J ustice means being fair and impartial when offering solutions to
problems between people.
Those who do not live bythe moral values of the Qur'an, however,
generally do not conductthemselves with a sense of justice. Many
external factors may have positive or negative impact on their
decisions.
A person may give preference to the party he feels closer to
himself,or his own interests may influence the verdict; he may veer
from justice forthe sake of personal inclinations.
Deviation from strict justice is often greatest towards those whom one
dislikes most. Grudges and resentmentcloud the mind and make it hard
to take a decision in favor of the despised party.
Rage harbored in the heart may hinder a person from even acknowledging
the other party's rights of.
For this reason Allah draws special attention to this pitfall and
warns believers against it:
You who believe! Show integrity for the sake of Allah, bearing witness
with justice. Do not let hatred for a people incite you into not
beingjust. Be just. That is closer to heedfulness. Have fear of Allah.
Allah is aware of what you do.(Surat al- Ma'ida; 8)
In compliance with the verse, Muslims never commit injustice to any
individual or society because of kinship, resentment or personal
interests.
No matter what someone's belief, ideology or philosophy may be, or how
hostile his attitude to Muslims, atrue believer always treats him with
justice.
He is not moved by emotion toward unfair decisions, and even when
contrary to his own interests, he does not conceal or distort the
truth.
Sunday, December 30, 2012
The result of unawareness
Despite all of Allah's warnings, unawareness quickly draws those
whopersist in it toward a horrible, indescribable, and eternal
punishment.Allah created this world as a place of testing, andthose
who leave it without becoming aware will continue their lives
eternally among the people of Hell.
As revealed in the Qur'an, their eyes and ears have been sealed and
their understandingremoved. Their understanding and awareness are like
thoseof animals. And, because they are so by choice, they are even
lower than animals:
We created many of the jinn and humanity for Hell. They have hearts
with which they do not understand, eyes with which they do not see,
and ears with which they do not hear. Such people are like cattle. No,
they are even further astray! They are the unaware. (Surat al-A'raf:
179)
Do you suppose that most of them hear or understand? They are just
like cattle. Indeed, they are even further astray! (Surat al-Furqan:
44 )
Animals have no awareness. Allah compares unaware people to them,
because their animal-like unawareness has causedtheir hearts to
harden. Whatever they see and hear, and all of the admonitions and
advice they receive, do not lift them out of that state. Asa result,
they do not learn anything from what happens to them.
All people without exception are responsible for understanding and
living according to the truth. But if they persist in their
unawareness, they become less intelligent than other living species
and lose those qualities that make them human. The sense, perception,
and understanding that Allahgives to everyone so thatthey can know of
His existence and serve Him are closed to these people who are
determined to persist in unawareness:
Those are the people whose hearts, hearing, and sight have been sealed
up by Allah. They are the unaware. (Surat an-Nahl: 108)
Such individuals can no longer save themselves from living among the
people of Hell unless they turn towards Him. Their lack of awareness
and confusion will be even greater in Hell:
Those who are blind in this world will be blind in the Hereafter and
even further off the Path. (Surat al-Isra': 72)
The harshness of the punishment and its terror are described in verses
as follows:
… the kindled Fire of Allah reaching right into the heart. It is
sealed in above them in towering columns. (Surat al-Humaza: 6-9)
People who live in a state of unawareness, who make no effort to
escape from this state, and who die without being aware of the Qur'an
and His pleasure will be dragged down toHell.
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whopersist in it toward a horrible, indescribable, and eternal
punishment.Allah created this world as a place of testing, andthose
who leave it without becoming aware will continue their lives
eternally among the people of Hell.
As revealed in the Qur'an, their eyes and ears have been sealed and
their understandingremoved. Their understanding and awareness are like
thoseof animals. And, because they are so by choice, they are even
lower than animals:
We created many of the jinn and humanity for Hell. They have hearts
with which they do not understand, eyes with which they do not see,
and ears with which they do not hear. Such people are like cattle. No,
they are even further astray! They are the unaware. (Surat al-A'raf:
179)
Do you suppose that most of them hear or understand? They are just
like cattle. Indeed, they are even further astray! (Surat al-Furqan:
44 )
Animals have no awareness. Allah compares unaware people to them,
because their animal-like unawareness has causedtheir hearts to
harden. Whatever they see and hear, and all of the admonitions and
advice they receive, do not lift them out of that state. Asa result,
they do not learn anything from what happens to them.
All people without exception are responsible for understanding and
living according to the truth. But if they persist in their
unawareness, they become less intelligent than other living species
and lose those qualities that make them human. The sense, perception,
and understanding that Allahgives to everyone so thatthey can know of
His existence and serve Him are closed to these people who are
determined to persist in unawareness:
Those are the people whose hearts, hearing, and sight have been sealed
up by Allah. They are the unaware. (Surat an-Nahl: 108)
Such individuals can no longer save themselves from living among the
people of Hell unless they turn towards Him. Their lack of awareness
and confusion will be even greater in Hell:
Those who are blind in this world will be blind in the Hereafter and
even further off the Path. (Surat al-Isra': 72)
The harshness of the punishment and its terror are described in verses
as follows:
… the kindled Fire of Allah reaching right into the heart. It is
sealed in above them in towering columns. (Surat al-Humaza: 6-9)
People who live in a state of unawareness, who make no effort to
escape from this state, and who die without being aware of the Qur'an
and His pleasure will be dragged down toHell.
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Names and Attributes of Allaah- , Are al-Sitteer and al-Sattaar names of Allaah?.
them is one of the names of Allaah, may He be glorified and exalted?.
Praise be to Allaah.
The names of Allaah are a tawqeefi matter [i.e., they can only be
known through divine Revelation and sound texts of hadeeth, with no
room for ijtihad], as is the view of Ahl al-Sunnah wa'l-Jamaa'ah, so
He is not to be called by anything except that by which he called
Himself or that His Messenger (blessings and peace of Allaah be upon
him) called Him.
Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
The names of Allaah are tawqeefi and reason plays no role in
knowingthem. Based on that, we should limit our sources concerning
them to what is narrated in the Qur'aan and Sunnah, and not add or
subtract anything from that, because human reason cannot work out the
names that He deserves. So we must limit ourselves to the divine texts
and sound hadeethwith regard to that, because Allaah says
(interpretation of the meaning):
"And follow not (O man, i.e., say not, or do not, orwitness not) that
of which you have no knowledge. Verily, the hearing, and the sight,
and the heart of each of those ones will be questioned (by Allaah)"
[al-Isra' 17:35]
"Say (O Muhammad صلى الله عليه وسلم): '(But) the things that my Lord
has indeed forbidden are Al-Fawaahish (great evil sins and every kind
of unlawful sexual intercourse) whether committed openly or secretly,
sins (of all kinds), unrighteous oppression, joining partners (in
worship) with Allaah for which He has given no authority, and saying
things about Allaah of which you haveno knowledge'"
[al-A'raaf 7:33]
Because calling Him by a name which He has not called Himself by, or
denying a name that He has called Himself by, is atransgression
against Hisrights. It is essential to observe proper etiquette with
regard to that and limit it to what is mentioned in the text. End
quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 3/275
Secondly:
The name al-Sattaar is not proven -- as far as we know -- in the texts
of the Qur'aan and Sunnah as one of the names of Allaah, may He be
exalted. Shaykh 'Abd al-'Azeez al-Raajihi (may Allaah preserve him)
wasasked: Is al-Sattaar one of the beautiful names of Allaah?
He replied: I do not know of al-Sattaar beingone of the names of
Allaah, but one of the names of Allaah is al-Sitteer, as it says in
the hadeeth: "Allaah is Hayiy (so Kind that He does not ignore the
pleaof the one who asks of Him), Sitteer (the One Who conceals
(people's faults and mistakes))." But as for the name al-Sattaar, I do
not knowthat it is one of the names of Allaah; rather itcomes under
the heading of description: it may be said of Allaah that He is
sattaar, and description is broader than the names. End quote.
Quoting from the tape Sharh al-Ibaanah al-Sughra li Ibn Battah.
With regard to the nameal-Sitteer, it was narrated by Abu Dawood(4012)
that the Messenger of Allaah (blessings and peace of Allaah be upon
him) said: "Allaah is characterized by modesty and concealment, and He
loves modesty and concealment. When one of you washes himself, let him
conceal himself." It was classed as saheeh by al-Albaani in Saheeh
al-Jaami'.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked in
Liqa' al-Baab al-Maftooh:Are al-Muhyiy and al-Sitteer regarded as
names of Allaah?
He replied: al-Muhyi is not one of the names of Allaah; rather it
refers to one of the actions of Allaah. Allaah says (interpretation of
the meaning):
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be!' ___ and it is"
[Ghaafir 40:68]
So muhyiy is the participle from the verb ahya (to give life), and it
is one of His actions, not one of His names.
With regard to the nameal-Sitteer, it is mentioned in a hadeeth,but
its authenticity needs to be examined. Ifit is saheeh, then it is one
of the names of Allaah, because the view of Ahl al-Sunnah
wa'l-Jamaa'ah is that every name of Allaah that is proven to be saheeh
from the Messenger of Allaah is proven, i.e., it is proven to be one
of His names. End quote.
As for the difference between al-Sitteer and al-Sattaar, both of them
are indicative of extreme concealment, and Allaah covers a greatdeal
for His slaves.
And Allaah knows best.
Names and Attributes of Allaah- , Allaah is All-Aware of everything? .
everything" (al-Baqarah 2:231 – interpretation of the meaning)?
Praise be to Allaah.
Allaah knows and is aware of all things. Nothing on earth or in heaven
is hidden from Him, be it words or deeds, movements or cessation of
movement, acts of obedience or actsof disobedience.
"Know you not that Allaah knows all that is in the heaven and on the
earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfooz). Verily,
that is easy for Allaah" [al-Hajj 22:70 – interpretation of the
meaning]
Allaah has encompassed all things with His knowledge, and has written
it in al-Lawh al-Mahfooz, as He says (interpretation of the meaning):
"Neither you (O Muhammad) do any deed nor recite any portion of the
Qur'aan, nor you (O mankind) do any deed (good or evil), but We are
Witness thereof, when you are doing it. And nothing is hidden from
your Lord (so much as) the weight of an atom (or small ant)on the
earth or in the heaven. Not what is less than that or what is greater
than that but is (written) in a Clear Record"[Yoonus 10:61]
Allaah Alone knows the unseen. He knows what is in the heavens and
what is on earth, as Allaah says of Himself (interpretation of the
meaning):
"…I know the Ghayb (Unseen) in the heavens and the earth, and I know
what you reveal and what you have beenconcealing" [al-Baqarah 2:33]
Allaah knows all things. The keys of the unseen are known to no one
butHim, as He says (interpretation of the meaning):
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything freshor dry, but is written in
aClear Record" [al-An'aam 6:59]
Allaah alone is the One Who knows when the Hour will begin, when rain
will fall, what is in the wombs, what each person will do, and when
and where each person will die. Allaah says (interpretation of the
meaning):
"Verily, Allaah, with Him (Alone) is the knowledgeof the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earntomorrow, and no person knows in what land he
will die. Verily, Allaah is All-Knower, All-Aware (of things)"
[Luqmaan 31:34]
Allaah is with us and nothing we do is concealed from Him…
"And He is with you (by His Knowledge) wheresoever you may be. And
Allaah is the All-Seer of what you do" [al-Hadeed 57:4 –
interpretation of the meaning]
Allaah is always watching us. He knows what we do, whether it is good
or bad. Then He will tell us of that and will reward or punish us
accordingly on the Day of Resurrection, as He says (interpretation of
the meaning):
"Have you not seen that Allaah knows whatsoever is in the heavens and
whatsoeveris on the earth? There is no Najwa (secret counsel) of three
but He is their fourth (with His Knowledge, while He Himself is over
the Throne, over the seventhheaven), — nor of five but He is their
sixth (with His Knowledge), —nor of less than that or more but He is
with them (with His Knowledge) wheresoever they may be. And afterwards
on the Day of Resurrection He will inform them of what they did.
Verily, Allaah is the All-Knower of everything" [al-Mujaadilah 58:7]
Allaah Alone knows the unseen and the seen, what is secret and what
is open, as He says of Himself (interpretation of the meaning):
"All-Knower of the unseen and the seen, theMost Great, the Most High"
[al-Ra'd 13:9]
And Allaah says (interpretation of the meaning):
"And if you (O Muhammad) speak (the invocation) aloud, then verily,
He knows the secret and that which is yet more hidden" [Ta-Ha 20:7]
Names and Attributes of Allaah- , What is the difference between the ‘Arsh of theLord and His ?.
Praise be to Allaah.
The Kursiy is the footstool of the Most Merciful, according to the
most correct of the scholarly opinions on the matter. The 'Arsh
(Throne) is the greatest of all things that Allaah has created, over
which our Lord rose in a manner that befits His Majesty. It has
pillars andis carried by bearers who are angels of immense size.
The evidence for the above is given below, along with the comments of
some of the scholars.
It was narrated that Ibn Mas'ood said: Between the first heaven and
the one above it is (a distance of) five hundred years. Between each
of the heavens is (adistance of) five hundred years. Between the
seventh heaven and the Kursiy is (a distance of) five hundred years.
Between the Kursiy and the water is (a distance of) five hundred
years, and the Throne is above the water. Allaah is above the Throne,
and nothing whatsoever of your deeds is hidden from Him. (narrated by
Ibn Khuzaymah in al-Tawheed, p. 105; by al-Bayhaqi in al-Asmaa'
wa'l-Sifaat, p. 401).
This report was classed as saheeh by Ibn al-Qayyim in Ijtimaa'
al-Juyoosh al-Islamiyah, p. 100; by al-Dhahabi in al-'Uluw, p. 64).
Shaykh Ibn 'Uthaymeensaid:
This hadeeth stops at Ibn Mas'ood (it is mawqoof), but this is one
of the matters concerning which there is no room for personal opinion,
so it comes under the heading of marfoo' [ahaadeeth whose isnaad goes
back to the Prophet (peace and blessings of Allaah be upon him)],
because Ibn Mas'ood is not known to have taken anything from the
Israa'eeliyyaat [reports derived from Jewish sources].
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/379)
Imaam Muhammad ibn 'Abd al-Wahhaab said, inthe list of points noted
from this hadeeth:
.....(9) The great size of the Kursiy in relation to the heavens.
(10) The great size of the Throne in relation tothe Kursiy.
(11) That the Throne issomething other than the Kursiy and the water.
(Sharh Kitaab al-Tawheed, p. 667, 668).
The Throne of the Most Merciful is the greatest and most vast thing
in His creation.
Allaah says (interpretation of the meaning):
"So Exalted be Allaah, the True King: Laa ilaahailla Huwa (none has
the right to be worshipped but He), the Lord of the Supreme Throne!
[al-Mu'minoon 23:116]
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129]
"Owner of the Throne, the Glorious" [al-Burooj 85:15]
Al-Qurtubi said:
The Throne is mentioned on its own because it is the greatestthing
that Allaah has created; everything else is also included in this.
(Tafseer al-Qurtubi, 8/302, 303).
Ibn Katheer said:
"and He is the Lord of the Mighty Throne" [al-Tawbah 9:129 –
interpretation of the meaning] means, He is the Sovereign and Creator
of all things, because He is the Lord ofthe Mighty Throne whichis the
roof of creation. All created things, the heavens and the earth and
all that is in them and in between them are beneath the Throne of
Allaah and are subjectto His power. His knowledge encompassesall
things and His power controls all things, and He is Watcher over all
things.
(Tafseer Ibn Katheer, 2/405)
And he said (may Allaahhave mercy on him):
"Owner of the Throne" [al-Burooj 85:15 – interpretation of the
meaning] means, the Master of the Mighty Throne which is above all
created things. "The Glorious" – there are two readings of this word
(al-Majeed). If it is nominative (al-Majeedu)it is an adjective
referring to the Lord, may He be glorified, and if it is genitive
(al-Majeedi), it is an adjective referring to the Throne. Both
meanings are correct.
(Tafseer Ibn Katheer, 4/474).
Majeed means vast and mighty in power.
It was narrated from Abu Sa'eed that the Prophet (peace and
blessings of Allaah be upon him) said: "The people will fall
unconscious on the Day of Resurrection; I will be the first to regain
consciousness, and Moosa will be there, holding on to one of the
pillars of the Throne. I do not know whether hewoke up before me or if
he was exempted because he had fallen unconscious at the Mount of
Sinai." (Narrated by al-Bukhaari, 3217)
The Throne has bearers who carry it.
Allaah says (interpretation of the meaning):
"Those (angels) who bear the Throne (of Allaah) and those around it
glorify the praises of their Lord, andbelieve in Him, and ask
forgiveness for those who believe (in the Oneness of Allaah) (saying):
'Our Lord! You comprehend all things inmercy and knowledge, so forgive
those who repent and follow Your way, and save them from the torment
of the blazing Fire!'"
[Ghaafir 40:7]
They are of immense size:
It was narrated from Jaabir ibn 'Abd-Allaah that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
"I have been granted permission to speak about one of the angels of
Allaah, one of the bearers of the Throne. The space between his
earlobes and his shoulders is the distance of seven hundred years'
travelling."
(Narrated by Abu Dawood, 4727)
Al-Haafiz Ibn Hajar said concerning this hadeeth:its isnaad meets
the conditions of being saheeh.
(Fath al-Baari, 8/665)
The Throne is above theKursiy, and is above all of creation. Ibn
al-Qayyim said:
If Allaah is separate from His creation, then either He is
encompassing them or He is not. If He is encompassing them, then He
must be above them, because that which encompasses must necessarily be
above that which is encompassed. Hence because the heavens encompass
the earth, they must be above it, and because the Kursiy encompasses
the heavens, it must be above them, and because the Throne encompasses
the Kursiy, it must be above it. Whatever encompasses all of that must
necessarily be above it. This does not imply that there is physical
contact with anything that He encompasses; neither is there any
similarity or resemblance between Him and that which He encompasses.
(al-Sawaa'iq al-Mursalah,4/1308)
The Throne is neither Sovereignty (al-Mulk) nor the Kursiy
Ibn Abi'l-'Izz al-Hanafi said:
What would those who distort the word of Allaah and say that the
Throne is an expression referring to al-Mulk or sovereignty say about
the following aayat? –
"…and eight angels will, that Day, bear the Throne of your Lord
above them" [al-Haaqqah 69:17 – interpretation of the meaning]
"…and His Throne was on the water…" [Hood 11:7 – interpretation of
the meaning]
Will they say that eight angels will, that Day, bear the Sovereignty
of Allaah, and that His Sovereignty was on the water? Will Moosa be
holding on to one of the pillars of Allaah's sovereignty? Can any same
person who knowswhat he is saying utter such things?
Concerning the Kursiy, Allaah says (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]
It was said that this is the Throne, but the correct view is that it
is something else. This wastransmitted from Ibn 'Abbaas (may Allaah be
pleased with them both)and others. Ibn Abi Shaybah narrated in Sifat
al-'Arsh, and al-Haakim narrated in his Mustadrak that [the following
report] meets the conditions of the two Shaykhs [al-Bukhaari and
Muslim]although they did not narrate it: (it was reported from) from
Sa'eed ibn Jubayr that Ibn 'Abbaas (may Allaah be pleased with them
both) said, concerning the aayah (interpretation of the meaning):
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]:
The Kursiy is the footstool, and no one can comprehend how vast the
Throne is exceptAllaah.
This was transmitted as amarfoo' report (attributed to the Prophet
(peace and blessings of Allaah be upon him)), but the correct view is
that it is mawqoof, stopping at Ibn 'Abbaas…
Abu Dharr (may Allaah be pleased with him) said: I heard the Messenger
of Allaah (peace and blessings of Allaah be upon him) say: "The Kursiy
in relation tothe Throne is like an ironring thrown out into empty
land."
And, as one of the Salaf said, before the Throne it is like a step.
(Sharh al-'Aqeedah al-Tahhaawiyyah, p. 312,313).
Shaykh Ibn 'Uthaymeensaid:
There are those who say that the Kursiy is the Throne because of the
hadeeth, "Allaah will set up His Kursiy on the Day of Resurrection."
They think that the Kursiy is the Throne.
Similarly, some people claim that the Kursiy is Allaah's knowledge,
and say that the aayah (interpretation of the meaning)
"His Kursiy extends over the heavens and the earth" [al-Baqarah 2:255]
refers to His Knowledge.
The correct view is that the Kursiy is a footstool, and the Throne
is that which the Most Merciful rose above (istiwaa'). And knowledge
is the attribute of the knowledgeable one by means of which he
understands that which he knows.
(al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/393, 394).
And Allaah knows best.
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And Allah Knows the Best!
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Causes and Effects of Diseases of the Heart
Indeed, all sins poison the heart and lead to its illness and
destruction. They sicken it and define its will as other than what
Allaah The Almighty wants [of Hisservant], in effect being as harmful
to the heart as actual poisons are to the body. Imaam Ibn Al-Mubaarak
said, "I haveseen that sins cause the death of the heart and addiction
to them breeds humiliation. On the other hand, quitting sins gives
life to the heart and it is better for one to disobey his own self
[than to disobey Allaah The Almighty]."
The extent of harm that sins cause to the heart and body in this life
and in the Hereafter, are known to Allaah The Almighty alone. However,
every evil and every single disease in this life and the Hereafter,
can be attributed to sins and acts of disobedience. Ibn Al-Qayyim
said:
"Then why [else] were our parents (Aadam and Eve, may Allaah exalt
their mention) expelled from Paradise – the abode of joy, pleasure,
bliss and happiness – to the dwelling of suffering, sorrows and
disasters? Why was Satan cast out from the kingdom of Heaven? Why was
he cursed and deformed externally and internally, until he had the
most heinous appearance, with his insides even uglier and more
abominable than his exterior? Why was he under a curse instead of
mercy, and given ugliness in place of beauty, and Hell instead of
Paradise? He became worthless in the sight of Allaah The Almighty,
deprived of His compassion and inflicted withHis anger. Allaah The
Almighty deluded and detested him so much that He led him to
destruction, until he became a leader for every immoral and criminal
person; and Satan accepted this position although he had [earlier]
worshipped [Allaah]. We seek refuge with You, O Allaah from breaching
Your command or doing what You prohibited!"
He continued:
"Why did all the people on earth drown [at the time of Noah ]and the
water submerge the peaks of mountains? Why were the people of 'Aad
afflicted with an intense wind that left their lifeless bodies on
earth like they were hollow trunks of palm trees? Why was the tribe of
Thamood afflicted with a loud shriek that literally tore their hearts
on the inside and all of them died [as a result]? Why were the
villages of the people ofLoote lifted so high up to thesky that the
angels heard the barking of their dogs, and then were turned upside
down, leading to their deaths; and why were they cast with stones of
layered, hard clay? In this way, they were punished twice, which was
something that did not happen to any other nation. Theircounterparts
today may also havethe same punishment, and this isnever far from the
wrongdoers. As for the people of Shu'ayb why were they afflicted with
clouds of torment that appeared as canopies, but when they approached
over their heads, they rained flames of blazing fire over them? Why
were Pharaoh and his soldiers drowned in the sea and transported by
soul to Hell? Why was Qaaroon, along with his house, property and
family, swallowed by the earth? Why were the generations after Nooh
(Noah) destroyed by different kinds of punishment? What about the
Children of Israel;why were they tried by militarily superior people,
who ransacked their homes, killing men and taking children and women
captive, in the process? Why did those enemies later again come to
them and destroy everything they could to the point of annihilation?
Why were they afflicted with different types of torturous punishments:
death, imprisonment, destruction of their houses, subjugation to the
tyranny of kings and transformation into apes and pigs? The last of
these hardships is mentioned in the verse where Allaah The Almighty
Says (what means): {He Would surely [continue to] send upon them until
the Day of Resurrection those who would afflict them with the worst
torment.} [Quran 7:167]"
Some of the effects of acts of disobedience and sins:
• They are ammunition that a sinner provides his enemy with,
supporting his rival with an army against his very own self.
• They embolden others to defy the sinner, in ways they would never
have previously dared.
• They gradually seal one's heart; if sins accumulate, their doer
becomes heedless. Some of the righteous predecessors said that the
verse where Allaah The Almighty Said (what means): {Nay! But on their
hearts is the Raan which they used to earn.} [Quran 83:14], refers to
the sins that pile up until the heart is blinded. That is because the
heartrusts from sins, an increase of which steps up corrosion until it
constitutes Raan (rust). This, then, in turn, develops until it
becomes a seal and bolt which enlarges, until it completely wraps
around the heart.
• The enormity of sins is removedfrom the heart to the extent that it
then considers them as mere habits.
• Sins breed sins and help sustainthe [habit of committing] evil.
• Ill actions render darkness in one's heart, which is as tangible as
the shadows of the night. It was narrated on the authority of Ibn
'Abbaas that he said, "A good deed brings about light in [its doer's]
face and heart, blessing in provisions and love in the hearts of
people. Conversely, a sin brings about darkness in the face and the
heart, lack in sustenance and hatred in the hearts of people."
• Sins weaken the heart and body. As for the former, it is evident in
its continuous pattern which ends only when its life does. The body,
too, becomes weakened because a believer's power lies in his heart,
and the stronger that is, the stronger his body is.
• They render man's affairs difficult; whenever he wants to do
something, he finds it tough or unattainable. One of the righteous
predecessors said, "When I disobey Allaah The Almighty, I find that
reflected in the behavior of my wife and [even my] domesticated
animal."
• Sins create alienation between its doer and others, especially
thegood among them. Abu Ad-Dardaa' advised, "Beware of being cursed by
the hearts of the believers while you do not know! You secretly commit
sins and that is why Allaah The Almighty casts hatred of you in their
hearts."
• Sins dismiss a man's honor and dignity in the sight of Allaah The
Almighty and His creatures, as He Says (what means): {And whomsoever
Allaah abases, thereis none who can make him honorable} [Quran 22:18].
• Evil deeds not only extinguish the fire of zeal in one's heart, but
also removes bashfulness from it,which is the source of life to the
heart.
• Sins diminish the heart's zeal toplease Allaah The Almighty and win
in the Hereafter.
• A person continues to commit vices until he or she belittles them
and considers them as trivial. Ibn Mas'ood said: "The believing man
sees his sin as if it were a mountain that he fears will fall down on
him; whereas the immoral person thinks of his sin as a fly that sat on
his nose and he easily waved it off." [At-Tirmithi] Also, Anas once
remarked: "Indeed, you commit actions that you consider as trivial,
but we used to consider them at the time of the Prophet to be major
sins." [Al-Bukhaari]
Bilaal ibn Sa'd advised, "Do not look at the smallness of a sin but
look at the magnificence of the One Whom you disobeyed."
As for the foremost five evil acts that afflict the heart and are most
widespread, they are an excess of: talking, prying gaze, socializing,
eating and sleeping.
destruction. They sicken it and define its will as other than what
Allaah The Almighty wants [of Hisservant], in effect being as harmful
to the heart as actual poisons are to the body. Imaam Ibn Al-Mubaarak
said, "I haveseen that sins cause the death of the heart and addiction
to them breeds humiliation. On the other hand, quitting sins gives
life to the heart and it is better for one to disobey his own self
[than to disobey Allaah The Almighty]."
The extent of harm that sins cause to the heart and body in this life
and in the Hereafter, are known to Allaah The Almighty alone. However,
every evil and every single disease in this life and the Hereafter,
can be attributed to sins and acts of disobedience. Ibn Al-Qayyim
said:
"Then why [else] were our parents (Aadam and Eve, may Allaah exalt
their mention) expelled from Paradise – the abode of joy, pleasure,
bliss and happiness – to the dwelling of suffering, sorrows and
disasters? Why was Satan cast out from the kingdom of Heaven? Why was
he cursed and deformed externally and internally, until he had the
most heinous appearance, with his insides even uglier and more
abominable than his exterior? Why was he under a curse instead of
mercy, and given ugliness in place of beauty, and Hell instead of
Paradise? He became worthless in the sight of Allaah The Almighty,
deprived of His compassion and inflicted withHis anger. Allaah The
Almighty deluded and detested him so much that He led him to
destruction, until he became a leader for every immoral and criminal
person; and Satan accepted this position although he had [earlier]
worshipped [Allaah]. We seek refuge with You, O Allaah from breaching
Your command or doing what You prohibited!"
He continued:
"Why did all the people on earth drown [at the time of Noah ]and the
water submerge the peaks of mountains? Why were the people of 'Aad
afflicted with an intense wind that left their lifeless bodies on
earth like they were hollow trunks of palm trees? Why was the tribe of
Thamood afflicted with a loud shriek that literally tore their hearts
on the inside and all of them died [as a result]? Why were the
villages of the people ofLoote lifted so high up to thesky that the
angels heard the barking of their dogs, and then were turned upside
down, leading to their deaths; and why were they cast with stones of
layered, hard clay? In this way, they were punished twice, which was
something that did not happen to any other nation. Theircounterparts
today may also havethe same punishment, and this isnever far from the
wrongdoers. As for the people of Shu'ayb why were they afflicted with
clouds of torment that appeared as canopies, but when they approached
over their heads, they rained flames of blazing fire over them? Why
were Pharaoh and his soldiers drowned in the sea and transported by
soul to Hell? Why was Qaaroon, along with his house, property and
family, swallowed by the earth? Why were the generations after Nooh
(Noah) destroyed by different kinds of punishment? What about the
Children of Israel;why were they tried by militarily superior people,
who ransacked their homes, killing men and taking children and women
captive, in the process? Why did those enemies later again come to
them and destroy everything they could to the point of annihilation?
Why were they afflicted with different types of torturous punishments:
death, imprisonment, destruction of their houses, subjugation to the
tyranny of kings and transformation into apes and pigs? The last of
these hardships is mentioned in the verse where Allaah The Almighty
Says (what means): {He Would surely [continue to] send upon them until
the Day of Resurrection those who would afflict them with the worst
torment.} [Quran 7:167]"
Some of the effects of acts of disobedience and sins:
• They are ammunition that a sinner provides his enemy with,
supporting his rival with an army against his very own self.
• They embolden others to defy the sinner, in ways they would never
have previously dared.
• They gradually seal one's heart; if sins accumulate, their doer
becomes heedless. Some of the righteous predecessors said that the
verse where Allaah The Almighty Said (what means): {Nay! But on their
hearts is the Raan which they used to earn.} [Quran 83:14], refers to
the sins that pile up until the heart is blinded. That is because the
heartrusts from sins, an increase of which steps up corrosion until it
constitutes Raan (rust). This, then, in turn, develops until it
becomes a seal and bolt which enlarges, until it completely wraps
around the heart.
• The enormity of sins is removedfrom the heart to the extent that it
then considers them as mere habits.
• Sins breed sins and help sustainthe [habit of committing] evil.
• Ill actions render darkness in one's heart, which is as tangible as
the shadows of the night. It was narrated on the authority of Ibn
'Abbaas that he said, "A good deed brings about light in [its doer's]
face and heart, blessing in provisions and love in the hearts of
people. Conversely, a sin brings about darkness in the face and the
heart, lack in sustenance and hatred in the hearts of people."
• Sins weaken the heart and body. As for the former, it is evident in
its continuous pattern which ends only when its life does. The body,
too, becomes weakened because a believer's power lies in his heart,
and the stronger that is, the stronger his body is.
• They render man's affairs difficult; whenever he wants to do
something, he finds it tough or unattainable. One of the righteous
predecessors said, "When I disobey Allaah The Almighty, I find that
reflected in the behavior of my wife and [even my] domesticated
animal."
• Sins create alienation between its doer and others, especially
thegood among them. Abu Ad-Dardaa' advised, "Beware of being cursed by
the hearts of the believers while you do not know! You secretly commit
sins and that is why Allaah The Almighty casts hatred of you in their
hearts."
• Sins dismiss a man's honor and dignity in the sight of Allaah The
Almighty and His creatures, as He Says (what means): {And whomsoever
Allaah abases, thereis none who can make him honorable} [Quran 22:18].
• Evil deeds not only extinguish the fire of zeal in one's heart, but
also removes bashfulness from it,which is the source of life to the
heart.
• Sins diminish the heart's zeal toplease Allaah The Almighty and win
in the Hereafter.
• A person continues to commit vices until he or she belittles them
and considers them as trivial. Ibn Mas'ood said: "The believing man
sees his sin as if it were a mountain that he fears will fall down on
him; whereas the immoral person thinks of his sin as a fly that sat on
his nose and he easily waved it off." [At-Tirmithi] Also, Anas once
remarked: "Indeed, you commit actions that you consider as trivial,
but we used to consider them at the time of the Prophet to be major
sins." [Al-Bukhaari]
Bilaal ibn Sa'd advised, "Do not look at the smallness of a sin but
look at the magnificence of the One Whom you disobeyed."
As for the foremost five evil acts that afflict the heart and are most
widespread, they are an excess of: talking, prying gaze, socializing,
eating and sleeping.
Safety tips for Muslim women
wake of the September 11 terrorist attack, Muslim women, especially
those who dress Islamically, have become major targets.
Reports of Muslim women being yelled at, threatened, having
theirHijabs pulled off and having guns pointed at them have surfaced.
Itis necessary that the whole community rallies to defend Muslim
women. But sisters also have to take personal precautions when they go
outside. Like it or not, they will be targets.
Here are some safety tips for sisters:
1. Always be aware of your surroundings
This applies whether you are traveling alone or in groups. Don't just
focus inwardly on your thoughts if you are alone, or yourfriends if
you are together. Keep one eye out for your environment, looking out
for suspicious characters, possible danger, etc.
Also, don't assume that because your area has been "safe" thus far,
that it will continue to be so.
2. Travel in groups
"There is safety in numbers" is not just a cliche. It's true. Make a
point of traveling together with other sisters, whether it's on public
transportation, on campus, in cars, etc.
3. Change the route you normally travel by
If you've taken the same bus, train or highway to get to work or
school, change your route. Even if it takes you a little longer, your
safety is more important. Bychanging your route, you can avert
possible attacks or harassment from those who know your schedule,
method androute of travel well. Please note though that you should
avoid short cuts that take you through unfamiliar or unsafe areas.
4. Look confident
Walk with a straight posture and your arms swinging by your sides.
Avoid slouching or walking like a victim. This makes you an easy
target for attackers.
5. When riding by public transportation choose the right seat
If you are riding by bus or train, do not sit on the window seat as
you may be "blocked in" by a potential assailant. Always select the
seat next to the aisle so that you can quickly leave if necessary.
If you are taking public transportation alone after peak hours, sit as
close to the driver aspossible and/or choose the section of the
bus/train that is most crowded. Try to get a seat near the exit as
well.
6. If you are driving alone
Don't think that if you are in a car, you're safe. Windows should be
up and doors locked even when driving to avoid unwanted passengers at
intersections. When you are walking to your car, always have your keys
ready, so that you can quickly get into your car.
But don't just get in right away. Always check your car before
entering, especially the back, for any intruders.
7. Never leave your car door unlocked
Even if it means for one minute to drop something off in the mailbox
that's a few feet away. Attackers have been known to lie in wait for
such an opportunity.
8. Be careful in parking lots
Always be alert in parking lots, especially when it's dark. Ask
someone to escort you to your car. Between cars and inside cars,it's
easy for someone to hide and wait until an unalert person comes along.
9. If you are traveling by taxi
Always check the identification ofthe driver (usually located near the
visor) and ensure that it matches the driver. Once inside, don't sit
behind the driver as it may be easy for the driver to lock the rear
passenger door. Always choose the adjacent seat .
In addition, avoid flagging taxis. Always order taxis so the driver
can be traced if something happens.
10. Don't use the walkman
If you're used to listening to yourwalkman while outside, drop
thishabit, especially in isolated areas.With your walkman on, you
cannot hear the approach of a possible attacker.
11. Note "safe houses" along yourroute
Mentally note houses at intervals on each route you take that can be
used as "safe houses" if you are attacked, such as shops or houses
that you know to be occupied by a friend or acquaintance.
12. When you make a call from a phone booth
After dialing the number you wish to call always turn around so that
you have your back to thephone and may see who or what is coming your
way. You will thenbe able to tell the person to whom you are speaking
that you may be in trouble and you may be able to use the weight of
the phone as a weapon. The door of a telephone box could be used
towedge in the limbs of the attacker.
13. Do not open the door of your home without checking
DO NOT open the door to your home without first checking from a
window, peephole or by asking and verifying who it is. Instruct
children to do the same.
14. Report any suspicious activity around your home
If you see people loitering on the streets near your house, call the
police on a non emergency number and report it.
15. Invest in a cell phone
This is an invaluable safety device.Keep it with you at all times and
keep emergency numbers on it. Also, keep it next to your bed before
you go to bed at night. Cell phones were first popularized by women as
a security device, business people came later.
16. Parking tips
Avoid parking in areas that are not well lit. Where possible, park
close to a school or work entrance or in a parking garage that has an
attendant.
If you see a suspicious person approaching or hanging around near your
parked car, turn around and go back to an area where there are other
people. Tryto get an escort to your car through the campus or job
security or local police.
17. Tell others about your whereabouts
Parents, spouses and friends should know where you are going and when
you will be back,so that your absence will be noticed. Arrange a call
in system with a friend if you live alone, whereby you call when you
arrivehome.
18. Trust your instincts
If you are walking somewhere and feel strange or scared, don't ignore
this feeling. Take extra precautions by walking a little faster to get
to a more populatedor well-lit area or change the route you've been
driving on.
19. If you think you are being followed, change your route and activity.
You can cross the street, change directions, or enter a populated
building or store. Do whatever is necessary to avoid being alone with
the person who is followingyou. Inform a police officer or security
official about the
follower.
20. Attract attention if you are in a dangerous situation.
Get others' to pay attention to what's happening to you if you are
under attack or being harassed. You can alert others by honking a car
horn or loudly describing what is happening.
21. NEVER admit that you are alone
If someone calls your home and asks if you are alone, NEVER admit it.
Ask who the caller is. If they refuse to identify themselves, calmly
hangup. Keep the radio on in the house so that callers will get the
impression that others are in the home too. Instruct children to do
the same when they pick up the phone.
22. Obscene phone calls
If you receive an obscene call or acrank call, do not talk to the
caller. Hang up if the caller doesn't say anything, or as soon as s/he
shouts obscenities. Hang up the phone calmly and do not slam it down.
Note down the date and time of the calls. If they are persistent,
inform local police.
23. If you are a student
Avoid studying in isolated classrooms in parts of the collegecampus
that are not regularly patrolled by the school's security officers.
24. In large buildings take the elevator, not the stairwell
Stairwells are usually quiet and dark. Most people take the elevator.
But if someone creepy gets on, don't hesitate to get off at the same
time. Or, if someone is already on the elevator who you feel strange
about, do not get on and wait for the next elevator.
--
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And Allah Knows the Best!
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Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Greeting Christians on the occasion of their festivals.Dought clear - ,
festivals by saying Kul sanah wa antum tayyibeen (roughly equivalent
to "many happy returns"), wishingthem well and hoping that they will
be good, i.e., that they will not annoy us with regard to our
religion, and not with the aim of congratulating them on their shirk,
as some shaykhs think?.
Praise be to Allaah.
What is forbidden with regard to congratulatingthe Christians on the
occasion of their festivals is expressing joyto them, being overly
polite and showing approval of their actions, even if that is only
expressed outwardly without feeling it inwardly.
The prohibition concerns those who show any kind of participation or
approval, such as giving gifts, verbal greetings, taking time off
work, making food, going to places of leisure, and other customs of
celebration. Having any intention other than what is said (when
congratulating them) does not make it permissible. The outward
appearance of these actions is sufficientto say that it is prohibited.
It is well known that most of those who take a lenient attitude
towards such matters donot intend to join the Christians in their
shirk; rather what motivates them in some cases is showing politeness,
and in other cases it is shyness, but politeness with regard to
falsehoodis not permissible; ratherwhat is required is to denounce the
evil and strive to change it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in
Majmoo' al-Fataawa (2/488):
It is not permissible for the Muslims to imitate them in any way that
is unique to their festivals, whether it be food, clothes, bathing,
lightingfires or refraining from usual work or worship, and so on. And
it is not permissible to give a feast or to exchange gifts or to sell
things thathelp them to celebrate their festivals, or to let children
and others play the games that are played on their festivals, or to
adorn oneself or put up decorations.
In general, (Muslims) are not allowed to single outthe festivals of
the kuffaar for any of these rituals or customs. Rather the day of
their festivals is just an ordinary day for the Muslims, and they
shouldnot single it out for any activity that is part of what the
kuffaar do on these days.
As for what the Muslims do deliberately, that wasregarded as makrooh
bya number of the earlier and later generations. Asfor singling out
(such days) for the things mentioned above, there is no dispute
concerningthat among the scholars;in fact some of the scholars are of
the view that the one who does these things is a kaafir, because it
involves venerating the symbols of kufr. And some of them said that
the one who slaughters a sheep on the day of their festival, it is as
if he slaughtered a pig.
'Abdullah ibn 'Amr ibn al-'Aas said: The one who follows the tradition
of non-Muslimsand observes their Nawrooz and Mahrajaan(festivals), and
imitates them until he dies like that, will be gathered with them on
the Day of Resurrection.
Ameer al-Mu'mineen 'Umar ibn al-Khattaab, the Sahaabah and all
theimams of the Muslims stipulated that they should not celebrate
their festivals openly in the lands of the Muslims; rather they should
do that privately in their houses.
One of the early generations said concerning the verse in which Allah,
may He be exalted, says (interpretation of the meaning): "And those
who do not witness falsehood" [al-Furqaan 25:72]: (This refers to) the
festivals of the kuffaar; if that has to do with witnessing them, and
not actually doing anything, then how about doing things that are
unique to those festivals? It was narratedfrom the Prophet (blessings
and peace of Allah be upon him) in al-Musnad and as-Sunan that he
said: "Whoever imitates a people is one of them." According to another
version he said: "He is not one of us who imitates others." This is
ajayyid isnaad. If this is the case with regard to imitating them, and
if this has to do with customs, then how about imitating them in
matters that are more serious than that? The majority of imams regard
it as makrooh, either in the sense of it being prohibited or in the
sense of it being discouraged, to eat meatthat they slaughter at the
time of their festivalsand sacrifices, and they include that under the
heading of that which is sacrificed for something other than Allah and
thatwhich has been sacrificed on stone altars(for idols). Similarly
they also forbade helping them in their festivals bygiving gifts or
selling to them, and they said: It is not permissible for the Muslims
to sell to the Christians anything for the purpose of their festivals,
whether that be meat, blood or garments; they should not hire out any
mounts to them or help them with any of their religious affairs,
becausethat comes under the heading of venerating their shirk and
helping them in their kufr. Thosein positions of authority should
forbid the Muslims to do that, because Allah, may He beexalted, says
(interpretation of the meaning): "Help you oneanother in Al-Birr and
At-Taqwa (virtue, righteousness and piety); but do not help one
another in sin and transgression"[al-Maa'idah 5:2]. Moreover, it is
not permissible for the Muslim to help them in drinking alcohol by
pressing the juice and soon, so how about helping in that which is one
of the symbols of kufr?! If it is not permissible for him to help them
himself, then how about if he is the one who is actually doing that?!
End quote.
In several answers on our website we have discussed this matter and
explained the reason for the prohibition.
Ruling on celebrating successes or the return of one who has been away, if that is at the same time as Christmas,Dought clear - ,
but the intention behind thecelebration does not have anything to do
with Christmas at all; rather it just happens to be around the same
time?.
Praise be to Allaah.
There is nothing wrong with celebrating happy occasions such as
marriage, the birth of a child, the return of one who was away,
passing exams, getting a job andother regular matters, on condition
that that is done at the time it happens and is not repeated, because
if it is repeated it becomes an eid or festival, and it is not
prescribed for us Muslims to celebrate any festival other than Eid
al-Fitr, Eid al-Adha and Jumu'ah. It is not prescribed to celebrate
every year one's birthday or wedding anniversary or graduation from
university and the like.
It does not matter if the permissible celebrations happen at the time
of Christmas, because they have to do with the event which is the
reason for the celebration, and should be done when that event occurs.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about
having parties when completing the Qur'aan or on happy occasions such
as passing exams or returning from a trip. Is this regarded as
extravagance? I hope you can give a detailed answer concerning this.
May Allah reward you with good.
He replied:
There is nothing wrong with having parties when one who has beenaway
returns or when a student passes exams or when someone gets married
and the like, because people do that, not with the intention
ofworship, and it never occurs to them that they are doing this in
order to draw close to Allah. Rather they do that to express joy and
happiness for the blessings that Allah has bestowed upon them of
achieving what they wanted. There is nothing wrong with these parties;
rather what there is concern about is that people maybe extravagant in
these parties, either by preparing too much food which is often more
than is necessary; or by inviting too many people, so they invite
hundreds of people to that celebration. Otherwise the basic principle
is that there is nothing wrong with celebrating happy occasions, but
that is notdone as an act of worship or seeking to draw close to
Allah, rather they are done to express joy and happiness. And Allah
knows best.
End quote from Fataawa Noor 'ala al-Darb.
It says in his Majmoo' Fataawa (9/376): The ruling on celebrating
children's birthdays:
It should be noted that everything that is taken as an "eid" and
repeatedevery week or every year, and is not prescribed in Islam, is
aninnovation (bid'ah). The evidence for that is that the Lawgiver
prescribed the 'aqeeqah for the newborn, and did not prescribe
anything after that. Taking these "eids" that are repeated every week
or every year means that they are likening them to Islamic festivals.
This is haraam and it is not permissible. There are no festivals in
Islam apart from the three prescribed festivals: Eid al-Fitr, Eid
al-Adha and the weekly "eid", which is Friday (Jumu'ah).
This does not come under the heading of customs and traditions,
because it is repeated. Hence when the Prophet(blessings and peace of
Allah be upon him) cameto Madeenah and found that the Ansaar had two
festivals which they usedto celebrate, he said: "Allah has given you
something better than them instead of them: Eid al-Adha and Eid
al-Fitr", even though these were part of their customs.
--
- - - - -
And Allah Knows the Best!
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Published by :->
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Files of your life
In that place between wakefulness and dreams, I found myself in a
room. There were no distinguishing features save for the onewall
covered with small indexcard files. They were like the ones in
libraries that list titles byauthor or subject in alphabetical order.
But these files, which stretched from floor to ceiling and seemingly
endlessly in either direction, had very different headings. As I drew
near the wall of files, the first to catch myattention was one that
read "People I Have Liked". I opened it and began flipping through the
cards. I quickly shut it, shocked to realize that I recognized the
names written on each one.
And then without being told, I knew exactly where I was.
This lifeless room with its small files was a crudecatalog system for
my life. Here were written the actions of my every moment, big and
small, in a detail my memory couldn't match. A sense of wonder and
curiosity,coupled with horror, stirred within me as I began randomly
opening files and exploring their content. Some brought joy and sweet
memories; others a sense of shame and regret so intense that I would
look over my shoulder to see if anyone was watching.
A file named "Friends" was next to one marked"Friends I Have
Betrayed". The titles ranged from the mundane to the outrightweird.
"Books I Have Read", "Lies I Have Told","Comfort I Have Given","Jokes
I Have Laughed At". Some were almost hilarious in their exactness:
"Things I've Yelled at My Brothers." Others I couldn't laugh at:
"Things I Have Done in My Anger", "Things I Have Muttered Under My
Breath at My Parents". I never ceased to be surprised by the contents.
Often there were many more cards than I expected. Sometimes fewer than
I hoped.
I was overwhelmed by the sheer volume of the life I had lived. Could
it be possible that I had the time in my 30 years to write each of
these thousands or even millions of cards? But each card confirmed
thistruth. Each was written in my own handwriting. Each signed with my
signature.
When I pulled out the file marked "Songs I Have Listened To", I
realized the files grew tocontain their contents. The cards were
packed tightly, and yet after twoor three yards, I hadn't found the
end of the file.I shut it, shamed, not so much by the quality of
music, but more by the vast amount of time I knew that file
represented.
When I came to a file marked "Lustful Thoughts", I felt a chill run
through my body. I pulled the file out only an inch, not willing to
test its size, and drew out a card. I shuddered at its detailed
content. I felt sick to think that such a moment had been recorded.
An almost animal rage broke on me. One thought dominated my mind: "No
one must eversee these cards! No one must ever see this room! I have
to destroy them!" In an insane frenzy I yanked the file out. Its size
didn't matter now. I had to empty it and burnthe cards. But as I took
itat one end and began pounding it on the floor,I could not dislodge a
single card. I became desperate and pulled out a card, only to find
itas strong as steel when I tried to tear it. Defeated and utterly
helpless, I returned the file to its slot. Leaning my forehead against
the wall, I let out a long, self-pitying sigh.
And then I saw it.
The title bore "People that I Have Taught AboutAllah". The handle was
brighter than those around it, newer, almostunused. I pulled on its
handle and a small box not more than three inches long fell into my
hands. I could count the cards it contained on one hand.
And then the tears came.I began to weep. Sobs sodeep that the hurt
started in my stomach and shook through me. Ifell on my knees and
cried. I cried out of shame, from the overwhelming shame of it all.
The rows of file shelves swirled in my tear-filled eyes. No one must
ever, ever know of this room.
I must lock it up and hide the key.
room. There were no distinguishing features save for the onewall
covered with small indexcard files. They were like the ones in
libraries that list titles byauthor or subject in alphabetical order.
But these files, which stretched from floor to ceiling and seemingly
endlessly in either direction, had very different headings. As I drew
near the wall of files, the first to catch myattention was one that
read "People I Have Liked". I opened it and began flipping through the
cards. I quickly shut it, shocked to realize that I recognized the
names written on each one.
And then without being told, I knew exactly where I was.
This lifeless room with its small files was a crudecatalog system for
my life. Here were written the actions of my every moment, big and
small, in a detail my memory couldn't match. A sense of wonder and
curiosity,coupled with horror, stirred within me as I began randomly
opening files and exploring their content. Some brought joy and sweet
memories; others a sense of shame and regret so intense that I would
look over my shoulder to see if anyone was watching.
A file named "Friends" was next to one marked"Friends I Have
Betrayed". The titles ranged from the mundane to the outrightweird.
"Books I Have Read", "Lies I Have Told","Comfort I Have Given","Jokes
I Have Laughed At". Some were almost hilarious in their exactness:
"Things I've Yelled at My Brothers." Others I couldn't laugh at:
"Things I Have Done in My Anger", "Things I Have Muttered Under My
Breath at My Parents". I never ceased to be surprised by the contents.
Often there were many more cards than I expected. Sometimes fewer than
I hoped.
I was overwhelmed by the sheer volume of the life I had lived. Could
it be possible that I had the time in my 30 years to write each of
these thousands or even millions of cards? But each card confirmed
thistruth. Each was written in my own handwriting. Each signed with my
signature.
When I pulled out the file marked "Songs I Have Listened To", I
realized the files grew tocontain their contents. The cards were
packed tightly, and yet after twoor three yards, I hadn't found the
end of the file.I shut it, shamed, not so much by the quality of
music, but more by the vast amount of time I knew that file
represented.
When I came to a file marked "Lustful Thoughts", I felt a chill run
through my body. I pulled the file out only an inch, not willing to
test its size, and drew out a card. I shuddered at its detailed
content. I felt sick to think that such a moment had been recorded.
An almost animal rage broke on me. One thought dominated my mind: "No
one must eversee these cards! No one must ever see this room! I have
to destroy them!" In an insane frenzy I yanked the file out. Its size
didn't matter now. I had to empty it and burnthe cards. But as I took
itat one end and began pounding it on the floor,I could not dislodge a
single card. I became desperate and pulled out a card, only to find
itas strong as steel when I tried to tear it. Defeated and utterly
helpless, I returned the file to its slot. Leaning my forehead against
the wall, I let out a long, self-pitying sigh.
And then I saw it.
The title bore "People that I Have Taught AboutAllah". The handle was
brighter than those around it, newer, almostunused. I pulled on its
handle and a small box not more than three inches long fell into my
hands. I could count the cards it contained on one hand.
And then the tears came.I began to weep. Sobs sodeep that the hurt
started in my stomach and shook through me. Ifell on my knees and
cried. I cried out of shame, from the overwhelming shame of it all.
The rows of file shelves swirled in my tear-filled eyes. No one must
ever, ever know of this room.
I must lock it up and hide the key.
Islamic Stories - , Standing firm in salat after being hit by arrows
Four years after the Hijrah [emigration of thefollowers of Islam from
Makkah to Medinah], in the city of Medinah, the Muslims were still in
danger due to the Jewish tribe, the Banu an-Nadir, who broke their
contract with the Prophet Muhammad [PBUH=May Allah bless him and grant
him peace].
Then the community received news that sometribes from the desert of
Najd were about to attack. So, the Prophet of Islam [PBUH] raised over
four hundred Muslims in order to prevent them from attacking.
Arriving at Najd, they found that only women were present in the
houses; the men had taken refuge in the hills.
Some of the Nadj tribes regrouped and preparedthemselves for the
fight. The time of 'Asr [the afternoon prayer] came, and the Muslims
divided in two, as it was revealed, and each group prayed after the
other. The ennemy, seeing the discipline among Muslims felt uneasiness
and fear. They did not attack. So, the Muslims went back to Medinah.
The Prophet of Allah [PBUH] asked:
"Who will be our guard tonight?" Two men immediatly rose: Abbad ibn
Bishr and Ammar ibnYasir. Abbad saw that Ammar was tired and asked
him: "What part ofthe night do you wish tosleep, the first or the
second?" "The first part,"said Ammar.
The night was serene. Everything seemed peaceful. Abbad decidedto
spend the night in Ibadah [acts of worship] while his companion was
asleep, and began reciting the Qur'an. Abbad soon stood and faced the
Qiblah in orderto perform Salaat [voluntary prayer]. He began reciting
Surah al-Kahf of one hundred and ten verses which explains the virtues
of faith, truth and patience and the passing of time.
While he was absorbed in recitation and in thought, an ennemy came
from the mountains of Najd and saw him vulnerable. The man drew his
bow and thew an arrow towards Abbad. Calmly, Abbad pulled the arrow
out and continued his meditation. The ennemy shot a second, then a
third arrow. Abbad pulled them out one by one, and finished his
recitation. Weak and in pain, at last, he stretchedout his right hand
during his prostration and awoke his companion Ammar."Glory be to
Allah! Why didn't you wake me up when the first arrow reached you?"
"Reciting the verses of the Qur'an filled me with such wonders that I
felt repugnance to cut it short. I would have preferred death rather
than stopping right in the middle of it." Abbad did not die this day;
he died as a shahid [a martyr], at the battle of Yamamah. He fought so
vehemently that his wounds made him almost not recognizable.He was a
true believer.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Makkah to Medinah], in the city of Medinah, the Muslims were still in
danger due to the Jewish tribe, the Banu an-Nadir, who broke their
contract with the Prophet Muhammad [PBUH=May Allah bless him and grant
him peace].
Then the community received news that sometribes from the desert of
Najd were about to attack. So, the Prophet of Islam [PBUH] raised over
four hundred Muslims in order to prevent them from attacking.
Arriving at Najd, they found that only women were present in the
houses; the men had taken refuge in the hills.
Some of the Nadj tribes regrouped and preparedthemselves for the
fight. The time of 'Asr [the afternoon prayer] came, and the Muslims
divided in two, as it was revealed, and each group prayed after the
other. The ennemy, seeing the discipline among Muslims felt uneasiness
and fear. They did not attack. So, the Muslims went back to Medinah.
The Prophet of Allah [PBUH] asked:
"Who will be our guard tonight?" Two men immediatly rose: Abbad ibn
Bishr and Ammar ibnYasir. Abbad saw that Ammar was tired and asked
him: "What part ofthe night do you wish tosleep, the first or the
second?" "The first part,"said Ammar.
The night was serene. Everything seemed peaceful. Abbad decidedto
spend the night in Ibadah [acts of worship] while his companion was
asleep, and began reciting the Qur'an. Abbad soon stood and faced the
Qiblah in orderto perform Salaat [voluntary prayer]. He began reciting
Surah al-Kahf of one hundred and ten verses which explains the virtues
of faith, truth and patience and the passing of time.
While he was absorbed in recitation and in thought, an ennemy came
from the mountains of Najd and saw him vulnerable. The man drew his
bow and thew an arrow towards Abbad. Calmly, Abbad pulled the arrow
out and continued his meditation. The ennemy shot a second, then a
third arrow. Abbad pulled them out one by one, and finished his
recitation. Weak and in pain, at last, he stretchedout his right hand
during his prostration and awoke his companion Ammar."Glory be to
Allah! Why didn't you wake me up when the first arrow reached you?"
"Reciting the verses of the Qur'an filled me with such wonders that I
felt repugnance to cut it short. I would have preferred death rather
than stopping right in the middle of it." Abbad did not die this day;
he died as a shahid [a martyr], at the battle of Yamamah. He fought so
vehemently that his wounds made him almost not recognizable.He was a
true believer.
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
Duas - ,
1. For kidney stone or uninary problems
-
Prophet (SAW)'s Prayers
For kidney stone or urination problems
Blow on the one who hasstopped urinating or has stone ailment or any
other difficulty:
رَبُّنَا اللَّهُ الَّذِي فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمْرُكَ فِي
السَّمَاءِ وَالْأَرْضِكَمَا رَحْمَتُكَ فِي الْأَرْضِ وَاغْفِرْ لَنَا
حَوْبَنَا وَخَطَايَانَا أَنْتَ رَبُّ الطَّيِّبِينَ فَأَنْزِلْ شِفَاءً
مِنْ شِفَائِكَ وَرَحْمَةً مِنْ رَحْمَتِكَ عَلَى هَذَا الْوَجَعِ
"Our Lord is Allah who is in the skies (worthy of worship). Your name
is Pure. Your authority is prevalent in the sky and earth, just as
Your Mercy is in the sky thus lower it on earth as well and forgive
our sins and errors. You are the Lord of the pure ones thus descend
upon this pain a cure (relief) from Your reliefs/cures and descenda
Mercy from amongest Your Mercies on this pain.
If somone is smitten by a poisonous animal then read Surah Fatiha 7
timesand blow on the animal"
(Hisn from Tirmidhi)
If somone is not mentally stable then read Surah Fatiha blow on that person.
(Abu Dawood and Nisani)
- -
2. When fever or pain increases
-
Prophet (SAW)'s Prayers
When fever or pain increases
If fever rise or pain increases:
بِسْمِ اللَّهِ الْكَبِيرِ أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ
كُلِّ عَرَقٍ نَعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ
"I seek relief taking Allah's great blessed name from all the evils
ofpulling (pulsating) nervesand from the evils of the hot fire".
(Tirmidhi)
It is prohibited to speak ill of fever. When Umme Sahabia (R.A.) spoke
ill of fever then Prophet Mohammad (SAW) said,"do not abuse fever for
itremoves the sins of man like the furnace removes the rust from the
iron".
(Mishkat)
-
-
3. Dua on a burn injury
-
Prophet (SAW)'s Prayers
Dua on a burn injury
Read blow on the burnt person:
أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ
إِلَّا أَنْتَ
"O Lord of all mankind, remove the difficulty andgrant relief (for)
there is no One but You who grants relief (cure)".
(Hisnul Hasin)
By blowing is meant, let the two lips meet a little and blow in such a
manner that a very little saliva emits. This applies in all cases
where blowing is mentioned.
-
-
4. When tired of life or depressed
-
Prophet (SAW)'s Prayers
When tired of life
Due to difficulty death is sought but one should never pray for death
instead pray this:
اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرٌ لِي وَتَوَفَّنِي
إِذَا كَانَتِ الْوَفَاةُ خَيْرَاً لِي
"O Allah keep me alive as long as is good for me and when death is
betterfor me lift me".
(Mishkat)
-
*¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤¤
¤ ¤ ¤[30.12.2012-sunday]
-
-
-
Prophet (SAW)'s Prayers
For kidney stone or urination problems
Blow on the one who hasstopped urinating or has stone ailment or any
other difficulty:
رَبُّنَا اللَّهُ الَّذِي فِي السَّمَاءِ تَقَدَّسَ اسْمُكَ أَمْرُكَ فِي
السَّمَاءِ وَالْأَرْضِكَمَا رَحْمَتُكَ فِي الْأَرْضِ وَاغْفِرْ لَنَا
حَوْبَنَا وَخَطَايَانَا أَنْتَ رَبُّ الطَّيِّبِينَ فَأَنْزِلْ شِفَاءً
مِنْ شِفَائِكَ وَرَحْمَةً مِنْ رَحْمَتِكَ عَلَى هَذَا الْوَجَعِ
"Our Lord is Allah who is in the skies (worthy of worship). Your name
is Pure. Your authority is prevalent in the sky and earth, just as
Your Mercy is in the sky thus lower it on earth as well and forgive
our sins and errors. You are the Lord of the pure ones thus descend
upon this pain a cure (relief) from Your reliefs/cures and descenda
Mercy from amongest Your Mercies on this pain.
If somone is smitten by a poisonous animal then read Surah Fatiha 7
timesand blow on the animal"
(Hisn from Tirmidhi)
If somone is not mentally stable then read Surah Fatiha blow on that person.
(Abu Dawood and Nisani)
- -
2. When fever or pain increases
-
Prophet (SAW)'s Prayers
When fever or pain increases
If fever rise or pain increases:
بِسْمِ اللَّهِ الْكَبِيرِ أَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ
كُلِّ عَرَقٍ نَعَّارٍ وَمِنْ شَرِّ حَرِّ النَّارِ
"I seek relief taking Allah's great blessed name from all the evils
ofpulling (pulsating) nervesand from the evils of the hot fire".
(Tirmidhi)
It is prohibited to speak ill of fever. When Umme Sahabia (R.A.) spoke
ill of fever then Prophet Mohammad (SAW) said,"do not abuse fever for
itremoves the sins of man like the furnace removes the rust from the
iron".
(Mishkat)
-
-
3. Dua on a burn injury
-
Prophet (SAW)'s Prayers
Dua on a burn injury
Read blow on the burnt person:
أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ
إِلَّا أَنْتَ
"O Lord of all mankind, remove the difficulty andgrant relief (for)
there is no One but You who grants relief (cure)".
(Hisnul Hasin)
By blowing is meant, let the two lips meet a little and blow in such a
manner that a very little saliva emits. This applies in all cases
where blowing is mentioned.
-
-
4. When tired of life or depressed
-
Prophet (SAW)'s Prayers
When tired of life
Due to difficulty death is sought but one should never pray for death
instead pray this:
اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرٌ لِي وَتَوَفَّنِي
إِذَا كَانَتِ الْوَفَاةُ خَيْرَاً لِي
"O Allah keep me alive as long as is good for me and when death is
betterfor me lift me".
(Mishkat)
-
*¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤¤
¤ ¤ ¤[30.12.2012-sunday]
-
-
How do we know Islam isthe truth?
2- It is the only religion that believes in the sole worship of Allah,
not Jesus, not an idol, and not an angel, only Allah.
3- The Quran does not contain contradictions.
4- The Quran contains scientific facts, which are 1300 years ahead of
theirtime. The Quran, while revealed 1400 years ago contains
scientific facts, which are only now being discovered. It is not in
contradiction to science.
5- Allah has challenged the world to produce the like of the Quran.
And He says they won't be able to.
6- Prophet Muhammad (peace be upon him) wasthe most influential man in
history. In the book"The 100 most influential men in History", written
by non-Muslim, the Prophet Muhammad (peace be upon him) was#1. Prophet
Jesus (peace be upon him) was #3. It should be noted that even the
Prophet Jesus (peace be upon him) wasa prophet sent by Allah. Would
Allah allow a false prophet to be so successful? No. Even the Bible
refers to this in Deuteronomy 18:19. A false prophet would die!!! Yet
Prophet Muhammad (peace be upon him) did not die till he completely
conveyed, and taught Allah's religion.
7- He had many prophecies, and all of his prophecies have come true,
or are still coming true.
About Islam
Ans: Islam is not a new religion, but the same truth that God revealed
through all His prophets to every people. For a fifth of the world's
population, Islam is both a religion and a completeway of life.
Muslims follow a religion of peace, mercy, and forgiveness, and the
majority has nothing to do with the extremely grave events, which
havecome to be associated with their faith.
Hadees - , 70 hadith found in ' Prayer at Night (Tahajjud) ' of Sahih Bukhari.
Narrated Ibn Abbas: When the Prophet got upat night to offer the
Tahajjud prayer, he used to say: Allahumma lakal-hamd. Anta
qaiyimus-samawati wal-ard wa man fihinna. Walakal-hamd, Laka
mulkus-samawati wal-ard wa man fihinna. Walakal-hamd, anta
nurus-samawati wal-ard. Walakalhamd, anta-l-haqwa wa'duka-l-haq, wa
liqa'uka Haq, wa qualukaHaq, wal-jannatu Han wan-naru Haq wannabiyuna
Haq. Wa Muhammadun, sallal-lahu'alaihi wasallam, Haq, was-sa'atu Haq.
Allahumma aslamtu Laka wabika amantu, wa 'Alaika tawakkaltu, wa ilaika
anabtu wa bika khasamtu, wa ilaika hakamtu faghfir li ma qaddamtu wama
akh-khartu wama as-rartu wama'a lantu, anta-l-muqaddim wa anta-l-mu
akh-khir, la ilaha illa anta (or la ilaha ghairuka). (O Allah! All the
praises are for you, You are the Holder of the Heavens and the Earth,
And whatever is in them. All the praises are for You; You have the
possession of the Heavens and the Earth And whatever is in them. All
the praises are for You; You are the Light of the Heavens and the
Earth And all the praises are for You; You are the King of the Heavens
and the Earth; And all the praises are for You; You are the Truth and
Your Promise is the truth, And to meet You is true, Your Word is the
truth And Paradise is true And Hell is true And all the Prophets
(Peace be upon them) are true; And Muhammad is true, And the Day of
Resurrection istrue. O Allah ! I surrender (my will) to You; I
believein You and depend on You. And repent to You, And with Your help
I argue (with my opponents, the non-believers) And I take You as a
judge (to judge between us). Please forgive me my previous And future
sins; And whatever I concealed or revealed And You are the One who
make (some people) forward And (some) backward. There is none to be
worshippedbut you . Sufyan said that'Abdul Karim Abu Umaiya added to
the above, 'Wala haula Wala quwatailla billah' (There is neither might
nor power except with Allah).
222
Narrated Salim's father: In the life-time of the Prophet whosoever saw
a dream would narrate it to Allah's Apostle. I had a wish of seeing a
dream to narrate it to Allah's Apostle (p.b.u.h) I was a grown up boy
and used to sleep in the Mosque in the life-time of the Prophet. I saw
in the dream that two angels caught hold of me and took me to the Fire
which was built all roundlike a built well and had two poles in it and
the people in it were known to me. I started saying, "I seek refuge
with Allah from the Fire." Then I metanother angel who told me not to
be afraid. I narrated the dream to Hafsa who told it to Allah's
Apostle. The Prophet said, "Abdullah isa good man. I wish he prayed
Tahajjud." After that 'Abdullah (i.e. Salim'sfather) used to sleep but
a little at night.
223
Narrated 'Aisha: Allah's Apostle used to offer eleven Rakat and that
was his prayer. He used to prolong the prostration to such an extent
that one could recite fifty verses (of the Quran) before he would lift
his head. He used to pray two Rakat (Sunna) before the Fajr prayer and
then used to lie down on his right side tillthe call-maker came and
informed him about the prayer.
224
Narrated Jundab: The Prophet became sick and did not get up (for
Tahajjud prayer) for a night or two.
225
Narrated Jundab bin'Abdullah : Gabriel did not come to the Prophet
(for some time) and so one of the Quraish women said, "His Satan has
deserted him." So came the Divine Revelation: "By the forenoon And by
the night When it is still! YourLord (O Muhammad) has neither Forsaken
you Norhated you." (93.1-3)
226
Narrated Um Salama:One night the Prophet got up and said,
"SubhanAllah! How many afflictions Allah has revealed tonight and how
many treasures have been sent down (disclosed). Go and wake the
sleeping lady occupants of these dwellings up (for prayers), perhaps a
well-dressed in this world may be naked in the Hereafter."
227
Narrated 'Ali bin Abi Talib One night Allah's Apostle came to me and
Fatima, the daughter of the Prophet and asked,"Won't you pray (at
night)?" I said, "O Allah's Apostle! Our souls are in the hands of
Allah and if He wants us to get up He will make us get up." When I
said that, he left us without saying anything and I heard that he was
hitting his thigh and saying, "But man is more quarrelsomethan
anything." (18.54)
228
Narrated 'Aisha: Allah's Apostle used to give up a good deed, although
he loved to do it, for fear that people might act on it and it might
be made compulsory for them. TheProphet never prayed the Duha prayer,
but I offer it.
229
Narrated 'Aisha, the mother of the faithful believers: One night
Allah's Apostle offered the prayer in the Mosque and the people
followed him. The next night he also offered the prayer and too many
people gathered. On the third and the fourth nights more people
gathered, but Allah's Apostle did not come out to them. In the morning
he said, "I saw what you were doing and nothing but the fear that it
(i.e. the prayer) might be enjoined on you, stopped me from comingto
you." And that happened in the month of Ramadan.
230
Narrated Al-Mughira:The Prophet used to stand (in the prayer) or pray
till both his feet or legs swelled. He was asked why (he offered such
an unbearable prayer) and he said,"should I not be a thankful slave."/
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
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