Sunday, October 31, 2010
The Supplication and Al-Qadar
Imaam Ibn Qayyim Al-Jawziyyah
Here there occurs a very popular question and it is:
If the thing that is being supplicated for is already decreed for the servant, then there is no doubt that it is going to come to pass for him, regardless of whether he supplicates for it or not. And if it has not been decreed for him, then it will not come to pass, regardless of whether he asks Allaah for it or not.
There is one group that perceives this question to be valid and so they have abandoned the supplication and are of the view that there is no benefit in doing it. These people, along with their excessive ignorance and misguidance are in clear contradiction, for if we were to follow their opinion, it would require us to reject all the different means for attaining something (desired).
So it can be said to one of them:
If satisfying your appetite and quenching your thirst were already decreed for you, then there is no doubt that they are going to come to pass, whether you eat and drink or you don’t. And if they were not decreed for you, they will not come to pass, whether you eat and drink or you don’t.
And likewise, if a child were decreed for you, then you will definitely receive it, whether you have sexual intercourse with your wife or you don’t. And if that was not decreed for you, then it will not come to pass. Thus there is no need for marrying, having sexual relations and so on and so forth.
Who says such a statement? Is it one possessing common sense or a beast? Rather, even the animal has a natural inclination (fitrah) towards seeking the means of attaining something (desired), which (for example) will give it sustenance and livelihood. So the animals have more common sense and possess more understanding than these types of people who are like cattle – nay, far worse!
Some of them try to be clever and say:
Preoccupying oneself with supplication falls into the realm of worship solely – Allaah will reward the one supplicating, without that having an effect on what he is asking for in any way. According to this type of person, there is no difference between supplicating and refraining from supplicating by heart and tongue, with regard to that having an effect on attaining what is being asked for. And according to them, the relation of the supplication to it (what is being asked for) is like its relation with silence. There is no difference between them.
Another group, more slick than this one says:
Rather, the supplication is a sign, which Allaah displays as a symbol that a matter has been carried out. So when Allaah grants his servant the ability to supplicate, it is a sign and a symbol that the matter he was requesting has been carried out. This is just as if one were to see a frigid black cloud during the winter season. It is a sign and an implication that it will rain.
They say: Similarly is enacting good deeds with respect to reward, and committing disbelief and sins with respect to punishment – they are pure signs for the occurrence of (either) reward or punishment – not means (by which the result will be attained).
Likewise, according to them, with the matters of breaking, kindling and destroying – none of these things serves as a means for the occurrence (result) of a wreck, fire and death, respectively. Nor is there any connection between those things and what results from them, other than the fact that they are normally paired together – not that one is caused due to the means of the other!
They have contradicted perceptual observation and common sense with this opinion, as well as revelation and fitrah (natural inclination), not to mention all of the other intellectual groups. Rather, those with intellects laugh at them!
The correct view: There is a third category, apart from those mentioned by the questioner. And it is that the decreed result is preordained along with its proper means, which lead to its occurrence. One of these means is the supplication. It is not preordained just like that, without any means (leading to its occurrence), rather it is preordained along with its proper means (which will ensure its occurrence). So when a person comes across the means, the decreed matter will come to pass. And if he does not come across those means, the decreed matter is denied.
So satisfying one’s appetite and quenching one’s thirst are preordained with (the means of) eating and drinking. Children are preordained with (the means of) sexual intercourse. Harvesting crops is preordained with (the means of) planting and, the withdrawal of the soul from an animal is decreed with slaughter. Likewise, entrance into Paradise is preordained with (good) deeds, while entrance into the Hellfire is preordained with (bad) deeds.
The People of Bliss
Imaam ibn al-Qayyim al-Jawziyyah
From the book Ar-Risaalat ut-Tabukiyyah
Contrary to the miserable people discussed in the last chapter, our discussion will now focus on the people of happiness and bliss. These can be divided into two classes.
The First Class of Happy People
The first class consists of those who possess the quality of intellectual independence; they are described by Allah (Ta’ala – the Most High) as follows:
“The first and foremost [to embrace Islam] of the Muhaajireen [1] and the Ansaar [2], and also those who follow them in the best way; Allah is well-pleased with them, and they are with Him.” [Qur'an - Soorah at-Tawbah 9:100]
These are the happy ones for whom Allah’s acceptance is confirmed. They are the Companions of Allah’s Messenger (sallallahu ‘alayhi wa sallam (May Allah’s peace and blessing be upon him)) and those who follow them in the best way until the Day of Resurrection.
The conventional expression ‘Taabi’oon’ applies to the companions’ followers who have met with them in person. However, the description here is not restricted to them, but includes anyone who righteously follows their way; and any such person is of those with whom Allah (Ta’ala) is pleased and who are also pleased with Him.
FOLLOWING WITH IHSAAN
The manner of following the Sahaabah (in this aayah) is not ambiguous. It is restricted by Allah (Ta’ala) to being in the ‘best way’. It cannot be fulfilled merely by wishes, or by adhering to them in some matters while rejecting them in others. It should always be done with Ihsaan (with righteousness and in the best way); this is a condition to deserve Allah’s (Ta’ala) acceptance and His Gardens. He (Ta’ala) said:
“He it is Who has sent among the unlettered a messenger [Muhammad] from among themselves, to convey unto them His messages, to sanctify them, and to instruct them in the Book and the Wisdom, although they had been before in manifest error. And He has sent him also to other people who have not quite reached them (the Sahaabah); He is All-Mighty, All-Wise. That is the bounty of Allah which He bestows on whom He wills. Allah is the One of great bounty.” [Qur'an - Soorah Al-Jumu'ah 62:2-4]
The first group of people mentioned here are those who met the Messenger (sallallahu ‘alayhi wa sallam) and accompanied him. The latter are those who did not meet the first group; this applies to anyone who comes after them and adheres to their way, until the Day of Resurrection. This group falls behind the first group (the Sahaabah) both in era and in stature, even though both groups are of the happy ones.
THREE KINDS OF HEARTS
A third group of people would be those who reject the Guidance that Allah (Ta’ala) sent with His Messenger (sallallahu ‘alayhi wa sallam), or who do not benefit from it. Those are described by Allah (Ta’ala) in the following:
“The likeness of those who were entrusted with the responsibility of the Torah, but who subsequently failed in that, is as the likeness of a donkey which carries a huge burden of books [but understands nothing of them]…” [Qur'an - Soorah Al-Jumu'ah 62:5]
The Prophet (sallallahu ‘alayhi wa sallam) also classified people into three groups based on their response to his Message and Guidance. He said:
“An example of the guidance and knowledge with which Allah (Ta’ala) has sent me is that of a rain that falls on different kinds of land:
1) One land is good; it accepts water and produces vegetation and grass in plenty.
2) Another land is dry with a solid bed that reserves water so that people can drink and irrigate with it.
3) The third kind is a porous land that can neither retain water nor produce vegetation.
This is an example of those who acquire the knowledge of the Deen and benefit from that with which Allah (Ta’ala) sent me, and of those who do not take heed and who insist on rejecting Allah’s (Ta’ala) Guidance.” [3]
The Messenger (sallallahu ‘alayhi wa sallam) likens the knowledge (with which he came) to rain, because both are causes of life. Rain is the cause of life for the body, while knowledge is the cause of life for the heart. He (sallallahu ‘alayhi wa sallam) also likens different hearts to different valleys, as Allah (Ta’ala) said:
“He sends down water from the sky, making different valleys flow according to their different natures…” [Qur'an - Soorah Ar-Rad 13:17]
Thus, just as there are three kinds of land, there are three kinds of hearts:
1) The first is a good land which accepts water and is ready to produce vegetation. When rain falls on it, it absorbs the water eagerly, giving rise to all sorts of pleasant vegetation.
This is an example of one with a healthy, pure, and intelligent heart, which embraces knowledge, and is guided by its true intelligent nature, blossoming by that wisdom and true faith. Therefore, it is eager to take the knowledge, and ready to bear fruits because of its good nature.
It is also like a rich business man who has experience in different trades and investments, which enables him to invest his wealth in that which brings the best profit.
2) The second kind is a hard, solid land prepared to preserve and keep water: It benefits people who visit it to drink or irrigate.
This is an example of one whose heart preserves knowledge and safeguards it so as to convey it just as he hears it, without changing it or deriving conclusions from it. This is also described in another hadeeth (saying, action or silent approval of the Prophet (sallallahu ‘alayhi wa sallam):
“There is often one who conveys knowledge to one who is more knowledgeable than himself; and there is often one who carries knowledge when he himself is not knowledgeable.” [4]
It is also like a rich man who does not possess the knowledge or experience to invest his wealth, but who knows very well how to preserve it.
3) The third is a barren land which is incapable of holding water or producing vegetation: no matter how much rain falls, it does not profit by it.
This is an example of one whose heart does not accept any knowledge or wisdom. It is also like a poor man who neither possesses wealth nor knows how to preserve it.
The first of the above three examples applies to a learned man who teaches knowledge, and who calls people to Allah (Ta’ala) with clear guidance; such are the inheritors of the Prophets.
The second applies to one who preserves the knowledge, and who transmits what he hears precisely; he carries to other people precious goods that they can use for trade and investment.
The third applies to one who neither accepts Allah’s Guidance nor benefits from it.
Thus this hadeeth covers the different types of people and their different attitudes toward the Prophet’s (sallallahu ‘alayhi wa sallam) Da’wah, which makes them either happy or miserable.
The Second Class of Happy People
The second class of Happy People consists of the believers’ followers from their offspring who die before reaching the status of takleef [5]. They will be with their parents [in the Hereafter], as Allah (Ta’ala) said:
“As for those who believe and whose offspring follow them in faith, We shall unite them with their offspring, and We shall not let any of their deeds go to waste; every person is responsible for that which he has earned.” [Qur'an - Soorah At-Tur 52:21]
Allah (Ta’ala) tells that He unites the offspring with the parents in the Jannah [6], just as He united them in faith (Eemaan). And because the offspring did not do deeds that would make them deserve this high honour, Allah (Ta’ala) informs that this union does not waste any of the deeds of the parents. They receive their full reward for what they did, plus the bonus of uniting them with their offspring.
Also, because this reunion in rewards and ranks is a bounty from Allah (Ta’ala), one might imagine that it would be in violation of the rules of justice. To clarify this, the ayah indicates that if the children committed sins, they alone would be liable for punishment, and that every person is responsible for what he does without involving others with him in punishment. Thus this union takes place in terms of rewards and bounties, but not in terms of justice and penalty.
This is indeed one of the keys and treasures of Qur’aan, the knowledge of which Allah (Ta’ala) gives only to those whom He wills.
Thus this ayah covers all people: the miserable and the happy – those who are followed, and those who follow them.
Consequently, let a prudent person who cares about his well-being see to which class he belongs. Let him not be influenced by habits or ruled by laziness. If he finds that he belongs to a happy class, let him strive to move to a higher rank, seeking Allah’s help and facilitation. And if he finds that he belongs to the miserable class, let him move out of it into a happy class while it is still possible, and before he would have to say:
“Oh! Would that I had followed the path shown to me by the Messenger.” [Qur'an - Soorah Al Furqan 25:27]
FOOTNOTES:
1. Muhaajir: A migrator – one who undertakes hijrah. Plural: muhaajiroon or muhaajireen. Reference here is specifically to those who migrated from Makkah to al-Madeenah in obedience to Allah [^Back]
2. Ansaar: Those who give help and aid. It usually refers to the citizens of al-Madeenah who gave aid to the Muhaajireen when they migrated to their town [^Back]
3. Al-Bukharee and Muslim [^Back]
4. Narrated by Zayd bin Thaabit, Anas bin Maalik and others; recorded by Aboo Daawood, at-Tirmithee, Ahmad, and others; authenticated by al-Albaanee (as-Saheehah no.404) [^Back]
5. Takleef: Responsibility for one’s deeds [^Back]
6. Jannah: Literally: garden. It usually refers to the Gardens of Paradise.
Water From The Sky
“He sends down water from the sky, making different valleys flow according to their different natures…” [Qur'an - Soorah Ar-Rad 13:17]
The Soul Between the Enchantment of the Dunyaa and that of the Hereafter
Imam Ibn ul Jawzee
The Soul Between the Enchantment of the Dunyaa and that of the Hereafter
Translated from Ai Imam Ibn Al Jawzee’s book Saydul Khaatir
(which can be roughly translated as ‘Captured Thoughts’)
When listening to a sermon or preaching, one’s heart may become vigilant but once one has left the gathering where Allaah is being mentioned, hardness and inattentiveness returns! Reflecting upon the reason for this sudden change, I realised what it was. I noticed that people vary when it comes to this (i.e. the effect of preaching on them). Generally speaking the heart does not assume the same level of alertness during the preaching and after for two reasons: Firstly: Preaching is like whipping which leaves no pain, but it hurts only while being whipped. Secondly: During the sermon, the listener normally has nothing to distract his attention. Mentally and physically setting aside worldly matters and listening whole heartedly. Then once back to the worldly life, he will be attracted by its allurements. How then could one remain in the same state as prior to the sermon? This state of affairs happens to all humanity. However, this affect does vary with those who listen with their hearts. Some of them are unhesitatingly callous to what goes on around them. If they are visited by life’s hustle and bustle, they become self conscious, as Handhalah (the companion, radiya Allahu ‘anh) said about himself: “Handhalah is a hypocrite…” [in a Hadeeth related by Muslim] Some others tend to be of a more forgetful character. Sometimes though they excel (in good deeds) after listening to a sermon. In fact, such people are like stalks that sway with the wind! Others are but little affected; the effect on their hearts lasts only for the period of the sermon. It soon disappears, just like water when poured on a smooth rock!
THE ONE DAY WEARING A NIQAB WON'T LOOK WEIRD!
RIGHT?!? lol
SubhanAllah, always remember
This hadeeth was narrated by Muslim (145) from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam began as something strange and will revert to being strange as it began, so give glad tidings to the strangers.”
Saturday, October 30, 2010
May Allah. . .
MAY ALLAH BLESS ALL OF OUR BROTHERS & SISTERS PERFORMING HAJJ THIS YEAR, MAY ALLAH ANSWER ALL OF THEIR DUAS & ACCEPT THEIR HAJJ. MAY ALLAH BLESS THE REST OF THE UMMAH & ENABLE US TO GO FOR HAJJ IN THE COMING YEARS, ENRICHING US WITH HIS BEAUTIFUL BOUNTY SO THAT WE MAY SPEND FOR HIS SAKE ALONE. MAY ALLAH FORGIVE US OUR SINS & SHORTCOMINGS; STRENGTHEN THIS UMMAH & MOST IMPORTANTLY MAY ALLAH GRANT US KNOWLEDGE OF THIS DEEN & GUIDE OUR HEARTS TO THE LIGHT.
ALLAHUMMA AMEEEN!♥
Conditions of Hajj being Obligatory
What are the conditions of Hajj being obligatory?.
Praise be to Allaah.
The scholars (may Allaah have mercy on them) have stated the conditions of Hajj being obligatory, which, if they are met, make it obligatory for a person to perform Hajj, and without them Hajj is not obligatory. There are five such conditions: being Muslim, being of sound mind, being an adult, being free and being able to do it.
1 – Being Muslim
This applies to all acts of worship, because worship done by a kaafir is not valid. Allaah says (interpretation of the meaning):
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger”
[al-Tawbah 9:54]
According to the hadeeth of Mu’aadh, when the Prophet (peace and blessings of Allaah be upon him) sent him to Yemen, he said: “You are going to people from among the people of the Book. Call them to bear witness that there is no god but Allaah and that I am the Messenger of Allaah. If they obey you in that, then tell them that Allaah has enjoined on them five prayers each day and night. If they obey you in that, then tell them that Allaah has enjoined on them charity (zakaah) to be taken from their rich and given to their poor.” Agreed upon.
So the kaafir is commanded first of all to enter Islam. If he becomes Muslim, then we tell him to pray, give zakaah, fast, perform Hajj and all the other duties of Islam.
2 and 3 – being of sound mind and being an adult
The Prophet (peace and blessings of Allaah be upon him) said: “The pen is lifted from three [and does not record their deeds]: from one who is sleeping, until he wakes up; from a child until he reaches puberty, and from one who is insane until he comes to his senses.” Narrated by Abu Dawood, 4403; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
So a child is not obliged to perform Hajj, but if his parents take him for Hajj, his Hajj is valid; the child will have the reward of Hajj and his parents will also have a reward, because when a woman lifted up a child and asked, “Is there Hajj for this one?” the Prophet (peace and blessings of Allaah be upon him) said: “Yes, and you will have the reward.” Narrated by Muslim.
4 – Being free
Hajj is not obligatory for a slave, because he is distracted by his duties towards his master.
5 – Being able to do it
Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97]
This includes being able both physically and financially.
What is meant by being physically able is that one is sound in body and can bear the hardship of travelling to the sacred House of Allaah.
Being financially able means that one has enough funds to get to the sacred House of Allaah and back again.
The Standing Committee said (11/30):
Being able to do Hajj means that one is sound in body and has means of transportation to reach the sacred House of Allaah whether by plane, car or riding animal, or by renting such means, according to his situation, and that he has sufficient provisions to get there and back. That should be surplus to what he needs to spend on those on whom he is obliged to spend, until he returns from Hajj. A woman should also have a husband or mahram with whom to travel to Hajj or ‘Umrah. End quote.
The money that he uses to reach the sacred House should be surplus to his basic needs, the spending enjoined on him by sharee’ah, and what he needs to pay off his debts.
What is meant by debts here is things that he owes to Allaah, such as expiations, and what he owes to other people.
If a person has a debt, and he does not have enough money to both do Hajj and pay off the debt, then he should pay off the debt first and he does not have to go for Hajj.
Some people think that the reason is that he did not ask permission from the one who whom he owes the money, and that if he gives him permission, then there is nothing wrong with it.
There is no basis for this thinking, rather the reason is being in debt. It is known that if the lender gives the debtor permission to go for Hajj, that does not mean the debt is waived, and he will not have discharged his duty because of this permission. Hence it should be said to the debtor: Pay off your debt first, then if you have enough left, go for Hajj; otherwise Hajj is not obligatory in your case.
If the debtor who did not go for Hajj because of his debt dies, then he will meet Allaah with his Islam complete and not lacking, because Hajj was not obligatory for him, just as zakaah and also Hajj are not obligatory for one who is poor.
But if he does Hajj before paying off his debt and then dies before paying it off, then he is in danger, because even the martyr is forgiven for everything except debt, so what about anyone else?
What is meant by the spending enjoined on him by sharee’ah is what he is obliged by sharee’ah to spend on himself and his family, without being either extravagant or stingy. If he is of average means and wants to show signs of richness such as buying an expensive car so that he will look rich, and he does not have enough money to perform Hajj, then he has to sell the car and use that money to perform Hajj, and he should buy a car that suits his situation. His spending on this car is not a kind of spending that is approved of in sharee’ah, rather it is extravagance, which is forbidden in Islam.
What is meant by financially able is that he should have enough for his family until he returns, and he should have an income after he returns to take care of himself and those on whom he spends, such as rent from property, a salary and business earnings, etc.
Hence he does not have to use the capital of his business, the profit of which he spends on himself and his family, to do Hajj, if that loss of capital will result in a loss of profits which in turn will mean that his family does not have enough.
The Standing Committee (11/36) was asked about a man who has a sum of money in an Islamic bank and his income came from the profits on that money which gave him enough to live a moderate lifestyle. Is he obliged to do Hajj using that capital, knowing that this would affect his monthly income and stretch his finances unbearably?
They replied:
If your situation is as you describe, you are not obliged to perform Hajj because you are not able to in the manner required by sharee’ah. Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97]
And He says (interpretation of the meaning):
“and [Allaah] has not laid upon you in religion any hardship”
[al-Hajj 22:78]
End quote.
What is meant by basic needs is what a person needs a great deal of in his life, and which it is too hard for him to do without, such as books for the seeker of knowledge. So we do not tell him: Sell your books and use the money to go for Hajj, because these are basic needs for him. Similarly if a person needs his car, we do not tell him, Sell it and use the money to go to Hajj. But if he has two cars and he does not need one of them, then he has to sell one of them and use the money to go to Hajj.
Similarly, a craftsman does not need to sell his tools, because he needs them. And if a man has a car which he uses for work and spends on himself and his family from the money he earns for hiring it out, he does not have to sell it in order to go for Hajj.
Another basic need is the need to get married.
If a person needs to get married, that takes precedence over Hajj, otherwise Hajj takes precedence.
See the answer to question no. 27120.
What is meant by being financially able is that a person should have surplus funds that are sufficient for doing Hajj after paying off debts and taking care of shar’i obligations and basic needs.
If a person is physically and financially able to do Hajj, then he is obliged to hasten to do Hajj.
If he is not physically and financially able, or if he is physically able but he is poor and has no wealth, then he is not obliged to do Hajj.
If a person is financially able but he is not physically able, then we look at the matter further.
If his problem is something that he hopes will disappear, such as a sickness from which he hopes to recover, then he should wait until Allaah heals him, then do Hajj.
If his problem is one for which there is no hope that it will disappear, such as a person with cancer or an old person who cannot do Hajj, then he has to appoint someone to do Hajj on his behalf, and the duty to perform Hajj is not waived because of his physical inability if he is financially able.
The evidence for that is the report narrated by al-Bukhaari (1513) according to which a woman said: “O Messenger of Allaah, Allaah’s command to the people to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Can I perform Hajj on his behalf?” He said: “Yes.”
The Prophet (peace and blessings of Allaah be upon him) agreed with her comment that Hajj was obligatory for her father even though he was physically unable to perform Hajj. In order for Hajj to be obligatory for a woman, it is essential for her to have a mahram with her, and it is not permissible for her to travel for Hajj, whether that is obligatory or naafil Hajj, without a mahram, because the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.” Narrated by al-Bukhaari, 1862; Muslim 1341.
The mahram is her husband or one whom it is permanently forbidden for her to marry because of blood ties, breastfeeding or ties through marriage. The husband of a sister, maternal aunt or paternal aunt is not a mahram. Some women take this matter lightly and travel with their sister and sister’s husband, or with a maternal aunt and the aunt’s husband, but this is haraam, because the sister’s husband or the maternal aunt’s husband is not a mahram, so it is not permissible for her to travel with him. So there is the fear that her Hajj is not proper, for the proper Hajj (Hajj mabroor) is that which is not mixed with any sin, but this woman is sinning throughout her journey until she returns home.
It is also essential that the mahram be an adult of sound mind, because the aim of the mahram is to protect the woman, and a child or one who is insane cannot do that.
If a woman does not have a mahram, or she has one but he is unable to travel with her, then she is not obliged to do Hajj.
The husband’s permission is not an essential condition of it being obligatory for a woman to do Hajj, rather she is obliged to do Hajj when the conditions of it being obligatory are met, even if her husband does not give permission.
The Standing Committee said (11/20):
The obligatory Hajj is obligatory when the conditions of being able to do it are met, and the husband’s permission is not one of them. It is not permissible for him to forbid her, rather it is prescribed for him to cooperate with her in fulfilling this duty. End quote.
This has to do with the obligatory Hajj. As for naafil Hajj, Ibn al-Mundhir narrated that the scholars were unanimously agreed that a husband has the right to forbid his wife from doing a naafil Hajj, because the husband’s rights are binding upon her and are not superceded by something that is not obligatory for her. Al-Mughni, 5/35.
See al-Sharh al-Mumti’, 7/5-27.
Islam Q&A
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Statues
Tawheed (to sincerely and purely single-out Allaah alone for worship). The Muslim worships Allaah alone; fears Allaah alone; loves Allaah and for Allaah alone; and all his inclinations and desires are directed to Allaah. For this reason Tawheed is the greatest action that a person can perform, and the most beneficial action that a person can possess for himself on the Day of Judgement.
"Verily the life of man is in the life of his heart and his soul. And there is no life in the heart except by knowing it's Creator, having love for Him, worshiping Him solely, turning to Him in times of need, and seeking tranquility with His remembrance."
[Ibn al-Qayyim]
"Actions are but by Intentions" Everything we do has to be intended to be for Allaah, i.e., for anything we do we want to make sure that it will be acceptable to Him and will not in any way interfere with the upholding of His Deen. A good action with the wrong intention will not get us any reward in the Hereafter.
[Memorize] Tawheed has 3 parts. Tawheed Ar Ruboobiyyah is the belief that Allah alone creates, provides for His creation (food, water, shelter, health, etc), controls the affairs of all His creatures/creation. Tawheed al Uloohiyyah is the belief that all acts of worship are directed to Allah alone. Tawheed Al Asma was sifaat is the belief in Allah's Names and characteristics or attributes.
"I said : O Messenger of Allaah, tell me of an act which will take me into Paradise and will keep me away from the Hell Fire.He said : You have asked me about a great matter, yet it is easy for him for whom Allaah makes it easy : Worship Allaah, without associating any partners with Him; establish the Prayer; pay the Zakaah; fast in Ramadaan; and make the Pilgrimage to the House..." [Tirmidhee]
Gaza Madrasa (school)
Palestinian children return to school but not all of them made it back. The signs are the names of those who were killed by Israel during the most recent war on Gaza. The writing in red says ‘Martyr’. (2009)
Shaykh Muqbil's Final Advice to Students of Knowledge in the West
Shaykh Muqbil ibn Haadee al-Waadi'ee ( Rahimuhullah)
Reference: Ar Rihlatul Akheerah Limaam Al Jazeerah: P.156
Category: Scholars Advice
O Shaykh, can you please give some advice to the students of knowledge in this country (America)?
We advice them with the same advice that Allaah has advised his slaves with, and it is: Taqwaa[1] of Allaah subhaanahu wa Ta’aala, as Allaah Ta’aala says:
{And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allaah…} [An Nisaa/131]
After this [we advice them to have] Ikhlaas (sincerity) for Allaah ‘Az wa Jal:
{Surely, the religion (i.e. the worship and the obedience) is for Allaah only.} [Az Zumar/3]
{And they were not commanded, except that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him…} [Al Bayinah/5]
Al Bukharee and Muslim reported the Hadeeth of Jundub ibn ‘Abdilaah that the Messenger of Allaah صلى الله عليه وسلم said:
“Whomsoever seeks to be heard, Allaah will make it that he is heard, and whomsoever seeks to be seen, Allaah will make it that he is seen.”
[And we advice you] to be serious about as well as exert all your efforts in gaining beneficial knowledge. The Daa’eeya (caller) to Allaah will not be successful unless he has a good portion of knowledge, the lord of ‘Izzah said to his Messenger Muhammad:
{…and say: "My Lord! Increase me in knowledge.} [Taha/114]
Also, it is not befitting for one to give up on himself and say: “I have become old so I can’t understand.” Allaah is the granter of ease, and to be serious [about gaining knowledge] is what will make the difference.
We said that indeed Allaah is the granter of ease; this is because Allaah says in His book:
{And We have indeed made the Qur'aan easy to understand and remember, then is there anyone that will remember (or receive admonition)?} [Al Qamar/15]
And the Messenger of Allaahصلى الله عليه وسلم said:
“I was sent with ‘Al Hanafeeyah As Samhaa’’ (the beautiful upright path/way)”
And he says in the Hadeeth of Abu Huraiyrah which was reported in Saheeh Al Bukhaaree:
“Indeed this Deen (religion) is ‘Yusr’ (ease/easy) and none shall try to overcome the Deen except that it will defeat him.”
We also advice them to give Da’wah with lenience and softness, for indeed we live within a community, whether it is in Yemen or here [in America] . The caller to Allaah has no authority [over the people to] compel them to do anything, and if he was to compel them they would not respond in any case except through the guidance of Allaah subhaanahu wa Ta’aalah.
{You are not a dictator over them} [Al Ghaashiyah/22]
Another issue that I advice my brothers with, especially in the likes of this country is that we combine between mixing [with people] and being secluded/isolated. We do not mix with people or [attend] gatherings that are evil, even if they were to say there was a festival there or whatever:
{And those who do not witness falsehood...} [Al Furqaan/72]
It is not befitting that you attend.
We should also mix with people in order to give them Da’wah and teach them, this is the best thing [to do], and [this does not mean that we] blend/merge with people such as Al Ikhwaan Al Muslimeen do in order to give them Da’wah, [to the point that] they may even shave their beards and do other such things. But at the same time we should not isolate ourselves from the people, indeed it is not permissible to be isolated, the Muslims are in need of those who will teach them their religion.
This [is what I have to say] and I ask Allaah to grant me as well as yourselves success, Wal HamduliLaah Rabil ‘Aalameen.
[26 Jamadee al Akhar 1421/24-October-2000, while he was in America for treatment, may Allaah have mercy upon him and reward him with the best of rewards, indeed He is able to accomplish all things.]
[1] Explained as: A word that gathers the meaning; that one acts upon everything that Allaah has ordered whether it is Waajib or Mustahab (Sunnah), and that he stays away from everything that Allaah has prohibited whether it be Haraam or Makrooh.
Also: That one practices obedience to Allaah upon light from Allaah hoping for His mercy, and leaves disobedience to Allaah upon light from Allaah fearing His punishment.
Translator: Nadir Ahmad, Abu Abdul-Waahid
Date Published: Monday, 09 May 2005
Student of knowledge vs. Student of the internet
By Shaykh Abdul Malik Abdul Hameed (may Allah preserve him)
Whenever he speaks, he brings benefit to the people, and when he writes it’s beneficial. Furthermore whoever sits with him ,learns something. He gives precedence to knowledge, its people, consequently benefitting from them. As result of this he honors the people of knowledge; he supplicates for them, and asks Allah to have mercy and forgiveness for the deceased scholars.
The Talibul Ilm hates backbiting, abhors the backbiters and detests anyone’s name mentioned in a bad light. Another thing to notice about the student of knowledge is, he’s humble, he doesn’t raise himself above his level. He doesn’t act like he’s loaded with something he really can’t offer. This student isn’t misled by people praises of him, people blowing him up to be a big shot, or their extolment of him.
The student of knowledge doesn’t want to be famous, so he doesn’t seek fame from the people. Reason being, he knows that it’s Allah who raises the people and gives them rank, not such and such. This seeker of knowledge is one who calls to Allah and advises the Muslims. He enjoins what’s right and forbids what’s wrong based on the Islamic principles and guidelines. You will notice that the student of knowledge is always trying to unite the Muslims and their hearts. He can’t stand division between the people of the Sunnah. He is well aware that division is connected to innovation, and unity is connected to the Sunnah. For that reason it is said, “ Ahulus Sunnah wal Jama’a and Ahul Bid’ah wal Farqa”.
Moreover, you will notice that the student of ilm is shy to speak. He doesn’t speak about everything or every affair that happens among the people. He remains silent, because he knows that he will be called to account for his words, the same way for his actions. Hence, he safeguards his own well being in his speech and actions. He won’t open a door to evil for the general masses.
The Talibul Ilm doesn’t embark on issues of falsehood and deal with things he’s unaware of. That’s why; he enters into issues with clarity. He is aware of them inside and out. He is prepared for the meeting with Allah.
First of all, he doesn’t have any of the traits we mentioned, as this is witnessed. The student of the net is shameless in his character. He displays arrogant behavior towards people. The student of the World Wide Web wastes his time in things that are fruitless. He attacks anyone, regardless if they are a minor or senior. He hurls his assault without maintaining the reverence of knowledge, age, or its people.
The student of the internet learns hatred, he follows the mistakes and slip ups of others. These are the fruits of learning from the internet. The student on this path days and years remain empty. He is unable to relax and the people can’t feel at ease from his harm and evil.
In conclusion, if you want to be a student of knowledge, here you are! Take the path. The milestones have been laid out for you. On the other hand if you want to be a student of the internet, there you are! There is the way. That path is full with filth and rubbish. So disgrace yourself, if you want to be a student of the net, but beware of lying to the people claiming you’re a STUDENT OF KNOWLEDGE!
Translated by Abu Aaliyah Abdullah ibn Dwight Battle - Adam
Doha, Qatar 1431 ©
1st Sisters Conference
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Masjid Khalid Bin Al-Walid Presents 1st Annual Sisters Conference
( The Misunderstood Muslim Woman)
Where: 65 Rexdale BLVD.Toronto On M9W 1P1 (IMO Masjid)
How much: $15.00 before Eidul Adha and $20.00 after Eidul Adha
When: November, 20/2010 10:30 am-8:30pm
Who will be speaking: SH.Yahya Ibrahim, SH.Kamal El-Makki, SH.Abdullah Hakim Quick! "And say: My Lord increase me in knowledge."(Qur'an, Ta-Ha 20:114)
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