Friday, December 29, 2006
Sunday, December 24, 2006
A little faith
There was a professor of philosophy who was a deeply committed atheist. His primary goal for one required class was to spend the entire semester attempting to prove that God couldn't exist. His students were always afraid to argue with him because of his impeccable logic. For twenty years, he had taught this class and no one had ever had the courage to go against him.
Sure, some had argued in class at times, but no one had ever really gone against him because of his reputation. At the end of every semester on the last day, he would say to his class of 300 students, "If there is anyone here who still believes in God, stand up!"
In twenty years, no one had ever stood up. They knew what he was going to do next. He would say, "Because anyone who believes in God is a fool. If God existed, he could stop this piece of chalk from hitting the ground and breaking. Such a simple task to prove that He is God, and yet He can't do it."
And every year, he would drop the chalk onto the tile floor of the classroom and it would shatter into a hundred pieces. All of the students would do nothing but stop and stare. Most of the students thought that God couldn't exist. Certainly, a number of Christians had slipped through, but for 20 years, they had been too afraid to stand up.
Well, a few years ago there was a freshman that happened to enrol. He was a Muslim, and had heard the stories about his professor. He was required to take the class for his major, and he was afraid. But for three months that semester, he prayed every morning that he would have the courage to stand up no matter what the professor said, or what the class thought. Nothing they said could ever shatter his faith...he hoped. Finally, the day came. The professor said, "If there is anyone here who still believes in God, stand up!" The professor and the class of 300 people looked at him, shocked, as he stood up at the back of the classroom. The professor shouted, "You FOOL!!! If God existed, he would keep this piece of chalk from breaking when it
hit the ground!"
He proceeded to drop the chalk, but as he did, it slipped out of his fingers, off his shirt cuff, onto the pleat of his pants, down his leg, and off his shoe. As it hit the ground, it simply rolled away unbroken. The professor's jaw dropped as he stared at the chalk. He looked up at the young man, and then ran out of the lecture hall. The young man, who had stood, proceeded to walk to the front of the room and shared his faith in Islam for the next half hour. 300 students stayed and listened as he told of Allah's love for them and to be the followers of our beloved prophet Mohammed (pbuh).
Sure, some had argued in class at times, but no one had ever really gone against him because of his reputation. At the end of every semester on the last day, he would say to his class of 300 students, "If there is anyone here who still believes in God, stand up!"
In twenty years, no one had ever stood up. They knew what he was going to do next. He would say, "Because anyone who believes in God is a fool. If God existed, he could stop this piece of chalk from hitting the ground and breaking. Such a simple task to prove that He is God, and yet He can't do it."
And every year, he would drop the chalk onto the tile floor of the classroom and it would shatter into a hundred pieces. All of the students would do nothing but stop and stare. Most of the students thought that God couldn't exist. Certainly, a number of Christians had slipped through, but for 20 years, they had been too afraid to stand up.
Well, a few years ago there was a freshman that happened to enrol. He was a Muslim, and had heard the stories about his professor. He was required to take the class for his major, and he was afraid. But for three months that semester, he prayed every morning that he would have the courage to stand up no matter what the professor said, or what the class thought. Nothing they said could ever shatter his faith...he hoped. Finally, the day came. The professor said, "If there is anyone here who still believes in God, stand up!" The professor and the class of 300 people looked at him, shocked, as he stood up at the back of the classroom. The professor shouted, "You FOOL!!! If God existed, he would keep this piece of chalk from breaking when it
hit the ground!"
He proceeded to drop the chalk, but as he did, it slipped out of his fingers, off his shirt cuff, onto the pleat of his pants, down his leg, and off his shoe. As it hit the ground, it simply rolled away unbroken. The professor's jaw dropped as he stared at the chalk. He looked up at the young man, and then ran out of the lecture hall. The young man, who had stood, proceeded to walk to the front of the room and shared his faith in Islam for the next half hour. 300 students stayed and listened as he told of Allah's love for them and to be the followers of our beloved prophet Mohammed (pbuh).
Thursday, December 21, 2006
Dentist Appointment
A few weeks ago I had an appointment with the dentist for a routine check up. The check up revealed that a tooth of mine needed extensive work doing on it or have it extracted. Faced with a tough decision, my immediate reaction was to avoid having the tooth removed in order to:
1, avoid the pain and
2, keep as many of my teeth for as long as possible.
Having had time to think about the choices before coming to a decision, I soon concluded that it was better to have the tooth removed and forego the perceived short term benefit, of keeping the tooth, in exchange for the longer term advantage of not having infections and complications develop with the passage of time.
Upon consideration of the above incident we find that our lives are somewhat reflected by the above experience. We tend to become engrossed in this dunyah which is only short term and lose sight of the long term, which is the life of the hereafter. In our conduct, actions and activities we incline to carry them out based on temporary and worldly benefits and forget to even consider the religious long term impact that they may have.
A Muslim should keep his gaze fixed on the akhirah and pass by some of the luxuries of this dunyah in anticipation and hope of pleasing Allah and achieving the end reward, Jannah. Indeed there are those who have indulged in what has been forbidden for them in this dunyah and the Shariah has clearly laid out the repercussions of such behaviour and acts. Many a times these forbidden acts may even seem alluring but the Muslim will acknowledge the genuine danger this poses to him/ her and will take precautions to avoid them in order to please Allah.
May Allah Almighty grant, firstly, me and the readers to take lessons and act upon the above, ameen.
1, avoid the pain and
2, keep as many of my teeth for as long as possible.
Having had time to think about the choices before coming to a decision, I soon concluded that it was better to have the tooth removed and forego the perceived short term benefit, of keeping the tooth, in exchange for the longer term advantage of not having infections and complications develop with the passage of time.
Upon consideration of the above incident we find that our lives are somewhat reflected by the above experience. We tend to become engrossed in this dunyah which is only short term and lose sight of the long term, which is the life of the hereafter. In our conduct, actions and activities we incline to carry them out based on temporary and worldly benefits and forget to even consider the religious long term impact that they may have.
A Muslim should keep his gaze fixed on the akhirah and pass by some of the luxuries of this dunyah in anticipation and hope of pleasing Allah and achieving the end reward, Jannah. Indeed there are those who have indulged in what has been forbidden for them in this dunyah and the Shariah has clearly laid out the repercussions of such behaviour and acts. Many a times these forbidden acts may even seem alluring but the Muslim will acknowledge the genuine danger this poses to him/ her and will take precautions to avoid them in order to please Allah.
May Allah Almighty grant, firstly, me and the readers to take lessons and act upon the above, ameen.
Monday, December 18, 2006
Shaykh Haji Imdadullah Makki
Shaykh Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi)
[1233 – 1317 AH] (1814 – 1896 AD)
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders.
His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs).
Haji Sahib’s background and education
Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu).
When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem).
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education.
When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying.
When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni.
When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life.
This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands.
Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life.
Hardships whilst in Makkah Mukarramah
When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways.
There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out.
Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded.
Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world.
There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge.
Some special qualities of Haji Sahib
One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah.
One person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi).
There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away.
Marriages and demise of Haji Sahib
Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah.
Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala.
May Allah Ta’ala elevate the status of Haji Sahib. Ameen.
Source: Al Mahmood
Related posts:
Maulana Ashraf Ali Thanwi
Shaykh al-Hadith Muhammad Zakariyya Kandhlawi
Maulana Abdul Hayy Lucknawi
[1233 – 1317 AH] (1814 – 1896 AD)
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was such a great personality that the title given to him by his contemporary Ulama was “Sheikhul Mashaikh” which means the leader of leaders.
His personality was well respected by the Ulama of the sub continent India and Pakistan and also by the Arab Ulama. That is why his title was also Sheikhul Arab wa Ajam (the leader of the Arabs and non-Arabs).
Haji Sahib’s background and education
Haji Imdadullah Muhaajir Makki (Rahmatullahi Alayhi) was born in 1233 AH (1814 AD) in Nanota, a town in the district of Saharanpur, India U.P. He father was Hafiz Muhammad Amin (Rahmatullahi Alayhi) and by lineage and ancestral background, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was a Farooqi, a descendent of Hadhrat Umar Farooq (Radiyallahu anhu).
When he was born, his father Hafiz Muhammad Amin (Rahmatullahi Alayhi) kept his son’s name Imdad Hussein. When the famous Muhaddith, Shah Muhammad Ishaaq Sahib (Rahmatullahi Alayhi) heard this name, he didn’t like it and he changed the name to Imdadullah. Imdad Hussein means the assistance of Hussein. All assistance comes from Allah. So there was a form of shirk in this name.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) also used to attribute the name Khuda Bakhsh to himself. Some say his name was Imdadullah and others say his name was Khuda Bakhsh (gifted by Allah). Both names are close in meaning. In some places Haji Sahib calls himself Abdul Kareem (the slave of Kareem).
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) had three brothers and one sister. He grew up without motherly care as his mother passed away when he was seven years old. Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) started his education very early but he acquired very little education.
When Haji Sahib was 16 years of age, he studied Sarf, Nahw, Farsi and one quarter of Mishkaat Shareef by Maulana Mamlook Ali Sahib (Rahmatullahi Alayhi) of Delhi. Haji Imdadullah Muhajir Makki didn’t study Bukhari and the other books of Sihah Sitta, but Allah Ta’ala blessed Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) with Ilm Ladunni. One is that knowledge that a person acquires. He studies different subjects and books. Another form of knowledge is from Allah Ta’ala without studying.
When Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) would talk to the Ulama, he would resolve such intricate issues with the insight that Allah Ta’ala had given him. However, he would not use the Istilaahi language (academic terminologies). This is Ilm La Dunni.
When he was 18 years of age he took bayat upon the hands of Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) who was the student and son-in-law of Shah Ishaaq Sahib (Rahmatullahi Alayhi). When Maulana Naseeruddin Sahib (Rahmatullahi Alayhi) passed away, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) was looking for another person to give him guidance and advice in life.
This is where we learn of the famous Sheikh and the spiritual guide, Hadhrat Maulana Mayanji Noor Muhammad (Rahmatullahi Alayhi). Haji Sahib took bayat on his hands. At the age of 28, Haji Imdadullah (Rahmatullahi Alayhi) performed Hajj. When he returned after Hajj, his heart and mind remained attached to the Haram Shareef. He had a burning desire to return to Makkah Mukarramah. When he returned from Hajj, he made a firm intention that one day he will make Hijrah and go back to Makkah Mukarramah.
Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) came back to his town in a place near Thanabawan. Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), and other great Ulama used to frequent Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi) and they had taken Bayat on his hands.
Generally when one hears of these Ulama, Haji Imdadullah Muhajir Makki (Rahmatullahi Alayhi), Maulana Qasim Nanotwi (Rahmatullahi Alayhi), Maulana Rashid Ahmad Gangohi (Rahmatullahi Alayhi), one would think that these were great saints just sitting in the corner of a Musjid. That was not the case. These were personalities that had complete E’tidal (moderation) in their life.
Hardships whilst in Makkah Mukarramah
When he reached Makkah Mukarramah he had much difficulty. For nine days he had no food at all. He only lived on Zamzam water. He became extremely weak. When it was the tenth day he requested help from people he knew but no one assisted him until one person came and gave him 100 riyals. From that month on, every month of his life, he used to get 100 riyals. He never suffered after that for his needs. Allah arranges for his pious slaves in strange ways.
There is an incident of four Mohammads who were experts in Hadith and Tafseer; Muhammad ibn Jareer Tabri, Mohammad ibn Haroon, Mohammad ibn Nasaf and Mohammad ibn Ishaaq. These four Mohammads were traveling and became stranded. They conducted a raffle among themselves for the person who will be responsible to arrange for food. The name of Mohammad ibn Ishaaq came out.
Mohammad ibn Ishaaq never spread his hands before anybody. So he engaged himself in salaah. Suddenly, one person tapped at the door and he asked for Mohammad ibn Jareer. The person then presented fifty riyals for him on behalf of the governor of Egypt. He took the name of Mohammad ibn Haroon and presented fifty riyals for him. He gave Mohammad ibn Nasaf Zafar fifty riyals. He also gave Mohammad ibn Ishaaq fifty riyals. Then he said that the governor of Egypt was sleeping and in his sleep he was ordered to assist four Mohammads that are stranded.
Haji Imdadullah (Rahmatullahi Alayhi) was also stranded. He says that he knew that this was a test from the side of Allah. If you love the Haram Shareef, you have to undergo difficulties and hardships, so you pay the price to be there. Haji Sahib became very popular in the Arab world.
There were approximately 500 or more Ulama who have taken bayat upon the hands of Haji Imdadullah Sahib (Rahmatullahi Alayhi). Not one Alim, 10 Alims or 100 but 500 Ulama. When we look at the lives of the Akaabir we don’t find so many Ulama who have taken bayat upon somebody who outwardly and apparently has very little traditional knowledge.
Some special qualities of Haji Sahib
One very outstanding quality of Haji Sahib was that he was a person who was very facilitating and very tolerant. That is why in his majlis people who didn’t subscribe to Ahle Sunnat wa Jammat used to attend Haji Sahib’s majlis (gathering). Haji sahib never picked on them. His only concern was Islah and to take the people and make them closer to Allah.
One person who was very close to Haji Sahib (Rahmatullahi Alayhi) was Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi). He was a very powerful orator. The British were also looking for him. He also escaped and reached Makkah Mukarramah with Haji Sahib. Ahmad Deedat (Rahmatullahi Alayhi) benefited from the book Izhaarul Haqq of Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi).
There is a Madressah named Madressah Saulatiyyah in Makkah Mukarramah. Saulatiyyah is derived from the word Saulat. When Maulana was going to Makkah Mukarramah he requested some people for help to establish a Madressah in Makkah Mukarramah. So one woman from Calcutta, Saulat, gave money. Maulana established the Madressah in Makkah Mukarramah with her money and that is why the Madressah is named Saulatiyyah. Maulana Rahmatullah Kiranwi (Rahmatullahi Alayhi) stayed very close to Haji Sahib in Makkah Mukarramah and that is where both of them passed away.
Marriages and demise of Haji Sahib
Haji Sahib married at the very old age of 55. He married three times. The first wife passed away. The second wife was blind. The third was a woman who wanted to make his khidmat (serve him). But, all his marriages were in old age and he only married with this intention that you can’t be a true Wali of Allah until you don’t make Nikah.
Haji Sahib passed away in 1317 AH (1896 AD) at the ripe old age of 84. In his inheritance he had one stick, two sets of winter clothes and two sets of summer clothes. Haji Sahib is buried in Makkah Mukarramah in Jannatul Maala.
May Allah Ta’ala elevate the status of Haji Sahib. Ameen.
Source: Al Mahmood
Related posts:
Maulana Ashraf Ali Thanwi
Shaykh al-Hadith Muhammad Zakariyya Kandhlawi
Maulana Abdul Hayy Lucknawi
Thursday, December 07, 2006
A Kings Dream
Shaykh Maseehullah rahmatullahi alayh relates,
‘Once a king had a dream wherein he observed a very large tray containing many varieties, shapes and sizes of flowers. Suddenly a knife appeared from above and cut these flowers; it would cut both large and small flowers.
At this point the king awoke and began to ponder upon the meaning of this strange dream. He related it to his Court Mu’abbirs (interpreters) but they all dismissed it as a product of the mind’s imagination. Unconvinced and worried, the king ordered that no cooking would take place in the kingdom until this dream is interpreted!
Coincidentally, a soldier returned home on leave... and asked for food. His mother replied,
‘Dear, there has been no food cooked for three days, it is the king’s command. Police patrols are going around, any sign of cooking smoke and instant arrest!’
Her son replied,
‘Well I do not care what great dream the king is supposed to have seen, I am famished, please cook a meal for me, if the smoke gets noticed and the king summons me we shall take it from there.’
Accordingly, the mother lit her stove and began cooking. Noticing smoke arising from chimney, the Royal spies arrived and arrested the soldier and took him into the kings presence who asked, ‘Why this disobedience?’ The soldier replied, ‘I am starving... anyway please relate your dream.’ The king described his dream. ‘Allow me to eat and three days grace...if by then I do not bring an interpretation you may kill me,’ commented the soldier. The king agreed.
After having eaten, the soldier mounted his horse and roamed from city to city, town to town in trying to find an interpretation...but to no avail.
Fatigued, he stopped at a small hamlet to request a drink of water from a young maiden spinning cloth in her porch way. The pious purdah nasheen lady brought a pitcher of water and left it by the gateway. Puzzled, the soldier dismounted and drank the water. Then he asked, ‘Madam you appear to be alone, where is your mother?’ The young lady answered from inside her porch way,
‘My mother has gone to deliver two from one!’
Dumbfounded, the soldier thought,
‘O heck! As if one dream to interpret wasn't bad enough...what does she mean by delivering two from one?’
Thereafter he asked, ‘Well, where is your father?’
The young lady replied, ‘My father has gone to enjoin clay with clay.’
Just then the father appeared and the soldier commented,
‘Your daughter is amazing, I asked her two simple questions and she gave such strange replies!’
Father: ‘What did she say?’
Soldier: ‘Well, first I asked her for a drink of water and she left some at the gateway.’
Father: ‘My daughter is purdah nasheen, shy and very modest. How could she possibly hand something to a non-mahram?’
Soldier: ‘Secondly, I asked her, ‘Where is your mother?’ She replied, ‘she has gone to deliver two from one!’
Father: ‘Yes, my wife is a midwife, she was called to deliver a baby, this is what she meant by delivering two from one!’
At this point, the soldier began to think, ‘Hold on, we appear to have something very special here...’
Soldier: ‘Thereafter, I asked her about you and she replied, ‘My father has gone to enjoin clay with clay.’’
Father: ‘A local has passed-away and I attended his funeral, anyhow, who are you and where have you come from?’
The soldier related his whole predicament of interpreting the king’s dream within 3 days or face the death penalty and the kings command forbidding any cooking in the kingdom. Addressing his daughter, the father asked, ‘Dear, did you hear the dream?’ ‘Yes father I heard.’ ‘Well, what do you say?’ ‘It is the king’s dream, I wish to hear it directly from him before giving the interpretation.’
Accordingly, all three left for the king’s palace...
Soldier: ‘Your Majesty, the girl who is to interpret your dream has arrived, please give a command allowing all your subjects to cook...should you find the meaning not to your liking, your majesty is king and may do as he wishes!’
A Royal Proclamation was given allowing people to cook again. Thereafter, when all had eaten, the young lady arrived and from behind a screen listened to the king’s dream and then commented...
‘The interpretation of this dream is as follows. The tray refers to earth, whilst its covering is the Heavens, the flowers therein are people and the knife represents death...which travels upon earth; ‘cutting’ some people in young age whilst others in later life. Some die in childhood, others in their teens, middle and old age. This knife keeps appearing and taking the souls of creation. Herein Allah Ta’?l? is warning you that it is not wise for Insaan [man] to remain neglectful of death: because it may appear at any time in life. These are the meanings of the tray, flowers and knife!’
The king was overjoyed on hearing this interpretation and showered gifts as a sign of his appreciation.
So dear reader, we too must be ever-careful and conscious of our own death. Nobody knows how long they are to live and the best way of being prepared is to live every minute of our life in complete accordance to the Sunnat of our beloved Nabee sallallahu alayhi wasallam who commented:
‘In whichever way you live your life, in this very state will arrive your death. Moreover, in whatever way your death appears, in this very state will you be resurrected!’
May Allah Ta'ala grant all of us Tawfeeq. Ameen.
Reproduced from Ashraf’s Advice Upon Death of a Muslim.
‘Once a king had a dream wherein he observed a very large tray containing many varieties, shapes and sizes of flowers. Suddenly a knife appeared from above and cut these flowers; it would cut both large and small flowers.
At this point the king awoke and began to ponder upon the meaning of this strange dream. He related it to his Court Mu’abbirs (interpreters) but they all dismissed it as a product of the mind’s imagination. Unconvinced and worried, the king ordered that no cooking would take place in the kingdom until this dream is interpreted!
Coincidentally, a soldier returned home on leave... and asked for food. His mother replied,
‘Dear, there has been no food cooked for three days, it is the king’s command. Police patrols are going around, any sign of cooking smoke and instant arrest!’
Her son replied,
‘Well I do not care what great dream the king is supposed to have seen, I am famished, please cook a meal for me, if the smoke gets noticed and the king summons me we shall take it from there.’
Accordingly, the mother lit her stove and began cooking. Noticing smoke arising from chimney, the Royal spies arrived and arrested the soldier and took him into the kings presence who asked, ‘Why this disobedience?’ The soldier replied, ‘I am starving... anyway please relate your dream.’ The king described his dream. ‘Allow me to eat and three days grace...if by then I do not bring an interpretation you may kill me,’ commented the soldier. The king agreed.
After having eaten, the soldier mounted his horse and roamed from city to city, town to town in trying to find an interpretation...but to no avail.
Fatigued, he stopped at a small hamlet to request a drink of water from a young maiden spinning cloth in her porch way. The pious purdah nasheen lady brought a pitcher of water and left it by the gateway. Puzzled, the soldier dismounted and drank the water. Then he asked, ‘Madam you appear to be alone, where is your mother?’ The young lady answered from inside her porch way,
‘My mother has gone to deliver two from one!’
Dumbfounded, the soldier thought,
‘O heck! As if one dream to interpret wasn't bad enough...what does she mean by delivering two from one?’
Thereafter he asked, ‘Well, where is your father?’
The young lady replied, ‘My father has gone to enjoin clay with clay.’
Just then the father appeared and the soldier commented,
‘Your daughter is amazing, I asked her two simple questions and she gave such strange replies!’
Father: ‘What did she say?’
Soldier: ‘Well, first I asked her for a drink of water and she left some at the gateway.’
Father: ‘My daughter is purdah nasheen, shy and very modest. How could she possibly hand something to a non-mahram?’
Soldier: ‘Secondly, I asked her, ‘Where is your mother?’ She replied, ‘she has gone to deliver two from one!’
Father: ‘Yes, my wife is a midwife, she was called to deliver a baby, this is what she meant by delivering two from one!’
At this point, the soldier began to think, ‘Hold on, we appear to have something very special here...’
Soldier: ‘Thereafter, I asked her about you and she replied, ‘My father has gone to enjoin clay with clay.’’
Father: ‘A local has passed-away and I attended his funeral, anyhow, who are you and where have you come from?’
The soldier related his whole predicament of interpreting the king’s dream within 3 days or face the death penalty and the kings command forbidding any cooking in the kingdom. Addressing his daughter, the father asked, ‘Dear, did you hear the dream?’ ‘Yes father I heard.’ ‘Well, what do you say?’ ‘It is the king’s dream, I wish to hear it directly from him before giving the interpretation.’
Accordingly, all three left for the king’s palace...
Soldier: ‘Your Majesty, the girl who is to interpret your dream has arrived, please give a command allowing all your subjects to cook...should you find the meaning not to your liking, your majesty is king and may do as he wishes!’
A Royal Proclamation was given allowing people to cook again. Thereafter, when all had eaten, the young lady arrived and from behind a screen listened to the king’s dream and then commented...
‘The interpretation of this dream is as follows. The tray refers to earth, whilst its covering is the Heavens, the flowers therein are people and the knife represents death...which travels upon earth; ‘cutting’ some people in young age whilst others in later life. Some die in childhood, others in their teens, middle and old age. This knife keeps appearing and taking the souls of creation. Herein Allah Ta’?l? is warning you that it is not wise for Insaan [man] to remain neglectful of death: because it may appear at any time in life. These are the meanings of the tray, flowers and knife!’
The king was overjoyed on hearing this interpretation and showered gifts as a sign of his appreciation.
So dear reader, we too must be ever-careful and conscious of our own death. Nobody knows how long they are to live and the best way of being prepared is to live every minute of our life in complete accordance to the Sunnat of our beloved Nabee sallallahu alayhi wasallam who commented:
‘In whichever way you live your life, in this very state will arrive your death. Moreover, in whatever way your death appears, in this very state will you be resurrected!’
May Allah Ta'ala grant all of us Tawfeeq. Ameen.
Reproduced from Ashraf’s Advice Upon Death of a Muslim.
Monday, November 13, 2006
One Upmanship
Salams
It’s the Monday before I get married and I’ve been meaning to write up something on my experiences with all the weddings I’ve had through summer and before. Now seems like a good time to do it because I’ve got an insider perspective to add to it as well.
One of the root evils, in my humble opinion, connected to the subject of weddings is ‘One upmanship.’ By one upmanship, I mean one person or party trying to upstage and outdo another party. Let me delve into some examples of what I mean by the term one upmanship.
The first example of one upmanship I witnessed was the mentality that ‘my wedding has to outdo the previous one,’ and so the location, size, length of time, food etc. has to be bigger, better and more expensive. So the next wedding might have a more expensive location, more guests invited and (by introduction of unnecessary events) last up to a week and beyond. By some mysterious (probably satanic) force the false belief has firmly embedded into the minds of Muslims that bigger and more expensive means a superior wedding to all weddings that have come to pass to date. How sad this frame of mind of ours is, for we have focused to please all but the Almighty Allah when it comes to these matters.
The second case is where the Walimah has to upstage the meal and events organised by the brides party. (In some cultures the brides party organise a meal and events immediately after the nikah has been conducted, whilst the grooms party organise and host the Walimah.) So if the brides party had four dishes for guests, then the grooms party have five plus dessert, the cutlery/ crockery used has to be more 'up market' and the level of service has to be impeccable.
The third case of one upmanship is where the number and type of cars hired/ used for the wedding have to competed against the other wedding party or against past weddings. Once a wedding I attended had 5 flashy hired cars! One should seriously look into the need and motives for such extravagance on the means of transport used to drive the groom/ bride and their family a 'few miles up the road.'
A final example, more common (but not exclusive) to females is competing in the clothes and dress worn, not by just the bride but all those attending the wedding aswell. And if, god forbid, two women perchance end up with the same dress, either on the same day or sometime later then the bogus belief that they have ‘lost face’ and reputation amongst people takes root in their heart. Even worse are those who recognise such instances and then embark on a verbal campaign of humiliating one of the two women.
In all fairness though, it (one upmanship) is not always the sole work of the bride/ groom or even their immediate family, but it may come about through application of pressure from other family members and others. Of course criticism thrashed out by ‘loose tongues’ at these events and opporunities before the wedding only add to the woe.
I’m sure you yourselves can think of many more examples of one upmanship but I feel the above will suffice to illustrate my point. What we need to do is realise that through the evil of one upmanship we also become guilty of the sin of pride (takabbur), because after all the aim of one upmanship is to consider yourself superior to others, through the wedding of either yourself, offspring or your family.
There are also many other points (eg Ghibah, freemixing) which can be addressed on the subject of weddings, but Alhumdulillah there is no shortage of literature and talks given by our Ulama and so I ask you refer to them rather than me discussing them here.
May Allah swt save us from this evil. I ask that you all pray for me, my wife to be and family, that Allah swt saves us from the above and that he puts great blessings and love in our marriage and between our families.
Wasalam
It’s the Monday before I get married and I’ve been meaning to write up something on my experiences with all the weddings I’ve had through summer and before. Now seems like a good time to do it because I’ve got an insider perspective to add to it as well.
One of the root evils, in my humble opinion, connected to the subject of weddings is ‘One upmanship.’ By one upmanship, I mean one person or party trying to upstage and outdo another party. Let me delve into some examples of what I mean by the term one upmanship.
The first example of one upmanship I witnessed was the mentality that ‘my wedding has to outdo the previous one,’ and so the location, size, length of time, food etc. has to be bigger, better and more expensive. So the next wedding might have a more expensive location, more guests invited and (by introduction of unnecessary events) last up to a week and beyond. By some mysterious (probably satanic) force the false belief has firmly embedded into the minds of Muslims that bigger and more expensive means a superior wedding to all weddings that have come to pass to date. How sad this frame of mind of ours is, for we have focused to please all but the Almighty Allah when it comes to these matters.
The second case is where the Walimah has to upstage the meal and events organised by the brides party. (In some cultures the brides party organise a meal and events immediately after the nikah has been conducted, whilst the grooms party organise and host the Walimah.) So if the brides party had four dishes for guests, then the grooms party have five plus dessert, the cutlery/ crockery used has to be more 'up market' and the level of service has to be impeccable.
The third case of one upmanship is where the number and type of cars hired/ used for the wedding have to competed against the other wedding party or against past weddings. Once a wedding I attended had 5 flashy hired cars! One should seriously look into the need and motives for such extravagance on the means of transport used to drive the groom/ bride and their family a 'few miles up the road.'
A final example, more common (but not exclusive) to females is competing in the clothes and dress worn, not by just the bride but all those attending the wedding aswell. And if, god forbid, two women perchance end up with the same dress, either on the same day or sometime later then the bogus belief that they have ‘lost face’ and reputation amongst people takes root in their heart. Even worse are those who recognise such instances and then embark on a verbal campaign of humiliating one of the two women.
In all fairness though, it (one upmanship) is not always the sole work of the bride/ groom or even their immediate family, but it may come about through application of pressure from other family members and others. Of course criticism thrashed out by ‘loose tongues’ at these events and opporunities before the wedding only add to the woe.
I’m sure you yourselves can think of many more examples of one upmanship but I feel the above will suffice to illustrate my point. What we need to do is realise that through the evil of one upmanship we also become guilty of the sin of pride (takabbur), because after all the aim of one upmanship is to consider yourself superior to others, through the wedding of either yourself, offspring or your family.
There are also many other points (eg Ghibah, freemixing) which can be addressed on the subject of weddings, but Alhumdulillah there is no shortage of literature and talks given by our Ulama and so I ask you refer to them rather than me discussing them here.
May Allah swt save us from this evil. I ask that you all pray for me, my wife to be and family, that Allah swt saves us from the above and that he puts great blessings and love in our marriage and between our families.
Wasalam
Wednesday, November 08, 2006
Episodes of Rahmat
The similitude of these episodes is like the rain. Not only these episodes, but even Nusoos (Quranic verses and Ahadith) bear the same similitude. Rain in itself is highly beneficial and life-giving. However, its effect on different substrata varies. If the ground is fertile, the beneficial effect is manifested in the luxurious growth. If the ground is arid and barren, then the more the rainfall, the more thorn-trees, brambles and shrubbery.
Shaikh Sadi (rahmatullah alayhi) says:
'There is no doubt in the beneficial effect of rain.
If it rains in a garden, tulips grow;
if it rains in arid ground, thorns and brambles glow.'
Similar is the effect of episodes of Rahmat on different persons. People of different dispositions are affected differently by these stories of mercy.
Those of a sick disposition and unhealthy temperament interpret these incidents of mercy in a grossly distorted manner. They say if Allah Taala forgives on the basis of such trivial acts, then there is no real need for righteous deeds.
On the other hand, those of a healthy disposition and who are straight-thinking, upon hearing such incidents of Rahmat increase their acts of obedience. In fact, at times, if forgiveness is obtained without punishment, those whose hearts are imbued with Divine Recognition are smitten with shame far greater than the shame which they would have suffered if they had received some punishment. Only those who have suffered this state know its reality.
Excerpt from Zikr-e-Ilahi by Hazrat Maseehullah Khan (rahmatullahi alayhi
Shaikh Sadi (rahmatullah alayhi) says:
'There is no doubt in the beneficial effect of rain.
If it rains in a garden, tulips grow;
if it rains in arid ground, thorns and brambles glow.'
Similar is the effect of episodes of Rahmat on different persons. People of different dispositions are affected differently by these stories of mercy.
Those of a sick disposition and unhealthy temperament interpret these incidents of mercy in a grossly distorted manner. They say if Allah Taala forgives on the basis of such trivial acts, then there is no real need for righteous deeds.
On the other hand, those of a healthy disposition and who are straight-thinking, upon hearing such incidents of Rahmat increase their acts of obedience. In fact, at times, if forgiveness is obtained without punishment, those whose hearts are imbued with Divine Recognition are smitten with shame far greater than the shame which they would have suffered if they had received some punishment. Only those who have suffered this state know its reality.
Excerpt from Zikr-e-Ilahi by Hazrat Maseehullah Khan (rahmatullahi alayhi
Thursday, November 02, 2006
Purification through Salaah
Hazrat Esa (alaihis salaam) once passed by a river. There he saw a beautiful and elegant looking bird lying in a puddle of mud and dirt. The bird's entire body was covered with filth. He then noticed this bird come out of the mud and then dive into the river until it was clean and beautiful again. Thereafter, the bird once again flew into the dirt and mud and became covered with filth. Once more, the bird left the mud and flew into the river again until it was clean and beautiful again. This astonishing act was repeated five times. Hazrat Esa (alaihis salaam) began to wonder as to the reason for this strange sequence of events.
Sayyiduna Jibraeel-e-Amin (alaihis salaam) descended and told him: "This bird is equal to a human from the Ummah of the Holy Prophet (sallal laahu alaihi wasallam). Each time he sins he becomes unclean, and when he performs his Salaah, then Almighty Allah purifies him just like the mud and dirt that was cleansed from the bird".
The value of Salaah is also mentioned in the Qur'an:
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
"Indeed Salaah stops one from indecency and sins"
The Qur'an mentions Salaah as being an act of worship that can stop one from commiting acts of sin. However, it should be noted that this is a Salaah, a prayer, that is performed with all it's qualities; concentration, contentment, applying all the rules related to Salaah and determination is only part of the ingredients to an accepted Salaah. But in order to do that it is important that we seek the knowledge regarding Salaah.
The above post was taken from Simply Islam blog run by Maulana Zain. Masha'Allah he has a vast amount of information on the blog from which I am sure everyone will be able to derive some benefit. Please do visit it and link it up your blog or website, Jazakallah.
Related posts:
Missed Calls from Allah
Steadfastness in Salaat
Sutra in Salah
Fajr Salah
Sayyiduna Jibraeel-e-Amin (alaihis salaam) descended and told him: "This bird is equal to a human from the Ummah of the Holy Prophet (sallal laahu alaihi wasallam). Each time he sins he becomes unclean, and when he performs his Salaah, then Almighty Allah purifies him just like the mud and dirt that was cleansed from the bird".
The value of Salaah is also mentioned in the Qur'an:
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
"Indeed Salaah stops one from indecency and sins"
The Qur'an mentions Salaah as being an act of worship that can stop one from commiting acts of sin. However, it should be noted that this is a Salaah, a prayer, that is performed with all it's qualities; concentration, contentment, applying all the rules related to Salaah and determination is only part of the ingredients to an accepted Salaah. But in order to do that it is important that we seek the knowledge regarding Salaah.
The above post was taken from Simply Islam blog run by Maulana Zain. Masha'Allah he has a vast amount of information on the blog from which I am sure everyone will be able to derive some benefit. Please do visit it and link it up your blog or website, Jazakallah.
Related posts:
Missed Calls from Allah
Steadfastness in Salaat
Sutra in Salah
Fajr Salah
Friday, October 27, 2006
Mother, what can I give you?
After having reached the height of his career a man felt a duty to repay his mother back for all that she had done for him.
He asked, "Mother, what can I give you? What can I do for you? I sincerely wish to repay you for the sacrifices you made for me and for all the love you have showered upon me."
Mother looked surprised and said, "Why do you think about it? It was my duty so I did it, you don't have to repay me. Even if you want to, there is no way a man can ever repay his mother."
Despite her continuous refusal to ask for anything, the son persisted. To put an end to the discussion, she said, "All right. If you must, then tonight you sleep on my bed, with me, just as you used to when you were a baby."
He said, "That's a strange thing to ask for, but if it pleases you, I will."
As soon as he fell asleep, the mother got up and brought a bucket of water. She poured a mug full of water on his side. Feeling disturbed by the wetness under him, in his sleep he moved away to the other side of the bed. As he settled down, his mother poured another mug of water on the other side. In his slumber he tried to find space towards the foot post of the bed.
Sometime later he woke up feeling that this part of the bed too was damp. He got up and saw his mother, with the mug in her hand. He asked angrily, "What are you doing mother? Why don't you let me sleep? How do you expect me to sleep on a wet bed?"
Mother said, "I slept with you, when you wet the bed in the night. I would change your nappy and move you to the dry part of the bed, while I slept on the wet side. You wanted to repay me. Can you sleep here even for one night with me on a damp bed? If you can, I'll take it that you have repaid me."
How eloquently the story above demonstrates that we can't even begin to repay the care, love and attention a mother showers her child throughout the course of life. May Allah Almighty enable us to be of service and comfort to both our parents when we can and may He grant us sabr to serve them during their old age, ameen.
Abdullah ibn 'Umar said, "The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent." [Al-Adab al-Mufrad by Imam Bukhari]
See also:
No Charge
Mum & Dad poem
He asked, "Mother, what can I give you? What can I do for you? I sincerely wish to repay you for the sacrifices you made for me and for all the love you have showered upon me."
Mother looked surprised and said, "Why do you think about it? It was my duty so I did it, you don't have to repay me. Even if you want to, there is no way a man can ever repay his mother."
Despite her continuous refusal to ask for anything, the son persisted. To put an end to the discussion, she said, "All right. If you must, then tonight you sleep on my bed, with me, just as you used to when you were a baby."
He said, "That's a strange thing to ask for, but if it pleases you, I will."
As soon as he fell asleep, the mother got up and brought a bucket of water. She poured a mug full of water on his side. Feeling disturbed by the wetness under him, in his sleep he moved away to the other side of the bed. As he settled down, his mother poured another mug of water on the other side. In his slumber he tried to find space towards the foot post of the bed.
Sometime later he woke up feeling that this part of the bed too was damp. He got up and saw his mother, with the mug in her hand. He asked angrily, "What are you doing mother? Why don't you let me sleep? How do you expect me to sleep on a wet bed?"
Mother said, "I slept with you, when you wet the bed in the night. I would change your nappy and move you to the dry part of the bed, while I slept on the wet side. You wanted to repay me. Can you sleep here even for one night with me on a damp bed? If you can, I'll take it that you have repaid me."
How eloquently the story above demonstrates that we can't even begin to repay the care, love and attention a mother showers her child throughout the course of life. May Allah Almighty enable us to be of service and comfort to both our parents when we can and may He grant us sabr to serve them during their old age, ameen.
وَوَصَّيْنَا ٱلإِنْسَانَ بِوَالِدَيْهِ حُسْناً
And We have enjoined on man kindness to his parents [Qur'an 29:8]
And We have enjoined on man kindness to his parents [Qur'an 29:8]
Abdullah ibn 'Umar said, "The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent." [Al-Adab al-Mufrad by Imam Bukhari]
See also:
No Charge
Mum & Dad poem
Sunday, October 22, 2006
Saturday, October 21, 2006
Sadaqat al-fitr
صَوْمُ شَهْرِ رَمَََضَانَ مُعَلَّقٌ بَيْنَ السَّمَآءِ وَاْلَرَضِ وَلاَ يُرْفَعُ اِلاَّ بِزَكَاةِ الْفِطْرِ
Sayyidina Jarir رضى الله تعالى عنه narrates that the Prophet صلى الله عليه وسلم said:
"The fasts of the month of Ramadaan remain suspended between heaven and earth and only through Sadaqat al-fitr they are raised to heaven." (That is, they are accepted only after Sadaqat al-fitr is paid.) [Abu Hafs, Targheeb]
Sayyidina Jarir رضى الله تعالى عنه narrates that the Prophet صلى الله عليه وسلم said:
"The fasts of the month of Ramadaan remain suspended between heaven and earth and only through Sadaqat al-fitr they are raised to heaven." (That is, they are accepted only after Sadaqat al-fitr is paid.) [Abu Hafs, Targheeb]
Tuesday, October 17, 2006
Virtues of Charity
By Maulana Ashraf Ali Thanvi (r.a)
1. It is mentioned in a Hadith that generosity is a great attribute of Allah Ta'ala. In other words, Allah Ta'ala is extremely generous.
2. It is mentioned in a Hadith that the servant of Allah gives a small piece of bread as charity. In the sight of Allah Ta'ala that small piece increases to such an extent that it equals the size of Mt. Uhud. In other words, Allah Ta'ala increases the reward that one would have received for the small piece of bread to such an extent that he receives the reward equal to Mt. Uhud. We should therefore not concern ourselves with how much we give. Instead, we should give in charity whatever we are capable of giving.
3. It is mentioned in a Hadith that you should save yourself from hell even if it means giving a few dry dates in charity. That is, even if you have very little, give it in charity. Do not be under the misconception that how will such a meagre amount be of any benefit. This meagre amount will also be a means of deliverance from hell.
4. It is mentioned in a Hadith that you should seek sustenance from Allah Ta'ala by spending in His path. In other words, by your giving charity, Allah Ta'ala will grant you barakah in your sustenance.
5. It is mentioned in a Hadith that charitable deeds save one from calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala, and having good relations with one's relatives and family members increases one's lifespan.
If a person feels that by doing good deeds openly and publicly, others will also be prompted to do the same, then in such a case it will be preferable for him to do such deeds publicly. But if this is not the case, then it will be preferable for him to do them secretly. In both cases, the pre-condition is that there must be no other reason for carrying them out publicly or privately.
6. It is mentioned in a Hadith that the beggar has a right over the person whom he asks even if he comes begging on a horse. In other words, if a beggar comes begging on a horse, even then he should be given something because it is apparent that he is most probably in some dire need for him to come begging. In such circumstances one should not think that how can this beggar be really in need if he can afford to come on a horse. However, if it has been established through some means that this person is not in need and that he has made begging his occupation, then it will be haraam to give anything to such a person. It is also haraam for such a person to go around begging. Understand this well.
7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves nobility. He loves good character and good manners, and dislikes evil character and evil mannerisms. In other words, He loves the person who shows lofty character in doing good deeds (such as spending in charity, saving himself from degradation, enduring difficulties on account of others, etc.) and He dislikes despicable ethics and habits (such as lack of vigour and courage in matters of the Deen.)
8. It is mentioned in a Hadith that charity cools the heat of the grave and that the person who gives in charity will be granted shade on the day of judgement. In other words, through the barakah of charity, the heat of the grave will become cool and the person will be granted some shade on the day of judgement.
9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants of His in order to fulfil the needs of other people. People are dependent on such special servants for the fulfilment of their needs. In other words, these people are in such dire need, that they are forced to go to these special servants and Allah Ta'ala has chosen them for this purpose. These special servants who fulfil the needs of poor people will be saved from the punishment of Allah Ta'ala.
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam addressed Hadrat Bilaal radiallahu anhu saying : "Spend O Bilal, and don't ever have any fear of any decrease from the Master (Owner) of the arsh." That is, spend freely on appropriate occasions and do not fear poverty from Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of Allah despite His being the sole owner of everything else as well. The arsh has been specifically mentioned because it is one of the great creations of Allah Ta'ala and to illustrate to us that if such a great creation is under His control, we should not fear poverty and difficulty from Him.
Can anyone ever imagine that such a powerful king as He will deny us even two pieces of bread? Such type of thinking is preposterous.
The above Hadith in no way means that a person should spend so lavishly that he is left bankrupt and in financial problems. The focus of this Hadith is that those who are strong-hearted and have the strength to exercise patience should spend as much as they wish in noble deeds. Such people are not troubled by difficulties. They understand very well that they will receive whatever has been written down for them. By their spending in charity they will not experience any decrease, instead they will experience barakah in their sustenance. Persons who are endowed with such fervour and zeal are permitted to spend as much as they wish in charity and other noble deeds on condition that they do not usurp the rights of anyone in doing so. However, those who are weak-hearted and do not have the strength to exercise patience and fear problems in the future and feel that their intention will be corrupted, such people should only spend on necessary occasions such as zakaat, sadaqatul fitr, and on humanitarian grounds.
Once Hadrat Abu Bakr radiallahu anhu presented his entire wealth to Rasulullah sallallahu alayhi wa sallam so that it could be utilised in the path of Allah. Upon seeing all this wealth Rasulullah sallallahu alayhi wa sallam asked him if he left anything behind at home or not. Hadrat Abu Bakr radiallahu anhu replied that he left behind Allah and His Rasul sallallahu alayhi wa sallam and nothing else. Rasulullah sallallahu alayhi wa sallam accepted all this wealth because he knew that Hadrat Abu Bakr radiallahu anhu was strong-hearted, full of fervour, and extremely desirous of spending in the path of Allah Ta'ala. He did not fear any evil consequences. On the other hand, Rasulullah sallallahu alayhi wa sallam refused to accept a small amount of gold that was brought by another Sahabi radiallahu anhu because he knew that the latter was not as strong-hearted as Hadrat Abu Bakr radiallahu anhu.
11. It is mentioned in a Hadith that a beggar came begging to a woman. At that moment the woman only had a morsel of food which was already in her mouth. She took that morsel out of her mouth and gave it to the beggar. After some time, a child was born to this woman. When the child grew a little older, a wolf came and snatched the child away. The woman came out of her house running behind the wolf and at the same time shouting for help. Allah Ta'ala sent an angel and ordered him to free the child from the wolf's mouth. Allah Ta'ala added : "Also convey My salaams to that woman and inform her that I did this in return for the morsel of food which she had given to that beggar."
This is the barakah of charity that the child's life was saved and the woman was also rewarded. We should give charity abundantly so that we may live in this world and in the hereafter in peace and comfort.
12. It is mentioned in a Hadith that the person who directs someone towards a good deed will also receive the same reward as the person who carries out that good deed. In other words, if a person cannot be of assistance himself, but directs the needy person towards someone who could be of some help to him, then this person will also receive the same reward as those who helped that poor person.
13. It is mentioned in a Hadith that there were three persons. One of them had 10 dinars out of which he gave one dinar in charity. The second person had 10 awqiyahs out of which he gave one awqiyah in charity. The third person had 100 awqiyahs out of which he gave 10 awqiyahs in charity. All three will receive the same reward because each one of them gave 10% of whatever he possessed. In other words, although some of them apparently gave more than the others, Allah Ta'ala will reward them according to their intentions. Since each one of them gave 10% of his wealth, they will all be rewarded equally.
14. It is mentioned in a Hadith that the reward for giving one dirham has exceeded the reward for giving 100 000 dirhams. An explanation of this is that a person had two dirhams out of which he gave one dirham in charity. On the other hand, there was another person who had a lot of wealth. From all this wealth of his, he gave 100 000 dirhams. The difference in reward between these two persons is that despite the first person possessing only two dirhams, he gave half of all his wealth in charity, i.e. one dirham. As for the second person, despite his giving 100 000 dirhams in charity, he received a lesser reward because this 100 000 dirhams which he gave were less than half his entire wealth. How merciful Allah Ta'ala is! We should value this mercy of His at all times. Rasulullah sallallahu alayhi wa sallam never ever refused a beggar. When he had anything to give, he would give it without hesitation. If he did not have anything, he promised the person that he will give him when he receives something. He and his family never ate bread made of wheat for two days consecutively. How merciless we are that despite having the means we do not help our fellow Muslim brothers. Instead, we are prepared to horde for ourselves.
15. It is mentioned in a Hadith that a beggar at the door of a Mumin (believer) is actually a gift from Allah Ta'ala. It is obvious that a gift has to be gladly accepted especially if that gift is from Allah Ta'ala. Therefore, we should help the beggar as much as we can.
16. It is mentioned in a Hadith that you should give in charity and cure your sick through charity because charity repels sicknesses and diseases and it increases your life and your good deeds.
17. It is mentioned in a Hadith that no wali (close friend) of Allah Ta'ala was born except through generosity and good habits. In other words, generosity and good habits are most definitely found in the auliyaa', i.e. the close friends of Allah Ta'ala.
From: nazmay.com
1. It is mentioned in a Hadith that generosity is a great attribute of Allah Ta'ala. In other words, Allah Ta'ala is extremely generous.
2. It is mentioned in a Hadith that the servant of Allah gives a small piece of bread as charity. In the sight of Allah Ta'ala that small piece increases to such an extent that it equals the size of Mt. Uhud. In other words, Allah Ta'ala increases the reward that one would have received for the small piece of bread to such an extent that he receives the reward equal to Mt. Uhud. We should therefore not concern ourselves with how much we give. Instead, we should give in charity whatever we are capable of giving.
3. It is mentioned in a Hadith that you should save yourself from hell even if it means giving a few dry dates in charity. That is, even if you have very little, give it in charity. Do not be under the misconception that how will such a meagre amount be of any benefit. This meagre amount will also be a means of deliverance from hell.
4. It is mentioned in a Hadith that you should seek sustenance from Allah Ta'ala by spending in His path. In other words, by your giving charity, Allah Ta'ala will grant you barakah in your sustenance.
5. It is mentioned in a Hadith that charitable deeds save one from calamities, discreet and undisclosed charity cools the anger of Allah Ta'ala, and having good relations with one's relatives and family members increases one's lifespan.
If a person feels that by doing good deeds openly and publicly, others will also be prompted to do the same, then in such a case it will be preferable for him to do such deeds publicly. But if this is not the case, then it will be preferable for him to do them secretly. In both cases, the pre-condition is that there must be no other reason for carrying them out publicly or privately.
6. It is mentioned in a Hadith that the beggar has a right over the person whom he asks even if he comes begging on a horse. In other words, if a beggar comes begging on a horse, even then he should be given something because it is apparent that he is most probably in some dire need for him to come begging. In such circumstances one should not think that how can this beggar be really in need if he can afford to come on a horse. However, if it has been established through some means that this person is not in need and that he has made begging his occupation, then it will be haraam to give anything to such a person. It is also haraam for such a person to go around begging. Understand this well.
7. It is mentioned in a Hadith that Allah Ta'ala is noble and He loves nobility. He loves good character and good manners, and dislikes evil character and evil mannerisms. In other words, He loves the person who shows lofty character in doing good deeds (such as spending in charity, saving himself from degradation, enduring difficulties on account of others, etc.) and He dislikes despicable ethics and habits (such as lack of vigour and courage in matters of the Deen.)
8. It is mentioned in a Hadith that charity cools the heat of the grave and that the person who gives in charity will be granted shade on the day of judgement. In other words, through the barakah of charity, the heat of the grave will become cool and the person will be granted some shade on the day of judgement.
9. It is mentioned in a Hadith that Allah Ta'ala has chosen special servants of His in order to fulfil the needs of other people. People are dependent on such special servants for the fulfilment of their needs. In other words, these people are in such dire need, that they are forced to go to these special servants and Allah Ta'ala has chosen them for this purpose. These special servants who fulfil the needs of poor people will be saved from the punishment of Allah Ta'ala.
10. It is mentioned in a Hadith that Rasulullah sallallahu alayhi wa sallam addressed Hadrat Bilaal radiallahu anhu saying : "Spend O Bilal, and don't ever have any fear of any decrease from the Master (Owner) of the arsh." That is, spend freely on appropriate occasions and do not fear poverty from Allah Ta'ala. In the above Hadith, the arsh is attributed to the ownership of Allah despite His being the sole owner of everything else as well. The arsh has been specifically mentioned because it is one of the great creations of Allah Ta'ala and to illustrate to us that if such a great creation is under His control, we should not fear poverty and difficulty from Him.
Can anyone ever imagine that such a powerful king as He will deny us even two pieces of bread? Such type of thinking is preposterous.
The above Hadith in no way means that a person should spend so lavishly that he is left bankrupt and in financial problems. The focus of this Hadith is that those who are strong-hearted and have the strength to exercise patience should spend as much as they wish in noble deeds. Such people are not troubled by difficulties. They understand very well that they will receive whatever has been written down for them. By their spending in charity they will not experience any decrease, instead they will experience barakah in their sustenance. Persons who are endowed with such fervour and zeal are permitted to spend as much as they wish in charity and other noble deeds on condition that they do not usurp the rights of anyone in doing so. However, those who are weak-hearted and do not have the strength to exercise patience and fear problems in the future and feel that their intention will be corrupted, such people should only spend on necessary occasions such as zakaat, sadaqatul fitr, and on humanitarian grounds.
Once Hadrat Abu Bakr radiallahu anhu presented his entire wealth to Rasulullah sallallahu alayhi wa sallam so that it could be utilised in the path of Allah. Upon seeing all this wealth Rasulullah sallallahu alayhi wa sallam asked him if he left anything behind at home or not. Hadrat Abu Bakr radiallahu anhu replied that he left behind Allah and His Rasul sallallahu alayhi wa sallam and nothing else. Rasulullah sallallahu alayhi wa sallam accepted all this wealth because he knew that Hadrat Abu Bakr radiallahu anhu was strong-hearted, full of fervour, and extremely desirous of spending in the path of Allah Ta'ala. He did not fear any evil consequences. On the other hand, Rasulullah sallallahu alayhi wa sallam refused to accept a small amount of gold that was brought by another Sahabi radiallahu anhu because he knew that the latter was not as strong-hearted as Hadrat Abu Bakr radiallahu anhu.
11. It is mentioned in a Hadith that a beggar came begging to a woman. At that moment the woman only had a morsel of food which was already in her mouth. She took that morsel out of her mouth and gave it to the beggar. After some time, a child was born to this woman. When the child grew a little older, a wolf came and snatched the child away. The woman came out of her house running behind the wolf and at the same time shouting for help. Allah Ta'ala sent an angel and ordered him to free the child from the wolf's mouth. Allah Ta'ala added : "Also convey My salaams to that woman and inform her that I did this in return for the morsel of food which she had given to that beggar."
This is the barakah of charity that the child's life was saved and the woman was also rewarded. We should give charity abundantly so that we may live in this world and in the hereafter in peace and comfort.
12. It is mentioned in a Hadith that the person who directs someone towards a good deed will also receive the same reward as the person who carries out that good deed. In other words, if a person cannot be of assistance himself, but directs the needy person towards someone who could be of some help to him, then this person will also receive the same reward as those who helped that poor person.
13. It is mentioned in a Hadith that there were three persons. One of them had 10 dinars out of which he gave one dinar in charity. The second person had 10 awqiyahs out of which he gave one awqiyah in charity. The third person had 100 awqiyahs out of which he gave 10 awqiyahs in charity. All three will receive the same reward because each one of them gave 10% of whatever he possessed. In other words, although some of them apparently gave more than the others, Allah Ta'ala will reward them according to their intentions. Since each one of them gave 10% of his wealth, they will all be rewarded equally.
14. It is mentioned in a Hadith that the reward for giving one dirham has exceeded the reward for giving 100 000 dirhams. An explanation of this is that a person had two dirhams out of which he gave one dirham in charity. On the other hand, there was another person who had a lot of wealth. From all this wealth of his, he gave 100 000 dirhams. The difference in reward between these two persons is that despite the first person possessing only two dirhams, he gave half of all his wealth in charity, i.e. one dirham. As for the second person, despite his giving 100 000 dirhams in charity, he received a lesser reward because this 100 000 dirhams which he gave were less than half his entire wealth. How merciful Allah Ta'ala is! We should value this mercy of His at all times. Rasulullah sallallahu alayhi wa sallam never ever refused a beggar. When he had anything to give, he would give it without hesitation. If he did not have anything, he promised the person that he will give him when he receives something. He and his family never ate bread made of wheat for two days consecutively. How merciless we are that despite having the means we do not help our fellow Muslim brothers. Instead, we are prepared to horde for ourselves.
15. It is mentioned in a Hadith that a beggar at the door of a Mumin (believer) is actually a gift from Allah Ta'ala. It is obvious that a gift has to be gladly accepted especially if that gift is from Allah Ta'ala. Therefore, we should help the beggar as much as we can.
16. It is mentioned in a Hadith that you should give in charity and cure your sick through charity because charity repels sicknesses and diseases and it increases your life and your good deeds.
17. It is mentioned in a Hadith that no wali (close friend) of Allah Ta'ala was born except through generosity and good habits. In other words, generosity and good habits are most definitely found in the auliyaa', i.e. the close friends of Allah Ta'ala.
From: nazmay.com
Tuesday, October 10, 2006
The Needy One
Prepared by Muhammad Alshareef
Shaykh Sa'eed ibn Musfir tells the following account...
I was walking out of the Haram (the Ka'bah in Makkah) when I saw a man begging from everyone that passed by him. Just then a man who had parked his tinted Mercedes excessively close to the Haram in a designated VIP parking walked passed the beggar on his way to his car. As he pulled the keys out and the alarm did the 'whup whup', the beggar raised his finger to the sky and said, "Please, for the sake of Allah!"
Trying to end the moment and avoid a dip into the pocket, the Mercedes man said back, "Allah will provide!" The beggar said back, "What! Did you at any moment think that I thought YOU were my provider! I'm not asking for your provision, I KNOW Allah will provide for me."
Shaykh Misfir continues. The two stood there staring at one another for a moment and then the Mercedes tinted windows came up and the man drove away. A needy African sister who was sitting nearby on the street selling textiles was moved by the incident. She did not have much, but from what she did have, she pulled out 1 riyal and placed it in the hands of that beggar. He smiled and went on his way.
Meanwhile the Mercedes man could not drive on with the choke of guilt. He turned the car around and made his way through the crowd to the place where the incident had happened. Shaykh Misfir says...I saw with my own eyes as he pulled out a 10 riyal bill from his briefcase to give to the beggar. But he looked left and right and could not find him. What was he to do? He had already pulled out the bill to give for the sake of Allah and was not going to put it back. So he found the nearest person he thought was worthy of the bill, placed it in her lap and went on his way.
The 10 riyals sat in the lap of the sister that had given the beggar!
Hazrat Abu Hurairah(R.A.) reported that Rasulullah (sallallaahu alaiyhi wassallam) has said that Allah's injunction is:
"O my servants ! Spend and you will be given." [Bukhari, Muslim]
Hazrat Abdullah bin Abbas(R.A.) reported that Rasulullah(sallallaahu alaiyhi wassallam) has said that
"Charity does not diminish wealth." [Tibrani]
Source: Al-Islaah publications
Related posts:
Subscriptions Fisabilillah
A Pond Full of Milk
Shaykh Sa'eed ibn Musfir tells the following account...
I was walking out of the Haram (the Ka'bah in Makkah) when I saw a man begging from everyone that passed by him. Just then a man who had parked his tinted Mercedes excessively close to the Haram in a designated VIP parking walked passed the beggar on his way to his car. As he pulled the keys out and the alarm did the 'whup whup', the beggar raised his finger to the sky and said, "Please, for the sake of Allah!"
Trying to end the moment and avoid a dip into the pocket, the Mercedes man said back, "Allah will provide!" The beggar said back, "What! Did you at any moment think that I thought YOU were my provider! I'm not asking for your provision, I KNOW Allah will provide for me."
Shaykh Misfir continues. The two stood there staring at one another for a moment and then the Mercedes tinted windows came up and the man drove away. A needy African sister who was sitting nearby on the street selling textiles was moved by the incident. She did not have much, but from what she did have, she pulled out 1 riyal and placed it in the hands of that beggar. He smiled and went on his way.
Meanwhile the Mercedes man could not drive on with the choke of guilt. He turned the car around and made his way through the crowd to the place where the incident had happened. Shaykh Misfir says...I saw with my own eyes as he pulled out a 10 riyal bill from his briefcase to give to the beggar. But he looked left and right and could not find him. What was he to do? He had already pulled out the bill to give for the sake of Allah and was not going to put it back. So he found the nearest person he thought was worthy of the bill, placed it in her lap and went on his way.
The 10 riyals sat in the lap of the sister that had given the beggar!
Hazrat Abu Hurairah(R.A.) reported that Rasulullah (sallallaahu alaiyhi wassallam) has said that Allah's injunction is:
"O my servants ! Spend and you will be given." [Bukhari, Muslim]
Hazrat Abdullah bin Abbas(R.A.) reported that Rasulullah(sallallaahu alaiyhi wassallam) has said that
"Charity does not diminish wealth." [Tibrani]
Source: Al-Islaah publications
Related posts:
Subscriptions Fisabilillah
A Pond Full of Milk
Wednesday, October 04, 2006
Faster than the wind
Abdullah Bin Abbas narrates that the Apostle of God (sallallaho alaihi wa sallam) was superior to all men in generosity and the doing of good to the people in general, but in the month of Ramadhan his benevolence knew no bounds. In Ramadhan, (Angel) Gabriel came to him every night and the Prophet (sallahu alaihi wa sallam) recited the Qur’an to him. During Ramadhan the Prophet (sallaho alaihi wa sallam) appeared to be faster than the wind in generosity and benevolence. [Bukhari and Muslim]
Source: Virtues of Ramadan
Source: Virtues of Ramadan
Sunday, October 01, 2006
Zakat
Zakat is one of the five pillars of Islam. It has been mentioned, along with daily Prayers (Salaat), over seventy times in the Qur'an. From this we can conclude that after Salaat, Zakat is the most important act in Islam.
وَأَقِيمُواْ ٱلصَّلاَةَ وَآتُواْ ٱلزَّكَاةَ وَٱرْكَعُواْ مَعَ ٱلرَّاكِعِينَ
Establish Salaah, pay Zakat and bow your heads with those who bow in worship [Qur’an 2:43]
Just as Salaat is the most important act of worship which has to be performed bodily, so is Zakat the main act of worship which has to be performed monetarily. Those who fulfill this duty have been promised abundant reward in this world and hereafter. Whoever evades Zakat has been sternly warned in the Qur'an and Hadith of the consequences.
Linguistically, Zakat has two meanings: purification and growth. Technically, it means to purify one's possession of wealth by distributing a prescribed amount to the poor, the indigent, the slaves or captives, and the wayfarer.
There are many major benefits of giving Zakat:
· It reminds Muslims of the fact that whatever wealth they may possess is due to the blessings of Allah and as such it is to be spent according to the His commands.
· Zakat functions as a social security for all. Those who have enough money today pay for what they have. If they need money tomorrow they will get what is necessary to help them live decently.
· Zakat payer pays his dues to Allah as an act of worship, a token of submission and an acknowledgment of gratitude. The receiver of Zakat receives it as a grant from Allah out of His bounty, a favor for which he is thankful to Allah.
· Economically, Zakat is the best check against hoarding. Those who do not invest their wealth but prefer to save or hoard it would see their wealth dwindling year after year at the rate of the payable Zakat. This helps increase production and stimulates supply because it is a redistribution of income that enhances the demand by putting more real purchasing power in the hands of poor.
Zakat is obligatory upon a person if :
· He or she is an adult, sane, free and Muslim.
· He/she must possess wealth in excess of specified minimum (Nisaab) excluding his or her personal needs (clothing, household furniture, utensils, cars etc. are termed articles of personal needs).
· It should be possessed for a complete lunar year.
· It should be of productive nature from which one can derive profit or benefit such as merchandise for business, gold, silver, livestock etc.
The amount of wealth which makes one liable for Zakat is called Nisaab. The payment of Zakaat is compulsory on the excess wealth or effects which is equal to or exceeds the value of Nisaab, and which is possessed for a full Islamic year. If such wealth decreases during the course of the year and increases again to the value of Nisaab before the end of the year, the Zakaat then must be calculated on the full amount that is possessed at the end of the year.
THE PUNISHMENT FOR NOT GIVING ZAKAT:
Allah says in the Qur'an:
"And there are those who hoard gold and silver and do not spend it in the way of Allah, announce to them a most grievous penalty (when) on the Day of Judgment heat will be produced out of that wealth in the fire of Hell. Then with it they will be branded on their forehead and their flanks and backs. (It will be said to them) This is the treasure which you hoarded for yourselves, taste then the treasure that you have been hoarding." [Tawbah 34-35]
Rasoolullah (Sallallaahu Álayhi Wasallam) has said;
خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا
"Take from their wealth Zakat so that you may cleanse them and purify them there-with.' [Tawbah 103]
This Aayat points to the fact that Zakaat is not a governmental tax, but its main purpose is to keep those who are wealthy clean monetarily from sins.
وَأَقِيمُواْ ٱلصَّلاَةَ وَآتُواْ ٱلزَّكَاةَ وَٱرْكَعُواْ مَعَ ٱلرَّاكِعِينَ
Establish Salaah, pay Zakat and bow your heads with those who bow in worship [Qur’an 2:43]
Just as Salaat is the most important act of worship which has to be performed bodily, so is Zakat the main act of worship which has to be performed monetarily. Those who fulfill this duty have been promised abundant reward in this world and hereafter. Whoever evades Zakat has been sternly warned in the Qur'an and Hadith of the consequences.
Linguistically, Zakat has two meanings: purification and growth. Technically, it means to purify one's possession of wealth by distributing a prescribed amount to the poor, the indigent, the slaves or captives, and the wayfarer.
There are many major benefits of giving Zakat:
· It reminds Muslims of the fact that whatever wealth they may possess is due to the blessings of Allah and as such it is to be spent according to the His commands.
· Zakat functions as a social security for all. Those who have enough money today pay for what they have. If they need money tomorrow they will get what is necessary to help them live decently.
· Zakat payer pays his dues to Allah as an act of worship, a token of submission and an acknowledgment of gratitude. The receiver of Zakat receives it as a grant from Allah out of His bounty, a favor for which he is thankful to Allah.
· Economically, Zakat is the best check against hoarding. Those who do not invest their wealth but prefer to save or hoard it would see their wealth dwindling year after year at the rate of the payable Zakat. This helps increase production and stimulates supply because it is a redistribution of income that enhances the demand by putting more real purchasing power in the hands of poor.
Zakat is obligatory upon a person if :
· He or she is an adult, sane, free and Muslim.
· He/she must possess wealth in excess of specified minimum (Nisaab) excluding his or her personal needs (clothing, household furniture, utensils, cars etc. are termed articles of personal needs).
· It should be possessed for a complete lunar year.
· It should be of productive nature from which one can derive profit or benefit such as merchandise for business, gold, silver, livestock etc.
The amount of wealth which makes one liable for Zakat is called Nisaab. The payment of Zakaat is compulsory on the excess wealth or effects which is equal to or exceeds the value of Nisaab, and which is possessed for a full Islamic year. If such wealth decreases during the course of the year and increases again to the value of Nisaab before the end of the year, the Zakaat then must be calculated on the full amount that is possessed at the end of the year.
THE PUNISHMENT FOR NOT GIVING ZAKAT:
Allah says in the Qur'an:
"And there are those who hoard gold and silver and do not spend it in the way of Allah, announce to them a most grievous penalty (when) on the Day of Judgment heat will be produced out of that wealth in the fire of Hell. Then with it they will be branded on their forehead and their flanks and backs. (It will be said to them) This is the treasure which you hoarded for yourselves, taste then the treasure that you have been hoarding." [Tawbah 34-35]
Rasoolullah (Sallallaahu Álayhi Wasallam) has said;
- "The nation that does not give Zakaat, Allah will bring about a drought on them (i.e. necessities of life will become scarce)."
- "The person on whom Allah has bestowed wealth, and he does not give Zakaat, on the Day of Qiyaamah, his wealth will be turned into a venomous bald serpent which will wind around his neck and bite his jaws and say: "I am your wealth, I am your treasure." [Bukhari]
- Once Rasoolullah (Sallallaahu Álayhi Wasallam) saw gold bangles on the hands of two women. He enquired if they gave the Zakaat for the bangles. They replied "No." Rasoolullah (Sallallaahu Álayhi Wasallam) then said: 'Do you wish on the Day of Qiyaamah that you be made to dress in bangles of fire?" They replied: "No." He then said: 'Give Zakaat on them." [Tirmizi]
ZAKAT IS NOT A TAX - IT IS AN IBAADAH
Allah Ta'ala says in the Qur'aan:خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا
"Take from their wealth Zakat so that you may cleanse them and purify them there-with.' [Tawbah 103]
This Aayat points to the fact that Zakaat is not a governmental tax, but its main purpose is to keep those who are wealthy clean monetarily from sins.
There are two major benefits of giving Zakat:
- It keeps one away from sin and saves the giver from moral ills arising from the love and greed for wealth;
- Through Zakat the poorer class, (those who are not capable of providing for themselves) are being cared for, such as widows, orphans, the disabled, the poor and the destitute, and it is intact a vital part of the elaborate and equitable system of the distribution of wealth established by Allah for mankind.
Even if there are no widows, orphans, poor or needy persons, Zakat is still incumbent upon Muslims. This clearly shows that Zakat is not solely for giving to the destitute and the poor but has been ordained as a monetary devotion. In the same manner that Salaat and Sawm are a physical devotion, Zakat is a monetary Ibaadah. It is a special favour of Allah on this Ummah, and in this manner the wealth which is spent in the way of Allah is made lawful for use by the poor and the needy.
sources:
Islam.tc
Jamiat.org.za
Sunday, September 24, 2006
Ramadan Mubarak
Salams
Ramadan Mubarak to you all. I hope you're all making the most of it by engaging and increasing in reciting of the Qur'an, performing Salah, Dhikr etc and not merely going round congratulating everyone about the arrival of Ramadan. I won't be posting on the subject of Ramadan on this blog for 2 particular reasons:
- lack of time, I want to make best of use of these blessed days and I also have other time consuming commitments
- there is already a wealth of information on Ramadan available (listed below are some of them and see the links in my sidebar for more)
Inshallah you will ALL be remembered in my duas during this month and I request for the same also please. May Almighty Allah accept all our good deeds in this month and give us the ability to turn away from sins from now onwards, Ameen.
Ramadan reads:
Ramadan articles by Haq Islam
by Mujahidah an Nafs:
Virtues of Ramadhan
Making the best in Ramadhan
A month of Mercy
by Simply Islam
Merits of Ramadhan
Purpose of Ramadhan
Preparation for Ramadhan
Levels of Worship in Ramadhan
Acts of Worship in Ramadhan
by Umm Zahra
Ramadhan in my own words
Ramadhan Audio
Sunnah of Fasting
Fasting-A Muslim pharmacists view
Thursday, September 21, 2006
Talbina
Volume 7, Book 71, Number 593:
Narrated 'Ursa: Aisha رضى الله عنها used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, "I heard Allah's Apostle صلى الله عليه وسلم saying, 'At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief." [Bukhari]
Volume 7, Book 71, Number 594:
Narrated Hisham's father:
'Aisha رضى الله عنها used to recommend At-Talbina and used to say, "It is disliked (by the patient) although it is beneficial.'' [Bukhari]
'A'isha رضى الله عنها the wife of Allah's Apostle صلى الله عليه وسلم said: When there was any bereavement in her family the women gathered there for condolence and they departed except the members of the family and some selected persons. She asked to prepare talbina in a small couldron and it was cooked and then tharid was prepared and it was poured over talbina, then she said: Eat it, for I heard Allah's Messenger (may peade be upon him) as saying: Talbina gives comfort to the aggrieved heart and it lessens grief. [Muslim]
################################
The barley gruel was especially prepared after boiling barley with milk and sweetened with honey. That preparation was called Talbina.
Narrated 'Ursa: Aisha رضى الله عنها used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, "I heard Allah's Apostle صلى الله عليه وسلم saying, 'At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief." [Bukhari]
Volume 7, Book 71, Number 594:
Narrated Hisham's father:
'Aisha رضى الله عنها used to recommend At-Talbina and used to say, "It is disliked (by the patient) although it is beneficial.'' [Bukhari]
'A'isha رضى الله عنها the wife of Allah's Apostle صلى الله عليه وسلم said: When there was any bereavement in her family the women gathered there for condolence and they departed except the members of the family and some selected persons. She asked to prepare talbina in a small couldron and it was cooked and then tharid was prepared and it was poured over talbina, then she said: Eat it, for I heard Allah's Messenger (may peade be upon him) as saying: Talbina gives comfort to the aggrieved heart and it lessens grief. [Muslim]
################################
The barley gruel was especially prepared after boiling barley with milk and sweetened with honey. That preparation was called Talbina.
Monday, September 18, 2006
Imam Nawawi
IMAM NAWAWI [631 - 676 A.H]
Birth and Birth place:
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An-Nawawi, son of Murry, son of Hassan, son of Hussain, son of Muhammad, son of Juma, son of Hazam. Nawawi refers to Nawa, a place near Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam Nawawi was born at Nawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom in his promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: "I saw Imam Nawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur'an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed in my heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words." His teacher conveyed this incident to Imam's father and he keeping in view the learning quest of his son, decided to dedicate the life of his son for the service and promotion of the cause of Islamic Faith.
In a short period, Nawawi learnt to read the Holy Qur'an and by that time he nearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious academies or institutes where one could earn excellence in religious learning, so his father took him to Damascus, which was considered the center of learning and scholarship, and the students from far and wide gathered there for schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus. Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah was named after him. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, "I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived on the limited food supplied by the institution." As a routine he used to sleep very little at night. When it became irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits.
His Teachers and Guides:
During his stay at Damascus, he studied from more than twenty celebrated teachers. These teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada'il Sallar bin Al-Hasan Al Arbali etc.
His Students:
There were hundreds of Imam's students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja'fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu'allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning:
Imam Nawawi had endless thirst for knowledge, and it can be guessed from his daily practice of studies. He used to read daily twelve lessons and write explanation and commentary of every lesson and also made important additions. Whatever the book he read, he put down the marginal notes and explanations on that book. His intelligence, hard work, love, devotion and absorption in his-studies amazed his teachers and they become fond of him and began to praise and admire him. According to Imam Dhahabi, Imam Nawawi's concentration and absorption in academic love gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there remains no doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and potentialities and earned the highest degree of honor.
Imam's Simplicity and Niceness of Manners:
The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly chattels, they give preference to religious and academic pursuits, propagation of Faith etc. They experience more heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes and other worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was God-fearing person having illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin expresses his impression about Imam Nawawi as thus:
"Imam Nawawi had three distinctive commendable qualities in his person. If anybody have only one out of these three, people return to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good (Islam) enjoining Al-Ma'ruf [i.e., Islamic Monotheism and all that Islam orders one to do] and forbidding Al-Munkar [polytheism and disbelief and all that Islam has forbidden]. Imam Nawawi had all three in him."
His works and his death:
The learned Imam had a very short life but even during this short period, he had written a large number of books on different subjects. Every work of the Imam is a masterwork and a treasure of knowledge. Hundreds and thousands of people benefit from these works.
Some of the Prestigious Works of Imam Nawawi are:
Commentary on Sahih Al-Bukhari, Al-Minhaj fi Sharh Sahih Muslim, Riyad-us-Saliheen, Kitab-ur-Raudah, Commentary on Mohadhdhab, Tahdhib-ul-Asma was-Sifat, Kitab-ul-Adhkar, Arba'een, At-Taqreeb fi Ilmil-Hadith wal-Irshad fihi, Kitab-ulMubhamat, At-Tibyan, Al-Idah fi Manasikil-Hajj, Sharh Sahih AlBukhari (Naqis), Sharh Sunan Abi Dawud (Naqis), Tabaqat Ash Shafi'iyah, Muhimmatul-Ahkam, Manaqib-ush-Shafi'i, Bustan-ulArifeen, Al-Khulasatu fil-Hadith, Mukhtasar At-Tirmidhi, A1Masa'il Al-Manthurah, Al-'Umdah fi Tashihit-Tanbih and others.
After spending 28 years of age, Imam Nawawi returned to his hometown. Soon after his arrival at Nawa, he felt ill and died. Imam Nawawi is still living in the hearts of Muslims. His works are of everlasting value. May Allah bless him.
Source: Central Mosque
Related posts
Imam Bukhari (r.a)
Imam Muslim (r.a)
Imam Tirmizi (r.a)
Imam Abu Dawud (r.a)
Imam an-Nasa'i (r.a)
Imam ibn Majah (r.a)
Abdullah ibn Mubarak (r.a)
Wednesday, September 13, 2006
Avoidance of Sins
Religion consists of two parts, the leaving undone of what is forbidden and the performance of duties. Of these the setting aside of what is forbidden is the weightier, for the duties or acts of obedience are within the power of everyone, but only the upright are able to set aside their appetites. For that reason Muhammad (peace and blessings be upon him) said:
'The true flight or Hijrah is the flight from evil, and the real Holy War or jihad is the warfare against one's passions.'
You disobey or sin against Allah only through the parts of your body. Yet these are a gift to you from Allah and a trust committed to you. To employ Allah's gift in order to sin against Him is the height of ingratitude; to betray the trust which Allah committed to you is the height of presumption. The parts of your body are your subjects; see to it, then, how you rule over them. 'Each of you is a ruler, and each of you is responsible for those he rules over.'
All the parts of your body will bear witness against you in the courts of resurrection, with voluble and sharp, that is, eloquent, tongue, declaring your faults before the chief of the creatures. Allah most high says:
'On a day when their tongues and hands and feet will bear witness against them for what they have been doing.'[Qur'an 24,24]
'Today we shall set a seal upon their mouths and their hands will speak to Us, and their feet will testify what they have been piling up.' [Qur'an 36,65]
extract from The Faith and Practice of Al-Ghazali by W Montgomery Watt
Please visit the Ramadan articles site.
May Allah give us the ability to make use of the upcoming blessed month of Ramadan to avoid sins, distance ourselves from Hellfire and draw closer to attaining jannah for the hereafter, ameen.
Wasalam
'The true flight or Hijrah is the flight from evil, and the real Holy War or jihad is the warfare against one's passions.'
You disobey or sin against Allah only through the parts of your body. Yet these are a gift to you from Allah and a trust committed to you. To employ Allah's gift in order to sin against Him is the height of ingratitude; to betray the trust which Allah committed to you is the height of presumption. The parts of your body are your subjects; see to it, then, how you rule over them. 'Each of you is a ruler, and each of you is responsible for those he rules over.'
All the parts of your body will bear witness against you in the courts of resurrection, with voluble and sharp, that is, eloquent, tongue, declaring your faults before the chief of the creatures. Allah most high says:
'On a day when their tongues and hands and feet will bear witness against them for what they have been doing.'[Qur'an 24,24]
'Today we shall set a seal upon their mouths and their hands will speak to Us, and their feet will testify what they have been piling up.' [Qur'an 36,65]
extract from The Faith and Practice of Al-Ghazali by W Montgomery Watt
Please visit the Ramadan articles site.
May Allah give us the ability to make use of the upcoming blessed month of Ramadan to avoid sins, distance ourselves from Hellfire and draw closer to attaining jannah for the hereafter, ameen.
Wasalam
Wednesday, September 06, 2006
Keeping Appointments
In Surah Al-Maidah, Allah reminds us:
يَا أَيُّهَا ٱلَّذِينَ آمَنُواْ أَوْفُواْ بِٱلْعُقُودِ
"O you who believe! Fulfill your Promises!" [5:1]
In Surah Al-Maryam, Allah praises Prophet Ismail,
َ إِنَّهُ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولاً نَّبِيّا
"He was true to his promise, He was a Messenger and a Prophet." [19:54]
By being punctual, you will be responding to the call of Allah in Surah Al-Israa,
وَأَوْفُواْ بِالْعَهْدِ إِنَّ ٱلْعَهْدَ كَانَ مَسْؤُولاً
"And keep the promise; the promise is a responsibility!" [17:34]
Keeping appointments is vital to our lives. Time is the most precious commodity; once wasted, it can never be recovered.
If we make an appointment, we should do our utmost to keep this appointment. This is the right of the other persons who, despite other commitments, favored you with a part of their valuable time.
If you do not come on time, not only have you disrupted their schedule but you have also marred your image and reputation. If your punctuality becomes poor, you will lose people's respect.
Our kind Prophet (sallallahu alaiyhi wassallam) once gave an appointment to one of his companions. The companion came three days later. The Prophet (sallallahu alaiyhi wassallam) gently told him, "You have caused me some trouble. I have been waiting for you for three days."
Today, fast and reliable means of communication are available everywhere. Therefore, as soon as one realizes one will be unable to make it to an appointment, one should inform the other parties to enable them to utilize their time elsewhere.
Do not be careless or irresponsible assuming that since the appointment is relatively unimportant, it does not merit a notice or an apology! Cancel it in advance, if required.
Never make a promise intending not to keep it.
Often you invite a person to a gathering and hear the following in response, "Yes, In-sha-Allah (God willing) I will be there, "(knowing full well he has no intention of being there) and he or she never shows up! This is forbidden in Islam, as it falls within lying and hypocrisy.
The Prophet Muhammad (sallallahu alaiyhi wassallam) said,"Three traits single out a hypocrite, even if he prays of fasts and claims to be a Muslim:
(1) If he speaks, he lies;
(2) if he makes a promise, he does not keep it;
(3) if he is entrusted, he betrays the trust."
[Al-Bukhari and Muslim].
Imam Al-Ghazali (Rahmatullah alayh) in Al-Ihya explains that this Hadith is applicable to those who promise while intending not to fulfill it, or those who, without excuse, decide later not to fulfill the promise.
Therefore, we should be careful not to present a false excuse, as Allah knows our thoughts and intentions.
[Compiled from "Islamic Manners" by Sheikh Abdul Fattah]
Source: Al-Islaah publications
Wednesday, August 30, 2006
The Masjid
Salams
I thought I would dedicate this post to the subject of the Masjid, its virtues and status in the eyes of a Muslim.
Hadhrat Abu Hurairah (R.A.) narrates that he heard Rasulullah (صلي الله عليه و سلم) say:
"Allah Ta'ala will grant His Shade to seven (types) of persons on the day when their will be no shade besides His Shade. (Among the seven) one is a man whose heart is attached to the Masjid." [Bukhari, Muslim]
Hadhrat Abu Darda (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever walks to the Masjid in the darkness of the night, will meet Allah with Noor on the Day of Qiyaamah.” [Tibraani]
Hadhrat Abdullah Ibn Umar (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“For every step taken by one who proceeds to the Masjid for Jamaat Salaat, a sin (which he had already committed) is wiped out and a good deed is recorded. This happens in going to as well as in returning from the Masjid.”
The thawaab for proceeding to and even returning from the Masjid is indeed colossal. There is no limit to Allah’s mercy. Subhanallah, Allah rewards us for merely taking a step towards the Masjid, and then we are rewarded again for the performance of our prayer in the Masjid with congregation. Also, if after entering the Masjid one makes the intention of Naf’l I’tikaaf then for the duration of salaah, dhikr, ibaadah and listening to a talk you can also receive the reward of I’tikaaf for that duration of time.
Hadhrat Abu Umaamah (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever proceeds to the Masjid having only the intention of learning or teaching some goodness (something of the Deen), will receive the reward of a perfect Hajj." [Tibraani]
Hadhrat Anas (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Refrain from these foul-smelling (vegetables) before coming to our Masaajid. If you wish to eat these, then eliminate the bad odour with fire. (i.e. by means of cooking).” [Tibraani]
This hadith prohibits the eating of raw garlic, onions and the like before coming to the Masjid. Other ahadith specifically mention garlic and onions.
Hadhrat Abu Saeed Khudri (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever removes from the Masjid any offensive item, Allah Ta’ala will in return erect for him a palace in Jannat.” [Ibn Majah]
Since Masaajid are places of sanctity, nothing impure should be taken in. Impure garments and people in the state of impurity should not enter the Masaajid.
Hadhrat Abdullah Ibn Mas'ood (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Soon will there be such people who will indulge in (worldly) conversation inside the Masjid. Allah cares not for them.” [Ibn Habbaan]
This hadith refers to the prohibition of worldly talk inside the Masjid. It mentions the displeasure of Allah Ta’ala. Such people are deprived of His Mercy and instead invite Allah’s Wrath. Before or after salah one should not simply hang around chit chatting casually about this and that, if we won’t engage in ibaadah or dhikr we should leave the Masjid and save the conversation for another place in order to secure ourselves from displeasing Almighty Allah.
May Allah accept our acts of walking to/from the Masaajid, accept whatever good we perform in them manifold and attach our hearts to the Masjid, ameen.
adapted from Hayatul Muslimeen
I thought I would dedicate this post to the subject of the Masjid, its virtues and status in the eyes of a Muslim.
Hadhrat Abu Hurairah (R.A.) narrates that he heard Rasulullah (صلي الله عليه و سلم) say:
"Allah Ta'ala will grant His Shade to seven (types) of persons on the day when their will be no shade besides His Shade. (Among the seven) one is a man whose heart is attached to the Masjid." [Bukhari, Muslim]
Hadhrat Abu Darda (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever walks to the Masjid in the darkness of the night, will meet Allah with Noor on the Day of Qiyaamah.” [Tibraani]
Hadhrat Abdullah Ibn Umar (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“For every step taken by one who proceeds to the Masjid for Jamaat Salaat, a sin (which he had already committed) is wiped out and a good deed is recorded. This happens in going to as well as in returning from the Masjid.”
The thawaab for proceeding to and even returning from the Masjid is indeed colossal. There is no limit to Allah’s mercy. Subhanallah, Allah rewards us for merely taking a step towards the Masjid, and then we are rewarded again for the performance of our prayer in the Masjid with congregation. Also, if after entering the Masjid one makes the intention of Naf’l I’tikaaf then for the duration of salaah, dhikr, ibaadah and listening to a talk you can also receive the reward of I’tikaaf for that duration of time.
Hadhrat Abu Umaamah (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever proceeds to the Masjid having only the intention of learning or teaching some goodness (something of the Deen), will receive the reward of a perfect Hajj." [Tibraani]
Hadhrat Anas (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Refrain from these foul-smelling (vegetables) before coming to our Masaajid. If you wish to eat these, then eliminate the bad odour with fire. (i.e. by means of cooking).” [Tibraani]
This hadith prohibits the eating of raw garlic, onions and the like before coming to the Masjid. Other ahadith specifically mention garlic and onions.
Hadhrat Abu Saeed Khudri (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Whoever removes from the Masjid any offensive item, Allah Ta’ala will in return erect for him a palace in Jannat.” [Ibn Majah]
Since Masaajid are places of sanctity, nothing impure should be taken in. Impure garments and people in the state of impurity should not enter the Masaajid.
Hadhrat Abdullah Ibn Mas'ood (R.A.) narrates that Rasulullah (صلي الله عليه و سلم ) said:
“Soon will there be such people who will indulge in (worldly) conversation inside the Masjid. Allah cares not for them.” [Ibn Habbaan]
This hadith refers to the prohibition of worldly talk inside the Masjid. It mentions the displeasure of Allah Ta’ala. Such people are deprived of His Mercy and instead invite Allah’s Wrath. Before or after salah one should not simply hang around chit chatting casually about this and that, if we won’t engage in ibaadah or dhikr we should leave the Masjid and save the conversation for another place in order to secure ourselves from displeasing Almighty Allah.
May Allah accept our acts of walking to/from the Masaajid, accept whatever good we perform in them manifold and attach our hearts to the Masjid, ameen.
adapted from Hayatul Muslimeen
Sunday, August 27, 2006
Sheikh Hasan Ali
Sheikh Hasan was born and brought up in the West Midlands of England and his early years were spent in secular education in state schools. At the age of fourteen he embarked upon studying Islamic sciences at traditional boarding schools in the UK. First he memorised the Qur'an during GCSE studies and then began to learn the Arabic language together with many other sciences (known as the Dars Nizami).
In 1997, after nine years of studying in boarding schools and graduating with an Aalimiyyah (MA Islamic Studies) he became the Imam of London Islamic Cultural Society in North London. Here, he served the community for several years by holding several classes in addition to the duties of an Imam. These classes consisted of Tafseer, Hadith, Arabic, Tajweed etc and were taught to all age groups.
Sheikh Hasan also set up a weekend Islamic School at this mosque better known as the LICS Maktab. To this date he is still actively involved in teaching and running the school. The school currently has 10 members of staff and 150 students (between the age of 4-18) who are taught Tajweed, Fiqh, Islamic General Knowledge, Aqeedah and Arabic. The Sheikh is currently authoring a syllabus for weekend Islamic schools.
Between 2000 and 2003 he was the Imam, Head of Islamic Studies and Head of Arabic Studies and a member of the school's Senior Management Team at Yusuf Islam's Brondesbury College for Boys in Kilburn, North London. The Sheikh, here, devised an entire Syllabus for this secondary school and also contributed largely to the gapping of the physical and spiritual life of both staff and students.
In March 2003, together with other educationalists, he set up the Ebrahim Community College in East London where he is serving as the Director of Human Resources and teaching on a part-time basis. He is also conducting an MA in Educational Psychology at the Institute of Education, University of London. Furthermore, he is the Senior Religious Advisor for Media4insight and we would like to take the opportunity here to thank the Sheikh for his invaluable time and his intuitive vision.
His upbringing in the UK combined with his knowledge of Islamic sciences and day-to-day interaction with Muslims in various fields makes him a unique and inspiring lecturer. He focuses on real issues concerning the Ummah and through his lectures wants people to make a change in their lives for their benefit and the benefit of the society around them. He wants Muslims to advance in all aspects of their lives and be models as individuals in society, in their homes and at their workplace. He has lectured on a wide range of inspiring and relevant topics.
May Allah give him a long pious life and benefit the Ummah with the gifts He has endowed him, ameen.
source: Media4Insight
Related reading:
Shaykh Riyadh ul Haq
Shaykh Ahmad Ali
Shaykh Zahir Mahmood
Shaykh Husain Abdul Sattar
In 1997, after nine years of studying in boarding schools and graduating with an Aalimiyyah (MA Islamic Studies) he became the Imam of London Islamic Cultural Society in North London. Here, he served the community for several years by holding several classes in addition to the duties of an Imam. These classes consisted of Tafseer, Hadith, Arabic, Tajweed etc and were taught to all age groups.
Sheikh Hasan also set up a weekend Islamic School at this mosque better known as the LICS Maktab. To this date he is still actively involved in teaching and running the school. The school currently has 10 members of staff and 150 students (between the age of 4-18) who are taught Tajweed, Fiqh, Islamic General Knowledge, Aqeedah and Arabic. The Sheikh is currently authoring a syllabus for weekend Islamic schools.
Between 2000 and 2003 he was the Imam, Head of Islamic Studies and Head of Arabic Studies and a member of the school's Senior Management Team at Yusuf Islam's Brondesbury College for Boys in Kilburn, North London. The Sheikh, here, devised an entire Syllabus for this secondary school and also contributed largely to the gapping of the physical and spiritual life of both staff and students.
In March 2003, together with other educationalists, he set up the Ebrahim Community College in East London where he is serving as the Director of Human Resources and teaching on a part-time basis. He is also conducting an MA in Educational Psychology at the Institute of Education, University of London. Furthermore, he is the Senior Religious Advisor for Media4insight and we would like to take the opportunity here to thank the Sheikh for his invaluable time and his intuitive vision.
His upbringing in the UK combined with his knowledge of Islamic sciences and day-to-day interaction with Muslims in various fields makes him a unique and inspiring lecturer. He focuses on real issues concerning the Ummah and through his lectures wants people to make a change in their lives for their benefit and the benefit of the society around them. He wants Muslims to advance in all aspects of their lives and be models as individuals in society, in their homes and at their workplace. He has lectured on a wide range of inspiring and relevant topics.
May Allah give him a long pious life and benefit the Ummah with the gifts He has endowed him, ameen.
source: Media4Insight
Related reading:
Shaykh Riyadh ul Haq
Shaykh Ahmad Ali
Shaykh Zahir Mahmood
Shaykh Husain Abdul Sattar
Monday, August 21, 2006
Imam Malik ibn Anas
Abu Abdullah, Malik ibn Anas ibn Malik ibn Amer al-Asbahee was born in Madinah in the year 93 A.H. (714 CE). His ancestral home was in Yemen, but his grandfather settled in Madinah after embracing Islam.
Born into a well-to-do family, Malik did not need to work for a living. He was highly attracted to the study of Islam, and ended up devoting his entire life to the study of Fiqh. He received his education in what was the most important seat of Islamic learning, Madinah, and lived where the immediate descendants and the followers of the companions of the Prophet, sallallahu alayhi wasallam, were living.
It is said that he sought out over three hundred Tabi'een or those who saw and followed the companions of the Prophet, sallallahu alayhi wasallam. Imam Malik held the hadeeth of the Prophet, sallallahu alayhi wasallam, in such reverence that he never narrated, taught any hadeeth or gave a fatwa without being in a state of ritual purity, Ghusl. Ismael ibn abi Uwaiss said,
"I asked my uncle –Malik - about something. He had me sit, made ablution, then said, 'Laa hawla wala quwata illa billah.' He did not give any fatwa without saying it first."
Also, Malik saw fatwa as a sensitive, precise, and important action that can have far reaching results, and used to be extremely careful about giving it to the extent that if he was not sure about a matter, he would not dare to talk. Al-Haytham said,
"I once was with Malik when he was asked more than forty questions and I heard him reply, 'I do not know,' to thirty two of them."
Yet, he was the man about whom ash-Shafi'ee said, 'When scholars are mentioned, Malik is like the star among them.' Malik said that he did not sit to give fatwa, before seventy of the Madinah scholars first witnessed to his competence in doing so.
Malik became the Imam of the Madinah, and one of the most renowned Imams of Islam.
He is the author of al-Muwatta' ("The Approved"), formed of the sound narrations from the Prophet together with the sayings of his companions, their followers, and those after them. Malik said,
"I showed my book to seventy scholars of Madinah, and every single one of them approved it for me (kulluhum wata-ani alayh), so I named it 'The Approved'."
Imam Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi, from Ibn Umar." The scholars of hadeeth call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta. Malik composed al-Muwatta in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of fewer than 2,000.
Like all scholars of Islam, Malik was famous for his piety and integrity. He courageously stood up, and was prepared to suffer, for his convictions. When the governor of Madinah demanded and forced people to take the oath of allegiance to Khalifah al-Mansour, Imam Malik issued a fatwa that such an oath was not binding because it was given under coercion. He based this opinion of the hadeeth, "The divorce of the coerced does not take effect" (laysa ala mustakrahin talag). This resulted in many people finding courage to express their opposition, but the Imam was arrested, found guilty of defiance, and publicly flogged.
Malik's followers and disciples developed a Fiqh school, Madh-hab, based on his Ijtihad which came to be known as the Maliki Madh-hab. This Madh-hab spread in North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. Today, Malikis are mostly found in North and West Africa, Egypt, Sudan and the eastern part of the Arabian Peninsula.
On Monday 14th of Rabi-ul-Awwal 179 A H., Imaam Malik (R.A) took leave from this world in the city of Madinah and is buried in the famous al-Baqie cemetery.
Source: Madrassah In'amiyyah
Related reading:
Imam Abu Hanifah
Born into a well-to-do family, Malik did not need to work for a living. He was highly attracted to the study of Islam, and ended up devoting his entire life to the study of Fiqh. He received his education in what was the most important seat of Islamic learning, Madinah, and lived where the immediate descendants and the followers of the companions of the Prophet, sallallahu alayhi wasallam, were living.
It is said that he sought out over three hundred Tabi'een or those who saw and followed the companions of the Prophet, sallallahu alayhi wasallam. Imam Malik held the hadeeth of the Prophet, sallallahu alayhi wasallam, in such reverence that he never narrated, taught any hadeeth or gave a fatwa without being in a state of ritual purity, Ghusl. Ismael ibn abi Uwaiss said,
"I asked my uncle –Malik - about something. He had me sit, made ablution, then said, 'Laa hawla wala quwata illa billah.' He did not give any fatwa without saying it first."
Also, Malik saw fatwa as a sensitive, precise, and important action that can have far reaching results, and used to be extremely careful about giving it to the extent that if he was not sure about a matter, he would not dare to talk. Al-Haytham said,
"I once was with Malik when he was asked more than forty questions and I heard him reply, 'I do not know,' to thirty two of them."
Yet, he was the man about whom ash-Shafi'ee said, 'When scholars are mentioned, Malik is like the star among them.' Malik said that he did not sit to give fatwa, before seventy of the Madinah scholars first witnessed to his competence in doing so.
Malik became the Imam of the Madinah, and one of the most renowned Imams of Islam.
He is the author of al-Muwatta' ("The Approved"), formed of the sound narrations from the Prophet together with the sayings of his companions, their followers, and those after them. Malik said,
"I showed my book to seventy scholars of Madinah, and every single one of them approved it for me (kulluhum wata-ani alayh), so I named it 'The Approved'."
Imam Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi, from Ibn Umar." The scholars of hadeeth call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta. Malik composed al-Muwatta in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of fewer than 2,000.
Like all scholars of Islam, Malik was famous for his piety and integrity. He courageously stood up, and was prepared to suffer, for his convictions. When the governor of Madinah demanded and forced people to take the oath of allegiance to Khalifah al-Mansour, Imam Malik issued a fatwa that such an oath was not binding because it was given under coercion. He based this opinion of the hadeeth, "The divorce of the coerced does not take effect" (laysa ala mustakrahin talag). This resulted in many people finding courage to express their opposition, but the Imam was arrested, found guilty of defiance, and publicly flogged.
Malik's followers and disciples developed a Fiqh school, Madh-hab, based on his Ijtihad which came to be known as the Maliki Madh-hab. This Madh-hab spread in North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. Today, Malikis are mostly found in North and West Africa, Egypt, Sudan and the eastern part of the Arabian Peninsula.
On Monday 14th of Rabi-ul-Awwal 179 A H., Imaam Malik (R.A) took leave from this world in the city of Madinah and is buried in the famous al-Baqie cemetery.
Source: Madrassah In'amiyyah
Related reading:
Imam Abu Hanifah
Thursday, August 17, 2006
Hatred
A kindergarten teacher decided to let her class play a game. The teacher told each child in the class to bring along a plastic bag containing a few potatoes. Each potato will be given a name of a person that the child hates, so the number of potatoes that a child will put in his/her plastic bag will depend on the number of people he/she hates.
So when the day came, every child brought some potatoes with the name of the people he/she hated. Some had 2 potatoes; some 3 while some up to 5 potatoes. The teacher then told the children to carry with them the potatoes in the plastic bag wherever they go (even to the toilet) for 1 week.
Day after day passed by, and the children started to complain due to the unpleasant smell let out by the rotten potatoes. Besides, those having 5 potatoes also had to carry heavier bags.
After 1 week, the children were relieved because the game had finally ended. The teacher asked: "How did you feel while carrying the potatoes with you for 1 week?" The children let out their frustrations and started complaining of the trouble that they had to go through having to carry the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The teacher said: "This is exactly the situation when you carry your hatred for somebody inside your heart. The stench of hatred will contaminate your heart and you will carry it with you wherever you go. If you cannot tolerate the smell of rotten potatoes for just 1 week, can you imagine what is it like to have the stench of hatred in your heart for your lifetime???"
Moral of the story: Throw away any hatred for anyone from your heart so that you will not carry sins for a life time. Forgiving others is the best attitude to take, forgive others like you would like yourself to be forgiven for your mistakes and misgivings.
So when the day came, every child brought some potatoes with the name of the people he/she hated. Some had 2 potatoes; some 3 while some up to 5 potatoes. The teacher then told the children to carry with them the potatoes in the plastic bag wherever they go (even to the toilet) for 1 week.
Day after day passed by, and the children started to complain due to the unpleasant smell let out by the rotten potatoes. Besides, those having 5 potatoes also had to carry heavier bags.
After 1 week, the children were relieved because the game had finally ended. The teacher asked: "How did you feel while carrying the potatoes with you for 1 week?" The children let out their frustrations and started complaining of the trouble that they had to go through having to carry the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The teacher said: "This is exactly the situation when you carry your hatred for somebody inside your heart. The stench of hatred will contaminate your heart and you will carry it with you wherever you go. If you cannot tolerate the smell of rotten potatoes for just 1 week, can you imagine what is it like to have the stench of hatred in your heart for your lifetime???"
Moral of the story: Throw away any hatred for anyone from your heart so that you will not carry sins for a life time. Forgiving others is the best attitude to take, forgive others like you would like yourself to be forgiven for your mistakes and misgivings.
Monday, August 14, 2006
The Night Program
Adhering to a request by a fellow Muslim and in connection to/ continuation of Durood on Friday, I thought I would post about...
The 'night program':
To say sallallahu alayhi wasallam, 10 times before going to sleep.
(seems so small and minute, and nothing major, and less than 15 seconds to say it, right?)
If you say sallallahu alayhi wasallam once you get 10 good deeds to your account, 10 sins taken away, 10 blessings sent upon you and you are raised 10 degrees in heaven...... for saying it once, can you believe that?
And if you say that above 10 times, you get what? You do the Maths...
So from today onwards, we suggest you add this to your daily life, few seconds of your precious life, before you go to sleep, to say 10 salutations upon the prophet, sallallahu alayhi wasallam, as we forget at times, we suggest you put on a sticky note '10 Duroods before sleep' and stick it next to your pillow.. or make ways to remember it. If you recite other surahs (the 3 Quls), then add this alongside with it.
By adding this small, minor, few seconds to do action in your life, you will be getting 100 good deeds each night, that is amazing, isn't it? Those of us who worry about our sins, 700 sins taken away each week from 1 minute of work throughout the week? Cool...
We also recommend that you recite the salutations anytime, whoever you may be, and reap the benefits of it too. Imagine you are on you way to a destination, and you are getting 100 blessings sent upon you, by mere 10 sallallahu alayhi wasallam, blessings can be in many different forms...
Some after being informed about this hidden or unknown deed in their lifes, have introduced it alongside their salat too, were if they say it once, you will be getting raised 50 degrees in heaven, each day, by saying it once after every fardh salat...
Whatever is best suited to you, please use this valuable action and bring it to your lifes.... and also 10 before sleep.
www.belovedscall.com
The 'night program':
To say sallallahu alayhi wasallam, 10 times before going to sleep.
(seems so small and minute, and nothing major, and less than 15 seconds to say it, right?)
If you say sallallahu alayhi wasallam once you get 10 good deeds to your account, 10 sins taken away, 10 blessings sent upon you and you are raised 10 degrees in heaven...... for saying it once, can you believe that?
And if you say that above 10 times, you get what? You do the Maths...
So from today onwards, we suggest you add this to your daily life, few seconds of your precious life, before you go to sleep, to say 10 salutations upon the prophet, sallallahu alayhi wasallam, as we forget at times, we suggest you put on a sticky note '10 Duroods before sleep' and stick it next to your pillow.. or make ways to remember it. If you recite other surahs (the 3 Quls), then add this alongside with it.
By adding this small, minor, few seconds to do action in your life, you will be getting 100 good deeds each night, that is amazing, isn't it? Those of us who worry about our sins, 700 sins taken away each week from 1 minute of work throughout the week? Cool...
We also recommend that you recite the salutations anytime, whoever you may be, and reap the benefits of it too. Imagine you are on you way to a destination, and you are getting 100 blessings sent upon you, by mere 10 sallallahu alayhi wasallam, blessings can be in many different forms...
Some after being informed about this hidden or unknown deed in their lifes, have introduced it alongside their salat too, were if they say it once, you will be getting raised 50 degrees in heaven, each day, by saying it once after every fardh salat...
Whatever is best suited to you, please use this valuable action and bring it to your lifes.... and also 10 before sleep.
www.belovedscall.com
Thursday, August 10, 2006
Five Rights of a Muslim
Abu Hurayra (R.A) reported that the Messenger of Allah (pbuh) said,
"A Muslim has five rights over another Muslim: returning the Salam, visiting the sick, joining funeral processions, accepting invitations and blessing those who sneeze."
[Agreed upon] Riyad as-Salihin
"A Muslim has five rights over another Muslim: returning the Salam, visiting the sick, joining funeral processions, accepting invitations and blessing those who sneeze."
[Agreed upon] Riyad as-Salihin
Monday, August 07, 2006
Jamarat Project
Salams
A while back, when I blogged 'Journey to Hajj' I mentioned briefly the Jamarat project which had commenced the day after Hajj had finished. As part of the process of checking the site stats I came accross these photos of the proposed new Jamarat. I thought I would share them with you here. Enjoy...
A while back, when I blogged 'Journey to Hajj' I mentioned briefly the Jamarat project which had commenced the day after Hajj had finished. As part of the process of checking the site stats I came accross these photos of the proposed new Jamarat. I thought I would share them with you here. Enjoy...
Monday, July 31, 2006
Thursday, July 27, 2006
Changing Sins to Virtue
Moulana Rumi (r.a.) states that Allah has kept the ability to sin as well as the ability to do good within man. He gives an example that when the sun shines on cow dung that lies in the forest, it becomes dry. Then the baker places it in the oven where it becomes completely red and makes the oven red. The baker is now able to bake roti (bread). The dung became dry and pure, then it became red in the fire. Now it was used for baking roti as well as giving light.
Who granted it this benefit? A mere creation of Allah, the sun, produced this effect that it made cow dung clean.
The Effect of the Sun on Impurities
The rays of the sun dried up the liquid part of the dung and converted it into fertilizer. This very fertilizer now produces fragrant flowers like the rose and jasmine. Moulana Rumi (r.a.) states that the sun’s rays made one part of the impure dung illuminated in the oven while the other part was converted into flowers. When this is the effect of the sun’s rays, then what will be the effect of Allah’s grace on evil character? What will happen to the urge of sinning that one has? Why will it not change into good character and the desire to worship? Then he recited this verse:
O Allah, Your sun has an effect on apparent impurities.
And Your general grace does not search for capability.
Had it searched for capability, then the sun in the sky would not have had an effect on impurities. The sun would have said that it was beyond his dignity and honour to have an effect on dung. The sun would have changed its speed.
The Sun of Mercy
When the sun in the sky can convert impurities to fragrant flowers and creating bread in the oven, then what will be the condition of Allah’s sun of grace? When the rays of Allah’s mercy shine on the evil thoughts in the heart, those thoughts are changed to the light of piety. Allah does not require capability or a certificate for giving. When Allah can grant filthy impurities such garments, then what will He be able to give his pure servants. Jalalud-din Rumi (r.a.) is at a loss of vocabulary to express what bounties Allâh grants those who tread His path.
Extract from the teachings of Maulana Hakeem Muhammad Akhtar Saheb
Who granted it this benefit? A mere creation of Allah, the sun, produced this effect that it made cow dung clean.
The Effect of the Sun on Impurities
The rays of the sun dried up the liquid part of the dung and converted it into fertilizer. This very fertilizer now produces fragrant flowers like the rose and jasmine. Moulana Rumi (r.a.) states that the sun’s rays made one part of the impure dung illuminated in the oven while the other part was converted into flowers. When this is the effect of the sun’s rays, then what will be the effect of Allah’s grace on evil character? What will happen to the urge of sinning that one has? Why will it not change into good character and the desire to worship? Then he recited this verse:
O Allah, Your sun has an effect on apparent impurities.
And Your general grace does not search for capability.
Had it searched for capability, then the sun in the sky would not have had an effect on impurities. The sun would have said that it was beyond his dignity and honour to have an effect on dung. The sun would have changed its speed.
The Sun of Mercy
When the sun in the sky can convert impurities to fragrant flowers and creating bread in the oven, then what will be the condition of Allah’s sun of grace? When the rays of Allah’s mercy shine on the evil thoughts in the heart, those thoughts are changed to the light of piety. Allah does not require capability or a certificate for giving. When Allah can grant filthy impurities such garments, then what will He be able to give his pure servants. Jalalud-din Rumi (r.a.) is at a loss of vocabulary to express what bounties Allâh grants those who tread His path.
Extract from the teachings of Maulana Hakeem Muhammad Akhtar Saheb
Monday, July 24, 2006
Imam Abu Hanifa
Imam Abu Hanifa was born in Kufa, Iraq in the year 80A.H. He was the son of a Persian merchant and his full name is Nu'man bin Thabit ibn Zauti (more famously known in Islamic History as 'Imam Abu Hanifa' and 'Imam A'zam').
His father - Thabit - was privileged to meet Hazrat Ali (R.A.) who had at the time, made Kufa his capital. Kufa, at the time of the imam, was one the most important learning centres in the Islamic world and was blessed with the presence of over a thousand sahabah at one stage in its history.
Imam Abu Hanifa is himself also a Tabi'ee (One who saw and benefited from at least one Sahabi).
At the age of 20, Imam Abu Hanifa turned his attention towards the pursuit of advancing his Islamic knowledge.
Imam Abu Hanifa benefited from nearly 4,000 Sheikhs. Among his 1st and the most important tutors was Imam Hammad (Died 120 A.H.) whose educational lineage is linked with Hadhrat Abdullah Ibn Mas'ood (R.A.). Such was his respect for his tutor, Imam Hammad that Imam Abu Hanifa says; whilst in my home I never even stretched my legs towards the house of my tutor, despite living 7 streets away.
Imam Abu Hanifa (R.A.) had joined his father's business wherein he showed scrupulous honesty and fairness. Once his agent had sold a consignment of silk cloth on his behalf but forgot to mention a slight defect to the customers. When Abu Hanifa learnt of this, he was greatly distressed because he had no means of the refunding the customers; so he immediately ordered the entire proceeds of the sale (30,000 Dirhams ) to be given in charity.
The Imam was also keenly interested in education. He established a school at Kufa, which later became a famous College of Theology. Here he delivered lectures on Islamic Law and related subjects.
Fiqah or Islamic Law was systematically studied by his students under his expert guidance. A large number of his devoted and highly intelligent students worked under him for 30 years, and it is the labour of these students that gave us the Hanafi School of thought.
Imam Abu Hanifa (R.A.) was the 1st of the Imams to advocate the use of "reason" in the consideration of religious questions based on the Qur'an and Sunnah. He was also the 1st Imam to arrange all the subjects of Islamic Law systematically.
His most important work is the Kitab-ul-Aasaar which was compiled by his students - Imam Abu Yusuf and Imam Muhammad.
In {164 A.H.} 763 A.C. Al-Mansoor - the Banu Abbas Khalifa of the Muslim Empire at Baghdad whose capital was Baghdad - offered Imam Sahib the post of Chief Qadhi of the state, but the Imam declined to accept the post and chose to remain independent. In his reply to Al-Mansoor, the Imam excused himself by saying that he did not regard himself fit for the post offered. Al-Mansoor, who had his own ideas and reasons for offering the post, lost his temper and accused the Imam of lying.
"If I am lying," the Imam said, "then my statement is doubly correct. "How can you appoint a liar to the exalted post of a Chief Qazi?"
Incensed by this reply, Al-Mansoor charged the Imam with contempt, had him arrested and locked in prison.
Even in prison, the Imam continued to teach those who were permitted to come to him.
It was here in prison that the Imam was administered a dose of poison in 150 A.H. Realizing that the end was near, the Imam prostrated in prayer and passed away in this condition in the month of Rajab, 150 A.H.
The news of his death soon spread throughout Baghdad. The whole town came out to pay their last homage to the greatest Imam of Islamic Law. More than 50,000 people participated in the first Janaza Salaat. People continued to flock and before the Janaza could be finally taken for burial, the Salaatul Janaza was offered 6 times in all. For days, people came in large numbers to pay their respects at the grave side.
Source: Imam Abu Hanifa: Haq Islam
His father - Thabit - was privileged to meet Hazrat Ali (R.A.) who had at the time, made Kufa his capital. Kufa, at the time of the imam, was one the most important learning centres in the Islamic world and was blessed with the presence of over a thousand sahabah at one stage in its history.
Imam Abu Hanifa is himself also a Tabi'ee (One who saw and benefited from at least one Sahabi).
At the age of 20, Imam Abu Hanifa turned his attention towards the pursuit of advancing his Islamic knowledge.
Imam Abu Hanifa benefited from nearly 4,000 Sheikhs. Among his 1st and the most important tutors was Imam Hammad (Died 120 A.H.) whose educational lineage is linked with Hadhrat Abdullah Ibn Mas'ood (R.A.). Such was his respect for his tutor, Imam Hammad that Imam Abu Hanifa says; whilst in my home I never even stretched my legs towards the house of my tutor, despite living 7 streets away.
Imam Abu Hanifa (R.A.) had joined his father's business wherein he showed scrupulous honesty and fairness. Once his agent had sold a consignment of silk cloth on his behalf but forgot to mention a slight defect to the customers. When Abu Hanifa learnt of this, he was greatly distressed because he had no means of the refunding the customers; so he immediately ordered the entire proceeds of the sale (30,000 Dirhams ) to be given in charity.
The Imam was also keenly interested in education. He established a school at Kufa, which later became a famous College of Theology. Here he delivered lectures on Islamic Law and related subjects.
Fiqah or Islamic Law was systematically studied by his students under his expert guidance. A large number of his devoted and highly intelligent students worked under him for 30 years, and it is the labour of these students that gave us the Hanafi School of thought.
Imam Abu Hanifa (R.A.) was the 1st of the Imams to advocate the use of "reason" in the consideration of religious questions based on the Qur'an and Sunnah. He was also the 1st Imam to arrange all the subjects of Islamic Law systematically.
His most important work is the Kitab-ul-Aasaar which was compiled by his students - Imam Abu Yusuf and Imam Muhammad.
In {164 A.H.} 763 A.C. Al-Mansoor - the Banu Abbas Khalifa of the Muslim Empire at Baghdad whose capital was Baghdad - offered Imam Sahib the post of Chief Qadhi of the state, but the Imam declined to accept the post and chose to remain independent. In his reply to Al-Mansoor, the Imam excused himself by saying that he did not regard himself fit for the post offered. Al-Mansoor, who had his own ideas and reasons for offering the post, lost his temper and accused the Imam of lying.
"If I am lying," the Imam said, "then my statement is doubly correct. "How can you appoint a liar to the exalted post of a Chief Qazi?"
Incensed by this reply, Al-Mansoor charged the Imam with contempt, had him arrested and locked in prison.
Even in prison, the Imam continued to teach those who were permitted to come to him.
It was here in prison that the Imam was administered a dose of poison in 150 A.H. Realizing that the end was near, the Imam prostrated in prayer and passed away in this condition in the month of Rajab, 150 A.H.
The news of his death soon spread throughout Baghdad. The whole town came out to pay their last homage to the greatest Imam of Islamic Law. More than 50,000 people participated in the first Janaza Salaat. People continued to flock and before the Janaza could be finally taken for burial, the Salaatul Janaza was offered 6 times in all. For days, people came in large numbers to pay their respects at the grave side.
Source: Imam Abu Hanifa: Haq Islam
Thursday, July 20, 2006
Carrying the bier quickly
Abu Hurayra reported that the Prophet (pbuh) said,
"Carry the bier quickly. If the dead person was righteous, it is good you are advancing him to. If he was other than that, then it is an evil your are removing from your necks." [Agreed upon]
Abu Sa'id al-Khudri reported that the Prophet (pbuh) said,
"When a body is laid out and the men carry it on their shoulders, if it was righteous, it says, 'Take me forward,' and if it was it not righteous, it says, 'Woe to me, where are you taking it?'' Everything except man hears its voice. If he were to hear it, he would faint." [al-Bukhari]
Source: Ch 158 Riyad as-Salihin
Related posts:
Allah is the Best of all planners
The Funeral
Life is short
"Carry the bier quickly. If the dead person was righteous, it is good you are advancing him to. If he was other than that, then it is an evil your are removing from your necks." [Agreed upon]
Abu Sa'id al-Khudri reported that the Prophet (pbuh) said,
"When a body is laid out and the men carry it on their shoulders, if it was righteous, it says, 'Take me forward,' and if it was it not righteous, it says, 'Woe to me, where are you taking it?'' Everything except man hears its voice. If he were to hear it, he would faint." [al-Bukhari]
Source: Ch 158 Riyad as-Salihin
Related posts:
Allah is the Best of all planners
The Funeral
Life is short
Tuesday, July 18, 2006
In the court of Allah
Proprietor of Nauratan Jewellers, narrates that once I visited Hazrat Arif-billah Dr Abdul Hayy Arifi ra. I was in hurry, time was running short. I requested for a brief nasiha (advise).
Hazrat ‘Arifi ra told me to always remember the fact that, in the judicial system of this world if you plead guilty you are held responsible and punished. Sometimes fined or even jailed.
Whereas, in the court of Allah SWT if you plead guilty, accept your shortcomings and sins, repent sincerely you are forgiven and set free of the humiliation of any punishment. Moreover you are rewarded in most instances for returning back to Allah SWT.
source: Ashrafiya blog
Hazrat ‘Arifi ra told me to always remember the fact that, in the judicial system of this world if you plead guilty you are held responsible and punished. Sometimes fined or even jailed.
Whereas, in the court of Allah SWT if you plead guilty, accept your shortcomings and sins, repent sincerely you are forgiven and set free of the humiliation of any punishment. Moreover you are rewarded in most instances for returning back to Allah SWT.
source: Ashrafiya blog
Thursday, July 13, 2006
Haq Islam
Assaalam Alaykum,
I would like to just bring to your attention the new site xMuslimahx and I have launched called Haq Islam. Others will also be getting involved in developing the site further insha'Allah, but we have layed down the foundations to begin with. Without saying too much here, you will find on Haq Islam links to authentic Islamic sites, audio, articles and much more insha'Allah.
I would like to say Jazakallah to all those who encouraged, motivated and assisted me in establishing the site and request you all to make dua for them, as well as us. Please add the site to your favourites, your links section of your blog or website and pass the link to others also and share the responsibility with us in pushing Islamic education and awareness online. Jazakallah.
'Our Lord, accept from us (this duty). Definitely You only are the Hearer, the (all) knower.' [surah Baqarah -127]
Wasalam
I would like to just bring to your attention the new site xMuslimahx and I have launched called Haq Islam. Others will also be getting involved in developing the site further insha'Allah, but we have layed down the foundations to begin with. Without saying too much here, you will find on Haq Islam links to authentic Islamic sites, audio, articles and much more insha'Allah.
I would like to say Jazakallah to all those who encouraged, motivated and assisted me in establishing the site and request you all to make dua for them, as well as us. Please add the site to your favourites, your links section of your blog or website and pass the link to others also and share the responsibility with us in pushing Islamic education and awareness online. Jazakallah.
'Our Lord, accept from us (this duty). Definitely You only are the Hearer, the (all) knower.' [surah Baqarah -127]
Wasalam
Wednesday, July 12, 2006
Virtues of Visiting the Sick
It is a Sunnah of our Beloved Prophet Muhammad (pbuh) to visit the sick. We should always visit those who are sick because it helps us to reflect and take heed, as those who are ill are close to Allah Ta'ala. We have only to consider that the sick person has no one to call but Allah, nothing to reflect on but Allah, and his condition reminds us of the blessing of health.
Hadrat Abu Moosa (R.A.) reports that the Prophet (pbuh) said, 'Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).' [Sahih Bukhaari]
Hadrat Abu Hurairah (R.A.) reports that the Prophet (pbuh) said, "On the Day of Qiyaamah, Allah Ta'ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, 'O Allah, how could I have visited You since you are Rabbul 'aalameen? Allah Ta'ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him. " [Sahih Muslim]
Hadrat Ali (R.A.) reports that the Prophet (pbuh) said, 'When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.' [Timizi, Abu Dawood]
Hadrat Anas (R.A.) reports that the Prophet (pbuh) said, 'When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.' [Abu Dawood]
Our Beloved Prophet (pbuh) also said, 'Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.' [Ibn Maajah]
Hadrat Ibn Abbaas (R.A.) relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]
Once our Prophet (pbuh) said, 'The best type of visit to a sick person is when the visitor gets up to leave without delay.' [Bayhaqi]
If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.
Hadrat Umm Salmah (R.A.) relates that the Prophet (pbuh) said, 'When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say 'aameen' to whatever you will say.' [Sahih Muslim]
Hadrat Abu Sa'eed Khudri (R.A.) reports that Rasulullah(Sallallaahu alaiyhi wassallam) said, 'When you visit a sick person, speak in a reassuring way to him (about his age and his life).' (For instance, tell him, 'Alhamdulillah, your health has improved' or 'Inshaa Allah you will get better soon.') Saying this will not delay what is predestined, but it will certainly make him feel happy.' [Tirmizi, Ibn Maajah]
Source: Sickness- also a Mercy from Allah
Hadrat Abu Moosa (R.A.) reports that the Prophet (pbuh) said, 'Visit the sick, feed the hungry and free the one who is imprisoned (unjustly).' [Sahih Bukhaari]
Hadrat Abu Hurairah (R.A.) reports that the Prophet (pbuh) said, "On the Day of Qiyaamah, Allah Ta'ala will announce: O son of Aadam, I was sick yet you did not visit me. He will reply, 'O Allah, how could I have visited You since you are Rabbul 'aalameen? Allah Ta'ala will say: Did you not know that so and so slave of mine was sick, and yet you did not visit him? Should you have visited him you would have found Me by him. " [Sahih Muslim]
Hadrat Ali (R.A.) reports that the Prophet (pbuh) said, 'When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.' [Timizi, Abu Dawood]
Hadrat Anas (R.A.) reports that the Prophet (pbuh) said, 'When a person performs a proper wudhu (observing all its etiquette) and then goes to visit his sick Muslim brother with the intention of gaining sawaab, then he will be kept far away from the Fire of Jahannam by a distance equivalent of Sixty years.' [Abu Dawood]
Our Beloved Prophet (pbuh) also said, 'Whoever visits a sick person (for the pleasure of Allah), a Caller from the skies announces: You are indeed blessed and your walking is blessed and you have (by this noble act) built yourself a home in Jannah.' [Ibn Maajah]
Hadrat Ibn Abbaas (R.A.) relates: It is part of the Sunnah that when you visit a sick person, you should shorten your visit to him and make the least amount of noise by him. [Mishkaat]
Once our Prophet (pbuh) said, 'The best type of visit to a sick person is when the visitor gets up to leave without delay.' [Bayhaqi]
If we act upon these simple teachings, then the visitors to a hospital will no longer remain a problem for those who are in charge of the administration of hospitals.
Hadrat Umm Salmah (R.A.) relates that the Prophet (pbuh) said, 'When you visit a sick person or (go to the home of) someone who has died, then speak only what is good, for the angels say 'aameen' to whatever you will say.' [Sahih Muslim]
Hadrat Abu Sa'eed Khudri (R.A.) reports that Rasulullah(Sallallaahu alaiyhi wassallam) said, 'When you visit a sick person, speak in a reassuring way to him (about his age and his life).' (For instance, tell him, 'Alhamdulillah, your health has improved' or 'Inshaa Allah you will get better soon.') Saying this will not delay what is predestined, but it will certainly make him feel happy.' [Tirmizi, Ibn Maajah]
Source: Sickness- also a Mercy from Allah
Subscribe to:
Posts (Atom)