Funny story of three friends who came to the New York City
Got this by email ages ago and so I thought I would share it here with you...
Not long ago, three friends came to the New York city. They decided tostay in a hotel during the visit. It so happened that their room ended up being on the 60th floor. The policy of the hotel was that everynight after 12:00 a.m. the elevators are shut down for securityreasons.
The next day, the three friends rented a car and went out to explore the city. They enjoyed movies, concerts, and other things throughout the whole day. At one point, they remembered that they have to get back to the hotel before 12 a.m.
When they arrived, it was beyond 12 a.m. at night. The elevators were shut down. There was no other way to get back to their room but to take the stairs all the way to the 60th floor. All of a sudden, one friend got an idea.
He said "For the first 20 floors, I will tell jokes to keep us going. Then another one of us could say wisdom stories for the next 20 floors. Finally, we will cover the other 20 floors with sad stories."
So, one of the friends started with the jokes. With laughs and joy,they reached the 20th floor. Now, another friend started saying stories that are full of wisdom. So, they learned a lot while reaching the 40th floor. Now, it was time for the sad stories.
So, the third friend started thus, "My first sad story is that I left the key for the room in the car."Now, what is the point of this story?
This story resembles our lifecycle. For the first 20 years of our life, we spend time in joking and enjoying whatever is out there. Then, after we reach 20, we go into the work force, get marriead, have kids and this is the time when we use our wisdom. Then, if we reach 40, we finally see the white hairs and begin to think that my life is coming to an end and the sadness begins.
It's better that we start our life in the very beginning by remembering death rather than preparing for it at the end our life when very few of us have the energy to obey Allah completely. We should also remember that there is no guarantee of a life of 60 years for any of us, many have already left this world way before that age.
May Allah give us the ability to make use of our life before death and our youth before old age, Ameen.
Wasalam
Wednesday, March 29, 2006
Sunday, March 26, 2006
Shaykh Abdur Rahman ibn Yusuf
MUFTI ABDUR RAHMAN IBN YUSUF
Mufti Abdur-Rahman ibn Yusuf Mangera has been studying the traditional Islamic sciences and writing scholarly works for most of his life. He completed the bulk of his studies at Darul Uloom Bury, North England, where he memorized the Qur’an by age fifteen and thereafter went on to complete a rigorous, six-year Shari‘a program. He graduated from this program with authentic certifications (ijaza) in numerous Islamic disciplines, including Arabic, Islamic jurisprudence, and hadith (with particular emphasis on the six authentic books of hadith (Sihah Sitta) and the Muwattas of Imam Malik and Imam Muhammad). His teachers at Darul Uloom Bury included Shaykh Yusuf Motala and other students of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhlawi.
After graduating, the author traveled to South Africa, where he attended Madrasah Zakariyyah part-time to gain specialized training in answering legal questions (ifta’) under Mufti Rada al-Haq. While in South Africa, he also completed a B.A. with honors in Islamic studies at Rand Afrikaans University, Johannesburg, under Professor Abdur-Rahman Doi, Ph.D.
He then traveled to Syria, where he received a second certification in Qur’anic recitation and memorization, this time from Shaykh ‘Abd al-Razzaq al-Halabi, who possessed a short, unbroken chain of transmission (sanad) to the Messenger of Allah in this subject. He also received a certification from Shaykh Adib Kallas after reading Mulla ‘Ali al-Qari’s Sharh al-Fiqh al-Akbar and attending lectures on other classical texts of Islamic creed (‘aqida).
He spent the following year in Saharanpur, India, where he received formal authorization to issue legal rulings (fatawa), which required a close study of part or all of a number of classical jurisprudential texts, including, among others, Ibn Nujaym’s Al-Ashbah wa ’l-naza’ir and ‘Allama Haskafi’s Al-Durr al-mukhtar (along with its commentary, Radd al-muhtar, by ‘Allama Ibn ‘Abidin al-Shami). During this time, Mufti Abdur-Rahman also attended classes on the principles of hadith (usul al-hadith), studying ‘Allama Lakhnawi’s Al-Raf ‘ wa ’l-takmil fi ’l-jarh wa ’l-ta’dil and parts of Imam Suyuti’s Tadrib al-rawi.
The author acquired additional certifications in hadith from such great scholars as Shaykh Muhaddith Habib al-Rahman al-A‘zami (through his student Shaykh Mufti Zayn al-‘Abidin), Shaykh Abu ’l-Hasan ‘Ali Nadwi, and Shaykh Muhammad al-‘Awwama. May Allah continue to bless those of his teachers who are still alive and have mercy on those who have passed on to the next life.
To date, Mufti Abdur-Rahman has written Fiqh al-Imam: Key Proofs in Hanafi Fiqh (1996) and co-authored Reflections of Pearls (1995). He also published Provisions for the Seekers (1996), a translation and commentary of the Arabic work Zad al-Talibin, a small collection of short hadiths compiled by Mawlana Ashiq Ilahi from ‘Allama Tibrizi’s Mishkat al-Masabih. He is currently working on a revised, second edition of this work, which is set for release later this year. His latest published work is Prayers for Forgiveness: Seeking Spiritual Enlightenment through Sincere Supplication (2004), a translation of Al-Istighfarat al-Munqidha min al-Nar, a collection of seventy prayers for forgiveness by ‘Allama Qutb al-Din al-Hanafi transmitted from Imam Hasan al-Basri. Additionally, Mufti Abdur-Rahman has completed an unpublished translation of Imam Abu Hanifa’s Al-Fiqh al-Akbar, along with its commentary, written by ‘Allama Maghnisawi.
He presently serves as Imam of a southern California masjid and continues to work on scholarly publications through White Thread Press. Some of his fatawa can be found on the famous sunnipath.com site and his beneficial and educational lectures can be heard at Zamzam Academy website.
May Allah swt give good health and long life to Shaykh Abdur Rahman in order that the ummah continue to benefit from his lessons and knowledge. Ameen.
Source: White Thread Press
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Asalamu'alaykum
Mufti, may Allah increase him, is doing a course via yahoo Messenger on Imam Al Ghazali Rahmatullahialay's Bidaya al Hidaya- The Beginning of Guidance book, very thorough very good masha'Allah.
For those interested, here is the information: http://www.zamzamacademy.com/courses.php
duas
Walaykumasalam warahmatullah
Veiled Knight Mon 27.03.06 - 5:44 am
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Related posts:
Mufti Ebrahim Desai
Mufti Muhammad ibn Adam
Mufti Zubair Dudha
Mufti Abdool Kader Hoosen
Mufti Abdur-Rahman ibn Yusuf Mangera has been studying the traditional Islamic sciences and writing scholarly works for most of his life. He completed the bulk of his studies at Darul Uloom Bury, North England, where he memorized the Qur’an by age fifteen and thereafter went on to complete a rigorous, six-year Shari‘a program. He graduated from this program with authentic certifications (ijaza) in numerous Islamic disciplines, including Arabic, Islamic jurisprudence, and hadith (with particular emphasis on the six authentic books of hadith (Sihah Sitta) and the Muwattas of Imam Malik and Imam Muhammad). His teachers at Darul Uloom Bury included Shaykh Yusuf Motala and other students of Shaykh al-Hadith Mawlana Muhammad Zakariyya Kandhlawi.
After graduating, the author traveled to South Africa, where he attended Madrasah Zakariyyah part-time to gain specialized training in answering legal questions (ifta’) under Mufti Rada al-Haq. While in South Africa, he also completed a B.A. with honors in Islamic studies at Rand Afrikaans University, Johannesburg, under Professor Abdur-Rahman Doi, Ph.D.
He then traveled to Syria, where he received a second certification in Qur’anic recitation and memorization, this time from Shaykh ‘Abd al-Razzaq al-Halabi, who possessed a short, unbroken chain of transmission (sanad) to the Messenger of Allah in this subject. He also received a certification from Shaykh Adib Kallas after reading Mulla ‘Ali al-Qari’s Sharh al-Fiqh al-Akbar and attending lectures on other classical texts of Islamic creed (‘aqida).
He spent the following year in Saharanpur, India, where he received formal authorization to issue legal rulings (fatawa), which required a close study of part or all of a number of classical jurisprudential texts, including, among others, Ibn Nujaym’s Al-Ashbah wa ’l-naza’ir and ‘Allama Haskafi’s Al-Durr al-mukhtar (along with its commentary, Radd al-muhtar, by ‘Allama Ibn ‘Abidin al-Shami). During this time, Mufti Abdur-Rahman also attended classes on the principles of hadith (usul al-hadith), studying ‘Allama Lakhnawi’s Al-Raf ‘ wa ’l-takmil fi ’l-jarh wa ’l-ta’dil and parts of Imam Suyuti’s Tadrib al-rawi.
The author acquired additional certifications in hadith from such great scholars as Shaykh Muhaddith Habib al-Rahman al-A‘zami (through his student Shaykh Mufti Zayn al-‘Abidin), Shaykh Abu ’l-Hasan ‘Ali Nadwi, and Shaykh Muhammad al-‘Awwama. May Allah continue to bless those of his teachers who are still alive and have mercy on those who have passed on to the next life.
To date, Mufti Abdur-Rahman has written Fiqh al-Imam: Key Proofs in Hanafi Fiqh (1996) and co-authored Reflections of Pearls (1995). He also published Provisions for the Seekers (1996), a translation and commentary of the Arabic work Zad al-Talibin, a small collection of short hadiths compiled by Mawlana Ashiq Ilahi from ‘Allama Tibrizi’s Mishkat al-Masabih. He is currently working on a revised, second edition of this work, which is set for release later this year. His latest published work is Prayers for Forgiveness: Seeking Spiritual Enlightenment through Sincere Supplication (2004), a translation of Al-Istighfarat al-Munqidha min al-Nar, a collection of seventy prayers for forgiveness by ‘Allama Qutb al-Din al-Hanafi transmitted from Imam Hasan al-Basri. Additionally, Mufti Abdur-Rahman has completed an unpublished translation of Imam Abu Hanifa’s Al-Fiqh al-Akbar, along with its commentary, written by ‘Allama Maghnisawi.
He presently serves as Imam of a southern California masjid and continues to work on scholarly publications through White Thread Press. Some of his fatawa can be found on the famous sunnipath.com site and his beneficial and educational lectures can be heard at Zamzam Academy website.
May Allah swt give good health and long life to Shaykh Abdur Rahman in order that the ummah continue to benefit from his lessons and knowledge. Ameen.
Source: White Thread Press
###################
Asalamu'alaykum
Mufti, may Allah increase him, is doing a course via yahoo Messenger on Imam Al Ghazali Rahmatullahialay's Bidaya al Hidaya- The Beginning of Guidance book, very thorough very good masha'Allah.
For those interested, here is the information: http://www.zamzamacademy.com/courses.php
duas
Walaykumasalam warahmatullah
Veiled Knight Mon 27.03.06 - 5:44 am
###################
Related posts:
Mufti Ebrahim Desai
Mufti Muhammad ibn Adam
Mufti Zubair Dudha
Mufti Abdool Kader Hoosen
Thursday, March 23, 2006
Not our Fruit
A very interesting story to take some lessons from...
A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island. The two survivors,not knowing what else to do, agreed that they had no other recourse but to pray to God.
However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.
The first thing they prayed for was food.
The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man's parcel of land remained barren.
After a week, the first man was lonely and he decided to pray for a wife.
The next day, another ship was wrecked, and the only survivor was a woman who swam to his side of the land. On the other side of the island, there was nothing.
Soon the first man prayed for a house, clothes, more food.
The next day, like magic, all of these were given to him. However, the second man still had nothing.
Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island.
He considered the other man unworthy to receive God's blessings, since none of his prayers had been answered.
As the ship was about to leave, the first man heard a voice from heaven booming, "Why are you leaving your companion on the island?"
"My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything."
"You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of My blessings."
"Tell me," the first man asked the voice,
"What did he pray for that I should owe him anything?"
"He prayed that all your prayers be answered."
For all we know, our blessings are not the fruits of our prayers alone, but those of another praying for us.
A voyaging ship was wrecked during a storm at sea and only two of the men on it were able to swim to a small, desert like island. The two survivors,not knowing what else to do, agreed that they had no other recourse but to pray to God.
However, to find out whose prayer was more powerful, they agreed to divide the territory between them and stay on opposite sides of the island.
The first thing they prayed for was food.
The next morning, the first man saw a fruit-bearing tree on his side of the land, and he was able to eat its fruit. The other man's parcel of land remained barren.
After a week, the first man was lonely and he decided to pray for a wife.
The next day, another ship was wrecked, and the only survivor was a woman who swam to his side of the land. On the other side of the island, there was nothing.
Soon the first man prayed for a house, clothes, more food.
The next day, like magic, all of these were given to him. However, the second man still had nothing.
Finally, the first man prayed for a ship, so that he and his wife could leave the island. In the morning, he found a ship docked at his side of the island. The first man boarded the ship with his wife and decided to leave the second man on the island.
He considered the other man unworthy to receive God's blessings, since none of his prayers had been answered.
As the ship was about to leave, the first man heard a voice from heaven booming, "Why are you leaving your companion on the island?"
"My blessings are mine alone, since I was the one who prayed for them," the first man answered. "His prayers were all unanswered and so he does not deserve anything."
"You are mistaken!" the voice rebuked him. "He had only one prayer, which I answered. If not for that, you would not have received any of My blessings."
"Tell me," the first man asked the voice,
"What did he pray for that I should owe him anything?"
"He prayed that all your prayers be answered."
For all we know, our blessings are not the fruits of our prayers alone, but those of another praying for us.
Monday, March 20, 2006
Maulana Ashraf Ali Thanwi
MAULANA ASHRAF ALI THANWI [1280 - 1362 A.H.]
Hakimul Ummat Hazrat Maulana Ashraf Ali Thanwi was born on 5 Rabius Sani 1280 A.H. in the village of Thana Bhawan. He lost his mother at a tender age and was brought up by his father in a fairly affluent background. His father took great pains in teaching Maulana and his younger brother discipline and good character.
From a young age he had a great desire for namaaz. Even whilst playing he used to imitate the namaazis eg. he gathered all his friends shoes, placed them in a line, put one shoe in front of the line and expressed his happiness that the shoes were performing namaaz.
He also had a great desire to give lectures. On his way to the shops he used to enter any masjid, ascend the mimbar and deliver a khutbah. At the age of 12 he began performing tahajjud and other nafl salaats and wazifahs.
His desire for Deen was initiated by his initial ustaad Maulana Fateh Muhammed Sahab(R.A). After learning the basic kitaabs by his uncle and Maulana Fateh Muhammed(R.A) he proceeded to Deoband to complete his studies and qualified at the tender age of 19 or 20 years.
From his student days he became famous for his intelligence and sharp wittedness. He never wasted his time in futile play and amusement. He had such a burning desire to obtain knowledge that he learnt certain kitaabs which he could not study during class times, from his ustaads while they were performing wudhu.
Maulana's ustaads were all great luminaries of their time. The most important amongst them was Maulana Muhammed Yaqub Sahab(R.A) from whom he achieved the greatest amount of knowledge and spiritual benefit.
He learnt qiraat from the well-known Qari Muhammed Abdullah Saheb Muhajir Makki(R.A) and mastered it to such an extent that it became difficult for the listener to distinguish between the recitation of the student and the teacher.
After qualifying he spent 14 years in Kanpur teaching, writing and propagating to the people. During this period thousands of students quenched their thirst at this "ocean of knowledge". Although Maulana was still very young, the people of Kanpur respected and honoured him tremendously and it was at that time that he became famous.
His discourses were greatly appreciated and were being printed in the form of booklets. Very few scholars in the history of Islam have had so many of their discourses printed.
During his student days in Deoband he desired to make a pledge on the hands of Maulana Rasheed Ahmed Gangohi(R.A) who refused, saying that it would harm his studies. Maulana then wrote a letter to Hajee Imdadullah(R.A) in Makkah urging him to make Maulana Gangohi accept the pledge. Hajee Imdadullah instead by means of a letter accepted Maulana Thanwi as his disciple. When Maulana Thanwi accompanied his father for haj one year after qualifying he renewed his pledge at the hands of Hajee Imdadullah. After his return from Haj, he continued teaching and propagating while his desire for zikr intensified. He used to deliver lectures while standing 5,6 and sometimes even 7 hours continuously.
In 1315 A.H. he left Kanpur and on the advice of his spiritual mentor Hajee Imadadullah returned to Thana Bhawan. This was all part of the divine plan of the Creator so that the Khanqah of Hajee Imdadullah would once again be reinhabited. This was the termination of the first phase of his life which was devoted more to deeni education.The second phase which began with his return to Thana Bhawan was devoted more to imparting sprititual benefits to the masses.
Maulana has written books in every field whether it be tafseer or tasawwuf, fiqh or tajweed. All his works total more than a thousand. In the field of hadis he did not write any voluminous work directly because he had many assistants. In this way the voluminous "Ila us Sunan" was written under his guidance. Regarding this kitaab he said that if this madressah does no other work besides the writing of this book, it will be a great achievement because it is a unique work.
Perhaps very few Muslim homes do not posses "Behisti Zewar" and "Munajaat e Maqbool", Two of Maulana's famous books. His Tafseer "Bayanul Quraan" is unparalleled."
Maulana Anwar Shah Kashmiri well known for his in-depth knowledge used to say that after reading Bayanul Quraan I developed a desire to read Urdu books. Although Maulana wrote such a large number of books, yet he did not earn a cent from them. All his work was solely for the pleasure of Allah. He has granted full permission to anyone who desires to print his books. Some of his works have been through hundreds of editions. Maulana used to say that Alhamdulillah all the necessary work has been done. The path towards deen has been cleared for centuries. Insha-Allah, my books, discourses and advices will be of assistance in deeni matters for future generations. This is all due to the blessings of Hajee Imdadullah.
On 20 Jamadul Awwal 1346 A.H. whilst performing Fajr Salaat he was inspired about the effects of certain acts. If the Muslims practised these acts, their calamities could be overcome. Consequently Maulana gathered 25 principles and had them printed in a booklet namely "Hayatul Muslimeen" (now available in English). Although Maulana has written over 1000 books, yet he had this to say: "I never had any thought of any of my books being a means of salvation for me. However, with regards to Hayatul Muslimeen, I have a strong feeling it will be a means of my salvation. I regard it as the earning and capital of my entire life." Maulana Thanwi spent his entire life serving deen in every field. It is for this reason that he has been given the titles Hakimul Ummat and Mujaddid-e-Millat.
After blessing the earth for 83 years with his presence, he passed away on 16 Rajab 1362 A.H. (20 July 1943). Namaze Janazah was performed by Maulana Zafar Ahmad Usmani. Maulana Thanwi was buried in the graveyard - Ishq-Bazaan of Thana Bhawan.
source: http://www.alhaadi.org.za/
Related reading:
Maulana Abdul Hayy Lucknawi
Shaykh al-Hadith Muhammad Zakariyya Kandhlawi
Shaykh Ahmed Deedat
Hakimul Ummat Hazrat Maulana Ashraf Ali Thanwi was born on 5 Rabius Sani 1280 A.H. in the village of Thana Bhawan. He lost his mother at a tender age and was brought up by his father in a fairly affluent background. His father took great pains in teaching Maulana and his younger brother discipline and good character.
From a young age he had a great desire for namaaz. Even whilst playing he used to imitate the namaazis eg. he gathered all his friends shoes, placed them in a line, put one shoe in front of the line and expressed his happiness that the shoes were performing namaaz.
He also had a great desire to give lectures. On his way to the shops he used to enter any masjid, ascend the mimbar and deliver a khutbah. At the age of 12 he began performing tahajjud and other nafl salaats and wazifahs.
His desire for Deen was initiated by his initial ustaad Maulana Fateh Muhammed Sahab(R.A). After learning the basic kitaabs by his uncle and Maulana Fateh Muhammed(R.A) he proceeded to Deoband to complete his studies and qualified at the tender age of 19 or 20 years.
From his student days he became famous for his intelligence and sharp wittedness. He never wasted his time in futile play and amusement. He had such a burning desire to obtain knowledge that he learnt certain kitaabs which he could not study during class times, from his ustaads while they were performing wudhu.
Maulana's ustaads were all great luminaries of their time. The most important amongst them was Maulana Muhammed Yaqub Sahab(R.A) from whom he achieved the greatest amount of knowledge and spiritual benefit.
He learnt qiraat from the well-known Qari Muhammed Abdullah Saheb Muhajir Makki(R.A) and mastered it to such an extent that it became difficult for the listener to distinguish between the recitation of the student and the teacher.
After qualifying he spent 14 years in Kanpur teaching, writing and propagating to the people. During this period thousands of students quenched their thirst at this "ocean of knowledge". Although Maulana was still very young, the people of Kanpur respected and honoured him tremendously and it was at that time that he became famous.
His discourses were greatly appreciated and were being printed in the form of booklets. Very few scholars in the history of Islam have had so many of their discourses printed.
During his student days in Deoband he desired to make a pledge on the hands of Maulana Rasheed Ahmed Gangohi(R.A) who refused, saying that it would harm his studies. Maulana then wrote a letter to Hajee Imdadullah(R.A) in Makkah urging him to make Maulana Gangohi accept the pledge. Hajee Imdadullah instead by means of a letter accepted Maulana Thanwi as his disciple. When Maulana Thanwi accompanied his father for haj one year after qualifying he renewed his pledge at the hands of Hajee Imdadullah. After his return from Haj, he continued teaching and propagating while his desire for zikr intensified. He used to deliver lectures while standing 5,6 and sometimes even 7 hours continuously.
In 1315 A.H. he left Kanpur and on the advice of his spiritual mentor Hajee Imadadullah returned to Thana Bhawan. This was all part of the divine plan of the Creator so that the Khanqah of Hajee Imdadullah would once again be reinhabited. This was the termination of the first phase of his life which was devoted more to deeni education.The second phase which began with his return to Thana Bhawan was devoted more to imparting sprititual benefits to the masses.
Maulana has written books in every field whether it be tafseer or tasawwuf, fiqh or tajweed. All his works total more than a thousand. In the field of hadis he did not write any voluminous work directly because he had many assistants. In this way the voluminous "Ila us Sunan" was written under his guidance. Regarding this kitaab he said that if this madressah does no other work besides the writing of this book, it will be a great achievement because it is a unique work.
Perhaps very few Muslim homes do not posses "Behisti Zewar" and "Munajaat e Maqbool", Two of Maulana's famous books. His Tafseer "Bayanul Quraan" is unparalleled."
Maulana Anwar Shah Kashmiri well known for his in-depth knowledge used to say that after reading Bayanul Quraan I developed a desire to read Urdu books. Although Maulana wrote such a large number of books, yet he did not earn a cent from them. All his work was solely for the pleasure of Allah. He has granted full permission to anyone who desires to print his books. Some of his works have been through hundreds of editions. Maulana used to say that Alhamdulillah all the necessary work has been done. The path towards deen has been cleared for centuries. Insha-Allah, my books, discourses and advices will be of assistance in deeni matters for future generations. This is all due to the blessings of Hajee Imdadullah.
On 20 Jamadul Awwal 1346 A.H. whilst performing Fajr Salaat he was inspired about the effects of certain acts. If the Muslims practised these acts, their calamities could be overcome. Consequently Maulana gathered 25 principles and had them printed in a booklet namely "Hayatul Muslimeen" (now available in English). Although Maulana has written over 1000 books, yet he had this to say: "I never had any thought of any of my books being a means of salvation for me. However, with regards to Hayatul Muslimeen, I have a strong feeling it will be a means of my salvation. I regard it as the earning and capital of my entire life." Maulana Thanwi spent his entire life serving deen in every field. It is for this reason that he has been given the titles Hakimul Ummat and Mujaddid-e-Millat.
After blessing the earth for 83 years with his presence, he passed away on 16 Rajab 1362 A.H. (20 July 1943). Namaze Janazah was performed by Maulana Zafar Ahmad Usmani. Maulana Thanwi was buried in the graveyard - Ishq-Bazaan of Thana Bhawan.
source: http://www.alhaadi.org.za/
Related reading:
Maulana Abdul Hayy Lucknawi
Shaykh al-Hadith Muhammad Zakariyya Kandhlawi
Shaykh Ahmed Deedat
Thursday, March 16, 2006
No Charge
A little boy came up to his mother in the kitchen one evening while she was fixing supper, and he handed her a piece of paper that he had been writing on. After his mom dried her hands on an apron, she read it, and this is what it said:
- For cutting the grass: $5.00
- For cleaning up my room this week: $1.00
- For going to the store for you: $.50
- Baby-sitting my kid brother while you went shopping: $.25
- Taking out the garbage: $1.00
- For getting a good report card: $5.00
- For cleaning up and raking the yard: $2.00
Total owed: $14.75
Well, his mother looked at him standing there, and the boy could see the memories flashing through her mind. She picked up the pen, turned over the paper he’d written on, and this is what she wrote:
- For the nine months I carried you while you were growing inside me: No Charge.
- For all the nights that I’ve sat up with you, doctored and prayed for you: No Charge.
- For all the trying times, and all the tears that you’ve caused through the years: No Charge.
- For all the nights filled with dread, and for the worries I knew were ahead: No Charge.
- For the toys, food, clothes, and even wiping your nose: No Charge.
When you add it up, the cost of my love is: No Charge.
When the boy finished reading what his mother had written, there were big tears in his eyes, and he looked straight up at his mother and said, “Mom, I sure do love you.”
And then he took the pen and in great big letters he wrote: “PAID IN FULL”
Stories such as these and many other beneficial ones can be found on Qisas website.
The reality of our condition today is that we do a great injustice to the love, sacrifices, services and upbringing our parents have given us. Rather we focus on what they are unable or refuse to give us. When was the time last time we gave them a gift or even a smile? Have we ever even made du'a for out parents?
We need to take the time out to step back and review all that they have done for us, from birth until present day, only then will we come towards realising and understanding the true position of the Mother (and father) which the Beloved Messenger Muhammad (pbuh) detailed for us through various ahadith.
May Allah swt give me and the readers to draw lessons from the above and give the true status and respect our parents deserve. Ameen.
see also: Mum & Dad poem
Tuesday, March 14, 2006
Etiquettes of Dua
These etiquettes are narrated in the Hadith. For reasons of brevity, only the following summary and reference of each Hadith is mentioned instead of the entire Hadith.
- To abstain from haraam food, clothing and earnings. (Muslim : Tirmizi)
- To make Duaa with sincerity. In other words, one should firmly believe that nobody but Allah Ta'aala will fulfill his objectives. (Haakim)
- One should perform a good deed prior to making the Duaa & he should mention this during the course of the Duaa. For eg. He should say, O Allah! I had performed so & so deed solely for Your pleasure. O Allah! accept my Duaa due to the barkat of that deed. (Muslim, Tirmizi, Abu Daud).
- To make Duaa whilst one is paak & clean. (Tirmizi, Abu Daud, ibne Majah, Nasai, ibe Hibbaan, Mustadrak).
- To make wudhu before the Duaa (Sihah-Sittah)
- To face the Qiblah (Sihah-Sittah)
- To sit as in the Tashahhud position (Abu Awanah)
- To praise Allah Ta'aala at the beginning as well as at the end of Duaa (Sihah-Sittah)
- To convey Durood upon Rasulullah ( ) at the beginning as well as the end. (Abu Daud, Musnade-Ahmad)
- To spread out both the hands. (Tirmizi, Mustadrak)
- To raise both the hands up to the shoulders (Abu Daud, Musnade-Ahmad)
- To sit with humility and respect. (Muslim, Abu Daud, Tirmizi, Abu Daud)
- To mention ones helplessness and dependence. (Tirmizi)
- To abstain from raising the eyes towards the sky whilst making Duaa (Muslim)
- To mention the Asmaal-Husnaa (the names of Allah Ta'aala ) and the sublime qualities Of Allah Ta'aala. (Ibe Hibbaan and Mustadrak)
- To abstain from ceremonies rhyming of the Duaa phrases (Bukhari)
- To abstain from saying the Duaa in a "sing-song" tone if the Duaa is in a poetic form (Hisn)
- One should make Duaa through the medium of the Ambiyaa (alayhimus-salaam) and other Pious servants. (For eg. He should say. O Allah! Accepts my Duaa through The good offices of these saintly people). (Bukhari, Bazzaar, Haakim)
- To make the Duaa in a soft voice (Sihah-Sittah on the authority if Abu Musa )
- To utter the Duaa phrases transcribed from Rasulullah Sallalahu Alayhi Wasallam because Rasulullah Didn't leave out a single need of the Deen nor of the dunya whilst teaching us how to make Duaa (Abu Daud/Nasai)
- To make a Duaa that encompasses most of the needs of Deen and the dunya. (Abu Daud)
- To make Duaa in favour of oneself first, thereafter ones parents and to include the other Muslims in the Duaa as well (Muslims)
- If the Imam is making Duaa, he should not make Duaa for himself only but he should Include all the congregants in the Duaa (Abu Daud, Tirmizi, ibne Majah)Abu Daud (R.A.) Narrates that Rasulullah Said that the Imam who makes Duaa for himself only, has betrayed the people." In other words, the Imam should not Make a Duaa that is restricted to him alone. For eg. He should not say, "O Allah! cure my son." or "O Allah! Return my lost item." etc. but he should make a Duaa that includes all the congregation for eg. He may say "O Allah! Forgive us and have mercy upon us."
- To make Duaa with firm conviction (for eg. he should not say: "O Allah! If you wish fulfil so and so task of mine." (Sihah-Sittah)
- To make Duaa with enthusiasm & yearning. (Ibne Hibbn & Abu Awana).
- As far as possible endeavour to bring about a "presence of heart and mind" and cherish a high hope of the Duaa being accepted.(Haakim)
- To make Duaa repeatedly. (Bukhari, Muslim) This repetition should be at least thrice (Abu Daud)Note One may repeat the Duaa thrice in none sitting or he may repeat it on three different occasions. The "repetition of the Duaa" can be interpreted in both ways."
- To make Duaa earnestly and insistently. (Nasai, Hakim, Abu awanah)
- To abstain from making Duaa of severing family ties or other sins. (Muslim, Tirmizi)
- Avoid making Duaas of pre-determined and fixed things (for eg woman should not make a duaa of being transformed into a man or a tall person shouldn't make Duaa thus:"O Allah! Make me short ." etc) (Nasai).
- Don't Make Duaa for impossible things. (Bukhari)
- Don't make a Duaa in which you ask Allah Ta'aala to confine His mercy to yourself Only (Bukhari, Abu Daud, Nasai, ibne Majah)
- Ask only Allah Ta'aala alone for all your needs. Do not depend upon His creation. (Tirmizi/ibne Hibbaan)
- The one making the Duaa as well as the person listening to it, both should say Aameen at the end. (Bukhari, Muslim, Abu Daud, Nasai)
- Rub both hands over the face at the termination of the Duaa (Abu Daud, Tirmizi,ibne Hibbaan, Majah, Hakim)
- Don't be impatient over the acceptance of Duaas. In other words, don't say: "I've made Duaa repeatedly but to no avail." (Bukhari, Muslim, Abu Daud, Nasai, ibne Majah)
Source: Jamiatul Ulama SA
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