The Pilgrimage to Makkah

The annual pilgrimage (Hajj) to Makkah is an obligation once in a lifetime for those who are physically and financially able to perform it. About two million people go to Makkah each year from every corner of the globe. Although Makkah is always filled with visitors, the annual Hajj is performed in the twelfth month of the Islamic calendar. Male pilgrims wear special simple clothes which strip away distinctions of class and culture so that all stand equal before God.



Pilgrims praying at the Haram mosque in Makkah. In this mosque is the Kaaba (the black building in the picture) which Muslims turn toward when praying. The Kaaba is the place of worship which God commanded the Prophets Abraham and his son, Ishmael, to build


The rites of the Hajj include circling the Kaaba seven times and going seven times between the hillocks of Safa and Marwa, as Hagar did during her search for water. Then the pilgrims stand together in Arafa5 and ask God for what they wish and for His forgiveness, in what is often thought of as a preview of the Day of Judgment.
The end of the Hajj is marked by a festival, Eid Al-Adha, which is celebrated with prayers. This, and Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the two annual festivals of the Muslim calendar.
(http://www.islam-guide.com/frm-ch1-1.htm)

Fasting of Ramadan

Every year in the month of Ramadan,⁴ all Muslims fast from dawn until sundown, abstaining from food, drink, and sexual relations.

Although the fast is beneficial to health, it is regarded principally as a method of spiritual self-purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry, as well as growth in his or her spiritual life.

http://www.islam-guide.com/frm-ch1-1.htm

Giving Zakat (Support of the Needy)

All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both ‘purification’ and ‘growth.’ Giving zakat means ‘giving a specified percentage on certain properties to certain classes of needy people.’ The percentage which is due on gold, silver, and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year is two and a half percent. Our possessions are purified by setting aside a small portion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

A person may also give as much as he or she pleases as voluntary alms or charity.

http://www.islam-guide.com/frm-ch1-1.htm

The Testimony of Faith

The testimony of faith is saying with conviction, “La ilaha illa Allah, Muhammadur rasoolu Allah.” This saying means “There is no true god (deity) but God (Allah),¹ and Muhammad is the Messenger (Prophet) of God.” The first part, “There is no true god but God,” means that none has the right to be worshipped but God alone, and that God has neither partner nor son. This testimony of faith is called the Shahada, a simple formula which should be said with conviction in order to convert to Islam. The testimony of faith is the most important pillar of Islam.





http://www.islam-guide.com/frm-ch1-1.htm

14-Salution of Peace (The Tasleem):

Next, The prophet (sallallaahu 'alaihi wa sallam) would salute to his right saying:

As-Salamu 'alikum wa Rahmatul lah
This means: Peace be on you and the mercy of Allah.

Next, The prophet (sallallaahu 'alaihi wa sallam) would salute to his left saying:

As-Salamu 'alikum wa Rahmatul lah
This means: Peace be on you and the mercy of Allah.

http://www.islamway.com/english/images/prayer/pray14.htm

13- The Second Tashahud

The prophet (sallallaahu 'alaihi wa sallam) would sit for the second Tashhud after finishing the last rak'ah and would say the first Tashuhud which is in step 12 and then say :

Allah humma sal-li 'ala Muhammadin wa 'ala aali Muhammadin, Kama sal-layta 'ala Ibraheema wa 'ala aali ibraheema innaka hameedum majeed, wa barik 'ala Muhammadin wa 'ala aali Muhammadin, Kama barakta 'ala Ibraheema wa 'ala aali ibraheema innaka hameedum majeed
This means: O Allah, send Grace and Honour on Muhammad (peace be upon him) and on the family and true followers of Muhammad (peace be upon him) just as you sent Grace and Honour on Ibrahim (peace be upon him) and on the family and true followers of Ibrahim (peace be upon him). Surely, you are praiseworthy, The Great . O Allah, send blessings on Muhammad (peace be upon him) and on the family and true followers of Muhammad (peace be upon him) just as you sent blessings on Ibrahim (peace be upon him) and on the family and true followers of Ibrahim (peace be upon him). Surely, you are praiseworthy, The Great .

Note :

1- What is the right sitting position in The second Tashahud ? : In the prayers like Zuhr, Asr, Maghrib and 'eisha, in the last rak'a you should sit in a position called "Iftirash" click here to see how you can sit in this position ... but if you can't sit in this way you can sit as you feel comfortable ...
2-While reading : " Ash-hadu .......... to : Abduhu wa rasuluh" a person should raise the index finger of the right hand slightly and returt it previous position after he had finished saying it.

http://www.islamway.com/english/images/prayer/pray13.htm

12- The First Tashahud:

The prophet (sallallaahu 'alaihi wa sallam) would sit for Tashhud after finishing the second rak'ah and say :

At-Tahiy-yatu lil-lahi was-salawatu wat-tay yibatu, As-Salamy 'alika ay-yuhan-nabiy-yu wa rahma tullahi wa barakatu, As salamu 'alayna wa 'ala 'ibadil-la his-saliheen , Ash hadu al la ilaha illal lahu, wa ash hadu an-na Muhammadan 'abduhu wa rasuluh
This means: All compliments, all physical prayer , and all monetary worship are for Allah. Peace be upon you, O Prophet, and Allah's mercy and blessings. Peace be on us and on all righteous slaves of Allah . I bear witness that no one is worthy of worship except Allah. I bear witness that Muhammad (peace be upon him ) is his slave and Messenger.

Note :

1- What is the right sit position in The first Tashahud? : In the Fajr there is only one Tashahud so it there is no first or second Tashahud so in the first Tashahud on the other prayers and in Al-Fajr Tashahud you would sit as you are setting between the two sujud, but if you can't sit in this way you can sit in any way you can, but this is the way the prophet used to sit.
2-While reading : " Ash-hadu .......... to : Abduhu wa rasuluh" a person should raise the index finger of the right hand slightly and returt it previous position after he had finished saying it.

http://www.islamway.com/english/images/prayer/pray12.htm

11- The Second Rak'a:

The prophet (sallallaahu 'alaihi wa sallam) used to say Faatihah which we teach you how to say it in step number 3

& then do all the steps which the prophet peace be upon him did in the first Rak'a

Note :

When you rise up from Sujud to the second Rak'a you can rise up supporting one self with hand . Take a look at this video

http://www.islamway.com/english/images/prayer/pray11.htm

10-The second Sajdah:

The prophet (sallallaahu 'alaihi wa sallam) would say takbeer:
Allaahu Akbar
This means: Allah is the greatest

& go again to Sujud postition saying :
Subhana Rabbi yal a'la
This means: How Perfect is my Lord, the Most High

Note :

1- You should say Subhana Rabbi yal a'la three times on each Sujud .
2- The right postion of Sujud:
a)You would support yourself on your palms [and spread them]
b)put your fingers together
c)point them towards the qiblah
d)Make your nose touch the ground cause the prophet said : There is no prayer for the one whose nose does not feel as much of the ground as the forehead
e)Put your knees and toes down firmly and point with the front of the toes towards the qiblah and put your heels together and keep your feet upright.
f)These are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would prostrate: the palms, the knees, the feet, and the forehead and nose.

http://www.islamway.com/english/images/prayer/pray10.htm

9-Rising from Sajdah:

The prophet (sallallaahu 'alaihi wa sallam) would raise his head from prostration while saying :
Allaahu Akbar
This means: Allah is the greatest

Then you will sit in a specific postition and say:

Rabbighfirlee wa irhamnee
This means: O my Lord! Forgive me, and have mercy on me

Note :

1- The right position of sitting down:
The Prophet peace be upon him would lay his left foot along the ground and sit on it [relaxed].
2- You should stay a while in this sitting, cause the prophet peace be upon would sit straight on his left foot, upright, until every bone returned to its position.

http://www.islamway.com/english/images/prayer/pray9.htm

8-Prostration (The sujud):

The prophet (sallallaahu 'alaihi wa sallam) would say takbeer:
Allaahu Akbar
This means: Allah is the greatest

& go down into sajdah saying :

Subhana Rabbi yal a'la
This means: How Perfect is my Lord, the Most High

Note :

1- You should say Subhana Rabbi yal a'la three times on each Sujud .
2- The right postion of Sujud:
a)You would support yourself on your palms [and spread them]
b)put his fingers together
c)point them towards the qiblah
d)Make your nose touch the ground cause the prophet said : There is no prayer for the one whose nose does not feel as much of the ground as the forehead
e)Put your knees and toes down firmly and point with the front of the toes towards the qiblah and put your heels together and keep your feet upright.
f)These are the seven limbs on which he (sallallaahu 'alaihi wa sallam) would prostrate: the palms, the knees, the feet, and the forehead and nose.

http://www.islamway.com/english/images/prayer/pray8.htm

7-Straightening up from Rukoo':

The prophet (sallallaahu 'alaihi wa sallam) would straighten up his back out of rukoo', saying :

Sami' Allah hu liman hamidah
This means: Allaah listens to the one who praises Him

Then .. while he is still standing he would say :

Rab-bana wa lakal hamd
This means: Our Lord, to You be all Praise

Note :

When you Straightening up from Rukoo': you would raise your hands like what we discribed early in the Takbeer.

http://www.islamway.com/english/images/prayer/pray7.htm

6- Bowing (Rukoo')

After completing his recitation, the prophet (sallallaahu 'alaihi wa sallam) would pause for a moment, then raise his hands in the way described earlier , say takbeer

Allaahu Akbar
This means: Allah is the greatest

Notes :

1- You should raise your hands with the takbeer. Look at the picture
2- Be careful: When you start to pray don't look at the sky because it is forbidden as the Prophet peace be upon him said :" People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration: or their sight will be plucked away)

Then .. you make Ruku' and say :

Subhana Rabbi yal azim

This means: How Perfect is my Lord, the Supreme!

Note :

Be careful:

The Prophet said : Verily, I have indeed been forbidden from reciting the Qur'aan in rukoo' or sujood. In the rukoo', therefore, glorify the Supremity of the Lord, Mighty and Sublime, in it; as for the sujood, exert yourselves in supplication in it, for it is most likely that you will be answered ...so it is forbidden to read Quran in Rukoo' or Sujood

http://www.islamway.com/english/images/prayer/pray6.htm

5- Recitation after Suratul Fatiha:

The Prophet (sallallaahu 'alaihi wa sallam) would recite another soorah after al-Faatihah, making it long sometimes, and on other occasions making it short because of travel, cough, illness or the crying of infants

Let's take two examples of short Suras you can pray with the both every prayer till you learn another Sura's

Surat Al-Ikhlas (Number 112)
A'uzu bil-llahi minash shayta nir-rajeen
This means: I seek refuge with Allaah from the Evil One, the Rejected

Bisimllah hir-rahman nir-raheem
This means: In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Qul howa Allahu ahad
This means: Say : he is Allah, the only one.

Allah hus-samad
This means: Allah helps and does not need help

Lam yalid wa lam yulad
This means: He does not produce a child, and he was not born of anyone

Walam yakul-lahu kufuwan ahad
This means: There is no one equal to him


Surat An-Nas (Number 114)
A'uzu bil-llahi minash shayta nir-rajeem
This means: I seek refuge with Allaah from the Evil One, the Rejected

Bisimllah hir-rahman nir-raheem
This means: In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Qul a'uzubi rab-bin nas
This means: Say : I seek refuge in the Sustainer of Mankind

Malikin nas
This means: The Owner of Mankind

Ila hin-nas
This means: Lord of Mankind

Min shar-ril waswa sil khan-nas
This means: From the evil of the sneaking whisperer

Allazi yuwaswisu fee sudu rin-nas
This means: Who whispers in the hearts of Mankind

Minal jin-nati wan-nas
This means: (Whether he be) from among jinns or mankind

Notes :

1- You have to read Sura after the Fatiha only in the first two Rak'a in the Zuhr or Asr but in Fajr,Maghrib and E'sha you just hear the Imam and you should't say it with him.

2- If you tried to memorize this two Suras but you failed .. then there is a permission to read Al-Fatiha only .. and in-Shaa-Allah your prayer is right

http://www.islamway.com/english/images/prayer/pray5.htm

4- Recitation of Suratul Fatiha:

The prophet (sallallaahu 'alaihi wa sallam) used to say:
A'uzu bil-llahi minash shayta nir-rajeem
This means: I seek refuge with Allaah from the Evil One, the Rejected

Bisimllah hir-rahman nir-raheem
This means: In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Alhamdu lil-lahi rab-bil 'alameen
This means: Praise is only for Allah, Lord

Ar-Rahma nir-raheem
This means: The Most Merciful, the Bestower of Mercy

Maliki yawmid-deen
This means: Master of the Day of Judgment

Iyyaka na'budu wa iyyaka nasta'een
This means: You alone we worship and u to you alone we pray for help

Ihdinas siratal mostaqeem
This means: Show us the straight way

Siratal lazeena an'amta 'alayhim ghayril maghdubi 'alayhim
walad dal-leen
This means: The way of those whom you have blessed .. Who have not desrved your anger, Nor gone astray

Ameeen
This means: Oooh Allah please accept

Note:

1- The Prophet peace be upon him said : " No prayer is acceptable without the recitation of Fathiha "

2- In Zuhr and Asr you have to recite it quitly as Jaabir said : We used to recite behind the imaam in Zuhr and 'Asr: soorah al-Faatihah and another soorah in the first two rak'ahs, and soorah al-Fatihah in the last two."

3- If you are praying in Jama'a then you should raise your voice when you are saying "Ameen "

4- Becarful :"The Prophet peace be upon him finished a prayer in which he was reciting loudly (in one narration: it was the dawn prayer) and said: Were any of you reciting with me just now?! A man said: "Yes, I was, O Messenger of Allaah". He said: I say, why am I contended with? "... This thing mean don't recite when the Imam is reciting.

http://www.islamway.com/english/images/prayer/pray4.htm

3- Opening Supplications

The prophet (sallallaahu 'alaihi wa sallam) used to say one of this opening Supplications, You can choose the easiest one for you:

1. Subhana Kallah humma wabi hamdika watabara kasmuka wata 'ala jad-duka wala ilaha ghayruk. This means: You are Glorified, O Allaah, and Praised; Your Name is Blessed; Your Majesty is Exalted, and none has the right to worshipped but You.
2. Allah humma ba'id baynee wa bayna khatayana kama ba'adta baynal mashriqi wal maghribi, Allah humma naq-qinee min khatayaya kama yunaq-qath thuwabul abyadu minad danasi , Allah hum maghsilnee min khatayaya bil maee wath thalji wal bardi. This means: O Allaah! Separate me (far) from my sins as you have separated (far) the East and West. O Allaah! Cleanse me of my sins as white cloth is cleansed from dirt. O Allaah! Wash me of my sins with water, ice and snow.

http://www.islamway.com/english/images/prayer/pray3.htm

2- Takbeer

1- You should raise your hands with the takbeer. Look at the picture
2- Then you should place your right arm on you left arm and place it overy our chest.
3- You should place the right arm on the back of your left palm, wrist and forearm
4- Then you should incline your head during prayer and fix your sight towards the ground .... as the Prophet peace be upon him do....
5- Be careful: When you start to pray don't look at the sky because it is forbidden as the Prophet peace be upon him said :" People must refrain from looking up at the sky in prayer, or their sight will not return to them (and in one narration: or their sight will be plucked away)



http://www.islamway.com/english/images/prayer/pray2.htm

1 Pray

The prophet (sallallaahu 'alaihi wa sallam) used to say:

All actions are by intention, and every man shall have what he intended.
Note: You shouldn't say the intention by mouth cause it is Innovation
Make it in your heart

Greatness of Allah subhaanahu wa ta`aalaa

Ibn Al-Qayyim described Allah's Greatness, saying,

He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day. He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence. His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air. His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver). He does not become bored because of the many needs of those who need. His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more, "Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.)." [55:29] He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers. He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear end elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase. If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom. Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has a bit. He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give. He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him. When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace. He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds end the books of all ages. The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command, "Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’" [36:82].

http://www.islaam.com/Article.aspx?id=237

Creation is in Need of Allah

Creation is in Need of Allah

Imam Ibn ul Qayyim al Jawziyyah

Written by Dr. Saleh as-Saleh based on Ighathat ul Lahfan (1/6-42) of Ibn ul Qayyim
© Dar Al-Bukhari

"Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

a) Know about harm

b) What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man's soul. Man is so poor to Him. He is Allah, the True and only God. Man can bring harm to himself if he seeks other than Allah for help. Allah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allah (SW) sent down His Books and chose His Messengers to guide man to:

a) Know His Lord as He (SW) had explained about Himself, and

b) Seek Him Alone while living in accordance with His plan

Knowing Allah's Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allah. The knowledge about Allah leads man to know that he is created to live according to Allah's way as revealed to the last Messenger Muhammad (sallaallaahu `alaihi wa sallam). This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness: "Know, therefore, that there is no God Who deserves to be worshiped except Allah; and ask forgiveness for your sins." (Qur'an, 47:19)

It is wrong to think or believe that Allah created other 'gods' besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be 'contradictory'. He has one way (religion) that calls man to surrender his will only to Him. He (SW) warned that if man (even Muhammad sallaallaahu `alaihi wa sallam) would take partners with Him, then his work will fail and will be among losers:

"And verily, it had been revealed to you (O Muhammad) as has been revealed to those before you. If you join others in worship with Allah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay! But worship Allah and be among grateful." (Qur'an, 39:65-66)

Let us know what Muhammad (sallaallaahu `alaihi wa sallam), the man-Prophet, who knew Allah best, used to say:

"O Allah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself." (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah)

"I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur'an) which You brought down and in the Prophet (Muhammad) you have sent." (Al-Bukhari, Muslim)

When we read in the Qur'an that:

"Whatever of Mercy (i.e. of good), Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All-Mighty, the All-Wise." (Qur'an, 35:2)

And when we read that:

"If Allah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach whomsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful." (Qur'an, 10:117)

We should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

"If Allah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allah (alone) let believers put their trust." (Qur'an, 3:160)

The Qur'an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allah is the One Who provides. If he leaves his job for the sake of Allah, Allah will give him a better one. Allah (SW) said:

"And whosoever fears Allah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine." (Qur'an, 65:2-3)

The above texts, necessitates that man must depend upon Allah (SW) asking Him Alone for assistance. It also requires that man must love Allah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the "Final Goal" end up worshiping many things in it? You see them so careful about "having it all". They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the "demands of development". They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet (sallaallaahu `alaihi wa sallam) said:

"Allah says: Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you donot, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty." (At-Tirmidhi said that it is a good hadeeth)

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allah. Every act done according to Allah's way is an act of worship. Man is the beneficiary and Allah is in no need:

"O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise." (Qur'an, 35:15)

http://www.islaam.com/Article.aspx?id=85

Consequences of Iman

Consequences of Iman

Dr. Suhaib Hasan

The Journey of the Soul

A student studies hard for his final examinations, researching in libraries, practising past papers and revising his notes because he wants a university degree which will help advance his career.
A businessman invests much of his time, energy and money into a commercial venture in the hope of large profits in the future.
A farmer ploughs his land, sows it, waters it and tends it regularly in the hope of a good harvest.
They all know that success does not come down on a plate but has to be achieved through hard work. Man does certain things in life for certain results, and he avoids other acts because of their consequences. An adult will not put his hand into a naked flame because he knows that fire burns, but a child will do so as he is unaware of the consequences. The most important Belief and Knowledge that should dictate our actions is that Allah Almighty exists, that He is the Creator and Provider, and that none can benefit nor harm us except with His permission. If a person's Iman (faith) in Allah is firm and unyielding, he will be able to direct all his worship and obedience to Allah and will feel no fear of false deities or worldly powers.

Consider the encounter of Pharaoh's court magicians with Prophet Musa as described in the Quran. Before meeting the Prophet, they pleaded with Pharaoh for a substantial reward were they to defeat Musa in a duel using magic.

"So the sorcerers came to Pharaoh and said, 'Of course we shall have a suitable reward if we win.' " (Surah Al A'raaf 113)

Pharaoh accepted their plea and promised them not only a reward but also positions at court. When the encounter with Musa began, the magicians realised quickly that while their own display was simple magic, Musa's display was extraordinary and much more than any human could conjure up. So overawed were they by Musa's miracles that they all fell down in sajda saying,

"We believe in the Lord of the Worlds. The Lord of Musa and Harun." (Surah Ta Ha, 70)

Pharaoh was stunned by their declaration of faith in Allah and shouted:

"Have you believed in Him before I gave you permission? ..... Be sure, I will cut off your hands and your feet on opposite sides, and then I will crucify you on trunks of palm trees. So shall you know which of us can give the more severe and lasting punishment." (Surah Ta Ha, 71)

These threats did not frighten the magicians. These men who had just been begging Pharaoh for more gold coins now became so fearless because of their faith in Allah that they answered him back easily.

"Never shall we prefer you over the Clear Signs that have come to us and Him who has created us. So decree whatever you wish to decree. For you can only decree concerning the matters of this world. We have believed in our Lord; may He forgive us our faults and the magic to which you did compel us, for Allah is the Best and forever abiding." (Surah Ta Ha, 72-73)

http://www.islaam.com/Article.aspx?id=542

Claiming the Right of Legislation, Legalization and Illegalization

Claiming the Right of Legislation, Legalization and Illegalization

Shaykh Saleh al-Fouzan

Ruling by Allah's Law
Kitab at-Tahweed, Chapter 7
Translated by Mahmoud Ridha Murad

Legislating rulings for the slaves of Allaah to follow in their acts of worship, transactions, settling the disputes, litigation, and in the rest of their affairs is an exclusive right of Allaah, the Exalted, the Rabb of mankind, and the Creator of the creatures.

Allaah says: "Verily the creation and the command belong to Him, and He is the blessing Granter, the Rubb of the Worlds." (7:54)

He knows what suits His slaves, and legislates it for them. By virtue of His Ruboobiyyah, He legislates for them, and by virtue of their servitude to Him, they accept His judgements; whichever case it is in their interest. Allaah, the Exalted, says: "And if you dispute over anything, refer it to Allaah and His Messenger if you really believe in Allaah and the Last Day, that is best in terms of consequences." (4:59)

And He also says: "And in whatever you differ, the decision thereof rests with Allaah. Say: 'This is Allaah, my Rubb:" (42:10) Allaah, Glory be to Him, denies that His slaves should accept a lawmaker other than Himself. He says: "Or do they have partners to Allaah to legislate for them in the deen what Allah does not allow?" (42:21)

Hence, he who accepts a law other than Allah's ascribes a partner to Allaah. Whatever act of worship that is not legislated by Allaah and His Messenger is Bid'ah, and every Bid'ah is a means of deviation. The Prophet said: "He who introduces in our deen, anything which does not belong to it, it shall be rejected." [Bukhari & Muslim]

In another version, he said: "He who practices an act of worship, that is not endorsed by our deen it is to be rejected." [Muslim]

While any other law which is legislated by neither Allaah nor His Messenger in politics, or for judging in people's disputes, it is considered as the law of Taghoot, and Jahiliyyah (Pre-Islamic era) Allaah says: "Do they seek the judgment of Jahiliyyah? And who is better than Allaah as a judge for a people who have firm faith?" (5:50)

The right of legalizing and illegalizing, belongs to Allaah too, and no one is permitted to share this right with Him. Allaah says: "And do not eat of that on which the name of Allaah is not pronounced, for surely that is disobedience. And certainly Satans inspire their friends to argue with you. And if you obey them, then you are polytheists." (6:121)

Thus Allaah, the Exalted, considers obeying Satans and their followers, with regard to legalizing what Allaah prohibits as Shirk. Likewise, whoever obeys scholars and rulers in prohibiting what Allaah made lawful, or legalizing what He prohibited, he would be considered as taking them as lords to the exclusion of Allaah. Allaah, the Exalted, says: "They have taken their learned men and their monks, and the Messiah, the son of Maryam for lords aside from Allaah. And they are commanded to worship the One God. There is no true god but He. Far is He removed from what they ascribe to Him!" (9:31)

At-Tirmidhi and others reported that the Prophet recited the above Ayaat to Adi bin Hatim at-Ta'i (just before he accepted Islam) may Allaah be pleased with him, who said: "O Messenger of Allaah, we do not worship them! The Prophet said: Do they not make legal for you what Allaah makes illegal? and you deem it as legal, and they illegalize what Allah made legal and you deem it as illegal?' He said: 'Certainly!' Thereupon, the Prophet said: 'That is how you worship them." (Tirmidhi and others)

Hence, the obedience of the Christians to their learned men, with regards to illegalization and legalization is considered as worship and major Shirk, which contradicts the Tawheed, which is signified by the Testimony of Faith, La ilahah illal Allah. [Fath al-Majid p.107] This Testimony which signifies that legalization and illegalization is an exclusive right of Allaah, the Exalted.

If obeying scholars and worshippers in illegal and legal matters that oppose the law of Allaah, is considered as Shirk; even though the scholars and worshippers are religious people whose mistake may be forgiven if it were made after exerting their efforts, and they will be rewarded for that. If obeying such people constitutes major Shirk, then how about those who obey man-made laws that are the work of the unbelievers and the atheists, imported into Muslim countries and applied? They are much worse than the former. There is no altering of one condition into another, nor is there power except through Allaah. For the latter take the unbelievers as lords aside from Allaah to legislate laws for him, and legalize the illegal, and rule people by such laws.

http://www.islaam.com/Article.aspx?id=276

Chance or Intelligence?

Chance or Intelligence?

ANALYS

Posted by Permission

This Universe, indeed displays a remarkable vista of order and consistency. We can observe, for example, the great regularity with which the celestial bodies follow precise orbits, and marvel at the way in which water from the seas is brought to the land by wind-driven clouds, which are in turn formed by the evaporation of water: without this replenishment, life would be impossible. We are also amazed by the migration patterns of many species, including newborn eels, that trek through thousands of miles of ocean, to nestle in their own local streams, and of bees, who use sunlight for navigation in their quest for nectar. We may ponder as to why all living things exist in pairs, and contemplate on the optimality of the processes which comprise the whole universe. Even incredibly minute changes would disrupt the balances in nature: after all, had the earth's orbit been slightly offset in either direction, water and the resulting forms of life would not have emerged. In fact, we observe great unity in the laws of the cosmos; through the spectrum of life and non-life ranging from the microcosmic subatomic particles to the macrocosmic expanse of the universe itself, integration is manifested on every level.

Reflection may lead us to pertinent questions: Could such encompassing order have arisen purely by unintentioned accident? Or could there be an intelligent originator to this spectacular array of living and non-living forms —a designer that may have developed them through processes which have yet to be fully determined? What conclusions are evidential?

Is it probable that all the letters on this page unscrambled themselves by chance to form these meaningful and structured sentences? How then, could a human being - with ears, eyes and a mind - have been formed by chance? Is it credible that such a vast universe with an inestimable billions of galaxies could have evolved by accident? Does not the integration and complexity of a single cell far exceed that of a mere piece of paper with some intelligible writing on it, let alone this universe and all that it contains? (Especially since the universe also contains this piece of paper . . .!)

We know that we are not the cause of ourselves, for embryonic development is organized and directed in stages under natural laws. But directed by what and by whose laws? Chance? Or Intelligence?

What about a multiplicity of infinite beings? Could such have been responsible for this cosmological fabrication? Would not the resulting state of this universe have then been disordered and chaotic due to the conflicting commands of these infinitely powerful entities, who would have been trying to accede to the throne of authority in rivalry? Indeed, in such a regime, we would expect to see inconsistency in the universe as opposed to consistency. Instead of rain, we might conceivably have received a heavy downpour of elephants from the skies. (An umbrella would certainly not be terribly useful in such a universe!) Such a scenario would also give rise to the question: which of the infinite beings came first? And why? On the other hand, if such a multiplicity of infinite beings were in perfect agreement for all time, then there would not be any need for more than one - nor is there any evidence.

If our response to the chance (unintentioned creation) and multiplicity (creation by two or more beings) hypotheses is negative, then our answer has to lie between zero and two. In other words, there can only be one unique governing intelligence - unique by the virtue of having no demigods, intermediaries, mystical incarnate beings, or any other human or nonhuman associates. This vast singular intelligence, then, must have created and developed all living and non-living things, as well as space-time itself, and must therefore be independent of it.

If this is our conclusion, then it means that the myriad forms of matter and energy as well as the physiological structure of the human being must be subject to the natural laws of this singular and independent governing intelligence.

In addition to this involuntary physiological dependence of human beings to the prescribed natural laws, we are also endowed with a mind which has the capacity to voluntarily question and reason. A reasoning person would be naturally drawn to the logical conclusion of the existence of a unique originator, and therefore of a meaningful purpose to this existence. Such a person would live with this awareness, in peace with himself or herself and the rest of nature.

Indeed reasoning people live, and have been living throughout the ages in all parts of the world. They can be found dwelling in the midst of exuberant jungles or in our large, populous and crowded cities. What would distinguish such individuals would be the employment of reason as a foundation for life. If such a people are to be given a name which linguistically denotes 'voluntary peaceful submission' to this unique Intelligence, and which includes all of these attributes, a suitable term in one language would be the word Muslim.

http://www.islaam.com/Article.aspx?id=193

Allah's Words: "[They were] Moved by Wrong Thoughts About Allah - Thoughts Which Belonged to the Jahiliyyah."

Allah's Words: "[They were] Moved by Wrong Thoughts About Allah - Thoughts Which Belonged to the Jahiliyyah."

Imam Muhammad ibn Abdul Wahhab

The Book of Tawheed
Translated and Explained by Sameh Strauch
© 1998 International Islamic Publishing House IIPH

Allah subhanahu wa ta`aala says:

"[They were] Moved by Wrong Thoughts About Allah - Thoughts Which Belonged to the Jahiliyyah: They said: "Is the matter anything to do with us?" Say to them: "Verily, the matter is for Allah." They hide within themselves what they would never reveal to you: They say: "If the matter had been left with us, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was written would have gone forth to their deaths." But [all this was] that Allah might test what is in your hearts and purge what is in your hearts, for Allah knows well the secrets of your hearts." (3:154)

Relevance of This Verse to the Subject of the Chapter

That the verse proves the forbiddance of thinking ill of Allah subhanahu wa ta`aala.

Relevance of This Verse to the Subject of Tawheed

That it proves the obligation to think well of Allah subhanahu wa ta`aala for this is an essential aspect of Tawheed.

Allah subhanahu wa ta`aala says:

"And that He may punish the hypocrites, men and women, and the polytheists, men and women, who think evil of Allah: On them is a round of evil: The Wrath of Allah is on them: He has cursed them and prepared for them the Hell-fire: And an evil destination is it." (48:6)

In this verse, Allah subhanahu wa ta`aala, informs us that the disbelievers from among the hypocrites and the polytheists hold false beliefs concerning Allah subhanahu wa ta`aala, and they wish for the Believers defeat and destruction, but Allah subhanahu wa ta`aala will defeat their nefarious plotting and He promises them two punishments: One in this world, when their hearts will be crushed at the ultimate success of the Muslims over the disbelievers, and another in the Hereafter, when Allah's mighty Wrath will overtake them: They will receive no mercy from Him and they will be plunged into the Hell-fire to dwell therein for eternity.

Benefits Derived From This Verse

1. That the hypocrites are the greatest danger to the Muslim Ummah.
2. The forbiddance of thinking ill of Allah.
3. That the Qur'an customarily mentions males before females.
4. That thinking ill of Allah is a sign of hypocrisy.
5. Confirmation of Allah's Divine Attribute of Anger in a manner befitting His Majesty.
6. The general permissibility of cursing the disbelievers.
7. Confirmation of the existence of the Hell-fire.

Relevance of This Verse to the Subject of the Chapter

That it proves the forbiddance of thinking ill of Allah subhanahu wa ta`aala.

Relevance of This Verse to the Subject of Tawheed

That the verse proves the obligation to think well of Allah subhanahu wa ta`aala, because this is an essential aspect of Tawheed.

Ibn Al-Qayyim said, concerning the first verse, "The explanation of this thought (of the unbelievers) is that they believed that Allah subhanahu wa ta`aala would not help His Messenger (sallallahu `alayhi wa sallam) and that his affair (i.e. Islam) will be forgotten. It is also explained as meaning that the afflictions which befell him were not from Allah's Qadr and His Wisdom. It is therefore explained as a denial of Allah's Qadr and His Wisdom and denial that the matter (i.e. Message) of His Messenger (sallallahu `alayhi wa sallam) would be completed and that it would prevail over all religions. These were the evil thoughts of the hypocrites and the polytheists as mentioned in Qur'an Al Fath - and they are only that: evil thoughts. Any person who believes that falsehood will prevail over Truth (i.e. Islamic Monotheism) continuously, and that it will cause Truth to disappear, or who denies that things occur in accordance with Allah's Qadr and His Decision, or denies the overriding wisdom behind His Qadr, which is deserving of all praise, and thinks that it is due to an aimless, purposeless will: These are the thoughts of those who disbelieve. Woe to those who disbelieve in the Hell-fire - and most of them think ill of Allah, subhanahu wa ta`aala, when it concerns that which affects them in particular and what He does to others, and none is saved from such evil thoughts except those who truly know Allah, subhanahu wa ta`aala, and His Divine Names and Attributes and understand the necessity of His Wisdom and of praising Him. Let the wise recipient of good counsel look at himself closely in this matter and repent to Allah, subhanahu wa ta`aala, and ask His Forgiveness for having thought ill of his Rabb. And if you were to examine such individuals, you would see each of them in distress and anger with what Allah, subhanahu wa ta`aala, has decreed, blaming and finding fault in it and thinking that it should have been such-and-such. In this, some are more guilty than others. Examine yourself: Are you free from such thoughts? If you are saved from it, you have been saved from a great calamity, but if you are not, I cannot regard you as saved."

http://www.islaam.com/Article.aspx?id=354

Allah Is The Rich, You Are The Poor

Allah Is The Rich, You Are The Poor

By Kamil Mufti

This is a fact that none can escape, yet you go after the treasures of the world and renounce the Lord of Truth.

"Know that the life of this world is but a play and a passing delight and a beautiful show, and the (cause of) your boastful) vying with one another, and (of your) greed for more and more wealth and children." [57:20]

Look at this world with the eyes of your heart, you will find it ugly and loathsome; look at it with your physical eyes and it will lure you to the side and slaughter you.

Be content with whatever Allah has decreed for you. Fear Allah in your innermost being. Implement His commands. Once your heart complies with the Divine Decree, the Lord of Truth will grant you from sources you never imagined:

"And whosoever is conscious of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish His purpose. Indeed Allah has sent a measure for all things." [65:2-3]

Beg of His mercy; turn to Him with a heart full of sincere repentance.

"O you who believe! Turn to Allah with sincere repentance." [66:8]

Stand before your Lord with humility, implore the Dispenser of Grace by His Most Beautiful Names and attributes of perfection. If He fulfills your wish, increase in your gratitude and servitude to Him. If He denies your request, then succumb to the Divine Decree of the All-Wise with a submissive heart. Do not argue or object to His will. Always remember:

"…Allah knows and you know not." [24:19]

Allah disposes of everything as He wills, and commands as He wills:

"He is not to be questioned about what He does, though they are subject to His questioning." [21"23]

If wealth and happiness are destined for you, they will come to you at their appointed time according to the Divine Decree of Allah, the Lord of the heavens and the earth. Do not be greedy but be moderate because you will receive all that was written for you. If you do so, you will earn the displeasure of the All Mighty, and lose all spiritual comfort in this life. Maalik ibn Deenaar once said:

"If you want to acquire true knowledge of Allah, the All Mighty, then consent to His management and planning. Make not your mind and desire, passion or will associates to Him."

O you of sound health but weak heart! Wake up and run to your Creator with repentance on your tongue, tears in your eyes, and sincerity in your heart. Cry before Him, before others cry for you. Make haste, O heedless one!

"Has not the time come for the hearts of those who believe to be affected by Allah's Reminder…?" [57:16]

Remove the veils of darkness that have corroded your heart. Adorn it with His fear and love.

Do you not fear the moment when you will stand before your Lord? There will be no screen between Him and you, nor an interpreter to translate for you. And your Creator will question you. You will find nothing to your left nor to your right but the blazing Fire of Hell. Do what the Prophet of Allah advised you, if you truly fear Allah:

"…So let each of you protect himself against Hell-Fire, be it even with half a date - and if he finds not, then with a kind word."

You are the servant, He is the Master. Prayers come from you, answers come from Him. Abstinence comes from you, protection comes from Him. Repentance comes from you, acceptance comes from Him. Go towards him walking, He will come to you running.

Make your deeds pure for His sake alone, and He will extend His mercy to you. Upload His religion, and He will extend His bounty to you. Follow the Sunnah of His beloved, and He will extend His love to you.

Look forward to your meeting with Allah. It will be very soon. Sooner than you can imagine! Make preparations for this meeting. Get rid of the love of this world from your heart; free it from everything other than the Lord of Truth. Do not buy the world and pay with the hereafter as a price. Do not sell the hereafter to acquire this world.

"…Shall We tell you who are the greatest losers in whatever they may do? Those whose efforts have been wasted in this life while they thought they were acquiring good by their deeds…" [18:103-104]

The Most Wise did not create you to gratify your base desires and passions, nor did He create you for fun, amusement, eating, drinking, sleeping, or having sex!

"I have created the jinns and the humans solely to worship Me." [51:56]

But you are so heedless as if you have drunk the elixir of immortality. You think that the Angel of Death will never squeeze your soul out of your body? You have forgotten that you will pass through the Siraat with the intense Fire of Hell underneath you. You are unaware of the thrashing that awaits you in your grave by the angels of Allah. Hot stones of Jahannam for you to walk on, herbage bitter than aloes, foul putrid meat to eat, your lips to be cut by coarse scissors, getting trampled under the feet of the people of Pharaoh, screaming with your mouths wide open while the hot coals that you devoured come out of your anuses, cutting your own flesh from the sides to eat it, scratching your chests and faces with brass nails - all this awaits you if you do not pay the zakah, if you fornicate, devour usury, slander others, backbite, or malign people's honor.

This is just the grave, Hell is yet to come!

"…the punishment of the Hereafter is greater, if they but knew." [68:33]

A Return to Tawheed

A Return to Tawheed

Umm Muhammad

Realities of Faith
© 1994 Abul-Qasim Publishing House

The kalimah (word) of tawheed, 'La ilaha ill-Allah" came to correct belief - not only that of the ancient polytheists, but of all men up until the Day of Judgement. It testifies that there is no divinity except Allah none other than Him and none along with Him. None is similar to Him, none creates and sustains except Him, and none has the right to govern creation but Him. The concept of tawheed necessarily overflows into all aspects of belief and worship into all aspects of life.Whether he recognizes it or not, man is totally indebted to his Creator for his continuing existence hour by hour, not to mention such blessings as his many possessions and abilities. Knowing that Allah alone is the Creator, the Sustainer, the Provider, the Controller, the source of all benefit and harm in whose hands is the Judgement and the final destination of men requires through common sense and reason that He alone be worshipped.

Although the concept of worship (ibadah) has been gradually reduced in common usage to mean little more than the performance of certain religious rites and rituals, the original and true definition is comprehensive. It encompasses all actions and intentions motivated by a recognition of greatness - that combination of love and fear, producing efforts to please the worshipped one and to avoid his displeasure. An object of worship continually occupies the mind of the worshipper and consequently governs his behavior, both consciously and unconsciously. When applying the correct definition, it becomes clear that despite lip-service to "La ilaha ill-Allah," one's object of worship could well be something other than Allah (subhanahu wa ta'ala).

"Have you seen the one who takes as his god ins own desire, and [so] Allah has left him astray because of knowledge?" [45:23 – Scholars have said that the phrase "`ala `ilm" (because of knowledge) refers to Allah’s knowledge of that servant and his preference for his own desires, or as well, to that servant’s knowledge of the truth although he rejects it]

Those pursuers of falsehood in the form of political ideologies and national leaders, foreign customs, wealth, fashion or various worldly enjoyments might assume that by bowing to Allah in prayer, they worship Him alone. But Prophet Muhammad (sallallahu `alayhi wa sallam) firmly corrected this misconception.

Once, 'Adiyy bin Hatim entered while the Prophet was reciting a verse from the Qur'an:

"They took their scholars and monks as lords other than Allah and [also] the Messiah, Son of Mary. And they were not ordered except to worship one God…" [9:31]

'Adiyy (who had been a Christian), said, "O Messenger of Allah, they did not worship them." The Prophet (sallallahu `alayhi wa sallam) replied, "Did they not tell them that the prohibited was lawful and that the lawful was prohibited and they followed them in that?" When 'Adiyy admitted, "Yes," the Prophet stated, "That was their worship of them." [Ahmad and at-Tirmidhi]

Thus worship was defined as obedience - a fact that becomes evident from even a superficial study of the Qur'an in which Allah (subhanahu wa ta'ala) orders repeatedly:

"Obey Allah and the Messenger." [3:32, 3:132, 4:59, 8:1, 8:64, 24:54, 47:33, 58:13 and 64:12. Many other verses, although worded differently, carry the same meaning.]

"Legislation is only for Allah. He has commanded that you not worship any but Him. That is the right religion, but most of the people do not know." [12:40]

Two types of shirk were common both before and after the prophethood of Muhammad (sallallahu `alayhi wa sallam). The first of these is the direction of acts of worship (especially supplication) to others besides Allah while still claiming belief in Him. The Qur’an orders:

"And do not invoke besides Allah another god. There is no god but Him." [12:40]

The other type of shirk is the willful adherence to laws and rulings other than His.

"Do you not consider those who claim to have believed in what was revealed to you and what was revealed before you? They wish to refer legislation to taghoot [i.e. false objects of worship or those transgressors who usurp the divine right of government] while they were commanded to reject it." [4:60]

The loss of tawheed is sadly evident today in the acceptance of foreign philosophies and lifestyles, political oppression, innovations in religion, and countless forms of disobedience. Allah (subhanahu wa ta`ala) warns:

"Follow what has been revealed to you from your Lord. And do not follow any patrons other than Him." [7:3]

"And if you obey most of those upon the earth, they will lead you away from the path of Allah." [6:116]

"And certainly do many lead [others] astray through their own desires without knowledge." [6:119]"

And do not obey one whose heart We have made unaware of Our remembrance and who follows his desires and whose affair is excess [i.e. exceeding the limits of Allah]." [18:28]

Reform will be accomplished only when the majority of Muslims has returned to the true worship of Allah and will no tolerate shirk. The greater jihad against tyranny and oppression everywhere on earth will neither be accepted by Allah nor aided by Him until the participants are truly dedicated to His cause and free of all other motivations. Jihad against the self and refinement of the soul are the first steps towards jihad for Islam.

"Indeed, Allah will not change the condition of a people until they change what is in themselves…" [13:11]

The solution begins with the individual…in the soul.


http://www.islaam.com/Article.aspx?id=323

The Status Of Two Who Love One Another For The Sake Of Allah

The Status Of Two Who Love One Another For The Sake Of Allah

Dr. Muhammad Ali Al-Hashimi

The Ideal Muslim
© 1999 IIPH

Many hadith describe the status of two people who love one another for the sake of Allah (subhanahu wa ta`ala), and describe the high position in Paradise which He has promised them and the great honour which He will bestow upon them on the Day when mankind is resurrected to meet the Rabb of the Worlds: Among them is the hadith which describes the seven whom Allah (subhanahu wa ta`ala) will shade on the Day when there is no shade but His:

"...a just leader; a youth who grows up worshipping Allah (subhanahu wa ta`ala); a man who is deeply attached to the mosque; two men who love one another for the sake of Allah (subhanahu wa ta`ala), meeting for His sake and parting for His sake; a man who is called by a beautiful woman and says, I fear Allah (subhanahu wa ta`ala)'; a man who gives charity in secret such that his left hand does not know what his right hand is doing; and a man who remembers Allah (subhanahu wa ta`ala) when he is alone and his eyes fill with tears." (Bukhari and Muslim)

The two who love one another for the sake of Allah (subhanahu wa ta`ala) are clearly shown to be among those whom Allah (subhanahu wa ta`ala) will shelter with His shade and upon whom He will shower His mercy and kindness. What a great honour! It is enough honour for those who love one another for the sake of Allah (subhanahu wa ta`ala that their Almighty Rabb will greet them on the Day of Resurrection and say to them: "Where are those who loved one another for My glory? Today I will shade them in My shade on the Day when there is no shade but Mine." (Muslim)

Such is the magnificent honour and tremendous reward that will be bestowed upon those who truly loved one another for the sake of Allah (subhanahu wa ta`ala), on that awesome Day.

Love for the sake of Allah (subhanahu wa ta`ala), and not for the sake of anything else in this life which is filled with greed, desires and interests, is very difficult, and none can attain it except the one who is pure of heart, for whom this world is as nothing compared to the pleasure of Allah (subhanahu wa ta`ala). It is not surprising that Allah (subhanahu wa ta`ala) should give them a status and blessing which is commensurate with their position in this world, above whose concerns they have risen. We find proof of this in the hadith of Mu'adh who said that the Prophet (sallallahu `alayhi wa sallam) said:

"Allah (subhanahu wa ta`ala) said: 'Those who love one another for My glory, will have minbars of light, and the Prophets and martyrs will wish that they had the same." [Reported by al-Tirmidhi, who said it is a hasan sahih hadith]

Allah (subhanahu wa ta`ala) gives to those who love one another for His sake a gift which is even greater than this status and blessing: that is His precious love which is very difficult to attain. This is proven by the hadith of Abu Hurayrah (radhiallahu `anhu) in which the Prophet (sallallahu `alayhi wa sallam) said:

"A man went to visit a brother of his in another village. Allah (subhanahu wa ta`ala) sent an angel to wait for him on the road. When the man came along, the angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.' The angel asked, 'Have you done him any favour (for which you are now seeking repayment)?' He said, 'No. I just love him for the sake of Allah (subhanahu wa ta`ala).' The angel told him, I am a messenger to you from Allah (subhanahu wa ta`ala), sent to tell you that He loves you as you love your brother for His sake."' (Muslim)

What a great love, that raises a man to a position where Allah (subhanahu wa ta`ala) loves him and is pleased with him!

The teaching of the Prophet (sallallahu `alayhi wa sallam) goes even further and states that the better of two brothers who love one another for the sake of Allah (subhanahu wa ta`ala) is the one who loves his brother more. The Prophet (sallallahu `alayhi wa sallam) said:

"No two men love one another, but the better of them is the one whose love for his brother is greater." [Reported by Bukhari in al-Adab al-Mufrad]

Islam goes even further in spreading love in the rightly guided Muslim society by telling the Muslim that if he loves his brother, he should tell him. The Prophet (sallallahu `alayhi wa sallam) said: "If a man loves his brother, let him tell him that he loves him." [Reported by Abu Dawud and al-Tirmidhi, who said it is a sahih hadith]

The Prophet (sallallahu `alayhi wa sallam) understood the impact of this strong, pure love in building societies and nations, so he never let any occasion pass without advocating this love and commanding the Muslims to announce their love for one another, in order to open hearts and spread love and purity among the ranks of the Ummah.

Anas (radhiallahu `anhu) said that a man was with the Prophet (sallallahu `alayhi wa sallam), when another man passed by. The first man said, "O Messenger of Allah, indeed I truly love this man." The Prophet (sallallahu `alayhi wa sallam) asked him, "Have you let him know that?" He said, "No." The Prophet (sallallahu `alayhi wa sallam) said, "Tell him." He caught up with him and told him, "Truly I love you for the sake of Allah (subhanahu wa ta`ala)," and the man said, "May Allah (subhanahu wa ta`ala) love you who loves me for His sake." [Reported by Abu Dawud, with a sahih isnad]

Mu'adh began to spread this pure love among the Muslims throughout the Muslim lands, telling them what he had heard from the Prophet (sallallahu `alayhi wa sallam) about the great reward that Allah (subhanahu wa ta`ala) had prepared for those who loved one another for His sake, and about His great love for them. In al-Muwatta', Imam Malik gives a report with a sahih isnad from Abu Idris al-Khulani who said: "I entered the mosque of Damascus, where I saw a young man who had a bright smile, and I saw the people gathered around him. When they disagreed on some matter, they referred it to him, and accepted his opinion. I asked who he was, and they told me, 'This is Mu'adh ibn Jabal (radhiallahu `anhu)." Early the next day, I went to the mosque but I found that he had arrived even earlier than I. He was praying, so I waited until he had finished, then I approached him from in front, greeted him and said, 'By Allah (subhanahu wa ta`ala) I love you.' He said, 'For the sake of Allah (subhanahu wa ta`ala)?' I said, 'For the sake of Allah'. He repeated his question, 'For the sake of Allah (subhanahu wa ta`ala)?' and I said, 'For the sake of Allah.' So he took hold of my collar and pulled me towards him and said, 'I have good news for you. I heard the Prophet (sallallahu `alayhi wa sallam) say: "Allah Almighty says: 'My love is granted to those who love one another for My sake, who visit one another for My sake, and who spend on one another for My sake.'"'

http://www.islaam.com/Article.aspx?id=562

The Muslim is Tolerant and Forgiving

The Muslim is Tolerant and Forgiving

Dr. Muhammad Ali Al-Hashimi

The Ideal Muslim
© 1999 IIPH

If he becomes angry with his brother, the true Muslim restrains his anger and is quick to forgive him, and does not see any shame in doing so. Rather, he sees it as a good deed which will bring him closer to Allah and earn him His love which He bestows only on those who do good:

"…[those] who restrain anger and pardon [all] men – for Allah loves those who do good." (Qur’an, 3:134)

A man may be able to restrain his anger, but resentment may be smoldering in his heart, and may turn into deep-rooted hatred. Open anger and rage are healthier than hidden resentment and malice.

The true Muslim whose soul has been saturated with this religion does not harbor grudges; if he restrains his anger, he then follows that with forgiveness, and thus he will be among those who do good.

Anger is very difficult to restrain, for it is a heavy burden on the heart. But when a person forgives another, this heavy burden is lifted, freeing him, soothing him and bringing peace of mind. These are the feelings of ihsaan (goodness) which the Muslim feels when he forgives his brother.

The true Muslim is forgiving towards his brother, purely for the sake of Allah. He hopes thereby to earn the honor which the Prophet, sallallahu` alayhi wa sallam referred to in the hadith:

"Allah will not increase His servant except in honor. No one humbles himself for the sake of Allah, but Allah will raise his status." (Muslim)

It is a great honor from Allah, which combines with the good characteristics of the tolerant, forgiving Muslim, so that he becomes one of those who do good whom Allah loves, and one of those honored ones whom people love.

Resentment has no place in the heart of the sensitive Muslim who truly understands his religion. He realizes the value of forgiveness and purity of heart, and their importance if he seeks Allah’s forgiveness, as the Prophet, sallallahu `alayhi wa sallam, explained:

"There are three sins, whoever dies free of these sins will be forgiven for anything else if Allah wills: associating anything with Allah; practicing magic or witchcraft; and bearing resentment towards his brother." (Reported by al-Bukhari in Adab al-Mufrad)

http://www.islaam.com/Article.aspx?id=502

The Muslim Is Friendly And Likeable

The Muslim Is Friendly And Likeable

Dr. Muhammad Ali Al-Hashimi

The Ideal Muslim
© 1999 IIPH

The Muslim who truly understands the teachings of his religion is gentle, friendly and likeable. He mixes with people and gets along with them. This is something which should be a characteristic of the Muslim who understands that keeping in touch with people and earning their trust is one of the most important duties of the Muslim. It is an effective means of conveying the message of truth to them, and exposing them to its moral values, because people only listen to those whom they like, trust and accept. Hence there are many hadiths which commend the type of person who is friendly and liked by others. Such a person is one of those chosen ones who are beloved by the Prophet (sallallahu `alayhi wa sallam) and will be closest to him on the Day of Resurrection:

"Shall I not tell you who among you is most beloved to me and will be closest to me on the Day of Resurrection?" He repeated it two or three times, and they said, "Yes, O Messenger of Allah (sallallahu `alayhi wa sallam)." He said: "Those of you who are the best in attitude and character." [Reported by Ahmad and its isnad is jayyid] Some reports add: "Those who are down to earth and humble, who get along with others and with whom others feel comfortable."

One of the attributes of the believer is that he gets along with others and others feel comfortable with him. He likes people and they like him. If he is not like this, then he will not be able to convey the message or achieve anything of significance. Whoever is like that has no goodness in him, as in the hadith:

"The believer gets along with people and they feel comfortable with him. There is no goodness in the one who does not get along with people and with whom they do not feel comfortable. " [Reported by Abmad and al-Bazar; the men of Ahmad's isnad are rijal as-sahih]

The Prophet (sallallahu `alayhi wa sallam) set the highest example of good behaviour towards people. He was skilful in softening their hearts and called them to follow him in word and deed. He demonstrated how to reach people's hearts and win their love and admiration.

He was always cheerful and easy-going, never harsh. When he came to any gathering, he would sit wherever there was a free space, and he told others to do likewise. He treated everyone equally, so that no one who was present in a gathering would feel that anyone else was receiving preferential treatment. If anyone came to him and asked for something, he would give it to them, or at least respond with kind words. His good attitude extended to everyone and he was like a father to them. The people gathered around him were truly equal, distinguished only by their level of taqwa. They were humble, respecting their elders, showing compassion to young ones, giving priority to those in need and taking care of strangers.

The Prophet (sallallahu `alayhi wa sallam) never used to disappoint anyone who came to ask from him. There are three characteristics that he did not possess: he was not argumentative, he did not talk too much, and he did not concern himself with matters that were not his business. There are three things that he never did to people: he never criticized any one, he never said "Shame on you!" to anyone, and he never looked for anyone's faults. He never said anything but that for which he hoped to earn reward. When he spoke, the people around him would listen earnestly, sitting still as if there were birds on their heads. When he was silent, then they would speak. They never argued with one another in his presence. They would smile at whatever he smiled at, and would be impressed by whatever impressed him. He would be patient with a stranger who might be harsh in his requests or questions, and his Companions would ask the stranger to speak gently. He said, "If you see someone in need, then help him." He never accepted praise except from someone who was thanking him for a favour, and he never cut off anyone who was speaking; he would wait until the person indicated that he had finished, or stood up.

`A'ishah tells us that he used to be cautious of the worst type of people, and he would speak gently to them and treat them well. A man sought permission to enter upon him and he said, "Let him in, what a bad brother of his tribe he is!" When the man came in, he spoke gently to him. `A'ishah said: "O Messenger of Allah (sallallahu `alayhi wa sallam), you said what you said, then you spoke gently to him." He (sallallahu `alayhi wa sallam) said, "O `A'ishah, the worst of people is the one whom people avoid (or are gentle towards) because they fear his slander." (Bukhari and Muslim)

The true Muslim follows in the footsteps of his Prophet in his dealings with all people, whether they are good or bad, so that he is liked and accepted by all people.



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