Tuesday, June 28, 2011

THE VIRTUE

Hazrat Nawwas bin Sam`an (May Allah be pleased with him) reported: I asked Messenger of Allah [SAWW](PBUH) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it.''
[Muslim Hadith # 6195].

Thursday, June 16, 2011

RIYADH-US-SALEHEEN-Chapter 147

Supplication when one is disappointed about his Life

911. `Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: "Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted com panions.''
[Al-Bukhari and Muslim].
Commentary:  Most of the `Ulama' believe that Allah is the Sublime Com panion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Com panion) is one of the Divine Names. Some take it to mean the supreme com munion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, "... And join me with the righteous.'' (12:101).
At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.
912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, "O Allah! Help me over pangs and agony of death.''
[At-Tirmidhi].
Commentary: This Hadith, too, affirms the Prophet's creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.

Tuesday, June 14, 2011

Hastening to do good deeds

Allah, the Exalted, says in the Qur'an:

"So hasten towards all that is good". (2:148)

"And march forth in the way (which leads to) forgiveness from your Rubb, and for Jannah as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious)". (3:133)


7 thinks
Abu Hureira (Radi Allah Anhu) reported: Messenger of Allah (Sall'Allahu alaihi wasallam) said: "Hasten to do good deed before you are overtaken by one of the seven afflictions." Then giving a warning, he said:
Are you waiting for 
  • such poverty which will make you unmindful of devotion,
  • or prosperity which will make you corrupt,
  • or disease will disable you,
  • or such senility as will make you mentally unstable
  • or sudden death
  • or Ad-Dajjal who is the worst expected absent,
  • or the Hour, and the Hour will be most grievous and most bitter."


                                                                                                                          (At-Tirmidhi)

Monday, June 13, 2011

The sacred months in Islam

The sacred months are Dhul-Qi`dah, Dhual-Hijjah,Muharram, and Rajab. The name of Dhul-Qi`dah indicates in Arabic giving upfighting and traveling in preparation for the Hajj season. Dhul-Hijjah is called so because it is the month when Hajj takes place. Muharram is an emphatic form of tahrim, which indicates prohibiting vices and wrongdoings. Rajab is 
derived from the Arabic word tarjib, meaning glorification and esteem. Almighty Allah says about the sacred months: [Lo! The number of the months with Allah is twelve months by Allah'sordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them] (At-Tawbah 9:36).


The Prophet (peace and blessings be upon him) also 
said about them, "The division of time has turned to its original form which was current when Allah created the Heavens and the Earth. The year is of twelve months, out of which four months are sacred. Three are in succession: Dhul-Qi`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of
(the tribe of) Mudar which comes between Jumada Thani and Sha`ban" (Al-Bukhari).     

The Prophet (peace and blessings be upon him) 
described "RAJAB" as "(of the tribe of ) Mudar"because this tribe would locate this month correctly between Jumada Thani  and Sha`ban, unlike the tribe of Rabi`ah, which would refer to this sacred month as coming between Sha`ban and Shawwal, which, incorrectly, means it is Ramadan.
There was a long-established custom of observing those four months as those in which fighting is forbidden. The Pagan Arabs, however, might change those months about, transposing Muharram, for instance, to the month of Safar so that they might take at the former an unfair advantage overthe enemy who might (out of observing the sacred month) hesitate to fight. This is called an-nassi' (postponement [of a sacred month]). Almighty Allah says in this respect: [Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled, they allow it one year and forbid it (another) year] (At-Tawbah 9:37). 
These months have special advantages peculiar to them. For example, fighting is to be given up altogether during these months unless it is for self-defense. Rewards of good deeds are doubled and punishment for wrongdoings is multiplied. Moreover, Imam Ash-Shafi`i and many other scholars believe that blood money paid to the family of a victim killed
or injured during these months should exceed the amount given in other months.
 
In 
explaining Allah's words [So wrong not yourselves in them] (At-Tawbah 9:36), the eminent scholar Qatadah said, "Wronging oneself or others is more sinful and wicked during the sacredmonths than in other ones, as Almighty Allah grants solemnity to whomever and whatever He Most High likes." 


Qatadah also said, "Almighty Allah chose of (the different kinds of) His creation [some] things and persons as having special places and importance than others (in His sight). He Most High chose from the angels -- messengers [to convey His divine messages, mercy, punishment, etc., to the worlds]; chose from discourse that which reminds of Him; chose from the places on the earth --> His mosques; chose from the months --> Ramadan and the sacred ones; chose from days --> Friday, and from nights --> the Night of Decree. So hold in high esteem that which Almighty Allah holds in high esteem."

Thursday, June 9, 2011

If He Comes to Me Walking

Most beautiful dua

1. Alhamdu lillaahil -lathee 'ahyaanaa ba'da maa amaataana wa'ilayhin-nushoor.
2. Alhamdul lillaahil -lathee 'aafaanee fee jasadee, wa radda 'alayya roohee, wa 'athina  lee bithikrihi.

Wednesday, June 8, 2011

Aspects of Islamic Faith — Which charity is best?

We are always confronted by people who request charity. They may have a genuine case which needs help. How does Islam view such people and their action? Hakeem ibn Hazam, one of the Prophet’s companions, used to request the Prophet’s help, knowing that he did not refuse anyone. After giving him on several occasions, the Prophet (peace be upon him) said to him a few words that are highly significant. Hakeem quotes the Prophet as saying: “The upper hand is better than the lower one. Start with your dependents. The best charity is that which is taken from what is in excess of one’s needs. Whoever seeks to be contented God will grant him content, and whoever seeks to be self-sufficient will have God’s help in being so.” (Related by Al-Bukhari).

The Hadith focuses on two important points: the first compares the one who gives and the one who takes, and the other is giving to charity what we are in need of. We will look briefly at both points.

The majority of scholars agree that, in the context of the Hadith, the “upper hand” and the “lower hand” refer to the one who gives and the one who requests help, respectively. Thus the Hadith urges people who have plenty to give away to those in need, while at the same time it urges the ones in need to refrain from requesting charity. The ‘lower hand’ does not refer to the one who takes without asking, if he needs help; otherwise, people who really deserve help will refrain from taking zakat and charity, which could lead to defeating the very purpose of zakat, which is a very important and basic principle of Islam. Besides, taking zakat and charity when one is in need is perfectly permissible. It is contrary to Islamic principles that a person who does something permissible will be considered, as a result of doing it, lower than one who fulfills a duty incumbent on him. Indeed, the one who takes what is permissible to take may well be a better and more God-fearing than the one who gives. Ibn Al-Arabi says: “The lower hand is certainly that of the one who begs; not the one who takes without begging.” Ibn Hajar says: “The preference here is between giving and taking, which does not necessarily mean that the giver is a better person than the taker in every case.” What he means is that giving is better than taking, but the taker may well be the better of the two.

The second point concerns giving away what one needs. Al-Bukhari says: “Charity can only be paid when one has what is sufficient for one’s needs and the needs of one’s dependents. It is not acceptable that one gives to charity what is needed for his own essentials and the essentials of his dependents. Nor is it acceptable to give to charity when one is in debt. The repayment of one’s debt takes priority over charity, or sadaqah. To give to charity what one needs to repay one’s debts constitutes wasting other people’s money, which no one is allowed to do.

The question arises whether one can give in charity all that one has, leaving oneself poor, in need of help. It is well known that when the Prophet urged his companions to contribute to the equipment of the army, Abu Bakr donated all his money. The Prophet accepted that. However, this related to that particular occasion. Otherwise, scholars have made clear that this is permissible only if the donor is in full control of his mind and faculties, has no commitments and is able to withstand the resulting difficulty. Failing that, or if he has dependents who are not equally ready to tolerate the resulting poverty, he must not give away all his money. The best charity, as the Prophet outlines, is that which is given out of what one has in excess of what meets his own and his dependents’ needs.
-by Adil Salahi

The roller-coaster ride of life

AS we travel through life, we find ourselves in one of two situations. Either something good is happening in our lives, in which case as Muslims our role is to thank Allah for the blessing, or something bad or something we dislike is happening to us, and our role then is to be patient. This is the formula for a happy life, a life cruising towards earning the pleasure of Allah. Sabr (patience) or Shukr (gratitude), the worry stops here.
The Messenger of Allah (peace be upon him) said:
 “Strange is the affair of the believer. Verily, all his affairs are good for him. If something pleasing befalls him, he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Sabir) and it becomes better for him. And this is only for the believer.” (Sahih Muslim)
Ibn Al-Jawzi said, “If this world was not a station of tests it would not be filled with sicknesses and filth. If life were not about hardship, then the prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the world.
Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya’qub cried until he became blind. Musa challenged Pharaoh and was tested by his people. ‘Isa had no provision except the morsels his disciples provided him with. And Muhammad (peace be upon him and all prophets) met poverty with patience as his uncle, one of the most beloved relatives to him, was slain and mutilated, and his people disbelieved in him... and the list of prophets and the pious goes on and on.”
What happens to us happens by the Will of Allah. It is a pillar of our Iman that we believe in Qadha and Qadr, and that we are pleased with Allah’s choice – good or seemingly bad. How can we imagine that we shall not be tested when those who were better than us suffered?
Al-Hasan Bin Arafah narrated that he visited Imam Ahmad Bin Hanbal after he was whipped and tortured by the Caliph for not budging from the truth (the Caliph insisted that the Qur’an was created, while the truth is that the Qur’an is the Word of Allah – His Speech – which is an attribute of Allah, and not something created).
He said to him, “O Abu Abdullah, you have reached the station of the Prophets!”
Ahmad replied, “Keep quiet. Verily, I saw nothing more than people selling their Religion and I saw scholars who were with me, sell their faith. So I said to myself, ‘Who am I, what am I? What am I going to say to Allah tomorrow when I stand in front of Him and He asks me, ‘Did you sell your Religion like the others did?’”
He continued, “So I looked at the whip and the sword and chose them. And I said, ‘If I die, I shall return to Allah and say that I was told to say that one of Your Attributes was something created but I did not say. After that, it will be up to Him - either to punish me or be Merciful to me.”
Al-Hasan Bin Arafah then asked, “Did you feel pain when they whipped you?”
He said, “Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over 80 times). After it was over I felt no pain and that day I prayed Dhuhr standing.”
Al-Hasan Bin Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, “Why are you crying? I did not lose my Iman. After that why should I care if I lose my life?”

These people were better than us, but this was how they were tested. We must also remember that:

·         Much of what befalls us is the direct result of our own sins. Allah said:
 “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (Qur’an, 42:30)
Muhammad Bin Sireen used to say when his debts piled up and he felt sad, “I know that the cause of this sadness is a sin I committed over 40 years ago.”
·         People understand that when something bad happens it is a test from Allah. But even the good things that happen to us are a test. Allah says:
 “And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allah’s Obedience).” (Qur’an, 7:168)
Abdul Malik Bin Ishaq said, “There is no one that is not tested with health and prosperity to measure how thankful he is.”
·         Patience must be observed from the beginning, and there are things that contradict patience like tearing ones shirt, slapping ones face, and cursing and wailing.
Umm Salamah narrates that she heard the Messenger of Allah (peace be upon him) say: “Any Muslim who says when a calamity befalls him that which Allah commanded him: ‘To Allah we belong and to him we return. O Allah reward me in this calamity and give me better than it’ – Allah will grant him better than (that which he lost).”(Sahih Muslim)
·         The hardships that befall us distinguish the true believers from the insincere ones. Shumayt Bin Ajlan said, “The pious and the ungrateful are hidden by health, when calamities befall the two men are separated (by how they react).”
Allah asks in the Qur’an:
“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them...” (Qur’an, 29:2-3).
Allah’s glad tidings for the patient ones:
 “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.). Who, when afflicted with calamity, say: ‘Truly! To Allah we belong and truly, to Him we shall return.’ They are those on whom are the Salawat (blessings) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.” (Qur’an, 2:155-157)
-      By Muhammad Alshareef - a graduate from the Islamic University of Madina and the director of Al-Maghrib Institute in Canada

Friday, June 3, 2011

ABC Prayer for Children

A is for Allah Lord of the Universe, who is One, He made the earth, stars, 
and sun He made angels to worship and pray, He made man from a dab of clay 

B is for Bilal Bilal is that tall, brave African man, Islam freed him and gave him iman Calling the Muslims
 to come and pray, Was his duty each night and day 

C is for Children Black, white, red, yellow, and brown, Better than the jewels in a crown 
Laughing or crying, short or tall, Allah loves children, one and all 

D is for Du'a Remembering Allah all nights and days, By giving Him our thanks and praise 
Thank Allah with "Al Hamdulillah" And praise Him with "Subhanallah 

E is for Earth With its mountains, rivers, and seas, Animals, birds, fruits, and trees 
They all declare Allah's Might, Following His laws, wills, and light

 F is for Faith That which the Muslims call Iman, Is in the heart of the believing man 
Will come from his lip and hand, Love for Allah pouring out like sand 

G is for Gabriel An angel (called Jibraeel in Islam) created by Allah from light, His duty is to serve Allah 
all day and night To Prophet Muhammad (S) he did appear, To bring mankind the Holy Qur'an so dear

 H is for Heaven God's garden of joy, peace, and love, 
The home for Muslim's souls above The path to this heavenly place Is faith in Allah's guidance and grace

 I is for Islam A way of life for all of who, Give to Allah the praise that is due We worship 
and pray five times a day, Because we know it is the best way 

J is for Jesus Peace be upon him, 'Isa, the son of Maryam, To his people Allah's word did he carry
 By Allah's help, he made the sick well, So people would believe what he had to tell 

K is for Ka'bah First house of Allah in Makkah was made, By Ibrahim and Isma'il the stones were
 laid Millions of believers from every race, Come for Hajj tot his extra special place 

L is for Life A precious gift from Allah to you, Don't waste it, he knows what you do Don't chase
 pleasure or forget Allah, No matter how little, say "Al-Hamdulillah

 M is for Muhammad Peace be upon him, Abdullah's son, From Allah's enemies he did not run 
Of all the Prophets, he was the last, Islam his message which we hold fast 

N is for Nuh Peace be upon him, a Prophet who was very good, Allah told him to build an ark, fast as 
he could Take pairs of animals and the believers-all, The flood was coming and the waves would be tall! 

O is for Obedience It is the duty of each Muslim to obey, The Qur'an and the Sunnah all the
 way Go for Hajj, give Zakah, fast, and pray, And to your parents do not say, "Nay!" 

P is for Prayer. It is the cornerstone of Muslim life, And the devil it cuts like a knife 
Prayer five times a day is a must, In Allah, you should put your trust 

Q is for Qur'an A blessing and guide for all of mankind,
 In it Allah's message you will find Of all His messages, 
it is the last, Perfect for present, future, and past 

R is for Ramadan. For Muslims this blessed month of fasting,
 Is to celebrate Allah's love everlasting. All day, no food, nor drink, 
nor evil deeds, Pray and read Qur'an, to heaven this leads 

S is for Surah. One hundred and fourteen in the Qur'an, 
Read them and trust in Al-Rahman, 
Do you know ten of them that you can say? 
Knowing them will help you pray

 T is for Tawheed La ilaaha illallah, Allah is the only one, 
There is no partner with Him, nor son Allah is the answer
 to all that we need, Watch your heart and tongue, He knows every deed 

U is for Ummah The Muslim community, which Muhammad (S) found, 
The brotherhood of Islam made it sound Allah's laws in the Qur'an and Sunnah
Are to help everyone in the Ummah 


Rest is at http://www.muhajabah.com/poems/002124.htm -- too many characters...

Thursday, June 2, 2011

The Ruku' of the Messenger (sallaallahu 'alayhi wa sallam)

The Ruku' of the Messenger (sallaallahu 'alayhi wa sallam), by Shaykh Muhammad ibn 'Umar Baazmool
Taken From the Book: Sharh Sifah Salatin Nabee' (Explanation of the Prophet's Prayer Described) [currently being translated]
What is the description of the rukoo'?
The description of the rukoo' is that the individual bends his back and places his hands upon his knees; his back is to be level to the point that if a person were to come with a hollow plate and place it upon his back, it would remain in its place. So this indicates that the back is level.
The author (Shaykh al-Albaanee, rahimahullaah) mentioned in that which he has cited from the ahadeeth, that the Messenger (sallaallahu 'alayhi wa sallam), when he would bow, [he] would spread his back to the point that if someone were to pour water upon it then it would remain in its place. Because then, [the] back is level and is not curved (or bent).
As for the head and the neck, then he would not droop his head, meaning he would not bend it towards the ground. Nor would he raise it, meaning he would not raise it higher that the level of his back. And he is to place his head and neck even with the level of his back. What is affirmed, as the author has mentioned, in the ahadeeth, is that the Messenger (sallaallahu 'alayhi wa sallam) would place his palms upon his knees. Not upon his thighs above the knees. Nor upon the shin below the knees. He would separate his fingers and firmly grasp his knees with his hands as if he holding his knees.
Translated by: Raha Batts
Source: http://Salafitalk.net

Why is it that we can’t attach our feet to each other’s feet in Salaah?

Author: Shaykh Muhammad ibn 'Abdul Wahhaab al 'Aqeel

…and from it is the saying of Anas, may Allaah be pleased with him, in a Sunnah from the Sunan of Salaat; and it is the spacing in the Salaat; that a Muslim stands beside his Muslim brother and attaches is feet, knees and shoulders to his brother without being excessive or negligent, as was legislated by the Messenger – صلى الله عليه وسلم – who said:
“You will straighten your lines or Allaah will separate between your hearts or faces.”
This is why when the hearts have become separated during this time, so did the feet.
Why is it that we can’t attach our feet to each other’s feet?
It is because our hearts are detached from one another, if our hearts were attached to one another, our feet would also be attached. This is why if a person who loves you and whom you love were to put his foot over yours, you would not get upset, you would not say; ‘why is he bothering me’, this is because your heart loves him. But because there is a detachment between you and him, you cannot stand that he attaches his foot to yours let alone that he puts his foot over yours.
This is why Anas, may Allaah be pleased with him, when he describes his state at the time of the Messenger of Allaah – صلى الله عليه وسلم – and his state after that, he says;“At the time of the Messenger – صلى الله عليه وسلم – we would attach our feet to our brother’s feet, and our knees to our brother’s knees, and our shoulders to our brother’s shoulders, in obedience to the Messenger’s orders – صلى الله عليه وسلم - , but if we were to do so today, he would escape like an obstinate mule.”
By Allaah I saw with my own eyes here in Madeenah, a man wanted to attach his foot to his brother’s foot, by Allaah his brother cut his Salaat, he cut his Salaat and left the whole first line and went to the second line. He left the first line to escape this Sunnah, and the cause of this is ignorance, may Allaah preserve you. This is why we must teach the people the Sunnah of the Prophet – صلى الله عليه وسلم – because people are enemies to what they are ignorant of.