notion is commonly held throughout the Muslim world. Wherever you go in Muslim countries you hear it as an accepted fact. So, where does it come from?
One Hadith reported by Anas ibn Malik quotes the Prophet (peace be upon him) as saying: “When God grants someone a good wife, then He has helped him with one half of his religion. Let him remain God-fearing in attending to the other half.” (Related by Al-Tabarni and Al-Hakim.) When you carefully examine the wording of this Hadith you realize that it gives a totally different concept from the common notion. It does not speak of marriage as a concept, institution, or common practice. It speaks of a good wife, which means one who is devout, loving, attends to her duties and takes good care of her family and home. Yet having such a wife is not half the religion. According to the Hadith, she represents God’s help in attending to one half of the religion. She helps her husband in steering away from what is forbidden and in doing his Islamic duties. Such help is invaluable in following God’s commandments and resisting the temptation of sinful practices. Therefore, the Prophet urges a person who has received God’s help in the form of a good and devout wife to remain God-fearing in the other half, i.e. where his wife has no influence on his actions and behavior.
Some people, however, go through life without ever getting married. Are they lesser Muslims? Certainly not. Yet they are at a disadvantage because they do not have the help that a good wife represents. Moreover, they do not have the opportunities that marriage provides to earn more reward from God. For example, when you take good care of your wife and children, work hard to provide them with good living and good education, you receive rich reward from God. If you are unmarried, you lose this opportunity. If your wife or husband is ill and you take care of them until they have recovered, you earn good reward. If you bring up your children as good Muslims, implanting in their minds the values Islam is keen to nurture in Islamic society, you are doing your duty for which God rewards you generously.
Needless to say, people who remain celibate have more free time which they can use in a variety of ways to earn God’s reward. Yet they may find it more difficult to resist the temptation of sin. However, the fact that they remain celibate does not mean that they are lesser Muslims. Over the centuries, there were some highly renowned scholars who did not have the chance to get married. The most notable of these was Ibn Taymiyyah. He ranks with the top scholars throughout Islamic history. Some contemporary scholars point out that because Ibn Taymiyyah never got married, some of his rulings, or fatwas, concerning women did not have the same standard of scholarly insight as his fatwas in other areas.
Having said that, I would like to add that Islam urges all Muslims to marry. Several Quranic verses and Hadiths make clear that marriage is the proper status for Muslims, as it helps them to remain God-fearing, steering away from sin. To quote just one Hadith, the Prophet says: “This life is mere enjoyment, but the best that is enjoyable in it is a good wife.” (Related by Muslim).
To sum up, a person who goes through life without getting married is not a lesser Muslim simply because of remaining celibate, but marriage is an important institution that helps a Muslim to lead a proper Islamic life.
Learning how to be evil or to be Muslim at all times?
Learning how to be evil or to be Muslim at all times?
By Faraz Omar
http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2009111354365
An absurd phenomenon among Muslims today is to wear the garb of Islam at some times and places and removing it off at other times and places. No, the garb is not mere physical appearance, but practices and characteristics that make us a Muslim.
For instance, you may meet a Muslim at the masjid who appears to be Masha Allah the best person you’ve met in your life. The warm smile, soft words, and loving character that you experienced in the masjid has no trace at all when you meet him at your work place.
Another example: A Muslim boy grows up in a good household. He is taught the proper Islamic etiquette and manners. He knows the Halaal and the Haraam. He has lived a life that has helped him to implement Islam in all walks of life; in short, he is treading upon the path of success in this world and the hereafter.
The boy finishes his graduation and travels abroad for masters as a mature adult. The university where he is to study has a peculiar atmosphere, which is where the first test comes.
His classmates are involved in filthy deeds and have no proper etiquette towards the teachers and professors. The boy has two choices: One, he can live up to the ideals he grew up with or he can discard them for the “easier” filth he sees around him. The professors wouldn’t mind, because they aren’t used to dealing with good students; his classmates wouldn’t mind either, because the boy is just like them.
The other choice would be to stick to his principles. Live his faith and continue practicing what he grew up with. It would be going against the norm, but it may have good results. His classmates may realize and feel ashamed of their deeds when they come across the boy’s morals, and they may actually mend their ways. The professors would come across the way of life that teaches students to not only respect, but also serve their teachers.
Honor, respect and victory come by practicing Islam and implementing its teachings, not the other way round. The story of Umar Bin Al-Khattab, the second rightly-guided caliph, always comes to mind. When Umar (may Allah be pleased with him) was on his way to take over Al-Quds (Jerusalem), he would take turns with his slave to ride the camel. Al-Quds was near, the city’s gates were almost in sight, and it was the slave’s turn to ride the camel. While Umar walked, he passed through a pool of mud, so his clothes got soiled.
Abu Ubaidah Bin Al-Jarrah, commander of the Muslim army, was worried. He came to Umar and suggested that he rode the camel as they were about to enter the city. He thought the Romans, who are used to pomp and glory, will not respect his leader if he entered with such simplicity.
Umar’s reply (may Allah be pleased with him) is worth engraving in stone. He said, “We were a people who lived in humiliation before. Allah gave us honor through Islam. If we sought honor through anything else (at the cost of Islam) then Allah will humiliate us again.”
It is reported that when he entered Al-Quds, people burst out in tears at seeing the simplicity of Umar. Early Muslims, when they went abroad for trade, told their customers the defects of their products. This “business model” astonished people who were used to cheating traders. The point is Muslims could have done what other traders were doing in foreign lands without having to worry about going to a Shariah court, but they didn’t.
They chose to be truthful and sincere to other people. This was the Iman of the early generations and this is why they were successful. They lived the Hadith of the Prophet (peace be upon him): “Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people.” (Ahmad and Al-Tirmidhi)
At contrast is the present generation of Muslims. We are eager to discard the garb of Islam – our principles – for filthy alternatives. The expert advice we receive nowadays is how to be treacherous; how to manipulate, cheat and win. Sadly, some even boast of their cunningness and cleverness. This is a sure recipe for failure in this world and the hereafter.
The intention behind everything we do in our diverse roles – as a son, daughter, husband, wife, father, mother, employer or employee – should be to please Allah alone. Ask yourself before every action: Is this good? Will Allah be pleased with this? If the answer is no, then leave it and do deeds that will please Him.
If Allah gave us talents like knowledge, maturity and power, the responsibility that comes with them is to utilize them in the worship of Allah and in ways that are beneficial to people. Do we not realize that we have to return to Allah and give an account of our deeds? Let’s be Muslims at all times and at all places. – SG
The Life of this World is Fleeting Enjoyment
The Life of this World is Fleeting Enjoyment
Imam Ibn Kathir
Tafsir Ibn Katheer (Abridged) Volume 9
© Darussalam 2000
"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment." [57:20]
Allah the Exalted degrades the significance of this life and belittles it by saying,
"that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children."
Meaning, this is the significance of this life to its people, just as He said in another Ayah,
"Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with Him." ( 3:14 )
Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,
"Like a rain (Ghayth)," which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,
"And He is it Who sends down the Ghayth (rain) after they have despaired." (42:28)
Allah's statement,
"thereof the growth is pleasing to the tiller;" meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,
"afterwards it dries up and you see it turning yellow; then it becomes straw."
Meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said,
"Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair. He creates what He wills. And He is the All-Knowing, the All-Powerful." (30:54)
This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,
"But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment."
Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.
Allah the Exalted said,
"And the life of this world is only a deceiving enjoyment."
Meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it. Yet, in reality, this life is insignificant as compared to the Hereafter.
Imam Ahmad recorded that `Abdullah said that the Messenger of Allah, sallallahu `alayhi wa sallam, said,
" Paradise is nearer to any of you than the strap of his shoe, and so is the (Hell) Fire." [Ahmad 1:387]
Al-Bukhari collected this Hadith through the narration of Ath-Thawri [Fath al-Bari 11:328]. This Hadith indicates the close proximity of both good and evil in relation to mankind. If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions. By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status. Allah the Exalted said,
"Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth."
Allah the Exalted said in another Ayah,
"And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa." (3:133)
Allah said here,
"prepared for those who believe in Allah and His Messengers. That is the grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of the great bounty."
Meaning, "This, that Allah has qualified them for, is all a part of His favor, bounty and compassion." We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger, sallallahu `alayhi wa sallam, "O Allah's Messenger! The wealthy people will get higher grades and permanent enjoyment." He asked, "Why is that?" They said, "They pray like us and fast as we do. However, they give in charity, whereas we cannot do that, and they free servants, whereas we cannot afford it." The Prophet, sallallahu `alayhi wa sallam, said, "Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you? None would overtake you and be better than you, except those who might do the same. Say, "Glorious is Allah," Allah is Most Great", and "Praise be to Allah", thirty three times each after every prayer." They later came back and said, "Our wealthy brethren heard what we did and they started doing the same." Allah's Messenger, sallallahu `alayhi wa sallam, said,
"This is the favor that He gives to whom He wills." [Muslim 1:416]
Supplication when one is disappointed about his Life
Imam Al-Nawawi's Riyad-us-Saliheen
Chapter 147
Supplication when one is disappointed about his Life
911. `Aishah (May Allah be pleased with her) reported: While the Prophet (sallallaahu ’alayhi wa sallam) was reclining against me (during his last illness) I heard him saying:"Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.'' [Al-Bukhari and Muslim].Commentary: Most of the `Ulama' believe that Allah is the Sublime Companion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Companion) is one of the Divine Names. Some take it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, "... And join me with the righteous.'' (12:101).
At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (sallallaahu ’alayhi wa sallam) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.
912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (sallallaahu ’alayhi wa sallam) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, "O Allah! Help me over pangs and agony of death.''
[At-Tirmidhi].
Commentary: This Hadith, too, affirms the Prophet's creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (sallallaahu ’alayhi wa sallam) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.
Conditions for the Acceptance of Actions
Conditions for the Acceptance of Actions
Imaam Muhammad Ibn Saalih al-'Uthaymeen (d.1421H) - rahimahullaah - said, “Sincerity (ikhlaas) towards Allaah means that the person desires by his worship closeness to Allaah the Exalted and reaching His Abode of Nobility (i.e. Paradise), such that the servant must be sincere towards Allaah the Exalted in his intended purpose. He must be sincere towards Allaah the Exalted in his love. He must be sincere towards Allaah in his exaltation. He must be sincere to Allaah the Exalted outwardly and inwardly. He does not seek anything with his worship, except for the Face of Allaah the Exalted and reaching His Abode of Nobility.” [1]
Stated al-’Allaamah Muhammad Ibn Saalih al-’Uthaymeen (d.1421H) – rahimahullaah, “And in order that it will be known – O brothers – that al-mutaaba’ah cannot be actualized, except when the action is in agreement with the Sharee’ah in six affairs:
The First: as-Sabab (reason, motive); So when the person worships Allaah with act of worship that is accompanied by a motive that is not legislated by the Sharee’ah, then it is an innovation that is rejected back to its doer. An example of that is when some of the people commemorate the twenty-seventh night of Rajab under the pretence that it was the night in which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) ascended. So tahajjud (the night Prayer) is worship. However, when it is accompanied with this motive, it becomes an innovation. This is because this action of worship is built upon a motive that has not been confirmed in the Sharee’ah. And this description – the conformity of the worship to the Sharee’ah in motive – is an important affair that clarifies many innovations from amongst those that are thought to be from the Sunnah, yet they are not from the Sunnah.
The Second: al-Jins (type); so it is inevitable that the act of worship be in conformity to the Sharee’ah in its jins (type). So if the person worships with an act of worship whose type is not legislated, then it is not accepted. An example of that is if a man were to slaughter a horse, then this sacrifice would not be correct, because it has opposed the Sharee’ah in the type. So the blood sacrifices cannot be done, except with cattle, grazing livestock, camels, cows and sheep.
The Third: al-Qadr (quantity); so if the person increases in the Prayer that is obligatory, then we say that this is an innovation that is not accepted, because it opposes the Sharee’ah in quantity. With all the more reason, if the person prays the noon Prayer for example as five units, then his Prayer is not correct by agreement.
The Fourth: al-Kayfiyyah (manner, mode); so if a man performs ablution, and he begins with washing the feet, then he wipes his head, then he washes his hands, then his face, then we say that his ablution is null and void, because it opposes the Sharee’ah in manner.
The Fifth: az-Zamaan (time); so if the person slaughters in the first days of Dhul-Hijjah, then his blood sacrifice will not be accepted due it opposing the Sharee’ah in time. And I have heard that some of the people slaughter sheep during the month of Ramadaan in order to draw closer to Allaah with blood sacrifice. So this action in this manner is an innovation, because there is nothing with regards to drawing closer to Allaah with slaughtering, except for blood sacrifice, gifts and the ’aqeeqah. As for slaughtering in Ramadaan along with the belief that one will attain the reward of slaughtering, such as the blood sacrifice in ’Eedul-Adhaa, or slaughtering for the sake of meat, then this is permissible.
The Sixth: al-Makaan (place); so if a man performs i’tikaaf in other than a mosque, then his i’tikaaf is not correct. And that is because the i’tikaaf cannot occur, except in the mosques. And if a woman says, ‘I wish to perform i’tikaaf in the musallaa (place of Prayer) in the house,’ then her i’tikaaf is not correct due to opposition of the Sharee’ah in place. And from the examples of that is if a man desires to perform tawaaf. So he finds that the area of tawaaf has become too confined and he finds that whatever is around it has become too confined. So he starts to perform tawaaf from behind the mosque, then his tawaaf will not be correct, because the place of the tawaaf is the house.
So the act of worship cannot be considered a righteous action, except if two conditions are fulfilled with regards to it, the first is al-ikhlaas (sincerity) and the second is al-mutaaba’ah (following the Prophet). And al-mutaaba’ah cannot be fulfilled, except with the six affairs that have been previously mentioned.” [2]
Footnotes:
[1]: Refer to Majmoo’ul-Fataawaa (7/112) of Ibnul-’Uthaymeen.
[2]: Refer to Majmoo’ul-Fataawaa (5/253-254) of Ibnul-’Uthaymeen.
By Shaykh Muhammad bin Saalih al-`Uthaymeen
Friday, November 13, 2009
Methodology of the Saved Sect
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