Argue Not For the Rewards are So Great- Hadith

Rasul Allah (sal Allahu alaihi wa sallam) said:

“Whoever does not argue when he is in the wrong will have a home built for him on the edge of Paradise. Whoever avoids it when he in the right will have a home built for him in the middle of Paradise. And whoever improves his own character, a home will be built for him in the highest part of Paradise.”

[Tirmidhi]

Beautiful Nasheed by Abu Ammar: The Names of Allah (swt)

I was provided with a most delightful suggestion by one of Allahs Beautiful Abids the other day on going through Allahs 99 Names in 99 Days. Jazak Allah Khayr, Insha'Allah I will be look to taking this challenge up and update the blogg on my experience.

May we All benefit from seeking Ilm on the Asma Wa Sifaat of Allah and ultimately get closer to Allah swt through this in All our Ebadat, with the ultimate aim to increase our level of Taqwa. Aamin.

And to Allah belongs the Most Beautiful Names, so call on Him by them. (7:180)

Abu Hurayrah radi Allahu anhu reported that the Prophet sal Allahu alayhi wa sallam said,

Allah has ninty-nine names, one hundred less one. Whoever ‘ahsaaha‘ will enter Jannah. [Bukhari and Muslim]

The most important thing for us to remember is that the hadeeth says “man ahsaahaa”, meaning, according to shaykh Jamaal Zarabozo and shaykh Yasir Qadhi:

whoever enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one’s belief in them. So it’s not just about memorizing the names of Allah ta’ala, we must ‘ahsaaha‘.

Pride: A Barrier to Paradise

Pride: A Barrier to Paradise - By Shaykh 'Abdur-Rahmaan Ibn Naasir as-Sa'dee
[Taken from Bahjatul-Quloobul-Abraar (pp. 156-158)]
Source: Al Istiqamah Magazine, Issue No.7 - Rabî' ul-Awwal 1418H / July 1997

From 'Abdullaah Ibn Mas'ood radi-Allaahu 'anhu who related that Allaah's Messenger sal-Allaahu 'alayhe wa sallam said:

"Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise." So a man said: What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: "Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people."

1.So Allaah - the Most High - informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: "Whoever has on atoms worth of kibr (pride) in his heart will not enter Paradise." So this is a proof that kibr (pride) necessitates entry into the Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet sal-Allaahu 'alayhe wa sallam mentioned has clarified the meaning of kibr (pride) in the dearest possible manner. So he divided kibr into two types:-

[1] Pride against the truth: This is to reject the truth and not to accept it. So anyone who reject the truth is proud and arrogant - in accordance with what he reject of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) - then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity.

Since when the truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah the Most High - said:
"Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad sal-Allaahu 'alayhe wa sallam as a Prophet." [Soorah Ghaafir (40):56]

As for those whose arrogance and pride prevent them from complying with parts of the truth - because it opposes their personal opinions or their whims and desires - then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars are agreed that whenever the Sunnah (guidance and way) of Allaah's Messenger sal-Allaahu 'alayhe wa sallam has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have. So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger sal-Allaahu 'alayhe wa sallam over and above the saying of anyone else, and that he should make that the basis to which he returns, and the foundation upon which he builds; following the guidance of the Prophet sal-Allaahu 'alayhe wa sallam, striving hard to understand what is intended from it, and following this, both inwardly and outwardly. When a person conforms to this great principle, then he has indeed reached goodness and excellence, and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognise and comply with the truth - and this is humbling oneself to the truth.

[2] Pride towards people: This type is to despise the people, and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation, despise them, mock them, and to degrade them through both speech and action. Allaah's Messenger sal-Allaahu 'alayhe wa sallam said:

"It is enough evil for a person to despise his brother Muslim." 2
This is why the man asked: "What about a person who loves (i.e. takes pride in) wearing beautiful clothes and shoes?" Because he feared that this was the kibr which would be under the threat of punishment. So the Prophet sal-Allaahu 'alayhe wa sallam explained to him that this was not from kibr; since this person was one who complied with the truth, and was humble towards people, and that this was from the beauty that Allaah loves, for indeed Allaah - the Most High is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af'aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet sal-Allaahu 'alayhe wa sallam used to supplicate:
"O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one con turn them away from me except You." 3

And Allaah knows best.

FOOTNOTES
1. Related by Muslim in his Saheeh (1/65).
2. Related by Muslim (no.2564).
3. Related by an-Nasaa'ee (no.861). It was authenticated by al-Albaanee in his Sifatus-Salaah (p.93).

The Poor Man - Hadith

The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa'l-Adab)
Muslim :: Book 32 : Hadith 6251
Abu Huraira. reported Allah's Messenger (may peace be upon him) as saying:

Do you know who is poor? They (the Companions of the Holy Prophet) said: A poor man amongst us is one who has neither dirham with him nor wealth. He (the Holy Prophet) said: The poor of my Umma would be he who would come on the Day of Resurrecton with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire.

The Inspiring Story of Thalaba: A Pious Youth of 16‏

A beautiful story for all Mankind to reflect upon. Let us take note from this story and make beneficial changes to our lives, and ask ourselves, can we truly account for All our actions?

Thalaba Ibn AbdulRahman was a young man at the age of 16. He always ran errands (short trips taken to perform specified tasks) for the prophet pbuh. One day while walking though the city of Medina, he passed by a house with an open door. Out of curiosity he took a glance inside. In this glance, he saw a light curtain being blown away from a bathroom entrance were a woman was bathing. He immediately lowered his gaze. With an extreme feeling of guilt and hypocrisy his mind ran. Thinking to himself, “How could I be of the companions, one that is close to the prophet pbuh, one who runs his errands and be so horrible as to disrespect peoples privacy?”.. He feared that Allah would reveal to the prophet pbuh evidence of his hypocrisy. His guilt denied him to ever show his face to the prophet pbuh. So he ran away.

Days went by and the prophet kept asking the other companions if they had seen Thalaba. No one had seen him. With the prophet’s worry about Thalaba he sent a few of the companions to look for him everywhere, among them were Omar Ibn Al Khattab and Salman Al Farisiy. They looked everywhere in Medina, and on the out skirts of Madina, until they came about a set of mountains between Mecca and Medina where some nomads where herding sheep.

The companions asked the nomads if they had seen a young man with Thalaba’s characteristics. They told the companions about a weeping boy. He had been here for 40 days. He came down from the mountains once a day weeping and drank the milk they would offer him. Then he went back up the mountains weeping, crying, always asking for Allah for forgiveness, and saying words of repentance. So the companions waited until he came down and watched him. He had lost weight. His countenance reflected sorrow as he drank the milk that was mixed with his tears. The companions insisted that they take him back to the prophet pbuh but he refused and asked them if Allah had revealed verses saying he was a hypocrite. They told him that they had no knowledge of any such verses.

He was taken back to Medina where the prophet pbuh went to see him. He asked again if Allah had put him among the hypocrites or revealed that he was. The prophet pbuh assured him that there were no such verses. He laid out Thalaba’s tired, weak body and placed Thalaba’s head on his lap. He said, “Oh prophet of Allah remove the head of a sinner away from you.” The prophet pbuh comforted him until he told the prophet pbuh I feel as though ants are walking between my flesh and bones. The prophet told him it was death and his time had come. He witnessed while Thalaba’s head was on his lap, Thalaba proclaim “There is no god worthy of worship other than Allah, and that Mohamed pbuh is the messenger of Allah.” The prophet pbuh washed Thalaba and carried him to the grave. It is narrated that on their way to bury Thalaba, the prophet pbuh walked on his tippy toes as though he were in a crowd. When Omar asked about this, the prophet pbuh explained that he was being crowded with the angels.

This is a great line: Account yourselves before you are taken to account!" - `Umar ibn al-Khattaab [Az-Zuhd of Ibn-ul-Mubaarak].

May Allah swt forgive Us for Our Knowing and Unknowing Sins, during the Day and Night. Aamin.

Contemplation - Shaykh ibn Salih al-`Uthaymeen

Contemplation

Shaykh Muhammad ibn Salih al-`Uthaymeen
'Sharh Riyaadh as-Saaliheen; Chapter: Contemplation [Muraaqaba] - Translated by Abu Rumaysah

Allaah says,

"Who sees you when you stand up (for prayer), and your movements along with those who fall prostrate." (26:218-219)

"He is with you wheresoever you may be." (57:4)

"Truly nothing is hidden from Allaah, in the earth or in the heavens." (3:5)

"Indeed your Lord is Ever-Watchful (over them)" (89:14)

"Allaah knows the fraud of the eyes and all that the breasts conceal." (40:19)

The verses concerning this are many and well known.

After mentioning the chapter concerning Truthfulness and the verses and ahaadeeth pertaining to it, the author follows this up with the chapter concerning Contemplation. There are two aspects to contemplation: 1.That you contemplate Allaah, Azza wa Jall
2.That you know that Allaah is watching you as He says, "and Allaah is Ever a Watcher (Raqeebaa) over all things."

As for your contemplating Allaah then this is that you know that Allaah, the Exalted, Knows your every saying, action, or belief, as He said, "and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate." (26:216-218)

"Who sees you as you stand" meaning at night, when the person stands in a place in seclusion from others such that no one would see him, but Allaah, Subhaanahu wa Ta’aalaa, sees Him even if he be in the darkest and most intense of darknesses.


"And your movements along with those who prostrate" meaning: and you move alongwith all those who prostrate to Allaah in this hour, for indeed Allaah sees a person when he stands and prostrates. Standing and prostrating have been (specifically) mention because standing in prayer is better than prostration with respect to the remembrance of Allaah, and prostration is better with respect to its appearance and condition. As for the standing being better than the prostration with respect to remembrance then this is because the legislated remembrance in the state of standing is the recitation of the Qur’aan and the Qur’aan is the noblest of speech. As for the prostration being better than the standing with respect to its appearance and condition then this is because the person in the state of prostration is closest to His Lord, Azza wa Jall, as is established from the Prophet(SAW) when he said:

"The closest a person is to His Lord is when he is in prostration." [Muslim]

This is why we have been commanded to increase our supplications while in prostration.

Also from your contemplating Allaah is that you know that Allaah hears everything single thing that you say as He said, "or do they think that We Hear not their secrets and private discourse? (Indeed We do) and Our Messengers are by them, to record." (43:80)

And alongwith this, that you know that every good or evil thing that you say, be it openly or secretly then it is written – for or against you. Allaah, the Blessed and Exalted says,

"not a word does he utter, but there is a watcher by him ready (to record it)" (50:18)

Know this, and beware! Beware that their emit from your tongue a saying which will count against you on the Day of Judgement. Make sure that your tongue is continuously articulating the truth or that it remains silent as the Messenger of Allaah(SAW) said,

"whosoever believes in Allaah and the Last Day then let him speak only good or remain silent." [Bukhaaree]

(Also from your contemplating Allaah) is that you do so with regards to your secrets and what is in your heart. Look to what is in your heart! Associating partners with Allaah, showing off, deviations, jealousy, hatred and dislike displayed towards the Muslims, love of the disbelievers and other such things that Allaah is not Pleased with. Supervise and be attentive to your heart for Allaah has said, "indeed We created man, and We know what his own self whispers to him." (50:16)

So contemplate Allaah in these three places, in your actions, your saying and your heart so that your contemplation may be complete. This is why, when the Prophet(SAW) was asked about Ihsaan, he replied, "that you worship Allaah as if you see Him, and if you do not see Him, then indeed He sees you."

Worship Allaah as if you see Him and witness Him with the eye, and if you do not see Him then go to the next station below this: then indeed He sees you.

So the first station is to worship Him out of hope and desire. The next is to worship Him out of fear and awe this is why he said, "and if you do not see Him, then indeed He sees you."

So it is necessary for the person to contemplate His Lord and that he know that Allaah is Watching over you. Anything that you say or do or keep secret, Allaah, Exalted is He, Knows it. The author has mentioned a number of verses that prove this and began with the verse that we have already mentioned,

"and put your trust in the All-Mighty, the Most Merciful – Who sees you when you stand up (for prayer) and your movements along with those who fall prostrate." (26:216-218)

Imam Shafi`i Saying...

Imam Shafi`i (Allah be pleased with him) said:

"I complained to Waki' of my poor memory; So he directed me to renounce sins; And he informed me that knowledge is a light And Allah's light is not gifted to sinners."

The Great Enslavement

The Great Enslavement

By Shaykh Sulaymaan as-Sulaymee

Source: Al-Istiqaamah, Issue No.7
www.AbdurRahman.org

Without doubt, we all hate the slavery and subjugation that we see on the earth today; meaning the subjugation of some men over others, by which some enslave others; humiliating them, and trampling over them. This is indeed hated. However, the enslavement that we wish to talk about is different to this. It is as Rib'ee ibn 'Aamir radiallaahu 'anhu said: "Allaah has sent us to deliver whomsoever chooses, from the 'uboodiyyah (enslavement, worship and servitude) of men to the 'uboodiyyah of Allaah, And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the tyranny and oppression of (false) religions, to the justice of Islaam." 2

The 'uboodiyyah (enslavement, servitude and worship) mentioned here is the 'uboodiyyah to Allaah, which makes a person the noblest of all creatures upon the earth. One of the Salaf (Pious Predecessors) said in a couplet:

"What has made me noble and precious;
Is that You, O Allaah, have mode me enter into Your submission.
And have made me one of the followers of;
Your Prophet Muhammad sallallaahu 'alayhi wa sallam."

This 'uboodiyyah - this submission, worship and enslavement is what Allaah refers to in His Book:

"I have not created Jinn and Mankind, except that they should worship Me." [Soorah adh-Dhaariyaat 51:56].

In another Verse Allaah - the Most Perfect - says:

"O mankind! Worship your Lord who has created you from a single person." [Soorah an-Nisaa 4:1].

But how do we define this 'uboodiyyah? This worship or 'uboodiyyah is: All that which Allaah loves and is pleased with, whether it is an action of the heart, the tongue or the limbs. We, however, will specifically discuss the 'uboodiyyah of the heart.

Enslavement of the Heart

Allaah - the Most High - has placed in everyone that He has created, a heart which must be filled; either with 'uboodiyyah (worship, submission and enslavement) to Allaah, or 'uboodiyyah to other than Allaah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to and for Allaah alone, or will they be directed to other than Allaah! Only the former counts as being the true 'uboodiyyah of the heart to Allaah. The 'uboodiyyah of the heart to things other than Allaah are many. Sometimes the heart is enslaved by, and worships money, sometimes it is enslaved by, and worships power and position, sometimes it is enslaved by, and worships women; or other similar things that people desire and covet so much. However, whatever they covet can either lessen their 'uboodiyyah of Allaah, or completely nullify it!


Being a Slave to Wealth


Someone may ask: What is the proof that some people become slaves to money, or other similar things, and worship it? The proof is in the saying of the Prophet sallallaahu 'alayhi wa sallam where he said: "Woe be to the'abd (slave and worshipper) of the dirham, woe be to the 'abd of the deenaar (dirham ond deenaar: equivilant to the Pound and the pence) ..."3 Someone may ask: How does this enslavement to money manifest itself, and what is its nature! It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allaah, This love can reach such an extent that a person desires to attain this wealth by any means possible - neither caring whether the wealth comes to him through halaal (lawful) means; in obedience to Allaah and His Messenger sallallaahu 'alayhi wa sallam, or means that are haraam (unlawful and forbidden) in the Religion.

So understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself, it can feel fear and terror, and it can also surrender and become submissive. Thus, when its feelings, desires and inclinations are all directed to and for Allaah, then it is a heart that truly worships, submits and surrenders to Allaah alone. Therefore, it has khawf (fear) of only Allaah; it has rajaa (hope) in Allaah's Mercy; it has mahabbah (love) for Allaah and whatever Allaah loves; and it has istislaam (submits and surrenders) to only Allaah. However, when these feelings, desires and inclinations are directed to other than Allaah, then it is a heart that is enslaved and worships that object which has captured and enslaved it.

The forbiddance of the heart submitting to other than Allaah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with the Sahaabah (Companions) radiallaahu 'anhum. They held the wealth in their hands, yet none of it was in their hearts. [About this, Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "The position of wealth should be regarded like that of the toilet, in that there is need for it, but it has no place in the heart, and it is resorted to when needed."4] The point being made is that we are not trying to call the people to the opinion of some of the Soofees, who believe that it is forbidden for a Muslim to possess wealth and take part in worldly transactions. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to worship Allaah - the One free from all imperfections - and to help people.

Another form of submitting and being enslaved to other than Allaah is when people submit and enslave their hearts to power and leadership. They are prepared for humiliation to take hold of them, and to abandon their scruples, in order to gain votes during elections; or other such similar situations. They are prepared to submit themselves to people - doing whatever is necessary for them to do - in order to win other people's favour, and thus gain that vote or position. Thus, this is another form of submitting and enslaving one's heart to other than Allaah.

The Greatness of Tawheed

As opposed to all this, the true and pure 'uboodiyyah to Allaah; the true submission and enslavement of one's heart to Allaah; is the same as when we say: Tawheed (to sincerely and purely single-out Allaah alone for worship). When the person has this degree of 'uboodiyyah, he 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.

This is why the Prophet sallallaahu 'alayhi wa sallam said: "Whosoever witnesses that none has the right to be worshiped except Allaah, with ikhlaas (purely and sincerely) from his heart, will enter Paradise."5 The meaning of this is that the person who actualised Tawheed in his life, and does what this Tawheed requires of him. Likewise, based upon this, we understand that any act of worship, or any good action or nice manner ism - if it is not accompanied by this Tawheed - will not be accepted by Allaah on the Day of judgement, no matter how great and valuable that action apparently seems. And what shows you the greatness of this 'uboodiyyah (submission and enslavement) and Tawheed (pure worship) of Allaah in the heart, is the following incident:

The Prophet sallallaahu 'alayhi wa sallam said: "There was a man who used to greatly sin. So when death approached him, he said to his sons: When I die, burn me and then crush my remains and then scatter the remains into the air. For by Allaah! If Allaah has power over me, then He will punish me in a manner that He has never punished anyone else. So when he died, then sons did what they were asked to do. So Allaah ordered the earth saying. Gather what you have of his remains. So it did. And behold, there he was standing. So Allaah asked him: What made you do what you did? The man said, Due to fear of You, 0 my Lord. So Allaah forgave him because of this."6
This shows us the greatness of khashyah (fear), since this fear that he had was one of the meanings that are part of, and included in, the meaning of 'uboodiyyah to Allaah.

This is why all actions - even if they were to fill the heavens and the earth - will not be accepted by Allaah unless these actions have sprouted from a person having pure 'uboodiyyah (submission, worship and servitude) to Allaah, worshipping Allaah alone, and not associating any partner along with Him in this worship (i.e. not committing Shirk). Allaah - the One free from all imperfections - says:

"Allaah does not forgive that partners should be set-up with Him, but He forgives anything lesser than that to whomsoever He Wills. Whoever set-up partners with Allaah (commits Shirk) has indeed committed the most grievous sin." [Soorah an-Nisaa 4:48].

"And We came forth to what they brought from their actions and We made it scattered dust."

That which shows us the greatness of Tawheed also, is this second incident:

There was a jewish boy who used to serve the Prophet sallallaahu 'alayhi wa sallam and had become ill. So the Prophet sallallaahu 'alayhi wa sallam went to visit him and sat by his head and said: "Accept Islaam." The boy looked at his father who was with him. So his father said to him: Obey Abul-Qaasim (i.e. the Prophet) sallallaahu 'alayhi wa sallam. So he accepted Islaam. As the Prophet sallallaahu 'alayhi wa sallam was leaving, he said: "All praise is for Allaah who saved this boy from the Fire."7 Meaning, that although this person had no good deeds, yet because of him saying this statement of Tawheed - purely and sincerely from his heart - it was enough to save him from the Hellfire and cause him to enter Paradise.

The Fruits of Tawheed


So as this Tawheed strengthens in the heart, becoming stronger, firmer and more well-rooted, then as a result, one's deeds will likewise multiply and his worship of Allaah will become greater and much more firmer. Since, if a person realises with ikhlaas (sincerity) and yaqeen (certainty) in his heart that Allaah - the Most High - is the One who has created him, then he knows that he should only worship Allaah - the One free from all imperfections. Thus, as this realisation becomes firmer in the heart, then good deeds become more apparent and multiply in number.

So reflect upon Allaah's great Wisdom in that when He created Hellfire, He created it with different levels and degrees. The highest level being the one having the least punishment and torment in it - which is for those people who had Tawheed, yet along with this, had many sins that they did not repent from. Thus, though they will be punished at this level, until they are purified from their sins, but because of this Tawheed and 'uboodiyyah to Allaah alone in their hearts, they will eventually be saved from the Hellfire and admitted into Paradise. This level of Hellfire will then have no inhabitants left in it. This shows the greatness and virtue of Tawheed and the worship of Allaah alone, due to which they will eventually be rescued from the Hellfire, not being eternally condemned in it.

"Allaah has sent us to deliver whomsoever chooses, from the 'uboodiyyah (enslavement, worship and servitude) of men to the 'uboodiyyah of Allaah; from the narrowness of this world, to the vastness of this world and the Hereafter; and from the tyranny and oppression of (false) religions, to the justice of Islaam."

Laying the Foundations


What also shows the importance of Tawheed, is the life and example of the Prophet sallallaahu 'alayhi wa sallam. It can be divided into two stages: The first stage is when he sallallaahu 'alayhi wa sallam was in Makkah. The second stage was in Madeenah. So in Makkaah his message was only to teach one thing; and that was the worship of Allaah alone without any partners; which is the matter of Tawheed or 'uboodiyyah to Allaah alone. The Prophet sallallaahu 'alayhi wa sallam did not call the people to leave any other sin, nor to do any other good deed. During this period he only called them to single out Allaah alone with worship, since this is the foundation upon which all else is built. Thus, we must understand that once a person's heart is truly filled with the 'uboodiyyah (love, humility, submission and enslavement) to Allaah alone, he will then begin to fulfill all the obligations which Allaah has placed upon him, to the best of his ability. This is borne out by the following statement:

'Aaishah radiallaahu 'anhoo said:

"The first part (of the Qur'aan) to be revealed was a Soorah (chapter) from the mufassal (shorter chapters) in which Paradise and Hell were mentioned. Then, when the people entered into Islaam, came the revelation regarding the halaal (lawful) and haraam (unlawful). Had the first revelation been: Do not drink khamr (wine and other intoxicants). They would have said: We shall never give up drinking khamr. Had the first revelation been: Do not commit zinaa (adultery and fornication), they would have said: We shall never give up committing zinaa."

8. So this is the foundation, about which - if a person agrees he will then desire and agree to abandon all sins and acts of disobedience. Indeed, it was only after Tawheed, the worship of Allaah alone; and the willingness to submit and surrender to Allaah was understood by the Companions - radiallaahu 'anhum - and it had settled in the depths of their hearts, that Allaah began to order them with the various commands and prohibitions. It was then that the command was revealed to establish Salaah (Prayer); pay the Zakaah; fast in the month of Ramadaan; then afterwards the command to make Hajj (Pilgrimage to Makkah); and so on, until all the commands which Allaah - the Most High - wanted to order and prohibit the people with were given, step by step, one by one ...

So this call to the 'uboodiyyah of Allaah and to single Him out alone for love, obedience and worship, is the common message of all the Prophets and Messengers 'alayhimus-salaam. Every single Prophet and Messenger came to his people saying:

"O my people, worship Allaah alone, making all your worship purely for Him, since there is none besides Him having the right to be worshiped by you." [Soorah al-A'raaf 7:56].

This was the message of the Prophet Nooh, Ibraaheem, Moosaa, 'Eesaa ibn Maryam 'alayhimus-salaam; and the khaatim (final and last) of the Prophets, Muhammad sallallaahu 'alayhi wa sallam. They all came with this same message.

1. From a talk delivered by the noble Shaykh at the Jamiyyatul-Qur'aan was-Sunnah Conference (1994 /U.S.A.), slightly edited.
2. Al-Bidaayah wan-Nihaayah (7/40) of Ibn Katheer.
3. Related by al-Bukhaaree (no.6435), from Abu Hurayrah radiallaahu 'anhu.
4. Wasiyyatus-Sughraa (p.55) of Ibn Taymiyyah.
5. Saheeh: Related by Ahmad (5/236) from Mu'aadh radiallaahu 'anhu. It was authenticated by al-Albaanee in as-Saheehah (no.2355).
6. Related by al-Bukhaaree (no.348 I), from Abu Hurayrah radiallaahu 'anhu.
7. Related by al-Bukhaaree (no.1356), from Anas radiallaahu 'anhu.
8. Related by al-Bukhaaree (no.4993), from Yoosuf ibn Maahak.

My Amma

My Amma by Me:

She is the essence of my last breath, My Amma
On a bad day, she takes the sorrows and tears away with a welcoming smile
The one who does the up most to keep Me happy, My Amma
Who Feels for me before I even begin to Feel
My Most Precious Gem, shining with no substitute, My Amma
She Gives so much without reservation
I will be most indebted to her, for her unconditional love, My Amma
My Love for her has no Bounds
She will go hungry to keep you Fed and Satisfied, My Amma
One whose Comfort is in Your Comfort
My Mirror on Earth, My Shadow, My Steps towards Jannat, My Beloved Amma

My Love For You Is Limitless, Timeless, Beyonds Worlds

O'Allah, Forgive My Dear Amma for her Sins (un/knowing), to provide her with Shifa for her ill health, to keep her Heart with constant Remembrance of You, To ease all the Hardship, Physically Emotionally and Spiritual and transfer this to ease. Keep her as your most beloved Abid, maintain and keep her Heart Content Always. To ease the Hardship and challenge for he in the grave, to Protect her from the evil Dhajaal and Jahanam and ease the path to the Sirat and Jannat.

Aameen, Aameen, Aaameee, Aammeen, Aameen, Aameen, Aameen.



Qur'an Ayats - On Parents, To Ponder On:

Sura Al Isrra: 17:23-24)
وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا (٢٣) وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِى صَغِيرً۬ا (٢٤)

"And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. (23) And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was young." (24)

Sura Luqman 31:13-15
وَإِذۡ قَالَ لُقۡمَـٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُ ۥ يَـٰبُنَىَّ لَا تُشۡرِكۡ بِٱللَّهِ‌ۖ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٌ۬ (١٣) وَوَصَّيۡنَا ٱلۡإِنسَـٰنَ بِوَٲلِدَيۡهِ حَمَلَتۡهُ أُمُّهُ ۥ وَهۡنًا عَلَىٰ وَهۡنٍ۬ وَفِصَـٰلُهُ ۥ فِى عَامَيۡنِ أَنِ ٱشۡڪُرۡ لِى وَلِوَٲلِدَيۡكَ إِلَىَّ ٱلۡمَصِيرُ (١٤) وَإِن جَـٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِى مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ۬ فَلَا تُطِعۡهُمَا‌ۖ وَصَاحِبۡهُمَا فِى ٱلدُّنۡيَا مَعۡرُوفً۬ا‌ۖ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَىَّ‌ۚ ثُمَّ إِلَىَّ مَرۡجِعُكُمۡ فَأُنَبِّئُڪُم بِمَا كُنتُمۡ تَعۡمَلُونَ (١٥)

"And (remember) when Luqmân said to his son when he was advising him: "O my son! Join not in worship others with Allâh. Verily! Joining others in worship with Allâh is a great Zûlm (wrong) indeed.(13) And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years — give thanks to Me and to your parents, unto Me is the final destination.(14) But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.(15)"

The Ethics of Chivalry - Imam Zaid Shakir

The Ethics of Chivalry - Imam Zaid Shakir
Emel Issue 67 April 2010

http://www.emel.com/article?id=71&a_id=1964

Islam is not a religion of empty laws and strictures but one which points towards a higher ethical order.

In the literature discussing Futuwwa, which has been translated as Muslim chivalry, there is the story of a young man who was engaged to marry a particularly beautiful woman. Before the wedding day, his fiancée was afflicted with a severe case of chicken pox which left her face terribly disfigured. Her father wrote to him informing him of the situation and asking if he preferred to call off the wedding. The young man replied that he would still marry his daughter, but that he had recently experienced a gradual loss of sight, which he feared would culminate in blindness.

The wedding proceeded as planned and the couple had a loving and happy relationship until the wife died twenty years later. Upon her death the husband regained his eyesight. When asked about his seemingly miraculous recovery he explained that he could see all along. He had feigned blindness all those years because he did not want to offend or sadden his wife.

From our jaded or cynical vantage points it is easy to dismiss such a story as a preposterous fabrication. To do so is to miss an important point that was not lost to those who circulated and were inspired by this and similar tales. Namely, our religion is not an empty compilation of laws and strictures. The law is important and willingly accepting it is one of the keys to our salvation. However, the law is also a means to point us toward a higher ethical end. We are reminded in the Qur’an, “Surely, the prayer wards off indecency and lewdness.”(29:45)

The Prophet Muhammad mentioned concerning the fast, “One who does not abandon false speech and acting on its imperatives, God has no need that he gives up his food and drink.” (Al-Bukhari) These narrations emphasise that there is far more to Islam than a mere adherence to rulings.

This is especially true in our marriages. Too many Muslims are involved in marriages that devolve into an empty observation of duties and an equally vacuous demand for the fulfillment of rights. While such practices are laudable in their proper context, when they are divorced from kindness, consideration, empathy, and true commitment they define marriages that become a fragile caricature. Such relationships are irreparably shattered by a silly argument, a few wrinkles on the face, unwanted pounds around the waist, a personality quirk or a whimsical desire to play the field to see if one can latch on to someone prettier, wealthier, younger, or possibly more exciting than one’s spouse.

These are issues that affect men and women. However, we men must step up and do our part to help to arrest the alarmingly negative state of gender relations in our communities. The level of chivalry the current crisis demands does not require that we pretend to be blind for twenty years. However, it does require some serious soul searching, and it demands that we ask ourselves some hard questions. For instance, why are so many Muslim men averse to marrying older or previously married women? The general feeling among the women folk in our communities is that if you are not married by the age of twenty-five, then you have only two chances of being married thereafter –slim and none. This sentiment pervades our sisters’ minds and hearts because of the reality they experience. Many brothers who put off marriage until they are past thirty-five will oftentimes marry someone close to half their age, passing over a generation of women who are intellectually and psychologically more compatible with them and would prove wiser parents for their children.

Despite this problem, and the clear social, psychological and cultural pathologies it breeds, many of us will hasten to give a lecture reminding our audience of the fact that Khadija, the beloved wife of our Prophet, was fifteen years his senior. We might even mention that she and several of his other wives were previously married. Why is it that what was good enough for our Prophet is repugnant to ourselves or our sons?



A related question would be, “Why are so many of our brothers so hesitant to marry strong, independent and intellectually astute women?” Many women in the West lack the support of extended family networks, which is increasingly true even in the Muslim world. Therefore, they must seek education or professional training to be in a position to support themselves if necessary, or to assist their husbands; an increasingly likely scenario owing to the nature of work in postindustrial societies. This sociological fact leads to women in the West generally manifesting a degree of education and independence that might not be present among women in more traditional societies and times – even though such societies are rapidly disappearing.

Many Muslim men will pass over talented, educated women who are willing to put their careers and education on hold, if need be, to commit to a family. The common reason given is that such women are too assertive, or they are not the kind of women the prospective husband’s mother is used to. As a result a significant number of our sisters, despite their beauty, talent, maturity, and dynamism are passed over for marriage in favour of an idealised, demure “real” Muslim woman. The social consequences of this practice are extremely grave for our community.

Again, we can ask ourselves, “To what extent does this practice conform to the prophetic model?” Our Prophet was surrounded by strong, assertive and independent women. His beloved Khadija, who we have previously mentioned, was one of the most successful business people in the Arabian Peninsula, and her wealth allowed the Prophet to retreat to the Cave of Hira where he would receive the first revelation.

Ayesha, despite her young age was an assertive, free-spirited, intellectual powerhouse who would become one of the great female scholars in history. The foundation for her intellectual greatness was laid by the Prophet himself who recognised her brilliance. Zainab bint Jahsh ran a “non-profit” organisation. She would make various handicrafts, sell them in the market and then use the proceeds to secretly give charity to the poor people of Medina. Umm Salama had the courage to migrate from Mecca to Medina, unescorted, although she was ultimately accompanied by a single rider. She also had the vision to resolve the crisis at Hudaybiyya. These were all wives of the Prophet. To their names we could add those of many other strong and dynamic women who played a major role in the life of the fledgling Muslim community.

Another issue that is leading to many otherwise eligible women remaining single relates to colour. If a panel of Muslim men, whose origins were in the Muslim world, were to choose Miss World, the title would likely never leave Scandinavia. No matter how beautiful a woman with a brown, black, or even tan complexion was, she would never be quite beautiful enough, because of her skin colour. This attitude informs the way many choose their wives. This is a sensitive issue, but it is one we must address if we are to advance as a community. We may think that ours is a “colourblind” community, however, there are legions of women who have been relegated to the status of unmarriageable social pariahs who would beg to differ.

God has stated that “the basis for virtue with Him is piety; not tribe, race, or national origin.” (49:13) The Prophet reminded us that “God does not look at our physical forms, or at our wealth. Rather, He looks at our hearts and our deeds.” (Muslim) We debase ourselves when we exalt what God has belittled. God and His messenger have belittled skin colour and body shape and size as a designator of virtue or distinction. What does it say about us when we use these criteria as truncheons to painfully bludgeon some of the most beautiful women imaginable into social insignificance?

Marriage is not a playground where the ego thoughtlessly pursues its vanities. This is something the chivalrous young man mentioned at the outset of this essay understood. It is an institution that helps a man and a woman pursue the purpose of their creation: to glorify and worship God and to work, within the extent of our capabilities and resources, to make the world a better place for those we share it with and for those we will leave it to. This role is beautifully captured in the Qur’an, “The believing men and women are the supporting friends of each other. They enjoin right, forbid wrong, establish regular prayer, pay the poor due, and they obey God and His Messenger. They expect God’s Mercy. Surely, God is Mighty, Wise.” (9:71)