Thursday, September 30, 2010

Priceless.

Sweetness In Truth


Can you hear the words that I speak?
The feeling that I want you to seek.
That beating of my heart.

The tears that are rushing down my face
Something from a next life , it's kinda hard to say
A unconcious story in my mind.
Replay.

A tale of repentence and asking Al-Mighty for more time.
More time for me, &him.
To repent like we've never done before and start to begin.
But whats me&him, when a brother can let it all go &leave me with nothing.
Dare I say only Allah is here to stay.
Cause one day he'll say 'Whatever, it happens anyway'
Truth can be lies, but only in disguise.

Humans and there desires.
Just trying to take the best route in my life & make due with all the trials.
Low Iman,
Disagreements,
&Harsh words.
If we have to go through it now, does that make us stronger ?
Then let's ask Allah to make us last longer.

Peace, Never.
There is no relaxtion in this life.
If you want something work hard & ask yourself if your wrong or right.
Let me be your backbone.
Set up your goals.
& I'm serious, I'll start to roll.
Whoever will be there for me, they'll be worth all my gold.

Are these words full of truth?
Can you hear the words that I speak?
May Allah make me sincere in speech.
Ameen, only the pleasure from Allah is what I seek.

Whatever Happens, I Got Allah.


I'll never learn to trust because only Allah is there for me,
I'll never be able to fully love because only Allah deserves my love,
I'll never be able to forget but Allah is most forgiving so I will be able to move on.

Allah is all I need. Alhamdulilah.

Jabir narrates that he heard the Holy Prophet, peace be upon him, state:

"The most excellent way of remembering Allah is to proclaim: There is no one worthy of worship except Allah. And the best supplication is to profess: All praise belongs to Allah."

(Tirnidhi)


Commonly


Allahs Messenger(Sal-allahu-aleihi-wassallam) said, "Do you know the thing which most commonly brings people into Paradise? It is fear of Allah and good character. Do you know what most commonly brings people into Hell? It is the two hollow things: the mouth and the private parts."  Narrated byAbuHurayrah Ahmad and Bayhaqi, in Shu'ab al-Iman, transmitted it. (Mishkat)

Wednesday, September 29, 2010

Librarian Missing

Asalamu alaykum warahmatuallahi wabarakatu

WOW what a hectic day !

Subhanallah, I had a class at 9AM & I slept through it because I knew my teacher wasn't going to be there. I remember last minute she tells us one of the Librarians is going to be coming to us.

I never took it serious.

Omg after dua, the Librarian ended up coming to the class an hour late ! LOL
so there was no class and I didn't even go , plus my teacher said there was an assignment to be done and handed in the same day but not any moreeeeeeeeeeee =)

Alhamdulilah, Duas are truly the weapon of the believers.
Allah is always there to answer your call, just be sincere !

great day, =D

Tuesday, September 28, 2010

Easy

Small boy reciting Quran...



Masha'Allah he is just so adorable !

May Allah protect him & making him a Hafiz (Someone who memorized the Quran).
Ameen

Books


I HAVE SO MANY BOOKS TO BUY THIS FRIDAY, I'LL END UP BROKE!

Rain

Asalamu alaykum warahmatuallahi wabarakatu

It's been a rainy day, masha'Allah
One of those stay home in bed, watch the rain fall, pj's day.

sighh, love it!

How can a Muslim thank his Lord for His many blessings?


What are the best ways a muslim can thank Allah for all the blessings HE has bestowed on us.

Praise be to Allaah.

Firstly:

Thanks or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and blessings that He has bestowed upon His slaves in both spiritual and worldly terms. Allaah has commanded us to give thanks to Him for those blessings, and not to deny them. He says (interpretation of the meaning):

“Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me”

[al-Baqarah 2:152]

Secondly:

The greatest ones who obeyed this command, and gave thanks to their Lord until they deserved to be described as shaakir and shakoor (thankful) are the Prophets and Messengers (blessings and peace of Allaah be upon him).

Allaah says (interpretation of the meaning):

“Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were Al‑Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah).

121. (He was) thankful for His (Allaah’s) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (Islamic Monotheism — neither Judaism nor Christianity)”

[al-Nahl 16:120, 121]

“O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave”

[al-Isra’ 17:3]

Thirdly:

Allaah has mentioned some of the blessings that He has bestowed upon His slaves, and has commanded them to be grateful for them, and has told us that few of His slaves give thanks to Him:

Allaah says (interpretation of the meaning):

1.

“O you who believe (in the Oneness of Allaah — Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allaah, if it is indeed He Whom you worship”

[al-Baqarah 2:172]

2.

“And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give”

[al-A’raaf 7:10]

3.

“And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful”

[al-Room 31:46]

4.

Among spiritual blessings, He mentions (interpretation of the meaning):

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful”

[al-Maa’idah 5:6]

and there are many other blessings. We have only mentioned some of these blessings here; listing all of them is impossible, as Allaah says (interpretation of the meaning):

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allaah’s Blessings by disbelief, and by worshipping others besides Allaah, and by disobeying Allaah and His Prophet Muhammad صلى الله عليه وسلم)”

[Ibraaheem 14:34]

Then Allaah blessed us and forgave us our shortcomings in giving thanks for these blessings. He says (interpretation of the meaning):

“And if you would count the Favours of Allaah, never could you be able to count them. Truly, Allaah is Oft‑Forgiving, Most Merciful”

[al-Nahl 16:18]

The Muslim is always asking his Lord to help him to give thanks to Him, because were it not for Allaah’s helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh Sunnah to ask for help from Allaah to give thanks to Him.

It was narrated from Mu’aadh ibn Jabal that the Messenger of Allaah (blessings and peace of Allaah be upon him) took his hand and said: “O Mu’aadh, by Allaah I love you, by Allaah I love you.” Then he said, “I advise you, O Mu’aadh, do not fail following every prayer to say: O Allaah help me to remember You, thank You and worship You properly.”

Narrated by Abu Dawood (1522) and al-Nasaa’i (1303); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Gratitude for blessings is a cause of them being increased, as Allaah says (interpretation of the meaning):

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’”

[Ibraaheem 14:7]

Fourthly:

How can a person thank his Lord for His great blessings? His gratitude should fulfil all the necessary conditions, which are gratitude of the heart, gratitude of the tongue and gratitude of the physical faculties.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission.

Madaarij al-Saalikeen (2/246)

The details of that:

1.

Gratitude of the heart: what is meant is that the heart senses the value of the blessings that Allaah has bestowed upon His slave, and fully acknowledges that the one who has bestowed these great blessings is Allaah alone, with no partner or associate. Allaah says (interpretation of the meaning):

“And whatever of blessings and good things you have, it is from Allaah”

[al-Nahl 16:53].

This acknowledgement is not mustahabb, rather it is obligatory. Whoever attributes these blessings to anyone other than Allaah has disbelieved.

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:

What man should do is attribute blessings to Allaah and acknowledge them fully. Thus he will attain complete Tawheed. Whoever denies the blessings of Allaah in his heart or on his tongue, is a kaafir and has nothing to do with Islam.

Whoever affirms in his heart that all blessings come from Allaah alone, but verbally he sometimes attributes them to Allaah and sometimes attributes them to himself, or his actions, or the efforts of someone else -- as happens on the lips of many people -- this is something that the person must repent from, and he should not attribute blessings to anyone except their Creator, and he must strive to make himself do that, because faith and Tawheed cannot be attained except by attributing blessings to Allaah.

The gratitude which is the head of faith is based on three pillars: acknowledgement of the heart of all the blessings that Allaah has bestowed upon him, and upon others, and talking about them; praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him.

Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p. 140)

Allaah says, describing the situation of one who denies attribution of blessings to Allaah (interpretation of the meaning):

“They recognise the Grace of Allaah, yet they deny it (by worshipping others besides Allaah) and most of them are disbelievers (deny the Prophethood of Muhammad صلىالله عليه وسلم)”

[al-Nahl 16:83].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., they acknowledge that Allaah is the one who grants them that, and He is the one who bestows that favour upon them, yet despite that they deny it, and worship others alongside Him, and attribute victory and provision to someone other than Him.

Tafseer Ibn Katheer (4/592).

2.

As for gratitude of the tongue, it means acknowledging verbally - after believing in the heart- that the one who grants blessing is indeed Allaah, and keeping the tongue busy with praise of Allaah, may He be glorified and exalted.

Allaah says, explaining His blessings to His slave Muhammad (blessings and peace of Allaah be upon him): “And He found you poor and made you rich (self‑sufficient with self‑contentment)?” [al-Duha 93:8]. Then He reminded him in return for that: “And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)” [al-Duha 93:11].

Ibn Katheer (may Allaah have mercy on him) said:

i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you.

Tafseer Ibn Katheer (8/427).

It was narrated that Anas ibn Maalik said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Allaah is pleased with a person who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it.”

Narrated by Muslim (2734).

Abu’l-‘Abbaas al-Qurtubi (may Allaah have mercy on him) said:

Praise here means gratitude, and we have seen above that praise may take the place of gratitude but gratitude may not take the place of praise. This indicates that gratitude for blessings -- even if they are few -- is a means of attaining the pleasure of Allaah, may He be exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You have given to us what You have not given to anyone among Your creation,” Allaah will say to them: “ Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” He will say, “ I bestow My pleasure upon you, and I will never be angry with you after that.”

Gratitude is a means of attaining that great honour because it implies acknowledgement of the Bestower of blessings and acknowledging Him alone as the Creator of that blessing and the One Who caused it to reach the recipient of the blessing, as an honour and favour from the Bestower, and that the recipient of the blessing is poor and is in need of that blessing, and cannot do without it. So this is an acknowledgement of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgement to be this great honour.

Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61).

Hence some of the salaf said: Whoever conceals a blessing has denied it, but whoever manifests it and spreads it has given thanks for it.

Ibn al-Qayyim said, commenting on that:

This is based on the words: “When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave.”

Madaarij al-Saalikeen (2/246).

It was narrated from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he said: Remind one another of blessings, for mentioning them is gratitude.

3.

Gratitude of the physical faculties means using one's physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden.

Allaah says (interpretation of the meaning):

“ ‘Work you, O family of Dawood (David), with thanks!””

[Saba’ 34:13]

It was narrated that ‘Aa’ishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aa’ishah said: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins? He said: “O ‘Aa’ishah, should I not be a thankful slave?”

Narrated by al-Bukhaari (4557) and Muslim (2820).

Ibn Battaal (may Allaah have mercy on him) said:

Al-Tabari said: the correct view concerning that is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is action, and it is confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But it may be called gratitude of the tongue. The evidence that this is true is the words of Allaah (interpretation of the meaning): “ ‘Work you, O family of Dawood (David), with thanks!’”[Saba’ 34:13]. It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this was a favour from Him to them. Rather He commanded them to give thanks for His blessings by obeying Him in their actions. Similarly, the Prophet (blessings and peace of Allaah be upon him), when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?”

Sharh Saheeh al-Bukhaari (10/183, 184).

Abu Haroon said: I entered upon Abu Haazim, and said to him: May Allaah have mercy on you, what is the gratitude of the eyes? He said: If you see something good with them, you mention it, and if you see something bad with them, you conceal it. I said: What is the gratitude of the ears? He said: If you hear something good with them, you remember it, and if you hear something bad with them, you forget it.

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:

Gratitude is of two degrees, one of which is obligatory, which is doing obligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.

Hence one of the salaf said:

Gratitude means giving up sin.

And one of them said: Gratitude means not using any blessing to help one to disobey Him.

Abu Haazim al-Zaahid mentioned gratitude of all the physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it is of no benefit to him against cold or heat or snow or rain.

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, a person does supererogatory acts of worship. This is the degree of those who have gone ahead and closer to Allaah.

Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246)

Summary:

In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and the bestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, and after eating and drinking for having provided you with them and bestowed them upon you, and so on with every blessing that you see in your life.

You give thanks with your physical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet to haraam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings also includes using them to obey Allaah, by reading Qur'aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship.

Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks.

We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him.

And Allaah knows best.


Islam Q&A

Sunday, September 26, 2010

Foot Steps

We will only
find rest when
our feet set
foot in Paradise.

Perfect Intentions


" There Are No Perfect Men In This World, Only Perfect Intentions "

A Million Dollars


" My time's too short to share & to ask me now, it ain't fair ..."

Knowledge Amongst


It is only those who have knowledge amongst His slaves that fear Allah.
[Soorah Al-Fatir (35): 28]

Time to Benefit =) !


Asalamu alaykum warahmatuallahi wabarakatu

Insha'Allah you all are enjoying the fatwas that I've been posting !

I'm having one of those Fatwa Sundays lol as I love to call them. I just get hooked on islamqa.com and go crazy on reading fatwas, subhanallah. Just makes you realize that you know nothing about just the basics of islam. I would advise every muslim to check that website and a number of other websites to increase knowledge on Islam and make yourself better aware of what is obligatory, sunnah and mustahab etc..

Sisters & Brothers ; Time to Benefit !!! =)

> salafitapes.com
> islamqa.com
> www.abdurrahman.org
> www.sayingsofthesalaf.net
> www.salaf.com
> www.treeoffaith.com
> www.sahab.net
> www.aqidah.com
> www.al-athariyyah.com
> www.authenticstatements.com
> www.islam.ca
> www.salafiaudio.com
> www.pinkislam.com
> www.bakkah.net
> www.calgaryislam.com
> www.en.mirath.net
> www.fatwaislam.com
> www.salafisisters.org
> www.al-ibaanah.com
> www.albaseerah.com
> www.sunnahpublishing.net
> www.sahihalbukhari.com
> www.healthymuslim.com

Enjoy Insha'Allah & Tell a friend.

Is there any difference between Sunnah, mustahabb and nafil?


What is the difference between Sunnah and Nafel? and Sunnah and Musthab?

Praise be to Allaah.

The majority of scholars of Usool al-Fiqh say that there is no difference between Sunnah, mustahabb, tatawwu’ (voluntary actions) and nafil. But the Hanafis say something different. They regard mandoob (recommended) as being of the same status as nafil, and they differentiate between Sunnah and nafil, regarding Sunnah as being higher in status.


Sharh al-Waraqaat fi Usool al-Fiqh by Shaykh ‘Abd-Allaah al-Fawzaan, 26 .

Choice is Yours

“Prayer is better than sleep” (al-salaatu khayrun min al-nawm)


With regard to the words al-salaatu khayrun min al-nawm (prayer is better than sleep), is it to be said in the first adhaan before Fajr, or in the second adhaan? What is the evidence for saying them? What should the one who hears them say after the muezzin?.

Praise be to Allaah.

The Sunnah is to say these words in the second adhaan after dawn has broken, as is narrated in the hadeeth of Abu Mahdhoorah and the hadeeth of ‘Aa’ishah (may Allah be pleased with her), which indicate that the muezzin used to say them in the second adhaan after dawn broke. ‘Aa’ishah said: Then the Prophet (blessings and peace of Allah be upon him) would get up and pray two rak‘ahs, then he would go out to pray after the first call, which was the second adhaan in relation to what is called the first adhaan, and is the first adhaan with regard to the iqaamah, because it may also be called “adhaan.”

The Sunnah is to say these words in this adhaan which is the second one after dawn has broken, and is the first in relation to the iqaamah. With regard to the first adhaan, as people customarily call it, this is to alert people. The Prophet (blessings and peace of Allah be upon him) said concerning it: “So that those of you who are praying qiyaam can rest and those of you who are sleeping can wake up.” This is the adhaan that alerts people so that those who are asleep can wake up and those who are praying qiyaam can rest, i.e., not make their prayers too long, because dawn has come. In the hadeeth of ‘As’ishah, the later adhaan clearly called the first adhaan in relation to the iqaamah, because the iqaamah is a second adhaan, and the later adhaan may be called the second adhaan, in relation to the first adhaan, the purpose of which is to alert people.

Some of the scholars are of the view that these words should be said in the first adhaan which serves to alert people before dawn breaks. This issue is broad in scope, in sha Allah, but these words should not be said in both calls. It is better to say them in the second call which is the first in relation to the iqaamah and is the adhaan that is given after dawn breaks.

What is meant by the words “prayer is better than sleep” is that the obligatory prayer that Allah has enjoined is better than sleep, and what people should do is get up for it. With regard to the naafil prayers at the end of the night or during the night, they are not obligatory, and sleep may be better than prayer if being sleepy is going to affect his prayer. [In that case] he should sleep and have his share of rest so that he will be able to pray properly. But the obligatory prayer is something that is required and is better than sleep in all cases; the individual has to get up for it and do what will help him to perform the prayer mindfully and do it well and properly.

The one who hears this phrase should repeat it, “al-salaatu khayrun min al-nawm (prayer is better than sleep)” because the Prophet (blessings and peace of Allah be upon him) said: “When you hear the muezzin, say what he says.” So the one who is responding should say “Al-salaatu khayrun min al-nawm”, just as he repeats “Allahu akbar (Allah is most great)” and “Ashhadu an la ilaaha ill-Allah (I bear witness that there is no God but Allah)”; this is the same, he should say “al-salaatu khayrun min al-nawm.” But when the muezzin says “Hayya ‘ala al-salaah, hayya ‘ala al-falaah (come to prayer, come to prosperity)”, he should say, “Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allah).” This is what is prescribed.

When the Prophet (blessings and peace of Allah be upon him) heard the muezzin say “Hayya ‘ala al-salaah (come to prayer)”, he would say, “Laa hawla wa laa quwwata illa Billah (there is no power and no strength except with Allah).” When the muezzin says, “Hayya ‘ala al-falaah” say “La hawla wa laa quwwata illa Billah,” because no one knows whether he will have strength or not, or whether that will be easy for him or not, so he should say Laa hawla wa laa quwwata illa Billaah, meaning I do not have the power to respond to the muezzin and come to the mosque and perform the prayer except by the help of Allah, may He be glorified and exalted; and I do not have the strength to do that except by the help of Allah, may He be glorified and exalted. The call of the muezzin is a call to good: “Hayya ‘ala al-salaah, hayya ‘ala al-falaah (Come to prayer, come to prosperity).” So he has to respond and say, “Laa hawla wa laa quwwata illa Billah (There is no power and no strength except with Allah).” This is what is prescribed, meaning: I have no power or strength to respond to the muezzin or perform the prayer on time with the congregation, or to do anything, except with the help of Allah, may He be glorified and exalted. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)


Fataawa Noor ‘ala al-Darb, 2/685-68

Saturday, September 25, 2010

Good for Somebody


The Prophet Muhammad (Peace Be Upon Him) said: "If Almighty Allah wants to do good for somebody, He afflicts him with trials."
(Sahih Buhkari)

Friday, September 24, 2010

Drive Thru

OMG !
I wish this was here in Toronto, honestly would make life way easier. lol

Green Tea Lemonade w/ Banana Loaf =)

Intention to do Good Deeds

What should one's intention be while commiting a good deed? Should one commit a good deed for the sake of Allah and the Holy Prophet , should one commit his good deed for the sake of Allah and out of love of the Holy Prophet or his Sunnah, or should one commit a good deed for the sake of Allah alone?.


Praise be to Allaah.

When doing acts of worship, they should be done sincerely and purely for the sake of Allaah alone, as Allaah says (interpretation of the meaning):

“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As‑Salaah (Iqaamat‑as‑Salaah) and give Zakaah, and that is the right religion”

[al-Bayyinah 98:5]

“And who has (in mind) no favour from anyone to be paid back,

Except to seek the Countenance of his Lord, the Most High”

[al-Layl 92:19-20]

And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah does not accept any deed except that which is done only for Him and to seek His Countenance.”

Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 52.

Think about what Allaah says (interpretation of the meaning):

“Would that they were contented with what Allaah and His Messenger gave them and had said: “Allaah is Sufficient for us. Allaah will give us of His Bounty, and so will His Messenger (from alms). We implore Allaah (to enrich us)”

[al-Tawbah 9:59]

Note how this verse ascribes the giving to Allaah and His Messenger, and sufficiency to Allaah alone. The verse does not say “Allaah and His Messenger are sufficient for us”. And it describes the imploring as being to Allaah alone, as He said, “We implore Allaah”, and does not say “we implore Allaah and His Messenger.” This is like the verse in which Allaah says (interpretation of the meaning):

“So when you have finished (your occupation), devote yourself for Allaah’s worship.

And to your Lord (Alone) turn (all your) intentions and hopes”

[al-Inshiraah 94:7-8]

See Zaad al-Ma’aad, 1/36

So worship should be devoted to Allaah alone; it is not permissible to do any act of worship with the intention of drawing closer to any created being.

With regard to loving the Prophet (peace and blessings of Allaah be upon him), that means following him and venerating him, not by worshipping him.

Worship can only be acceptable to Allaah if it meets two conditions:

1 – It is done sincerely for Allaah alone

2 – It follows the Sunnah of Prophet (peace and blessings of Allaah be upon him) and is in accordance with his sharee’ah.

These two conditions are indicated by the verse in which Allaah says (interpretation of the meaning):

“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord”

[al-Kahf 18:110]

Ibn Katheer (may Allaah have mercy on him) said: “ ‘Let him work righteousness’ means, that which is in accordance with the laws of Allaah. ‘And associate none as a partner in the worship of his Lord’ means, worship in which he seeks the Countenance of Allaah alone, with no partner or associate.’ These are the basis of acceptable deeds: it must be sincerely for the sake of Allaah alone, and correct according to the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him).”

So when you worship you must seek the Countenance of Allaah alone, and strive to follow the Sunnah of the Prophet (peace and blessings of Allaah be upon him). We ask Allaah to help us to do righteous deeds.

And Allaah knows best.


Islam Q&A




The Mother of the Believers : an Example for Women


Filed under: Quran, Women, ibn Kathir — al Ghurabaa

Enjoining certain Manners so that the Mothers of the Believers may be an Example; and the Prohibition of Tabarruj
Tafsir Ibn Kathir

These are the good manners which Allah enjoined upon the wives of the Prophet so that they would be an example for the women of the Ummah to follow. Allah said, addressing the wives of the Prophet that they should fear Allah as He commanded them, and that no other woman is like them or can be their equal in virtue and status. Then Allah says:

[فَلاَ تَخْضَعْنَ بِالْقَوْلِ]

(then be not soft in speech,) As-Suddi and others said, this means, do not be gentle in speech when addressing men. Allah says:

[فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ]

(lest he in whose heart is a disease should be moved with desire,) means, something unclean.

[وَقُلْنَ قَوْلاً مَّعْرُوفاً]

(but speak in an honorable manner.) Ibn Zayd said: “Decent and honorable talk that is known to be good.” This means that she should address non-Mahram men in a manner in which there is no softness, i.e., a woman should not address a non-Mahram man in the same way that she addresses her husband.

[وَقَرْنَ فِى بُيُوتِكُنَّ]

(And stay in your houses,) means, stay in your houses and do not come out except for a purpose. One of the purposes mentioned in Shari`ah is prayer in the Masjid, so long as the conditions are fulfilled, as the Messenger of Allah said:

«لَا تَمْنَعُوا إِمَاءَ اللهِ مَسَاجِدَ اللهِ وَلْيَخْرُجْنَ وَهُنَّ تَفِلَات»

(Do not prevent the female servants of Allah from the Masjids of Allah, but have them go out without wearing fragrance.) According to another report:

«وَبُيُوتُهُنَّ خَيْرٌ لَهُن»

(even though their houses are better for them.)

[وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى]

(and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,) Mujahid said: “Women used to go out walking in front of men, and this was the Tabarruj of Jahiliyyah.” Qatadah said:

[وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى]

(and do not Tabarruj yourselves like the Taburruj of the times of ignorance,) “When they go out of their homes walking in a shameless and flirtatious manner, and Allah, may He be exalted, forbade that.” Muqatil bin Hayyan said:

[وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى]

(and do not Tabarruj yourselves like the Tabarruj of the times of ignorance,) “Tabarruj is when a woman puts a Khimar on her head but does not tie it properly.” So her necklaces, earrings and neck, and all of that can be seen. This is Tabarruj, and Allah addresses all the women of the believers with regard to Tabarruj.

[وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ]

(and perform the Salah, and give Zakah and obey Allah and His Messenger.) Allah first forbids them from evil, then He enjoins them to do good by establishing regular prayer, which means worshipping Allah alone with no partner or associate, and paying Zakah, which means doing good to other people.

[وَأَطِعْنَ اللَّهَ وَرَسُولَهُ]

(and obey Allah and His Messenger.) This is an instance of something specific being followed by something general.

MAC

Wrist Key

I find this to be so cute ! =)

Just not worth making it permanent, imagine that at 80 =S

Wednesday, September 22, 2010

Good Night Blog World!


Habit



Allaah and the Last Day


It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him honour his neighbour; whoever believes in Allaah and the Last Day, let him honour his guest; whoever believes in Allaah and the Last Day, let him speak good or else remain silent.” Narrated by al-Bukhaari (5672) and Muslim (47).

Complicated

The Importance of Being Truthful

What is the importance of being truthful, both in personal and business relationships, in Islam? Is lying ever considered and "acceptable" action?

Praise be to Allaah.

Being truthful means speaking the truth and also saying things that reflect reality.

Being truthful is one of the necessities of a human society, one of the virtues of human behaviour, and brings great benefits, whilst lying is one of the major elements of corruption in human society, and the cause of the destruction of social structure and ties, one of the most evil features of bad conduct, and causes widespread harm. Hence Islam commanded truthfulness and forbade lying.

Allaah says (interpretation of the meaning):

“O you who believe! Be afraid of Allaah, and be with those who are true (in word and deeds).” [al-Tawbah 9:119]

Ibn Katheer (may Allaah have mercy on him) said (2/414): “It means: be truthful and adhere to truthfulness, and you will be among its people and will be saved from calamity, and this will make a way out for you from your problems.”

Allaah says (interpretation of the meaning):

“… if they had been true to Allaah, it would have been better for them.” [Muhammad 47:21]

‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘You must be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man will keep speaking the truth and striving to speak the truth until he will be recorded with Allaah as a siddeeq (speaker of the truth). Beware of telling lies, for lying leads to immorality and immorality leads to Hellfire. A man will keep telling lies and striving to tell lies until he is recorded with Allaah as a liar.” (Reported by Muslim, 4721)

This hadeeth indicates that truthfulness leads to righteousness (al-birr), an all-embracing concept that includes all kinds of goodness and different kinds of righteous deeds. Immorality is basically an inclination towards deviation from the truth, and the immoral person (faajir) is one who is inclined to turn away from the path of guidance. Hence immorality and righteousness are diametrically opposed.

Al-Hasan ibn ‘Ali ibn Abi Taalib (may Allaah be pleased with them both) said: “I memorized from the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Leave that which makes you doubt for that which does not make you doubt, for truthfulness is certainty and tranquillity, whilst lying is doubt and confusion.” (Reported by al-Tirmidhi, 2520; al-Nisaa'i, 8/327; and Ahmad, 1/200)

In the lengthy hadeeth of Abu Sufyaan describing his meeting with Heraclius, Abu Sufyaan (may Allaah be pleased with him) said: “[Heraclius] said, ‘What does he [meaning the Prophet (peace and blessings of Allaah be upon him] command you to do?’ I said, ‘He says: worship Allaah alone and do not associate anything in worship with Him, and abandon that which your forefathers did. He commands us to pray, to be truthful, to be chaste and to uphold the ties of kinship.’” (Reported by al-Bukhaari, 1/30 and Muslim, 1773).

Hakeem ibn Hizaam (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Two parties to a deal have the option of changing their minds until they part; if they are open and honest, their deal will be blessed, and if they conceal and tell lies, the blessing of their deal will be diminished.” (Reported by al-Bukhaari, 4/275 and Muslim, 1532.)

Truthfulness includes being truthful towards Allaah by worshipping Him sincerely; being truthful towards one’s own soul by making it adhere to the laws of Allaah; and being truthful with people in one's words and by keeping one's promises, and in dealings such as buying, selling and marriage, so there should be no deceiving, cheating, falsifying or withholding of information. Thus a person should be the same on the inside and the outside.

As regards lying, it is highly forbidden, and is of varying degrees of abhorrence and sin. The most obnoxious form of lying is falsely attributing things to Allaah and His Messenger, because this involves fabrication about the religion and is an act of outrage against Allaah. Hence one of the characteristics of the Prophet (peace and blessings of Allaah be upon him) is that he truthfully conveyed that which Allaah commanded him to convey. So Allaah said (interpretation of the meanings):

“… who does more wrong than one who invents a lie against Allaah, to lead mankind astray without knowledge. Certainly Allaah guides not the people whi are zaalimoon (polytheists and wrong-doers, etc.)” [al-An’am 6:144]

“And who does more wrong than he who invents a lie against Allaah? Such will be brought before their Lord, and the witnesses will say, ‘These are the ones who lied against their Lord!’ No doubt! The curse of Allaah is on the zaalimoon (polytheists, wrong-doers, oppressors, etc.).” [Hood 11:18]

Equally bad is lying about the Prophet (peace and blessings of Allaah be upon him), as he is reported to have said in the mutawaatir hadeeth: “Whoever lies about me deliberately, let him take his place in Hell.” (Agreed upon).

The basic rule with regard to lying is that it is not permitted, but there are certain circumstances in which Islam permits lying to serve a greater purpose or to prevent harm.

One of these situations is when a person mediates between two disputing parties in order to reconcile between them, if reconciliation cannot be achieved in any other way. Um Kalthoom (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not a liar who reconciles between people and conveys something good or says something good.” (Reported by al-Bukhaari, 2495).

Another example is a man’s speaking to his wife, or a woman speaking to her husband, with regard to matters that will strengthen the ties of love between them, even if that is accompanied by exaggeration. Asma’ bint Yazeed said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Lying is not permitted except in three cases: a man’s speaking to his wife to make her happy; lying at times of war; and lying in order to reconcile between people.’” (Reported by al-Tirmidhi, 1862; he said: it is a hasan hadeeth. See also Saheeh Muslim, 4717).

One of the most important forms of both being truthful and lying is in the area of promises and covenants. Being truthful in promises and covenants is one of the characteristics by which the believers are known. Both promises and covenants involve saying something about an issue to confirm that you will do it, especially with regard to one's duties towards Allaah. Allaah says, praising some of His slaves (interpretation of the meanings):

“Those who are faithfully true to their amaanaat (all the duties which Allaah has ordained, honesty, moral responsibility and trusts, etc.) and to their covenants.” [al-Mu’minoon 23:8]

“… and who fulfil their covenant when they make it…” [al-Baqarah 2:177]

“Among the believers are men who have been true to their covenant with Allaah [i.e., they have gone out for jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e., have been martyred), and some of them are still waiting, but they have never changed [i.e., they never proved treacherous to their covenant which they concluded with Allaah] in the least.” [al-Ahzaab 33:23]

We ask Allaah to make us sincere and truthful in word and deed. And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid


Tuesday, September 21, 2010

Original Door


Asalamu alaykum warahmatuallahi wabarakatu

Subhan'Allah where to start?

Basically I got lost in finding my ENGLISH classs :( cause they moved the class and it's my first year which made things so hard for me , and the worse thing about this is that I had a 5% Assignment to be done in CLASS =(!

Ya Allahh, sighhh

Like they changed the classroom number =S, making my life so hard. PLUS, I only had that class to go to today, so once again what a WASTE of a travel.

Running UP and down, made me so exhausted & the whole time I couldn't stop thinking 5% 5% 5% !, It's my first year and I'm worried about my marks I don't wanna fail and end up paying for an extra course next semester!

Make dua for me that Allah increases me in patience, Insha'Allah.


Monday, September 20, 2010

LONG DAY !

Subhan'Allah longest day ever, I really dislike MONDAYS!

way too many classes & ALOT of people trying to get to their classes aswell , talk about claustrophobic ! sighhh

I'm good for the rest of the week tho, alhamdulilah

Sealed With A Ribbon

Alhamdulilahh, for everythingg !

Allah has blessed me with so many things, I'll never be able to count my blessings.

Sunday, September 19, 2010


" NO GOD, NO PEACE ; KNOW GOD, KNOW PEACE"

The Essay of Worship


Ibaadah and Levels of Love

Imam Ibn Taymiyyah

Excerpted from 'Al-`Uboodeeyah' [The Essay of Worship]

Al-'Ibaadah which we are commanded to perform includes the meaning of humility and love, it contains extreme humility before Allah (SWT) together with the extreme love for Him (AWJ).

The uppermost level of love is the extreme adoration (Tatayum) and its lowermost level is the interest, because the heart is first interested in the beloved. After the interest comes the affection, then the love, and finally the extreme adoration. In Arabic "Taym-u-Allah" (the adorer of Allah) is used to mean "Abd-u-Allah" (the worshiper of Allah) because the adorer is the one who yields completely to his lover.One who submits to someone with hatred is not worshiping him. And one who loves someone without submitting to him is likewise not worshiping him; this is like a man who loves his son and friends. Therefore, neither love nor submission alone are sufficient in worshiping Allah (SWT). Allah (AWJ) must be loved most by Al-'Abd and He (SWT) must be the greatest of all in his sight. Nothing deserves complete love and submission except Allah (AWJ).

It is a futile love when anything has been loved for other than the sake of Allah (SWT). And whatever has been highly regarded without it being by the Command of Allah, its glorification is rejected.The love for Allah (SWT) and Ar-Rasool (SAAWS) should override any other love.

Allah (SWT) said:

"Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and Fighting in His Cause; then wait until Allah brings about His Decision (torment). And Allah guides not the rebellious folk." [At-Tawbah:24]

Thus, the essence of love should be due to Allah and His Messenger, so too with the obedience. For the obedience is due to Allah (AWJ) and His Messenger, and pleasing is due to Allah and His Messenger,

"But it is more fitting that they should please Allah and His Messenger (Muhammad SAAWS) if they are (true) believers." [At-Tawbah:62]

A Story of a Woman who had Taqwa


A Story of a Woman who had Taqwa
Filed under: Women, ibn Kathir — al Ghurabaa

A Story of a Woman who had Taqwa
Tafsir Ibn Kathir

Allah’s statement; (Allah will grant after hardship, ease.)

This is a sure promise from Him, and indeed, Allah’s promises are true and He never breaks them, This is an Allah’s saying; (Verily, along with every hardship is relief. Verily, along with every hardship is relief.) [94:5-6]

There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, “A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, `Do you have anything to eat’ She said, `Yes, receive the good news of Allah’s provisions.’ He again said to her, `If you have anything to eat, bring it to me.’ She said, `Wait a little longer.’ She was awaiting Allah’s mercy. When the matter was prolonged, he said to her, `Get up and bring me whatever you have to eat, because I am real hungry and fatigued.’ She said, `I will. Soon I will open the oven’s cover, so do not be hasty.’ When he was busy and refrained from insisting for a while, she said to herself, `I should look in my oven.’ So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven.”

Abu Hurayrah added, “By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad )! This is the same statement that Muhammad said, (Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)”