(50) A speaker of them will say: "Verily, I had a companion (in the world), (51) Who used to say: "Are you among those who believe (in resurrection after death). (52) "(That) when we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?" (53) (The speaker) said: "Will you look down?" (54) So he looked down and saw him in the midst of the Fire. (55) He said: "By Allâh! You have nearly ruined me. (56) "Had it not been for the Grace of my Lord, I would certainly have been among those brought forth (to Hell)." (Quran 37:50-56)
In the tafsir of these ayah's Ibn Kathir brings a story of two Israelites
"There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
"(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)''
30 March 2011
24 March 2011
The characteristics of the believers
Yahya ibn Muadh (rahimahullah) gathered the characteristics of the believers in one of his essays as follows, "It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive. To be good to one's relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allaah restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldliness, nor to extend long hopes and wishes. Not to sleep too much nor to be absent-minded, nor to show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, not servile. Loving for the sake of Allaah, being pleased for His sake and being angry only for His sake. His provision is taqwaa (reverential fear of Allaah). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for the Afterlife."
Source: From the characteristics of the Salaf by Ahmed Fareed
Source: From the characteristics of the Salaf by Ahmed Fareed
22 March 2011
The Description of Fire and the Situation of its People
A Khutbah by Salaah Al-Budayr
First Khutbah
O Muslims! Allaah created the creations so that they would worship Him. He provided them with evidences proving His greatness in order that they may fear Him; He described to them the harshness of His torment and the place of His punishment in order that they would control themselves from corruption and sinfulness and in order that it would be an incentive for them to achieve success and to be guided. Beware of that which Allaah warned you against, and fear that which He scared you from.
Fear the Hell Fire which He described in His Book and through His Messenger sallallaahu ‘alaihi wa sallam. It is a dwelling which has its own fury and roar. Its heat is great. It is black and dark, depressing and burning. Allaah says which means, “It lets nothing remain and leaves nothing (unburned). Altering (i.e. blackening the skins. Over it are Nineteen (angels).” (Al-Muddaththir: 28-30). Its flame never extinguishes; a dwelling in which Allaah deprives its people from being close to Him and from joy and happiness, Allaah says that which means, “Hell, which they will (enter to) burn, and wretched is the resting place.” (Saad: 56).
The mention of its levels and its steep bottom surrounding walls terrifies the hearts of the people fearful of Allaah. The Prophet sallallaahu ‘alaihi wa sallam said as narrated by Anas, may Allaah be pleased with him, “I swear by The One in Whose Hand my soul is, if you saw what I saw you would laugh little, and cry excessively”, people said, ‘O Prophet of Allaah! What did you see?’ He sallallaahu ‘alaihi wa sallam replied, “I saw Paradise and Hell” (Muslim).
Nu’maan Ibn Al-Basheer, may Allaah be please with him, said ‘I heard the Prophet sallallaahu ‘alaihi wa sallam saying, “I warn you of the Fire, I warn you of the Fire” until his over garment fell from his shoulders to his feet’ (Ahmad and others). He sallallaahu ‘alaihi wa sallam also said, “Do not forget the two great things, do not forget the two great things: Paradise and Hell”. Then he sallallaahu ‘alaihi wa sallam said while crying, "I swear by The One in Whose Hand the soul of Muhammad is, if you know what I know, you would climb the mountains and pour dust on your heads (out of fear)" (Abu Ya'laa) .
O Muslims! Ibn Mas’ood, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said, “Paradise is closer to one of you than his shoelace, and Hell is likewise” (Bukhaari). He sallallaahu ‘alaihi wa sallam also said, according to the narration of Abu Hurayrah, may Allaah be pleased with him, “The fire which you light is one of the seventy parts (of heat) from the fire of Hell. It (Hell Fire) was increased by sixty nine parts, each part is just as hot” (Bukhaari).
What you feel from heat during summer is but a small breath from Hell to remind you with it. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said, “The Fire complained to its Lord saying, O Lord! I am eating up myself (burning), so Allaah allowed it to release two breaths, one during the winter and one during the summer; the coldest days you experience result from the breath of Zamhareer (cold punishment in Hell), and the hottest days you experience result from the breath of Fire” (Bukhaari)
Hellfire will come on the Day of Resurrection being led by seventy thousand handles. Each handle will be pulled by seventy thousand angles. It will come in an angry state and the criminals will be certain of the consequence of their deeds which they are to face, when they see it. Nations will drop to their knees, and Man will remember what he had set forth. Allaah says, which means, “And brought (within view) that Day, is Hell - that Day man will remember, but how (i.e. what good) to him will be the remembrance? He will say: 'Oh. I wish I had sent ahead (some good) for my life.' So on that Day none will punish (as severely) as His punishment, And none will bind (as severely) as His binding (of the evildoers). (Al-Fajr: 23-26).
It takes seventy years to reach its bottom. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard a sound of a rock, “This is a rock which was thrown in Hell Fire seventy years ago, and it just reached its bottom now” (Muslim).
The Siraat (a bridge) will be set over Hell with all the harshness of its Fire and its hooked rods. The believers will pass over it with a speed according to their deeds, some will pass as fast as the blink of an eye, some as fast as the blowing of the wind, some as birds fly, and some as fast as quick horse. Some people will pass safely, others will be scratched and others will be taken down into the Fire. The Fire will reach up to some people’s ankles, while it will reach others to their knees, others to their waists and yet others to their throats. The people of Hell will be led to it tired and scared. They will be pushed towards it and shoved. They will be dragged in its heat and then thrown into its flames. Fire will be boiling with them in it like water boils in a pot, Allaah says, which means, “When they are thrown into it, they hear from it a (dreadful) inhaling while it boils up” (Al-Mulk: 7).
They will ask for food, and they will be granted the most revolting rations which have been prepared for the wrong doers, Allaah says which means, “Indeed the tree of Zaqqum, is the food for the sinful. Like murky oil, it boils within bellies. Like the boiling of scalding water” (Ad-Dukhaan: 43-46).
Ibn ‘Abbaas, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “If a drop from Zaqqoom (a tree in Hell) were to be dropped on earth, it would make people’s life bitter, so how would the case be for those whose food is Zaqqoom, and have nothing else as food” (Ahmad).
When they ask for help they would be provided with a poisonous thorny plant, which will neither nourish nor avail against hunger. It will have thorns which will neither reach their stomachs nor come out of their mouths. They would ask for help and they would be given as food the filth from the washing of wounds, pus and blood which comes out of the flesh of the people of Hell. When their thirst reaches its ultimate, they would be given water from a boiling spring with extremely high temperature, which would split up their stomachs, damage their sinful bodies, and burn their disobedient faces. Allaah says which means, “And say, 'the truth is from your Lord, so whoever wills - let him believe; and whoever disbelieves - let him disbelieve.' Indeed We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds (their) faces. Wretched is the drink, and evil is the resting place.” (Al-Kahf: 29).
Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “Boiling water will be poured on their heads and it would pierce their skulls until it reaches their stomachs; this will make their guts melt and go down to their feet, then everything would be returned to its original condition again” (Ahmad & Tirmithi).
An-Nu’maan Ibn Al-Basheer, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “The least among the people of Hell in punishment is one whose sandals and laces are of fire from which his brain boils as a pot of water would boil (when set on fire), he will not think that there is anyone being punished more than him, but in reality, he is the least in punishment” (Bukhaari & Muslim).
They will suffer in Hell in different ways: torment of fire, garments made of pitch which solid strong mountains cannot tolerate. They will be tied up with their hands and feet to their necks in fetters, its chains overburdening them. Their feet will be tied to their foreheads and their faces will turn gloomy as a result.
Doors will become sealed and the hardship that lies therein will be great, Allaah says which means, “It has seven gates; for every gate is of them (i.e. Satan's followers) a portion designated” (Al-Hijr: 44).
They will cry and be saddened, and will cry out loud from the severity of the torment while they are in its valleys, Allaah says which means, “And they will call:' O Maalik, let your Lord put an end to us!' He will say, 'Indeed you will remain.' ” (Az-Zukhruf: 77).
Their sorrow will be continuous, so they will never feel happy. Their destiny is certain (in fire) and they will never depart from it, the Prophet Sallallaahu ‘alayhi wa sallam said as narrated by ‘Abdullaah Ibn Qays, may Allaah be pleased with him, “The dwellers of Hell will cry so much that ships can sail in their tears, and their tears will be of blood” (Al-Haakim). They will be crying because they wasted their lives without taking provisions from it for the hereafter, and the more they weep the more they feel the craving to cry. What a moment to regret for having their Creator angry with them! They will call, as Allaah says, which means, “And they will cry out therein, 'Our Lord, remove us; We will do righteousness - other than what we were doing! But did we not grant you life enough for whoever would remember therein to remember, and the Warner had come to you? So taste (the punishment), for there is not for the wrongdoers and helper.'" (Faatir: 37). And also, “If you could but see when the criminals are hanging their heads before their Lord (saying), 'Our Lord, we have seen and heard, so return us (to the world); we will work righteousness. Indeed, they are (now) certain” (As-Sajdah: 12). Also, “They will say, 'Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, remove us from it, and if we were to return(to evil), we would indeed be wrongdoers.'” (Al-Mu’minoon: 106-107).
They will call unto to the Lord Whom they continued to disobey, transgress His boundaries, and were enemies of His devout slaves; they will be calling unto The Lord whose judgment is just on them, and His wrath and punishment befell them. Allaah says which means, “He will say, 'Remain despised therein and do not speak to Me.'” (Al- Mu’minoon: 108).
That day, the one who cries is not sympathized with, and the one who supplicates is never responded to; it is too late to get what they desire. Their sins surround them. They continue to hope for rescue until a sound calls saying, O people of Paradise it is an eternal life which has no death, O people of Hell it is an eternal life which has no death. A Fire which cannot be resisted, and a soul which does not die, Allaah says, which means, “Indeed, whoever comes to his Lord as a criminal – indeed, for him is hell; he will neither die therein nor live.” (Taa Haa: 74).
They blame each other and belie each other, Allaah says which means, “(Allaah) will say, 'enter among nations which had passed on before you of jinn and mankind into the Fire.' Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them will say about the first of them, 'Our Lord, these had misled us, so give them a double punishment of the Fire.' He will say, 'For each is double, but you do not know.'” (Al- A’raaf: 38). Also, “And (Ibraheem) said, 'You have only taken other than Allaah idols as (a bond of) affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another and your refuge will be the Fire, and you will not have any helpers.'” (Al- ‘Ankaboot: 25).
They become furious with those who led them astray and increased their misguidance, Allaah says, which means, “And those who disbelieved will (then) say, 'Our Lord show us those who misled us of the jinn and men (so) we may put them under our feet that they will be among the lowest.'” (Fussilat: 29).
The one who blinded himself from the remembrance of Allaah would say to his intimate companion who hindered him from the Qur’aan and made disobedience look appealing. Allaah says, which means, “At length, when such a one comes to Us, he says to his evil companion: Would that between me and thee were the distance of East an West! Ah! Evil is the companion indeed!”(Az- Zukhruf: 38).
First Khutbah
O Muslims! Allaah created the creations so that they would worship Him. He provided them with evidences proving His greatness in order that they may fear Him; He described to them the harshness of His torment and the place of His punishment in order that they would control themselves from corruption and sinfulness and in order that it would be an incentive for them to achieve success and to be guided. Beware of that which Allaah warned you against, and fear that which He scared you from.
Fear the Hell Fire which He described in His Book and through His Messenger sallallaahu ‘alaihi wa sallam. It is a dwelling which has its own fury and roar. Its heat is great. It is black and dark, depressing and burning. Allaah says which means, “It lets nothing remain and leaves nothing (unburned). Altering (i.e. blackening the skins. Over it are Nineteen (angels).” (Al-Muddaththir: 28-30). Its flame never extinguishes; a dwelling in which Allaah deprives its people from being close to Him and from joy and happiness, Allaah says that which means, “Hell, which they will (enter to) burn, and wretched is the resting place.” (Saad: 56).
The mention of its levels and its steep bottom surrounding walls terrifies the hearts of the people fearful of Allaah. The Prophet sallallaahu ‘alaihi wa sallam said as narrated by Anas, may Allaah be pleased with him, “I swear by The One in Whose Hand my soul is, if you saw what I saw you would laugh little, and cry excessively”, people said, ‘O Prophet of Allaah! What did you see?’ He sallallaahu ‘alaihi wa sallam replied, “I saw Paradise and Hell” (Muslim).
Nu’maan Ibn Al-Basheer, may Allaah be please with him, said ‘I heard the Prophet sallallaahu ‘alaihi wa sallam saying, “I warn you of the Fire, I warn you of the Fire” until his over garment fell from his shoulders to his feet’ (Ahmad and others). He sallallaahu ‘alaihi wa sallam also said, “Do not forget the two great things, do not forget the two great things: Paradise and Hell”. Then he sallallaahu ‘alaihi wa sallam said while crying, "I swear by The One in Whose Hand the soul of Muhammad is, if you know what I know, you would climb the mountains and pour dust on your heads (out of fear)" (Abu Ya'laa) .
O Muslims! Ibn Mas’ood, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said, “Paradise is closer to one of you than his shoelace, and Hell is likewise” (Bukhaari). He sallallaahu ‘alaihi wa sallam also said, according to the narration of Abu Hurayrah, may Allaah be pleased with him, “The fire which you light is one of the seventy parts (of heat) from the fire of Hell. It (Hell Fire) was increased by sixty nine parts, each part is just as hot” (Bukhaari).
What you feel from heat during summer is but a small breath from Hell to remind you with it. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said, “The Fire complained to its Lord saying, O Lord! I am eating up myself (burning), so Allaah allowed it to release two breaths, one during the winter and one during the summer; the coldest days you experience result from the breath of Zamhareer (cold punishment in Hell), and the hottest days you experience result from the breath of Fire” (Bukhaari)
Hellfire will come on the Day of Resurrection being led by seventy thousand handles. Each handle will be pulled by seventy thousand angles. It will come in an angry state and the criminals will be certain of the consequence of their deeds which they are to face, when they see it. Nations will drop to their knees, and Man will remember what he had set forth. Allaah says, which means, “And brought (within view) that Day, is Hell - that Day man will remember, but how (i.e. what good) to him will be the remembrance? He will say: 'Oh. I wish I had sent ahead (some good) for my life.' So on that Day none will punish (as severely) as His punishment, And none will bind (as severely) as His binding (of the evildoers). (Al-Fajr: 23-26).
It takes seventy years to reach its bottom. Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard a sound of a rock, “This is a rock which was thrown in Hell Fire seventy years ago, and it just reached its bottom now” (Muslim).
The Siraat (a bridge) will be set over Hell with all the harshness of its Fire and its hooked rods. The believers will pass over it with a speed according to their deeds, some will pass as fast as the blink of an eye, some as fast as the blowing of the wind, some as birds fly, and some as fast as quick horse. Some people will pass safely, others will be scratched and others will be taken down into the Fire. The Fire will reach up to some people’s ankles, while it will reach others to their knees, others to their waists and yet others to their throats. The people of Hell will be led to it tired and scared. They will be pushed towards it and shoved. They will be dragged in its heat and then thrown into its flames. Fire will be boiling with them in it like water boils in a pot, Allaah says, which means, “When they are thrown into it, they hear from it a (dreadful) inhaling while it boils up” (Al-Mulk: 7).
They will ask for food, and they will be granted the most revolting rations which have been prepared for the wrong doers, Allaah says which means, “Indeed the tree of Zaqqum, is the food for the sinful. Like murky oil, it boils within bellies. Like the boiling of scalding water” (Ad-Dukhaan: 43-46).
Ibn ‘Abbaas, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “If a drop from Zaqqoom (a tree in Hell) were to be dropped on earth, it would make people’s life bitter, so how would the case be for those whose food is Zaqqoom, and have nothing else as food” (Ahmad).
When they ask for help they would be provided with a poisonous thorny plant, which will neither nourish nor avail against hunger. It will have thorns which will neither reach their stomachs nor come out of their mouths. They would ask for help and they would be given as food the filth from the washing of wounds, pus and blood which comes out of the flesh of the people of Hell. When their thirst reaches its ultimate, they would be given water from a boiling spring with extremely high temperature, which would split up their stomachs, damage their sinful bodies, and burn their disobedient faces. Allaah says which means, “And say, 'the truth is from your Lord, so whoever wills - let him believe; and whoever disbelieves - let him disbelieve.' Indeed We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds (their) faces. Wretched is the drink, and evil is the resting place.” (Al-Kahf: 29).
Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “Boiling water will be poured on their heads and it would pierce their skulls until it reaches their stomachs; this will make their guts melt and go down to their feet, then everything would be returned to its original condition again” (Ahmad & Tirmithi).
An-Nu’maan Ibn Al-Basheer, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said when he heard the sound of a rock, “The least among the people of Hell in punishment is one whose sandals and laces are of fire from which his brain boils as a pot of water would boil (when set on fire), he will not think that there is anyone being punished more than him, but in reality, he is the least in punishment” (Bukhaari & Muslim).
They will suffer in Hell in different ways: torment of fire, garments made of pitch which solid strong mountains cannot tolerate. They will be tied up with their hands and feet to their necks in fetters, its chains overburdening them. Their feet will be tied to their foreheads and their faces will turn gloomy as a result.
Doors will become sealed and the hardship that lies therein will be great, Allaah says which means, “It has seven gates; for every gate is of them (i.e. Satan's followers) a portion designated” (Al-Hijr: 44).
They will cry and be saddened, and will cry out loud from the severity of the torment while they are in its valleys, Allaah says which means, “And they will call:' O Maalik, let your Lord put an end to us!' He will say, 'Indeed you will remain.' ” (Az-Zukhruf: 77).
Their sorrow will be continuous, so they will never feel happy. Their destiny is certain (in fire) and they will never depart from it, the Prophet Sallallaahu ‘alayhi wa sallam said as narrated by ‘Abdullaah Ibn Qays, may Allaah be pleased with him, “The dwellers of Hell will cry so much that ships can sail in their tears, and their tears will be of blood” (Al-Haakim). They will be crying because they wasted their lives without taking provisions from it for the hereafter, and the more they weep the more they feel the craving to cry. What a moment to regret for having their Creator angry with them! They will call, as Allaah says, which means, “And they will cry out therein, 'Our Lord, remove us; We will do righteousness - other than what we were doing! But did we not grant you life enough for whoever would remember therein to remember, and the Warner had come to you? So taste (the punishment), for there is not for the wrongdoers and helper.'" (Faatir: 37). And also, “If you could but see when the criminals are hanging their heads before their Lord (saying), 'Our Lord, we have seen and heard, so return us (to the world); we will work righteousness. Indeed, they are (now) certain” (As-Sajdah: 12). Also, “They will say, 'Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, remove us from it, and if we were to return(to evil), we would indeed be wrongdoers.'” (Al-Mu’minoon: 106-107).
They will call unto to the Lord Whom they continued to disobey, transgress His boundaries, and were enemies of His devout slaves; they will be calling unto The Lord whose judgment is just on them, and His wrath and punishment befell them. Allaah says which means, “He will say, 'Remain despised therein and do not speak to Me.'” (Al- Mu’minoon: 108).
That day, the one who cries is not sympathized with, and the one who supplicates is never responded to; it is too late to get what they desire. Their sins surround them. They continue to hope for rescue until a sound calls saying, O people of Paradise it is an eternal life which has no death, O people of Hell it is an eternal life which has no death. A Fire which cannot be resisted, and a soul which does not die, Allaah says, which means, “Indeed, whoever comes to his Lord as a criminal – indeed, for him is hell; he will neither die therein nor live.” (Taa Haa: 74).
They blame each other and belie each other, Allaah says which means, “(Allaah) will say, 'enter among nations which had passed on before you of jinn and mankind into the Fire.' Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them will say about the first of them, 'Our Lord, these had misled us, so give them a double punishment of the Fire.' He will say, 'For each is double, but you do not know.'” (Al- A’raaf: 38). Also, “And (Ibraheem) said, 'You have only taken other than Allaah idols as (a bond of) affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another and your refuge will be the Fire, and you will not have any helpers.'” (Al- ‘Ankaboot: 25).
They become furious with those who led them astray and increased their misguidance, Allaah says, which means, “And those who disbelieved will (then) say, 'Our Lord show us those who misled us of the jinn and men (so) we may put them under our feet that they will be among the lowest.'” (Fussilat: 29).
The one who blinded himself from the remembrance of Allaah would say to his intimate companion who hindered him from the Qur’aan and made disobedience look appealing. Allaah says, which means, “At length, when such a one comes to Us, he says to his evil companion: Would that between me and thee were the distance of East an West! Ah! Evil is the companion indeed!”(Az- Zukhruf: 38).
20 March 2011
17 March 2011
Preparing Ourselves for the Hereafter
By Sheikh Khâlid Husayn
Praise be to Allah who said: “And for those who fears the time when they will be standing before their Lord, there shall be two gardens (in Paradise).” [Sûrah al-Rahmân: 46]
May Allah bestow His peace and blessings on His prophet who said: “If you knew what I know, you would laugh little and weep much. [Sahîh al-Bukhârî (4621, 6486, 7295) and Sahîh Muslim (2359)] And may Allah be pleased with the Companions who wept upon hearing this hadîth.
It is right for us to have fear of that day that we all have to face. That Day of Resurrection is a day of distress and deep regret. It is that long and ominous Day in which all humanity will stand before their Lord. On that day, fear will make the pregnant woman miscarry. People will be as if they are drunk but they shall not be drunk save that the severity of Allah’s punishment will make them that way. On that day, fear will make the hair on the heads of small children turn gray.
We should seriously start to prepare ourselves for that day, since it is the crossroads on the long journey of our existence. From there, we will head either to Paradise or to the Hellfire. Those who enter paradise will dwell there for all eternity in perpetual happiness and enjoyment, while those who go to Hell will face torture, and the denizens of Hell will find to their distress that they have eternal lives as well.
We must, however, have an optimistic outlook regarding our Lord. His mercy is truly vast for those who believe in Him and worship Him sincerely and it always takes precedence to His wrath. The Prophet (peace be upon him) has told us that Allah is more merciful to us than a devoted mother is to her newborn child. [Sahîh al-Bukhârî (5999) and Sahîh Muslim (2754)]
The fear that we have of the Day of Resurrection should motivate us to be more devoted in worship and more ready to engage in good deeds. We should pray and fast more often and renew our efforts to make pilgrimage. We should be good to our families and show kindness to our parents. There are many different ways to do good.
This same fear should help us to abstain from sinful acts and disobedience to Allah. This fear, then, will actually have a positive effect on us. It is not a negative fear that will make us inactive and despair of Allah’s mercy.
The following activities are very helpful in helping a Muslim prepare for that dreadful day, “a day wherein they will be brought forth and nothing about them will be hidden from Allah.” [Sûrah Ghâfir: 16]
1. We should read the Qur’ân and contemplate its meanings. We should consider its rulings and appreciate the good that it promises us as well as the warnings that it gives us.
2. We should read about the life of the Prophet (peace be upon him). We should study how he conducted himself in obedience to Allah and how he abstained from overindulgence in worldly pleasures.
3. We should likewise read the biographies of the Companions and those who followed after them and look at how they strove to attain success in the Hereafter.
4. We should often contemplate the inevitability of death. We should be aware of the trials that follow in the grave and during the resurrection. We should visualize ourselves standing before Allah, the most scrupulous and just of judges. We should think about the bridge that we will have to cross in order to attain salvation, a bridge from which many will slip and fall to their destruction. We should think about the joy that will be experienced by the people of Paradise and the suffering and sorrow of the denizens of Hell.
We need to always keep in mind that death can come to us at any moment. How do we wish to meet our Lord? Do we wish to do so in a state of grace and obedience or would we like to do so while engaged in sin? Ibn `Umar relates to us that the prophet (peace be upon him) once put his hand on his shoulder and said to him: “Be in the world as if you are a wayfarer or a stranger passing through.” Because of this, Ibn `Umar would often say: “When night falls, do not look forward to the dawn and when day breaks do not anticipate the night. Take full advantage of your health before you succumb to illness and of your life before death overtakes you.” [Sahîh al-Bukhârî (6416)]
5. We need to seriously study to acquire Islamic knowledge. When we acquire more knowledge of our religion, we become more aware of Allah and more God-fearing. Allah says: “The only people who fear Allah from among His servants are those who possess knowledge.”
6. We should keep company with pious people, especially those who have Islamic knowledge and those who are engaged in calling others to Islam. Likewise, we should avoid the company of sinful and unscrupulous people. Good company helps us to purify our hearts. We also find support in such people for our efforts to do what is right. Conversely, bad company hardens our heart. Immoral people encourage us to do immoral things. Also, when our hearts become hardened, we become far away from Allah and more attached to worldly things.
7. We should always keep in mind that this world is a transient place. Those who enjoy the pleasures of this world will not be able to take those pleasures with them. They have only their deeds to send before them. Allah says: “On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil, and every soul will long that there might be a mighty space of distance between it and that evil. Allah bids you beware of Him. And Allah is full of pity for His servants.” [Sûrah Al `Imrân: 30]
No matter how great this world may seem to us, it is in truth quite insignificant. No matter how enduring it may appear right now, it is as fleeting as a night that must end at another sunrise. Our worldly lives will come to an end at the grave.
The Prophet (peace be upon him) said: “The life of this world compared to the Hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean.” [Sahîh Muslim (2858)]
8. Lastly, we must spend more time in sincere supplication to our Lord. We should ask Him to make the Hereafter dearer to us and to make us less fond of the world. We should beseech Him to grant us Paradise with all of its delights and to spare us His wrath. Truly, Allah hears and answers our prayers.
Source: Islamtoday.com
Praise be to Allah who said: “And for those who fears the time when they will be standing before their Lord, there shall be two gardens (in Paradise).” [Sûrah al-Rahmân: 46]
May Allah bestow His peace and blessings on His prophet who said: “If you knew what I know, you would laugh little and weep much. [Sahîh al-Bukhârî (4621, 6486, 7295) and Sahîh Muslim (2359)] And may Allah be pleased with the Companions who wept upon hearing this hadîth.
It is right for us to have fear of that day that we all have to face. That Day of Resurrection is a day of distress and deep regret. It is that long and ominous Day in which all humanity will stand before their Lord. On that day, fear will make the pregnant woman miscarry. People will be as if they are drunk but they shall not be drunk save that the severity of Allah’s punishment will make them that way. On that day, fear will make the hair on the heads of small children turn gray.
We should seriously start to prepare ourselves for that day, since it is the crossroads on the long journey of our existence. From there, we will head either to Paradise or to the Hellfire. Those who enter paradise will dwell there for all eternity in perpetual happiness and enjoyment, while those who go to Hell will face torture, and the denizens of Hell will find to their distress that they have eternal lives as well.
We must, however, have an optimistic outlook regarding our Lord. His mercy is truly vast for those who believe in Him and worship Him sincerely and it always takes precedence to His wrath. The Prophet (peace be upon him) has told us that Allah is more merciful to us than a devoted mother is to her newborn child. [Sahîh al-Bukhârî (5999) and Sahîh Muslim (2754)]
The fear that we have of the Day of Resurrection should motivate us to be more devoted in worship and more ready to engage in good deeds. We should pray and fast more often and renew our efforts to make pilgrimage. We should be good to our families and show kindness to our parents. There are many different ways to do good.
This same fear should help us to abstain from sinful acts and disobedience to Allah. This fear, then, will actually have a positive effect on us. It is not a negative fear that will make us inactive and despair of Allah’s mercy.
The following activities are very helpful in helping a Muslim prepare for that dreadful day, “a day wherein they will be brought forth and nothing about them will be hidden from Allah.” [Sûrah Ghâfir: 16]
1. We should read the Qur’ân and contemplate its meanings. We should consider its rulings and appreciate the good that it promises us as well as the warnings that it gives us.
2. We should read about the life of the Prophet (peace be upon him). We should study how he conducted himself in obedience to Allah and how he abstained from overindulgence in worldly pleasures.
3. We should likewise read the biographies of the Companions and those who followed after them and look at how they strove to attain success in the Hereafter.
4. We should often contemplate the inevitability of death. We should be aware of the trials that follow in the grave and during the resurrection. We should visualize ourselves standing before Allah, the most scrupulous and just of judges. We should think about the bridge that we will have to cross in order to attain salvation, a bridge from which many will slip and fall to their destruction. We should think about the joy that will be experienced by the people of Paradise and the suffering and sorrow of the denizens of Hell.
We need to always keep in mind that death can come to us at any moment. How do we wish to meet our Lord? Do we wish to do so in a state of grace and obedience or would we like to do so while engaged in sin? Ibn `Umar relates to us that the prophet (peace be upon him) once put his hand on his shoulder and said to him: “Be in the world as if you are a wayfarer or a stranger passing through.” Because of this, Ibn `Umar would often say: “When night falls, do not look forward to the dawn and when day breaks do not anticipate the night. Take full advantage of your health before you succumb to illness and of your life before death overtakes you.” [Sahîh al-Bukhârî (6416)]
5. We need to seriously study to acquire Islamic knowledge. When we acquire more knowledge of our religion, we become more aware of Allah and more God-fearing. Allah says: “The only people who fear Allah from among His servants are those who possess knowledge.”
6. We should keep company with pious people, especially those who have Islamic knowledge and those who are engaged in calling others to Islam. Likewise, we should avoid the company of sinful and unscrupulous people. Good company helps us to purify our hearts. We also find support in such people for our efforts to do what is right. Conversely, bad company hardens our heart. Immoral people encourage us to do immoral things. Also, when our hearts become hardened, we become far away from Allah and more attached to worldly things.
7. We should always keep in mind that this world is a transient place. Those who enjoy the pleasures of this world will not be able to take those pleasures with them. They have only their deeds to send before them. Allah says: “On the Day when every soul will find itself confronted with all that it has done of good and all that it has done of evil, and every soul will long that there might be a mighty space of distance between it and that evil. Allah bids you beware of Him. And Allah is full of pity for His servants.” [Sûrah Al `Imrân: 30]
No matter how great this world may seem to us, it is in truth quite insignificant. No matter how enduring it may appear right now, it is as fleeting as a night that must end at another sunrise. Our worldly lives will come to an end at the grave.
The Prophet (peace be upon him) said: “The life of this world compared to the Hereafter is as if one of you were to put his finger in the ocean and take it out again then compare the water that remains on his finger to the water that remains in the ocean.” [Sahîh Muslim (2858)]
8. Lastly, we must spend more time in sincere supplication to our Lord. We should ask Him to make the Hereafter dearer to us and to make us less fond of the world. We should beseech Him to grant us Paradise with all of its delights and to spare us His wrath. Truly, Allah hears and answers our prayers.
Source: Islamtoday.com
16 March 2011
Prophet( Peace be upon him) the leader of Zahids
Zuhd is an often misunderstood term, most probably because among certain people- namely certain followers of Sufi orders-it is taken to an extreme; or it is understood only on a superficial level. In the Arabic language a Zahid -one who practices Zuhd- is someone who is abstemious, austere, and self denying in his life style. As an Islamic term a Zahid is someone who abjures worldly pleasures and comforts for the sake of Allah and because through leading a self denying existence in this life he hopes to enjoy a comfortable and pleasure-filled life in the hereafter.
Suffice it to say, the Prophet (Peace be upon him) was the imam (the leader)of all Zahids. His Zuhd was based on his certain knowledge that this world is a fleeting abode: Its pleasures are few, limited and temporary; and life passes by so quickly that all people who live to be old agree that their lives went by quickly, that it seemed only yesterday that they were children. Such a life, therefore, cannot be compared to the everlasting life of the hereafter.
The Prophet(Peace be upon him) kept his sight focused on the hereafter being very cognizant of what Allah has prepared for his believing slaves in terms of rewards, comforts, pleasures and eternal bliss. As such, he refused to take from this world anything that was above and beyond his basic needs. He (Peace be upon him) understood that the more he possesses in this life the more attached one becomes to this world.
The prophet (Peace be upon him) was a Zahid not by force of circumstances, but by choice. As the leader of a Nation, but moreover as a favored and beloved Prophet of Allah, he (Peace be upon him) could have had mountains of gold and silver; he (Peace be upon him) could have led a luxurious and a comfortable lifestyle. He (Peace be upon him) only had to ask Allah and he would have been given great wealth. But he (Peace be upon him) preferred to follow the way of Zuhd, to save his share of good things for the hereafter. As a result of that choice, he(Peace be upon him) spent many nights of his life hungry; at times, at least a month would pass by without a cooking fire being ignited in his house. During such periods of hardships, he (Peace be upon him) would either go hungry for days or he (Peace be upon him) and his family would survive on water and dates. As one of his wives, stated it never occurred that he (Peace be upon him) ate a satisfying amount of barley bread for three consecutive nights. He (Peace be upon him) would sleep not on a real mattress, but on a makeshift bed that was made of straw, one that would leave mark on his side of his body. On various occasions of his life he (Peace be upon him) would stave off the pangs of hunger by tying a rock around his stomach. His companions who themselves suffered frequently from want were often saddened to see the sign of hunger on the prophets (Peace be upon him) face.
As for the prophets house, it was neither of bricks, nor cement, nor any other strong resistant and long lasting material; it was, on the contrary, made of simple clay. It was small and its roof was low. And rather than depend on the help of his companions the prophet (Peace be upon him) once left his armor as a collateral with a Jew so that he would borrow from him thirty Sa's of dates. (A single Sa’ is equal to four handful of something). His clothing was simple and plain, and never once did he sat at a dining table to eat. He underwent such hardships in order to discipline his soul, to preserve his faith ant to be deserving of the promise that Allah made to him:
[And verily, your Lord will give (all,i.e,.good)so that you shall be well-pleased](Quran 93:5)
Upon receiving wealth (such as certain kinds of war booty), the prophet (peace be upon him) would distribute it among the people, without keeping a simple dirham for himself. If he (Peace be upon him) hoped that certain people would embrace Islam, he (Peace be upon him) would, in order to encourage them, give them all of the camels, cows and sheep in his possession. And he (Peace be upon him) would walk away without keeping a single camel, cow or sheep for himself. He(Peace be upon him) once said” If I had wealth that was equal in quantities to the tress of tihamah(i.e., a very large sum of wealth), I would have distributed it, and you would not find me to be miser, a liar ,or a coward (regarding the manner I would liberally give away all of that wealth)
In the way he (Peace be upon him) turned from this world, without rejoicing in its treasures or enjoying its pleasures; and in the way he focused on the hereafter, performing deeds purely for the sake of Allah. The prophet (Peace be upon him) became the ideal model for all zahids, and more generally for all Muslims. Even though he (Peace be upon him) had the wealth of a nation at his disposal, and even though his companions would have given him all of their wealth if he (Peace be upon him) had only asked, he (Peace be upon him) built no castle and saved no money. When he (Peace be upon him) died he (Peace be upon him) left hardly any material possessions behind. And whatever he (Peace be upon him) leave behind was embarked for charity, for he said “We (we group of Prophets) are not inherited from; whatever we leave behind is charity”.
Source: Muhammad(Peace be upon him) as if you can see him by 'A'id ibn 'Abdullah al-Qarni/ Translated by Faisal ibn Muhammad Shafeeq
Suffice it to say, the Prophet (Peace be upon him) was the imam (the leader)of all Zahids. His Zuhd was based on his certain knowledge that this world is a fleeting abode: Its pleasures are few, limited and temporary; and life passes by so quickly that all people who live to be old agree that their lives went by quickly, that it seemed only yesterday that they were children. Such a life, therefore, cannot be compared to the everlasting life of the hereafter.
The Prophet(Peace be upon him) kept his sight focused on the hereafter being very cognizant of what Allah has prepared for his believing slaves in terms of rewards, comforts, pleasures and eternal bliss. As such, he refused to take from this world anything that was above and beyond his basic needs. He (Peace be upon him) understood that the more he possesses in this life the more attached one becomes to this world.
The prophet (Peace be upon him) was a Zahid not by force of circumstances, but by choice. As the leader of a Nation, but moreover as a favored and beloved Prophet of Allah, he (Peace be upon him) could have had mountains of gold and silver; he (Peace be upon him) could have led a luxurious and a comfortable lifestyle. He (Peace be upon him) only had to ask Allah and he would have been given great wealth. But he (Peace be upon him) preferred to follow the way of Zuhd, to save his share of good things for the hereafter. As a result of that choice, he(Peace be upon him) spent many nights of his life hungry; at times, at least a month would pass by without a cooking fire being ignited in his house. During such periods of hardships, he (Peace be upon him) would either go hungry for days or he (Peace be upon him) and his family would survive on water and dates. As one of his wives, stated it never occurred that he (Peace be upon him) ate a satisfying amount of barley bread for three consecutive nights. He (Peace be upon him) would sleep not on a real mattress, but on a makeshift bed that was made of straw, one that would leave mark on his side of his body. On various occasions of his life he (Peace be upon him) would stave off the pangs of hunger by tying a rock around his stomach. His companions who themselves suffered frequently from want were often saddened to see the sign of hunger on the prophets (Peace be upon him) face.
As for the prophets house, it was neither of bricks, nor cement, nor any other strong resistant and long lasting material; it was, on the contrary, made of simple clay. It was small and its roof was low. And rather than depend on the help of his companions the prophet (Peace be upon him) once left his armor as a collateral with a Jew so that he would borrow from him thirty Sa's of dates. (A single Sa’ is equal to four handful of something). His clothing was simple and plain, and never once did he sat at a dining table to eat. He underwent such hardships in order to discipline his soul, to preserve his faith ant to be deserving of the promise that Allah made to him:
[And verily, your Lord will give (all,i.e,.good)so that you shall be well-pleased](Quran 93:5)
Upon receiving wealth (such as certain kinds of war booty), the prophet (peace be upon him) would distribute it among the people, without keeping a simple dirham for himself. If he (Peace be upon him) hoped that certain people would embrace Islam, he (Peace be upon him) would, in order to encourage them, give them all of the camels, cows and sheep in his possession. And he (Peace be upon him) would walk away without keeping a single camel, cow or sheep for himself. He(Peace be upon him) once said” If I had wealth that was equal in quantities to the tress of tihamah(i.e., a very large sum of wealth), I would have distributed it, and you would not find me to be miser, a liar ,or a coward (regarding the manner I would liberally give away all of that wealth)
In the way he (Peace be upon him) turned from this world, without rejoicing in its treasures or enjoying its pleasures; and in the way he focused on the hereafter, performing deeds purely for the sake of Allah. The prophet (Peace be upon him) became the ideal model for all zahids, and more generally for all Muslims. Even though he (Peace be upon him) had the wealth of a nation at his disposal, and even though his companions would have given him all of their wealth if he (Peace be upon him) had only asked, he (Peace be upon him) built no castle and saved no money. When he (Peace be upon him) died he (Peace be upon him) left hardly any material possessions behind. And whatever he (Peace be upon him) leave behind was embarked for charity, for he said “We (we group of Prophets) are not inherited from; whatever we leave behind is charity”.
Source: Muhammad(Peace be upon him) as if you can see him by 'A'id ibn 'Abdullah al-Qarni/ Translated by Faisal ibn Muhammad Shafeeq
15 March 2011
The Simple Life of Muhammad (Peace be upon him)
If we compare the life of Muhammad (صلى الله عليه و سلم) before his mission as a prophet and his life after he began his mission as a prophet, we will conclude that it is beyond reason to think that Muhammad (صلى الله عليه و سلم) was a false prophet, who claimed prophet hood to attain material gains, greatness, glory, or power.
Before his mission as a prophet, Muhammad (صلى الله عليه و سلم) had no financial worries. As a successful and reputed merchant, Muhammad (صلى الله عليه و سلم) drew a satisfactory and comfortable income. After his mission as a prophet and because of it, he became worse off materially. To clarify this more, let us browse the following sayings on his life:
- Aa'isha (May Allah be pleased with her) , Muhammad's wife, said, "O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet's (صلى الله عليه و سلم) houses." Her nephew asked, "O Aunt, what sustained you?" She said, "The two black things, dates and water. And the Prophet (صلى الله عليه و سلم) had some Ansar neighbors (from the Supporters) who had a "milk-giving" she-camel and they used to send the Prophet (صلى الله عليه و سلم) some of its milk." (Al-Bukhari and Muslim)
- Sahl Ibn Sa'ad, one of Muhammad's (صلى الله عليه و سلم) companions,said, "The Prophet (صلى الله عليه و سلم) did not see bread made from fine flour from the time Allah sent him (as a prophet) until he died." (Al-Bukhari and Al-Tirmithi)
- Aa'isha said, "The mattress of the Prophet (صلى الله عليه و سلم), on which he slept, was made of leather stuffed with the fiber of the date-palm tree." (Al-Bukhari and Muslim)
Amr Ibn Al-Hareth, one of Muhammad's (صلى الله عليه و سلم)companions, said that when the Prophet (صلى الله عليه و سلم) died, he left neither money nor anything else except his white riding mule, his arms, and a piece of land which he left to charity.( Al-Bukhari and Mosnad Ahmad)
Muhammad (صلى الله عليه و سلم) lived this hard life till he died although the Muslim treasury was at his disposal, the greater part of the Arabian Peninsula was Muslim before he died, and the Muslims were victorious after eighteen years of his mission.
Is it possible that Muhammad (صلى الله عليه و سلم) might have claimed prophet hood in order to attain status, greatness, and power? The desire to enjoy status and power is usually associated with good food, fancy clothing, monumental palaces, colorful guards, and indisputable authority. Do any of these indicators apply to Muhammad (صلى الله عليه و سلم)? A few glimpses of his life that may help answer this question follow.
Despite his responsibilities as a prophet, a teacher, a statesman, and a judge, Muhammad (صلى الله عليه و سلم) used to milk his goat, mend his clothes, repair his shoes, help with the household work, and visit the poor and the sick people. He also helped his companions in digging a trench by moving sand with them. His life was an amazing model of simplicity and humbleness.
Muhammad's (صلى الله عليه و سلم) followers loved him, respected him, and trusted him to an amazing extent. Yet he continued to emphasize that deification should be directed to Allah and not to him personally. Anas,(May Allah be pleased with him) one of prophets (صلى الله عليه و سلم) companions, said that there was no person whom they loved more than the Prophet Muhammad (صلى الله عليه و سلم), yet he did not allow them to stand up for him as other people do with great personalities.
Long before there wasn't any prospect of success for Islam (in the eyes of the polytheists) and at the outset of a long and painful era of torture, suffering, and persecution of Muhammad (صلى الله عليه و سلم) ) and his followers, he received an interesting offer. An envoy of the pagan leaders, Otba, came to him saying, "...If you want money, we will collect enough money for you so that you will be the richest one of us. If you want leadership, we will take you as our leader and never decide on any matter without your approval. If you want a kingdom, we will crown you king over us..."
Only one concession was required from Muhammad (صلى الله عليه و سلم) in return for that, to give up calling people to Islam and worshiping Allah alone without any partner. Wouldn't this offer be tempting to one pursuing worldly benefit? Was Muhammad (صلى الله عليه و سلم) hesitant when the offer was made? Did he turn it down as a bargaining strategy leaving the door open for a better offer? The following was his answer: {In the Name of God, the Most Gracious, the Most Merciful} And he recited to Otba the verses of the Quran 41:1-38. The Following are some of these verses:
"A revelation from (Allah), the Most Gracious, the Most Merciful; a Book whereof the verses are explained in detail; a Quran in Arabic, for people who know, giving good news and warning, yet most of them turn away, so they do not listen." (Quran, 41:2-4)
On another occasion and in response to his uncle's plea to stop calling people to Islam, Muhammad's(صلى الله عليه و سلم) answer was as decisive and sincere: "I swear by the name of Allah, O Uncle!, that if they place the sun in my right-hand and the moon in my left-hand in return for giving up this matter (calling people to Islam), I will never desist until either the Almighty Allah makes it triumph or I perish defending it."
Muhammad (صلى الله عليه و سلم) and his few followers did not only suffer from persecution for thirteen years but the unbelievers even tried to kill Muhammad (صلى الله عليه و سلم) several times. On one occasion they attempted to kill him by dropping a large boulder, which could barely be lifted, on his head.
Another time they tried to kill him by poisoning his food.
What could justify such a life of suffering and sacrifice even after he was fully triumphant over his adversaries? What could explain the humbleness and nobility which he demonstrated in his most glorious moments when he insisted that success is due only to God's help and not to his own genius?
Are these the characteristics of a power-hungry or a self-centered man?
Source: www.islam-guide.com
Before his mission as a prophet, Muhammad (صلى الله عليه و سلم) had no financial worries. As a successful and reputed merchant, Muhammad (صلى الله عليه و سلم) drew a satisfactory and comfortable income. After his mission as a prophet and because of it, he became worse off materially. To clarify this more, let us browse the following sayings on his life:
- Aa'isha (May Allah be pleased with her) , Muhammad's wife, said, "O my nephew, we would sight three new moons in two months without lighting a fire (to cook a meal) in the Prophet's (صلى الله عليه و سلم) houses." Her nephew asked, "O Aunt, what sustained you?" She said, "The two black things, dates and water. And the Prophet (صلى الله عليه و سلم) had some Ansar neighbors (from the Supporters) who had a "milk-giving" she-camel and they used to send the Prophet (صلى الله عليه و سلم) some of its milk." (Al-Bukhari and Muslim)
- Sahl Ibn Sa'ad, one of Muhammad's (صلى الله عليه و سلم) companions,said, "The Prophet (صلى الله عليه و سلم) did not see bread made from fine flour from the time Allah sent him (as a prophet) until he died." (Al-Bukhari and Al-Tirmithi)
- Aa'isha said, "The mattress of the Prophet (صلى الله عليه و سلم), on which he slept, was made of leather stuffed with the fiber of the date-palm tree." (Al-Bukhari and Muslim)
Amr Ibn Al-Hareth, one of Muhammad's (صلى الله عليه و سلم)companions, said that when the Prophet (صلى الله عليه و سلم) died, he left neither money nor anything else except his white riding mule, his arms, and a piece of land which he left to charity.( Al-Bukhari and Mosnad Ahmad)
Muhammad (صلى الله عليه و سلم) lived this hard life till he died although the Muslim treasury was at his disposal, the greater part of the Arabian Peninsula was Muslim before he died, and the Muslims were victorious after eighteen years of his mission.
Is it possible that Muhammad (صلى الله عليه و سلم) might have claimed prophet hood in order to attain status, greatness, and power? The desire to enjoy status and power is usually associated with good food, fancy clothing, monumental palaces, colorful guards, and indisputable authority. Do any of these indicators apply to Muhammad (صلى الله عليه و سلم)? A few glimpses of his life that may help answer this question follow.
Despite his responsibilities as a prophet, a teacher, a statesman, and a judge, Muhammad (صلى الله عليه و سلم) used to milk his goat, mend his clothes, repair his shoes, help with the household work, and visit the poor and the sick people. He also helped his companions in digging a trench by moving sand with them. His life was an amazing model of simplicity and humbleness.
Muhammad's (صلى الله عليه و سلم) followers loved him, respected him, and trusted him to an amazing extent. Yet he continued to emphasize that deification should be directed to Allah and not to him personally. Anas,(May Allah be pleased with him) one of prophets (صلى الله عليه و سلم) companions, said that there was no person whom they loved more than the Prophet Muhammad (صلى الله عليه و سلم), yet he did not allow them to stand up for him as other people do with great personalities.
Long before there wasn't any prospect of success for Islam (in the eyes of the polytheists) and at the outset of a long and painful era of torture, suffering, and persecution of Muhammad (صلى الله عليه و سلم) ) and his followers, he received an interesting offer. An envoy of the pagan leaders, Otba, came to him saying, "...If you want money, we will collect enough money for you so that you will be the richest one of us. If you want leadership, we will take you as our leader and never decide on any matter without your approval. If you want a kingdom, we will crown you king over us..."
Only one concession was required from Muhammad (صلى الله عليه و سلم) in return for that, to give up calling people to Islam and worshiping Allah alone without any partner. Wouldn't this offer be tempting to one pursuing worldly benefit? Was Muhammad (صلى الله عليه و سلم) hesitant when the offer was made? Did he turn it down as a bargaining strategy leaving the door open for a better offer? The following was his answer: {In the Name of God, the Most Gracious, the Most Merciful} And he recited to Otba the verses of the Quran 41:1-38. The Following are some of these verses:
"A revelation from (Allah), the Most Gracious, the Most Merciful; a Book whereof the verses are explained in detail; a Quran in Arabic, for people who know, giving good news and warning, yet most of them turn away, so they do not listen." (Quran, 41:2-4)
On another occasion and in response to his uncle's plea to stop calling people to Islam, Muhammad's(صلى الله عليه و سلم) answer was as decisive and sincere: "I swear by the name of Allah, O Uncle!, that if they place the sun in my right-hand and the moon in my left-hand in return for giving up this matter (calling people to Islam), I will never desist until either the Almighty Allah makes it triumph or I perish defending it."
Muhammad (صلى الله عليه و سلم) and his few followers did not only suffer from persecution for thirteen years but the unbelievers even tried to kill Muhammad (صلى الله عليه و سلم) several times. On one occasion they attempted to kill him by dropping a large boulder, which could barely be lifted, on his head.
Another time they tried to kill him by poisoning his food.
What could justify such a life of suffering and sacrifice even after he was fully triumphant over his adversaries? What could explain the humbleness and nobility which he demonstrated in his most glorious moments when he insisted that success is due only to God's help and not to his own genius?
Are these the characteristics of a power-hungry or a self-centered man?
Source: www.islam-guide.com
14 March 2011
Abu Talha and the datepalms
Narrated Anas bin Malik:
Abu Talha(RadiyAllahu anhu) had the largest number of datepalms from amongst the Ansars of Medina. The dearest of his property to him was Bairuha garden which was facing the (Prophet's (Peace be upon him)) Mosque. Allah's Apostle used to enter it and drink of its good fresh water. When the Holy Verse:-- 'By no means shall you attain righteousness unless you spend (in charity) of that which you love.' (3.92) was revealed, Abu Talha got up and said, "O Allah's Apostle(Peace be upon him)! Allah says: By no means shall you attain righteousness unless you spend of that which you love,' and the dearest of my property to me is the Bairuha garden and I want to give it in charity in Allah's Cause, seeking to be rewarded by Allah for that. So you can spend it, O Allah's Apostle(Peace be upon him), where-ever Allah instructs you. ' Allah s Apostle(Peace be upon him) said, "Good! That is a perishable (or profitable) wealth" ('Abdullah is in doubt as to which word was used.) He said, "I have heard what you have said but in my opinion you'd better give it to your kith and kin." On that Abu Talha said, "I will do so, O Allah's Apostle(Peace be upon him)!" Abu Talha distributed that garden among his kith and kin and cousins.
Bukhari : Book 7 : Volume 69 : Hadith 515
Abu Talha(RadiyAllahu anhu) had the largest number of datepalms from amongst the Ansars of Medina. The dearest of his property to him was Bairuha garden which was facing the (Prophet's (Peace be upon him)) Mosque. Allah's Apostle used to enter it and drink of its good fresh water. When the Holy Verse:-- 'By no means shall you attain righteousness unless you spend (in charity) of that which you love.' (3.92) was revealed, Abu Talha got up and said, "O Allah's Apostle(Peace be upon him)! Allah says: By no means shall you attain righteousness unless you spend of that which you love,' and the dearest of my property to me is the Bairuha garden and I want to give it in charity in Allah's Cause, seeking to be rewarded by Allah for that. So you can spend it, O Allah's Apostle(Peace be upon him), where-ever Allah instructs you. ' Allah s Apostle(Peace be upon him) said, "Good! That is a perishable (or profitable) wealth" ('Abdullah is in doubt as to which word was used.) He said, "I have heard what you have said but in my opinion you'd better give it to your kith and kin." On that Abu Talha said, "I will do so, O Allah's Apostle(Peace be upon him)!" Abu Talha distributed that garden among his kith and kin and cousins.
Bukhari : Book 7 : Volume 69 : Hadith 515
13 March 2011
Some sayings of Abu Darda (RadiyAllah anhu)
‘You will not truly gain understanding (fiqh) until you are able to see various views within the Qur’an, and you will not truly gain understanding until when you rebuke people for the Sake of Allah, you also turn to your soul and rebuke it even harsher than you did the people.’
‘Call upon Allah during your days of ease so that perhaps He will answer you on your days of hardship.’
‘Do righteous good deeds before going into battle, for you are only fighting your enemies by the virtue of your deeds.’
‘Piety cannot be worn out, a sin is not truly forgotten and the Lord does not fall into slumber. So be the person you wish to be, for the way you treat others is how you shall be treated.’
‘Were it not for 3 things, the people would have been rectified: greed which is obeyed, desires which are followed and every person being pleased and amazed at his own opinion/view.’
‘In the days of Jahiliyyah, I was a merchant. When Islam came, I took up both trade and worship but I could not hold them both. So I went on with worship and abandoned trade.’
A man once came to Abu al-Darda’ and said, ‘Advise me, for I am going into war.’ He said to him, ‘Fear Allah as though you see Him until you meet Him. Consider your soul to be from the dead and don’t count it amongst the living. And beware of the supplication of the oppressed one.’
‘Let a person be cautious of the possibility that the hearts of the people are cursing him from whence he does not know.’
‘Do not complain about your calamity, do not speak about your fears and do not ascribe piety to yourself by your own tongue.’
Source: Excerpts from Kitab al-Zuhd / Fajr.wordpress.com
‘Call upon Allah during your days of ease so that perhaps He will answer you on your days of hardship.’
‘Do righteous good deeds before going into battle, for you are only fighting your enemies by the virtue of your deeds.’
‘Piety cannot be worn out, a sin is not truly forgotten and the Lord does not fall into slumber. So be the person you wish to be, for the way you treat others is how you shall be treated.’
‘Were it not for 3 things, the people would have been rectified: greed which is obeyed, desires which are followed and every person being pleased and amazed at his own opinion/view.’
‘In the days of Jahiliyyah, I was a merchant. When Islam came, I took up both trade and worship but I could not hold them both. So I went on with worship and abandoned trade.’
A man once came to Abu al-Darda’ and said, ‘Advise me, for I am going into war.’ He said to him, ‘Fear Allah as though you see Him until you meet Him. Consider your soul to be from the dead and don’t count it amongst the living. And beware of the supplication of the oppressed one.’
‘Let a person be cautious of the possibility that the hearts of the people are cursing him from whence he does not know.’
‘Do not complain about your calamity, do not speak about your fears and do not ascribe piety to yourself by your own tongue.’
Source: Excerpts from Kitab al-Zuhd / Fajr.wordpress.com
11 March 2011
Witness Some of the Miracles of the Mujāhidīn in Kuwait
In the Name of Allāh, the Beneficent, the Most-Merciful
So this, O brethren in Islām, are some of the miracles of the Mujāhidīn in the events that took place in Kuwait at the beginning of 2005 between the Mujāhidīn and between the protectors of the cross.
And before I mention these miracles;
We should remember that the Mujāhidīn there had prepared the preparations and readied themselves to hit the crusader bases from which the American and British convoys would launch off for the purpose of hitting and killing the Muslims in Irāq.
And these bases were, and still are, spread out through the north, south, east, and west of Kuwait, and encircle Kuwait completely - from the south there is a base and in the north there is a base between Ad-Dā'irī As-Sābi' and the Saudi border, and it is named after one of the American states.
And in the east there is a training camp and a base, and it also has the name of one of the American states.
And there are also crusader bases present close to the Kuwait airport, and in the center of Kuwait.
And these bases were the target of the Mujāhidīn that year. However, the servants and the protectors of the cross and those protecting their American masters refused that there should be anything except an impregnable barricade and a fence to prevent the Mujāhidīn from reaching there.
And if we review the events, we would find that the first ones to begin the attack on these youth were the security forces - the servants and the protectors of the cross. And this is known to any Kuwaiti who has an atom's weight of Īmān in his heart.
This is an introduction so that the reader understands [the entire] picture.
And with regards to the miracles, then we will begin with the instance of the fighting in As-Sālimiyyah, where the lion, Nāsir Khalīf Al-'Anzī died. And one of the special security figures died, and he was a vile Rāfidī.
And one who I deem to be trustworthy narrated to me and told me, "I and Nāsir were in Irāq, fighting there, and Nāsir saw a dream that he would kill [Ariel] Sharon in As-Sālimiyyah."
And I leave you now with the testimony of one of the men of the special forces , who was present at the events at As-Sālimiyyah, and this is a testimony I heard from him myself, and I swear by Allāh about that.
The brother said, "Nāsir was within a building fighting us, and with him were two of the Mujāhidīn, but they were not armed. And Nāsir was like a lion, ascending and descending within the building, and we would find that we were being fired at from all of the windows and openings [of the building], and we were saying to ourselves, 'It is impossible that he is alone.' And the fighting continued for several long hours, without us being able to come close to the Mujāhidīn."
And the brother says, "At the end of the fighting, one of our companions from the members of the forces was killed, and Nāsir, may Allāh have Mercy upon him, was the biggest concern of the state security forces."
He said, "[After Nāsir was killed], and when I came close and saw Nāsir's body, I witnessed something I had never seen in my entire life."
He said, "I saw Nāsir's face emitting a strange light, and I saw his finger signaling to Tawhīd," and he swore to me that he smelled the smell of Misk emanating from his body.
He said, "Then I went to the body of our Rāfidī companion."
He said, "I found his face was black and he looked disfigured, and we smelled a rotten smell coming from him."
The brother said, "After that, I was sure and I became certain that these youth were upon the Truth, and we the police force were fighting in the path of At-Tāghūt, upon falsehood, and for the sake of protecting the cross."
And he said, "I returned to my house immediately, and I threw out my military clothes in the garbage. And I began to cry and I said to myself, 'Wallāhi, after this day I will not be a soldier from the soldiers of the Tāghūt, and I will not sell my religion and lose the Dunyā and the Ākhirah for the sake of the cross."
And he said, "I praise Allāh that I was not killed at the hands of the Mujāhidīn at the time."
And now that brother, after he freed himself from the police force, he became steadfast and let his his beard grow, and his story is well known amongst the people of Kuwait who know him, we ask Allāh to bless him.
And the following is the account of one who washes the bodies in the Al-Jahrā' cemetery, where Nāsir was buried.
And this washer did not know Nāsir, and during the carrying of the body to the grave, he narrated this instance to the awe-inspiring congregation whose numbers surpassed the thousands for the attendance of Nāsir's Janāzah.
He said, "I have been washing [bodies] for over 40 years, and Wallāhi, and again, Wallāhi, I have never come upon a body better than this body - neither in smell or in form."
Source:
Taken from the Al-Hisbah forum
Author: unknown
At-Tibyān Publications
So this, O brethren in Islām, are some of the miracles of the Mujāhidīn in the events that took place in Kuwait at the beginning of 2005 between the Mujāhidīn and between the protectors of the cross.
And before I mention these miracles;
We should remember that the Mujāhidīn there had prepared the preparations and readied themselves to hit the crusader bases from which the American and British convoys would launch off for the purpose of hitting and killing the Muslims in Irāq.
And these bases were, and still are, spread out through the north, south, east, and west of Kuwait, and encircle Kuwait completely - from the south there is a base and in the north there is a base between Ad-Dā'irī As-Sābi' and the Saudi border, and it is named after one of the American states.
And in the east there is a training camp and a base, and it also has the name of one of the American states.
And there are also crusader bases present close to the Kuwait airport, and in the center of Kuwait.
And these bases were the target of the Mujāhidīn that year. However, the servants and the protectors of the cross and those protecting their American masters refused that there should be anything except an impregnable barricade and a fence to prevent the Mujāhidīn from reaching there.
And if we review the events, we would find that the first ones to begin the attack on these youth were the security forces - the servants and the protectors of the cross. And this is known to any Kuwaiti who has an atom's weight of Īmān in his heart.
This is an introduction so that the reader understands [the entire] picture.
And with regards to the miracles, then we will begin with the instance of the fighting in As-Sālimiyyah, where the lion, Nāsir Khalīf Al-'Anzī died. And one of the special security figures died, and he was a vile Rāfidī.
And one who I deem to be trustworthy narrated to me and told me, "I and Nāsir were in Irāq, fighting there, and Nāsir saw a dream that he would kill [Ariel] Sharon in As-Sālimiyyah."
And I leave you now with the testimony of one of the men of the special forces , who was present at the events at As-Sālimiyyah, and this is a testimony I heard from him myself, and I swear by Allāh about that.
The brother said, "Nāsir was within a building fighting us, and with him were two of the Mujāhidīn, but they were not armed. And Nāsir was like a lion, ascending and descending within the building, and we would find that we were being fired at from all of the windows and openings [of the building], and we were saying to ourselves, 'It is impossible that he is alone.' And the fighting continued for several long hours, without us being able to come close to the Mujāhidīn."
And the brother says, "At the end of the fighting, one of our companions from the members of the forces was killed, and Nāsir, may Allāh have Mercy upon him, was the biggest concern of the state security forces."
He said, "[After Nāsir was killed], and when I came close and saw Nāsir's body, I witnessed something I had never seen in my entire life."
He said, "I saw Nāsir's face emitting a strange light, and I saw his finger signaling to Tawhīd," and he swore to me that he smelled the smell of Misk emanating from his body.
He said, "Then I went to the body of our Rāfidī companion."
He said, "I found his face was black and he looked disfigured, and we smelled a rotten smell coming from him."
The brother said, "After that, I was sure and I became certain that these youth were upon the Truth, and we the police force were fighting in the path of At-Tāghūt, upon falsehood, and for the sake of protecting the cross."
And he said, "I returned to my house immediately, and I threw out my military clothes in the garbage. And I began to cry and I said to myself, 'Wallāhi, after this day I will not be a soldier from the soldiers of the Tāghūt, and I will not sell my religion and lose the Dunyā and the Ākhirah for the sake of the cross."
And he said, "I praise Allāh that I was not killed at the hands of the Mujāhidīn at the time."
And now that brother, after he freed himself from the police force, he became steadfast and let his his beard grow, and his story is well known amongst the people of Kuwait who know him, we ask Allāh to bless him.
And the following is the account of one who washes the bodies in the Al-Jahrā' cemetery, where Nāsir was buried.
And this washer did not know Nāsir, and during the carrying of the body to the grave, he narrated this instance to the awe-inspiring congregation whose numbers surpassed the thousands for the attendance of Nāsir's Janāzah.
He said, "I have been washing [bodies] for over 40 years, and Wallāhi, and again, Wallāhi, I have never come upon a body better than this body - neither in smell or in form."
Source:
Taken from the Al-Hisbah forum
Author: unknown
At-Tibyān Publications
10 March 2011
Allah sends angels to protect and support righteous people
Allah may send angels to protect some of His righteous slaves other than the Prophets and Messengers. This may be what happened to a man whose story is told by Ibn Katheer. In Tafseer Ibn Katheer, in the commentary on the aayah –
Is not He (better than your gods) who responds to distressed one, when he calls on Him, and He removes the evil (Qur'an 27:62)
- He said:
“When she looked out from Al-Marwah, she heard a voice, and she kept quiet and listened attentively. She heard the voice again and said,
“O (whoever you may be)! You have made me hear your voice; have you got something to help me?”
And she saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place...
The angel said to her,
‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’”
(Bukhaari, 6/397, hadith no. 3364)
This angel who came to her was Jibreel. In Al-Musnad it is narrated from Ibn ‘Abbaas that Ubayy ibn Ka’b said:
“When Jibreel dug Zamzam with his heel, the mother of Ismaa’eel started to scoop up the earth around it.
The Prophet (Peace be upon him) said:
‘May Allah have mercy on Ismaa’eel’s mother! Had she left Zamzam alone (flowing without trying to control it), Zamzam would have been a stream flowing on the surface of the earth.’”
(Musnad Ahmad, 5/121)
Is not He (better than your gods) who responds to distressed one, when he calls on Him, and He removes the evil (Qur'an 27:62)
- He said:
Al-Haafiz ibn ‘Asaakir mentioned the story of a man of whom Abu Bakr Muhammad ibn Dawood ad-Daynoori, who was known as Ad-Daqqi as-Soofi. This man said:
I used to transport people and their goods with a mule that belonged to me, from Damascus to Balad az-Zabadaani. One day a man rode with me, and for part of the way we were traveling off the beaten track. He said to me, “Take this path, it is shorter”, I said, “That’s no good. “He said “But it is shorter”
So we took the path, and it reached a place where it was very difficult to go, and there was deep valley in which there were many dead bodies. He said, “Hold the mule’s head, so I can dismount.” So he dismounted, then he rolled up his sleeves and gathered his garments. Then he pulled out a knife and came towards me. I ran away from him and he followed me. I implored him by Allah, and said, “Take the mule and all the baggage on it. He said they are mine anyway but I am going to kill you. I tried to scare him by reminding him of Allah and the punishment, but he paid no heed to that."
So I surrendered to him, and said “let me pray two rakah” He said hurry up then. So I stood up to pray , but the words of the Qur’an would not come to me. I could not remember even a single letter. I remained standing, confused and he was saying “Come on! get on with it” Then Allah enabled me to recite this Ayah
Is not He (better than your gods) who responds to distressed one, when he calls on Him, and He removes the evil (Qur'an 27:62)
Suddenly I saw a horseman who had come from the mouth of the valley with a spear on his hand. He threw the spear at the man, and it did not miss his heart. The man fell dead, and I clung to the horseman and said, “By Allah, who are you” He said "I am a messenger of the One who responds to the distressed one when he calls on Him, and Who removes the evil” Then I took the mule and the baggage and I returned safe and sound.
Similarly, Allah sent Jibreel to help the mother of Ismaa’eel in Makkah. In Saheeh al-Bukhaari it is narrated from Ibn ‘Abbaas from the Prophet (Peace be upon him), in the story of Ibraaheem’s migration with Ismaa’eel and his mother Haajir to the land of Makkah – which is a long story – that the mother of Ismaa’eel ran like a distressed person between As-Safa’ and Al-Marwah seven times, looking for water.“When she looked out from Al-Marwah, she heard a voice, and she kept quiet and listened attentively. She heard the voice again and said,
“O (whoever you may be)! You have made me hear your voice; have you got something to help me?”
And she saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place...
The angel said to her,
‘Don’t be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.’”
(Bukhaari, 6/397, hadith no. 3364)
This angel who came to her was Jibreel. In Al-Musnad it is narrated from Ibn ‘Abbaas that Ubayy ibn Ka’b said:
“When Jibreel dug Zamzam with his heel, the mother of Ismaa’eel started to scoop up the earth around it.
The Prophet (Peace be upon him) said:
‘May Allah have mercy on Ismaa’eel’s mother! Had she left Zamzam alone (flowing without trying to control it), Zamzam would have been a stream flowing on the surface of the earth.’”
(Musnad Ahmad, 5/121)
Source: The World of the Noble Angels In the Light of the Qur'an and Sunnah : Islamic Creed Series Volume 2 by Umar S. al-Ashqar
06 March 2011
Fear only Allah
Poem by Ibn al-Qayyim
Openly proclaim what Allah commanded, and don’t fear the worthless instead of Allah
And fear only Him, and you will succeed in safety;
And give victory to the Book of Allah and the traditions
That came from the one sent with the Qur’an;
And strike every denier with the sword of Revelation
Just like the Mujahid would strike over the fingertips;
And carry on with truthful zeal
The way of the sincere and brave who are dedicated to Allah;
And remain firm with patience under the banner of guidance
And if you are harmed in the process, it is for
the Pleasure of the Merciful;
And make the Book of Allah and authentic traditions your weapons
And strengthen your soul;
Who will fight and present himself
Or compete on the fields?
Openly preach what the Messenger came with
And do not fear the lack of helpers;
As Allah will give victory to His Religion and Book
And Allah is sufficient to protect His slave;
And do not fear the plots of the enemy
As they only fight using lies and falsehood;
The soldiers of the Messenger’s followers are Angels
And their soldiers are the army of Satan;
What a difference there is between the two groups
Whoever is confused should just compare them both;
Be firm and fight under the banner of guidance
And be patient, as the victory of Allah, your Lord, is near;
As Allah will give victory to His Religion and Book
And His Messenger with knowledge and authority;
And truth is a pillar that none can demolish
Even if everyone gathered to do so;
And if your opponents become many and overwhelm you
Stay firm, as their power is like smoke;
It rises up and afterward
Is blown away to where the eye cannot see;
Do not fear their large numbers, as they are worthless and like flies
Would you fear a fly?
And do not be pleased with the leadership of the cow
Whose leaders are themselves oxen;
And if they intend, they will come against you
So, do not act shocked or cowardly if they do so;
And remain firm and do not carry on without support
As this is not praiseworthy with the brave;
Even though the group of Allah fights with their righteous actions
Not a battalion of the brave;
By Allah, they did not conquer lands due to their numbers
Their numbers were not noticeable;
So, if you see the group of Islam
With its cavalry side by side with those in authority;
In such a case, enter their ranks
And do not be lazy or fluttered;
The truth will be aided and tested
So, do not be surprised, as this is the pattern of the Merciful;
This is how His group will be distinguished from His enemies
And this is why the people are two groups;
And this is why the Messengers fought the disbelievers
Since this rag-tag group first existed;
However, the good end will be for the people of truth
If it doesn’t come here, it will come later from the Rewarder
And fear only Him, and you will succeed in safety;
And give victory to the Book of Allah and the traditions
That came from the one sent with the Qur’an;
And strike every denier with the sword of Revelation
Just like the Mujahid would strike over the fingertips;
And carry on with truthful zeal
The way of the sincere and brave who are dedicated to Allah;
And remain firm with patience under the banner of guidance
And if you are harmed in the process, it is for
the Pleasure of the Merciful;
And make the Book of Allah and authentic traditions your weapons
And strengthen your soul;
Who will fight and present himself
Or compete on the fields?
Openly preach what the Messenger came with
And do not fear the lack of helpers;
As Allah will give victory to His Religion and Book
And Allah is sufficient to protect His slave;
And do not fear the plots of the enemy
As they only fight using lies and falsehood;
The soldiers of the Messenger’s followers are Angels
And their soldiers are the army of Satan;
What a difference there is between the two groups
Whoever is confused should just compare them both;
Be firm and fight under the banner of guidance
And be patient, as the victory of Allah, your Lord, is near;
As Allah will give victory to His Religion and Book
And His Messenger with knowledge and authority;
And truth is a pillar that none can demolish
Even if everyone gathered to do so;
And if your opponents become many and overwhelm you
Stay firm, as their power is like smoke;
It rises up and afterward
Is blown away to where the eye cannot see;
Do not fear their large numbers, as they are worthless and like flies
Would you fear a fly?
And do not be pleased with the leadership of the cow
Whose leaders are themselves oxen;
And if they intend, they will come against you
So, do not act shocked or cowardly if they do so;
And remain firm and do not carry on without support
As this is not praiseworthy with the brave;
Even though the group of Allah fights with their righteous actions
Not a battalion of the brave;
By Allah, they did not conquer lands due to their numbers
Their numbers were not noticeable;
So, if you see the group of Islam
With its cavalry side by side with those in authority;
In such a case, enter their ranks
And do not be lazy or fluttered;
The truth will be aided and tested
So, do not be surprised, as this is the pattern of the Merciful;
This is how His group will be distinguished from His enemies
And this is why the people are two groups;
And this is why the Messengers fought the disbelievers
Since this rag-tag group first existed;
However, the good end will be for the people of truth
If it doesn’t come here, it will come later from the Rewarder
Source: "..So, Do not fear them" by By Abu Muhammad al-Maqdisi
05 March 2011
What some scholars said about Al-Bukhari
(Rahimahullah)
Nu’aym ibn Hammaad said, “Muhammad ibn Ismaa’eel (Al-Bukhari) is the Faqeeh of the Ummah.”
Ishaaq ibn Raahawaih said, “Write narrations from this young man (meaning al-Bukhari), because if he had lived in the time of al-Hasan the people would have had need of him due to his knowledge of hadeeth and its understanding.”
Aboo Bakr ibn Abee Shaybah and Muhammad ibn Abdullaah ibn Numayr both said, “We have not seen anyone like Muhammad ibn Ismaa’eel.”
Ahmad ibn Hanbal said, “Khuraasaan has not brought out the like of Muhammad ibn Ismaa’eel.”
Aboo ‘Ammaar al-Husayn ibn Huraith praised al- Bukhaaree and said, “I am not aware that I have seen anyone the like of him, it is as if he had been created solely for the hadeeth.”
Muhammad ibn Bashshaar said, “The great memorizers of the world are four: Aboo Zur’ahi in Rayy, ad-Daarirnee in Samarqand, Muhammad ibn Ismaa’eel in Bukhaaraa and Muslim in Neesaaboor.”
Ibn Khuzaymah said, “I have not seen under the sky anyone having more knowledge of and better memorization of the hadeeth of Allaah’s Messenger (swallallahu alayhi wasallam) than Muhammad ibn Isrnaa’eel.”
Abul-Azhar said, “There were four hundred students of hadeeth in Samarqand and they came together for a week and hoped to find Muhammad ibn Ismaa‘eel make a mistake. So they entered the chains of narration of Shaam upon those of ‘Iraaq, and chains of Yemen upon those of Makkah and al-Madeenah, but they could not find a single mistake from him in any chain of narration or any text.”
Source: The creed of the Imam of Hadeeth Abu 'Abdullah Muhammad bin Ismaa'eel ( Rahimahullah)
02 March 2011
Some narrations regarding the terrors of the grave
It is narrated from Anas (radhiallahu `anhu) that the Prophet (sallallahu `alayhi wa sallam) said, 'Were it not for the fear that you would stop burying your dead, I would have asked Allah to make you hear the punishment of the grave.'
In the hadith of Jabir ibn 'Abdullah (radhiallahu `anhu), it is narrated from the Prophet (sallallahu `alayhi wa sallam) that he said, 'Do not wish for death, for the terrors from the onset are more severe.'
It is narrated from Hani' the servant of 'Uthman (radhiallahu `anhu) that he said,
"Whenever 'Uthman stood at a grave, he would weep until his beard became wet so it was said to him, 'You remember Paradise and Hell but you do not cry. Yet you cry over this?!' He said, 'Indeed, the Messenger of Allah (sallallahu `alayhi wa sallam) said,
'The grave is the first step of the Hereafter so if one is saved from it, then what comes after is easier to bear. And if one is not saved from it, then what comes after is more difficult.' Then he said, 'The Messenger of Allah (sallallahu `alayhi wa sallam) said, 'I have not seen a sight except that the grave is more horrific.'
Rabi' ibn Khuthaym used to prepare himself for this night. It is narrated that he dug a hole in his house and whenever he felt hardness in his heart, he would enter this hole. He would imagine himself to have died and regretted, asking to be returned to the world! He would say,
"… 'My Lord! Send me back So that I may do good in that which I have left behind!'… "
[al-Mu'minun: 99-100]
Then he would answer himself saying: 'You have now been returned, O' Rabi'!' The effects of this would be seen from him for days, i.e. it would be seen in his 'ibadah (worship), struggle in doing good and in his fear (of Allah).
Yazid al-Raqqashi used to say to himself, 'Woe to you O' Yazid! Who will pray on your behalf after death? Who will fast on your behalf after death? Who will seek the Pleasure of Allah on your behalf after death?'
Then he would say, 'O people! Won't you weep and lament over yourselves for what remains of your lives? How will it be for a person for whom death is promised, for whom the grave is his home, the dust his bed, the worms his companion, and yet with all this he still awaits the greatest of terrors. How will such a person be?'
Wahb ibn al-Wird: It reached us that a knowledgeable man went to 'Umar ibn 'Abd al-'Aziz and said, 'Subhan Allah! – as if he was surprised by 'Umar's state. He said, 'You've changed after us!' 'Umar said, 'Can you really see that?' He said, 'More than you think!' So 'Umar said to him, 'Then what if you were to see me after three days, when I've been buried in my grave… when the two eyes come out and pour onto the two cheeks, when the lips draw together over the teeth, when the mouth gapes open, when the stomach protrudes over the chest and matter exits from behind?!'
Then he would cry, rahimahullah.
'Umar ibn 'Abd al-'Aziz gave an admonishing reminder to his companions one day and some of what he said was,
'If you pass by them (i.e. the dwellers of the grave), then call out to them if you can! And pass by their troops and leaders and see how close their ranks are now! Ask their rich what has remained of his riches, and ask their poor, what became of his poverty. Ask them about their tongues with which they spoke and their eyes with which they used to view the delights and pleasures. Ask them about their soft skins, beautiful faces and fine bodies, what have the worms done to them underneath the shrouds?! It has indeed eaten away their tongues and dirtied their faces, it has wiped away their beauty and broke their spines, it has exposed their limbs and tore up their corpses. So where are their protective coverings and domed shrines? Where are their maids and slaves? Where are their wealth and treasures? Are they now not at the stations of loneliness? Is not day and night the same to them? Are they not in a gloomy place of darkness? It has come in between them and their doing good deeds, they have indeed left behind their beloved ones, wealth and families.
O' you who will reside in the grave tomorrow! What has caused you to become heedless in this world? Where is your vast home and river continuously flowing? Where are your ripe fruits and where has the softness of your clothes gone? Where is your perfume and fragrance, and where are your garments set aside for summer and winter? O if only I knew, which of your two cheeks has the punishment began with… O you who resides next to destruction, you've come to the station of death.
If only I knew, how will the Angel of Death meet me upon my departure from this world? And what message will he give me from my Lord?
Then he ('Umar ibn 'Abd al-'Aziz) left but he did not live after that except for one week.
Al-Hasan once accompanied a Janaza (funeral prayer) and sat at the edge of the grave. He said, 'If this is the end stage of a matter (i.e. the life of this world), then it is only befitting that one should be ascetic at its beginning stages. And if this is the beginning stage of a matter (the hereafter), then it is only befitting that one should fear its end stage.'
It is narrated from 'Ali ibn Abi Talib (radhiallahu `anhu) that he said in his Khutbah (sermon),
'O slaves of Allah! Be cautious of death; be cautious of death, for there is no escaping it. If you stand up to it, it will take you and if you flee from it then it will only catch up with you. Death is tied to your forelocks so seek salvation, seek salvation. Indeed there is behind you an ardent seeker and that is the grave. Surely, the grave is either a garden from the gardens of Paradise or a ditch from the ditches of Hell. It speaks everyday saying 'I am the home of darkness, I am the home of loneliness, I am the home of the worms.' Indeed after that will be a Day more severe than that day, a Day in which a child will become grey-haired and an adult will be in a drunken state,
"… and you shall see mankind as in a drunken state, yet they will not be drunk, but severe will be the Torment of Allah." [al-Hajj: 2]
Source: The Grave is our Appointed Place (Dar al-Watan, Riyadh) Translated by Farhia Yahya
01 March 2011
Love of Allah subhanahu wa ta`ala
Ibn al-Qaiyim mentioned ten causes that result in Allah's love for His slave and the
slave's love for his Lord. [These ten are:]
First, reciting the Qur'an while pondering over its meanings and what is meant by it.
Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [al-Bukhari]
Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.
Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.
Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.
Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.
Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.
Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.
Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.
Tenth, remaining away from every cause that comes between the heart and Allah.
These ten causes take the lovers to the station of true love and bring them to their Beloved.
Source: Madarij as-Saalikeen, vol. 3, pp. 17-18.
slave's love for his Lord. [These ten are:]
First, reciting the Qur'an while pondering over its meanings and what is meant by it.
Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [al-Bukhari]
Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.
Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.
Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.
Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.
Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.
Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.
Ninth, sitting with the beloved and sincere, benefitting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.
Tenth, remaining away from every cause that comes between the heart and Allah.
These ten causes take the lovers to the station of true love and bring them to their Beloved.
Source: Madarij as-Saalikeen, vol. 3, pp. 17-18.
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