Tuesday, April 30, 2013

What Benefits the Dead

Abu Hurayrah narrated that the Prophet sallallahu 'alayhi wa sallam said:

    "The likeness of wealth, family and the actions of the son of Adam is of a man who has three companions. One of the man's companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me - this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me - this is his family. The third companion says: I am with you in life and in death." [Sahih: Related by Al-Bazzar and Al-Albani authenticated it]

The above authentic hadith is in fact like the following hadith in meaning and in subject matter. Anas said that the Prophet sallallahu 'alayhi wa sallam said:

    "The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain." [Related by Al-Bukhari and Muslim]

These two ahadith show that actions alone endure and enter the grave with their doers. Both these ahadith also affirm the fact that anything other than actions - such as wealth, servants or relatives - are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allah.

These ahadith intend to direct Muslims to be concerned with actions which will stay with them forever; and not to strive for wealth and position for the sake of relatives, family and servants. Apparently, the Prophet sallallahu 'alayhi wa sallam wanted to show us the value of good actions when he related these ahadith to us, (which can be found) in the books of Zuhd (renouncement of the world). He pointed out to us that because actions will last rather than wealth, you have to make your actions righteous. Part of making ones actions righteous is through good wealth that is earned lawfully and spent in a good manner. Then one gains the rewards of 'amalus-salih (a righteous action).

Monday, April 29, 2013

Preservation of the Quran Against Distortion


The Noble Quran is unlike the other divinely revealed Books for Allaah The Almighty has undertaken to preserve it against distortion and change. Allaah The Almighty Says (what means): {Indeed, it is We who sent down the Quran and indeed, We will be its guardian.} [Quran 15: 9] Scholars said that Allaah The Almighty has protected it from the least additions or deletion of words. Had not Allaah The Almighty promised to preserve it with Himself, it would have met the same fate of the other divinly revealed books in the way they were distorted and altered. That is because Allaah The Almighty entrusted the preservation of these Books to those to whom such books were revealed. Allaah The Almighty Says (what means): {Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allaah] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allaah, and they were witnesses thereto.} [Quran 5: 44] The wisdom behind preferring the Quran to the other divinely revealed Books with this great privilege is that it is the last of them. Allaah The Almighty has prepared for it the favorable factors of its preservation unlike the other divinely revealed Books. Amongst such factors is what the rightly guided Caliph Abu Bakr may Allaah be pleased with him did concerning collecting the Quran in a single Mus-haf. This happened when many of the Companions who had memorized the Quran were killed in the Battle of Al-Yamaamah. Abu Bakr may Allaah be pleased with him was afraid that the Quran would be lost by the demise of its memorizers, as authentically proved in Saheeh Al-Bukhaari. Then the rightly guided Caliph ‘Uthmaan ibn ‘Affaan may Allaah be pleased with him after obtaining the agreement of all the Companions of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) compiled it in one unified version in which he combined the authentic recitations of the Quran. He then distributed it to the various regions so as to put an end to the emerging discrepancies, and burnt any copy other than that one. Furthermore, one of the greatest factors that Allaah The Almighty made for the preservation of the Noble Quran is that Allaah The Almighty has made it easy to remember and be memorized so that all people; young, old, illiterate, literate, Arab, and non-Arab may learn it by heart. Allaah The Almighty Says (what means): {And We have certainly made the Quran easy for remembrance, so is there any who will remember?} [Quran 54: 32] Moreover, there is an amazing story which acts as clear-cut evidence proving that Allaah The Almighty has protected and preserved the Quran from the distortions of the hands of humans: "Once a Jewish man entered upon Caliph Al-Ma’moon while he had people gathered in his court and he spoke with much eloquence. When the gathering disbanded, Al-Ma’moon called him and asked if he was Jewish. The man answered that he was. Al-Ma’moon invited him to Islam and encouraged him with gifts. The Jewish man said: It is my religion and the religion of my forefathers then he left. A year later, the same man came again and spoke about Islamic Fiqh with much eloquence. So Al-Ma’moon said: Are you that man who came to us last year? He answered in the affirmative. Al-Ma’moon said: What made you embrace Islam? He said: When I left you a year ago, I decided to examine those religions, and you know that I am clever in calligraphy. I started with the Tawraah (Torah). I wrote three copies of it. I introduced additions and deletions in it. Then I presented them to the synagogue and they were bought from me. Then I did the same with the Injeel (Gospel) and introduced three copies to the church and they were bought from me. Then I did the same with the Quran. I wrote three copies and introduced some additions and deletions to it and presented them to the booksellers. When they read them, they found additions and deletions in them. They immediately threw them away and did not buy them from me. Thus I became sure that the Quran is a preserved book. This was the reason I embraced Islam. Consequently, the issue of the preservation of the Noble Quran is decisively settled in the minds of Muslims and taken for granted by every believer. Scholars stated that whoever claims that there is the least addition or deletion in the Noble Quran, would be denying what Allaah The Almighty Stated, and whoever does so would put himself beyond the pale of Islam.

Saturday, April 27, 2013

Islamization of knowledge







It is necessary to reform methods of thinking and build a genuine clear vision of its different stages. There is no field of science that cannot be regulated by the comprehensive Quranic perspective, which extends over all its core issues: goals, methods, facts and application.


With knowledge being directed towards the consolidation of power, hegemony,, egoism and transforming scientific accomplishments into weapons against mankind, rather than in his favor, giving an Islamic character to knowledge becomes even more important. It abides by the Quranic vision of the universe, life and the adoption of the framework set by Islam to regulate the scientific movement.


The focal points of the Islamization of knowledge:


The Islamization of knowledge is based on the following focal points:


1- To practice knowledge-based activity (discovery, collection, composition and publication) from an Islamic point of view.

2- To contain all various theoretical and applied human activities and sciences so as to be formed within an Islamic framework.

3- To assure that the capability of the Islamic mind, thought and method keeps up with the needs and challenges of the Ummah (Muslim nation).


The necessities for the Islamization of knowledge:


The need for knowledge to have an Islamic identity emanates from several necessities:


First: The necessity of creed:


It is to surrender to Allaah, the Lord of all that exists, submitting to His Will, Commands and Prohibitions in all affairs of life. To give an Islamic identity to knowledge in the creed requires:


1- To aid the Muslims all over the world to have a better and more correct understanding of Islam. Thus, being more convinced concerning the right of this religion to lead mankind.


2- To enable the Muslims to acquire the necessary material power to develop their civil life so that they may achieve a suitable position in this world. As a result, they will be capable of encountering the challenges imposed upon them by their enemies who desire that they remain underdeveloped and in poverty.


Second: The necessity of humanity:


It is the endeavor to make the conscious believing person, who is able to resist all forms of rogue (and misleading) knowledge.


Third: The civic necessity:


To protect present and future Muslims from getting dissolved in civilizations other than their own. The aim of giving an Islamic character to civilization is to restore the role of this Ummah in rebuilding the world through knowledge based on the guidance of Allaah The Almighty.


Fourth: The scientific necessity:


It is true that scientific activity, in its material aspect, has been established upon personal gains, ambitions, discovery and the pursuit of being distinguished. However, giving an Islamic character to it encourages scientific activity to flourish in discovering facts and established norms of the universe. Thus, the sources of power and energy that the Book of Allaah The Almighty Referred to will be made evident. He The Almighty called upon the Muslims to extract them to provide mankind with good in abundance.


The role of the Muslim in utilizing the Islamic method for scientific means becomes more important in the age of mass communication, space exploration and computer science. Therefore, it is incumbent that the Muslims have a prominent role in the civil scientific renaissance. This role will establish the necessary base to achieve successive authority on earth and face the challenges of time provided that they endeavor on the basis of the Book of Allaah The Almighty and the Sunnah of His Messenger  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).


This is the difference between the Muslim scientist and those who only seek to gain wealth and position. They make a mockery of their knowledge for the destruction of mankind rather than facilitating the means of life and pursuing happiness for all people.


Principles of the Islamization of knowledge:


The principles of the Islamization of knowledge vary with the different variety of scientific fields. These principles include:


1- To believe in the Oneness of Allaah The Almighty and reflecting this belief upon all aspects of thought and activity.


2- To believe that man is the vicegerent of Allaah The Almighty on earth, and that He The Almighty Has Subjugated all things in it to his service.


3- To believe in Islam's comprehensive nature and ability to lead the world in all disciplines.


4- To believe in the general nature of Islamic facts in all times, places and associated people.


5- To believe in the necessary agreement of the Divine revelation with the mind.


6- To make Muslims mindful of their religion and their role in life.


7- To unify the concepts and methods of Islamic thought.


8- To encompass the Islamic heritage: The Quran, the Sunnah, the tradition of the Companions, May Allaah Be Pleased with them and their followers from the two subsequent generations, May Allaah Have Mercy upon them and the efforts of the scholars, thinkers and reformers of the Ummah.


9- To be up-to-date with the latest achievements of contemporary knowledge.



10- To renew the basic priorities of scientific research.


11- To compose scientific cadres and provide necessary technical, material and human resources.


12- To care for the role of knowledge, libraries and the Arabic translation of sciences that preceded us.


13- To encourage Arabic in the pursuit of scientific knowledge and giving importance to it because it will be the instrument of Arabic and Islamic thinking until it becomes the (universal) language of science.


14- The disciplining of scientific cadres, competent in more than one single foreign language, to be active elements in the effective transmission of (knowledge from) the developed Western civilizations.


15- To increase individual activity in this respect through investigating the intention of serving Islam and the Ummah in the educational process and performance of scientific research.


16- To provide the necessary resources to conduct scientific research and experiments and rewarding scientists in all scientific fields through the distribution of prizes and raising their financial status.


17- To encourage the excellent youth by investing in them and setting up long-term plans for them to be the scientists of the future.


-Knowledge-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=605472375583

Islamization of knowledge

English Translation with Concise Tafseer of Suratul-Faatihah



based on the explanations of al-Qurtubee, as-Sa`dee, al-`Uthaymeen, al-Albaanee, al-Fawzaan, al-`Ajlaan & Tafseer al-Muyassar



سورة الفاتحة



بسم الله الرحمن الرحيم



1. [I begin reciting the Qur.aan] in the name of Allaah [Alone, seeking His Help and His Blessing], the Entirely Merciful [to all creation], the Especially Merciful [to the believers] / the Extremely Merciful, the Bestower of Mercy



الحمد لله رب العالمين



2. All praise is due to Allaah [Alone] [for His Perfect Essence, Perfect Attributes and Perfect Actions], the Rabb [Creator, Owner, Disposer of affairs as He wills, Regulator, Nurturer, Bestower of Blessings, Master] of all creation



الرحمن الرحيم



3. The Entirely Merciful [to all creation], the Especially Merciful [to the believers] / the Extremely Merciful, the Bestower of Mercy



ملك يوم الدين



4. The [only] King (Malik), the [only] Owner and Disposer of affairs (Maalik) on the Day of Recompense [i.e. the Day of Resurrection]



إياك نعبد وإياك نستعين



5. It is You [alone] we worship and You [alone] we ask for help



اهدنا الصراط المستقيم



6. Guide us to the Straight Path [i.e. show us the Straight Path, inspire us and give us success in following it, and keep us firm upon it]



صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضآلين



7. The Path of those whom You have blessed [i.e. the Prophets, the Siddeeqoon (those who are exceedingly truthful and have strong faith in terms of belief, speech and actions), the Martyrs and the Righteous], not [the Path of] those who earned Your Anger [i.e. those who know the Truth but don’t act upon it, like the Jews], nor [the Path of] those who went astray [i.e. those who have no knowledge and act upon ignorance, like the Christians] -Quran-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=731313700256

English Translation with Concise Tafseer of Suratul-Faatihah

Holding on to hot coals...





بسم الله الرحمن الرحيم



قال رسول الله (صلى الله عليه و سلم): أتي على الناس زمان القابض على دينه كالقابض على الجمر



The Messenger of Allaah (صلى الله عليه و سلم) said: There will come a time when holding on to your Eemaan (belief) will be like holding on to hot coals {Tirmidhi}



We are currently living in an age where religion and morality have been pushed aside. The floodgates of secularism have been opened and the effect of this has reached even the most remote of places. What is good appears to the people, to be evil, what is evil appears to be good, and the confusion has infected the Ummah at large. Despite this disease which has plagued us, the mercy of Allaah is ever present. It is narrated on the authority of Thauban that the Messenger of Allaah (صلى الله علييه و سلم) said:



“A group of people from my Ummah will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm...” [1]



This group will be upon the truth and will not be affected by the taunts of outsiders, the persecution of the ignorant, or the defamation of the innovators. This is the religion of Allaah and He (سبحانه و تعالى) will protect it. Those who follow it will be victorious, as was uttered on the tongue of the Messenger (صلى الله عليه و سلم) and he who abandons this truth is upon nothing but misguidance, as Allaah says:



“Such is Allaah, your Lord in truth. So after the truth, what else can there be, save error? How then are you turned away?” [Surah Yoonus: 32]



Also:



“And verily, this is my Straight Path, so follow it, and follow not (other) paths for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (pious)” [Surah Al-An’aam: 153]





We are under strict orders to travel upon the straight path and we ask Allaah every day, in every salaah:



“Guide us to the Straight Path” [Surah Fatihah: 6]





It is incumbent upon us to gain knowledge and equip ourselves with the tools necessary to distinguish what is truth from what is falsehood. Today, we cannot survive if we do not acquire knowledge of the Deen of Allaah. The Muslims are being attacked from every angle and ‘ilm (knowledge) is the armour which will protect us; Allaah will aid His servants and will not oppress the one who is sincere in his acquisition of knowledge.



We must know that knowledge is useless without action, so we must enforce that which we know to be true, since Eemaan is: belief in the heart, a statement of the tongue and action of the limbs. This is the reason I decided to write about the great, authentic Hadith of holding on to your eemaan being like holding hot coals. The one who practises the Sunnah today appears to be upon misguidance because the Sunnah is not known among the ignorant masses. The Messenger of Allaah (صلى الله عليه و سلم) said:



“Islam initiated as something strange, and it would revert to its (old position) of being strange. So glad tidings for the strangers”[2]





The one, who is trying to follow the Qur’aan and the Sunnah according to the understanding of the Sahaabah, must understand this; being a stranger amongst the people is not a bad thing, if you are in this position because you are following the Deen of Allaah.



“And the slaves of the Most Beneficent (Allaah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.” [Surah Al-Furqaan: 63]



The foolish among men do not harm anyone except themselves:



“...and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing.” [Surah al-An’aam :164]





Now we return to this great Hadith:

قال رسول الله (صلى الله عليه و سلم): أتي على الناس زمان القابض على دينه كالقابض على الجمر



The Messenger of Allaah (صلى الله عليه و سلم) said: There will come a time when holding on to your Eemaan (belief) will be like holding on to hot coals {Tirmidhi}



Imagine the condition of the one who is holding on to a hot coal. The heat is scorching, his skin is roasting, the smell of burning fat becomes apparent and every second that goes by feels like a lifetime. Yet, the one who is in this position knows that he cannot let go. Why? Because he knows that it is temporary, he knows that the promise of Allaah is true, he knows that eternity in Jannah is better than any pain suffered in this lowly dunya, he knows that this pain is nothing compared to the pain of the inhabitants of the Hellfire.



“And on the Day when He shall gather them together, (it will be) as if they had not stayed (in the life of this world and graves etc.) but an hour of a day” [Surah Yoonus: 45]



The righteous slave of Allaah will not sell his seat in Paradise for an hour in this lowly, transient, dunya. He will be patient and strive to please Allaah in spite of the persecution of the ignorant. He will find comfort in the words of Ar-Rahmaan, when He says:



“And don’t be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering as you are suffering, but you have a hope from Allaah (for the reward i.e. Paradise) that for which they hope not, and Allaah is Ever All-Knowing, All-Wise.” [Surah An-Nisaa’: 104]



And:



“...Surely Allaah wastes not the reward of the Muhsinoon (the good doers)” [Surah at-Tawbah: 120]



I conclude by reminding myself and anyone who reads this; Eemaan is a gift to be cherished, the reward of the people of Eemaan is admittance in to Paradise. A Paradise wherein there are rivers of milk, honey, wine and fresh water. Therein are delights which no eye has ever seen, no ear has ever heard and no heart has ever imagined. Therein the believers will be told that Allaah is pleased with them:



“Say: ‘Shall I inform you of things far better than those? For Al-Muttaqoon (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and purified mates, and Allaah will be pleased with them. And Allaah is All-Seer of (His) slaves.” [Surah Ali Imran: 15]



Therein the believers will gaze at the Face of their Lord:



The Prophet (صلى الله عليه و سلم) said: When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask: ‘Do you not wish for Me to give you anything more?’ They would say: ‘Have you not brightened our faces? Have you not made us enter Paradise and saved us from the Fire?’ He (the narrator) said: He (Allaah) would then lift the veil, and of the things given to them, nothing would be dearer to them than the sight of the Lord, the Mighty and the Glorious.”[3]



I ask Allaah by His Beautiful Names and His Perfect Attributes that He make firm our hearts in His religion. I ask that He benefits me and those that read this. I ask that He unite the hearts of the Muslims upon the truth and rectify our conditions. May the peace and blessings be upon our beloved Prophet (صلى الله عليه و سلم) his family and his companions.



[1] Saheeh Muslim Book 20 H 4715- English reference

[2] Saheeh Muslim Book 1 H270 – English reference

[3] Saheeh Muslim Book 1 H 347- English reference -Trials-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=262863591221

Holding on to hot coals...

Tawheed first, but when do we invite to the other affairs of the religion? Shaykh Abu Maalik ‘Abdul-Hameed al-Juhanee

Questioner:



My question is concerning the da’wah. After reading the book of Shaykh al-Albaanee “Tawheed Awwalan” (Tawheed First), we understood from this book that we should focus on Tawheed and ‘Aqeedah. But now, for example, when a sister enters into Islaam, then we focus on ‘Aqeedah and Tawheed. But when do we teach her that Allaah has made the Hijaab obligatory upon her?



Shaykh Abu Maalik:



There is no differentiation in this. “Inform them of that which is obligatory upon them from the right of Allaah,” as the Prophet – ‘alayhi assalaatu wassalaam – said to ‘Ali ibn Abi Taalib. We invite them to Islaam and we clarify to them Tawheed and the meaning of ‘laa ilaaha illal-Laah’. Then we clarify to them the pillars of Islaam; prayer, Zakaat, etc. And the prohibitions should also be taught to them. It should be said to them that these things are not permissible in Islaam; drinking alcohol, zinaa (unlawful sex), tabarruj (woman displaying her beauty), etc. These things should be clarified, and the scholars say: “Delaying the clarification at the time of need is not permissible.”



But when we see that a certain affair may withhold a person from entering into Islaam, then we delay this affair. The important thing is that she enters into Islaam, that she worships Allaah alone and that she prays, until she tastes the sweetness of Eemaan (faith). Then after that, everything that she has to perform is given to her. But as for immediately saying to her before she enters into Islaam: “Beware! In Islaam there is no uncovering of the hair and in Islaam there is no mixing with men.” We may perhaps be silent about this affair now, with the purpose of making her enter into Islaam.



Questioner:



And, for example, someone who is originally a Muslim but he is not righteous and has a flaw in the understanding of Tawheed, should we inform him of things like the prohibition on shaving the beard, isbaal (clothing under the ankles) and smoking? Or should we leave all of this and only focus on Tawheed until he understands it well and then we invite him to the remaining affairs?



Shaykh Abu Maalik:



No, the da’wah should be all-encompassing; including Tawheed and also other than Tawheed. The da’wah should be all-encompassing. The Prophet – ‘alayhi assalaatu wassalaam – used to teach the people everything; the rulings of Tahaarah (purification), the rulings of the prayer, the rulings of marriage, the rulings of divorce, everything, he even taught the people how to relieve oneself. As for the issue of focusing on Tawheed, the intent of the scholars is that one should begin with Tawheed. {O my people! Worship Allaah! You have no other god but Him.} [7:59]. Tawheed should be started with and should be given the most attention during the da’wah and the clarification. This doesn’t mean that one should neglect the other affairs, no.



Questioner:



And is it a condition that one knows the situation of the person who is being invited? For example, in the street I meet a person with a beard and he is smoking, and I don’t know him nor do I know if he has understood Tawheed or not. Is it befitting that I advise him regarding smoking, that this is prohibited, or do I leave him with the argument that I don’t know the person who is invited, because some of them state as a condition that you know the situation of the person who is invited.



Shaykh Abu Maalik:



No, no, no. Knowing the situation is not applicable in this situation. As for us, as the Prophet – ‘alayhi assalaatu wassalaam – has said: “Whoever sees munkar (evil), then he should change it with his hands. Whoever is not able, [should change it] with his tongue. Whoever is not able, [should change it] with his heart and that is the weakest Eemaan.” So if you see one of the Muslims doing a munkar, then you advise him about this and you don’t search for what he has in his soul and heart. Except if he is, for example, a Jew or Christian and you advise him about smoking or looking to pictures of women, this is not befitting because he is a Christian or Jew, and after disbelief there is no sin. You should firstly invite him to Islaam. As for a Muslim who commits a sin that appears to us, then we advise him, there is no problem in this. -Dawah-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=464842360711

Tawheed first, but when do we invite to the other affairs of the religion? Shaykh Abu Maalik ‘Abdul-Hameed al-Juhanee

Friday, April 26, 2013

Warning against despair of the Mercy of Allaah







By Dr. Mustafa Al-‘Adawi


One should never despair of the Mercy of Allaah, because despair of the Mercy of Allaah is a grave major sin.


Allaah The Almighty Says (what means):


• {And who despairs of the Mercy of his Lord except for those astray?} [Quran 15: 56]

• {Indeed, no one despairs of relief from Allaah except the disbelieving people.} [Quran 12:]


In another verse, Allaah The Almighty Says (what means): {And do not throw [yourselves] with your [own] hands into destruction.} [Quran 2: 195]

Commenting on the verse, some scholars said that when the slave of Allaah commits a sin and then thinks that his sin will not be forgiven and, therefore, he abandons seeking forgiveness and repentance to Allaah, this is the destruction meant in the verse. We seek refuge in Allaah form that.


In a Qudsi Hadeeth, the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) narrated that Allaah The Almighty Said: “A slave committed a sin and he said, ‘O Allaah, Forgive me my sin.’ Allaah The Almighty Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account (the sinner) for the sin.’ He then again committed a sin and said, ‘My Lord, Forgive me my sin.’ Allaah The Exalted Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account for the sin.’ He again committed a sin and said, ‘My Lord, Forgive me for my sin.’ Allaah The Exalted Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account for the sin. O slave, do what you like. I Have Granted you forgiveness.’” [Muslim]


Here is also the example of that man who used to drink alcohols and was brought to the Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). ‘Umar, May Allaah Be Pleased with him, narrated that he said: “During the lifetime of the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) there was a man called ‘Abdullaah whose nickname was Himaar (donkey), and he used to make the Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) laugh. The Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) lashed him because of drinking (alcohols). One day, he was brought to the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for the same charge and was lashed. On that, a man among the people said, ‘O Allaah, Curse him ! How frequently he is brought (to the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for such a charge)!’ The Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, ‘Do not curse him, for by Allaah, I know that he loves Allaah and His Messenger.’” [Al-Bukhaari]

The wording of another narration reads: A man said: “‘Why does he do so? May Allaah Fail him.’ The Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, ‘Do not support the devil against your brother.’” [Al-Bukhaari]


Hence, a slave should never despair of the Mercy of Allaah The Almighty. Rather, whenever he commits a sin, he should ask for forgiveness and repent to Allaah. None is infallible. Regarding the righteous people who are promised Paradise, Allaah The Almighty Says (what means): {And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.} [Quran 3: 133]


Indicating the characteristics of the righteous people, Allaah Added (what means): {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allaah and seek forgiveness for their sins - and who can forgive sins except Allaah? - And [who] do not persist in what they have done while they know. Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.} [Quran 3: 135-136]


Even a righteous person may commit a grave major sin or do an immorality. Nevertheless, he immediately gives up the sin and returns to his Lord seeking forgiveness and repentance.

Here is also the example of the Messengers, May Allaah Exalt their mention. Allaah The Almighty Says (what means): {Indeed, in My presence the messengers do not fear. Otherwise, he who wrongs, then substitutes good after evil - indeed, I Am Forgiving and Merciful.} [Quran 27: 10-11]


Moosa (Moses), May Allaah Exalt his mention, who was directly addressed by Allaah, killed a person and then said as Allaah The Almighty Says (what means): {My Lord, indeed I have wronged myself, so Forgive me,” and He Forgave him. Indeed, He Is The Forgiving, The Merciful.} [Quran 18: 16]


Even those who brought the truth and they who believed in it concerning them Allaah Says (what means): {That Allaah May Remove from them the worst of what they did and Reward them their due for the best of what they used to do.} [Quran 39: 35]


The verses stand as evidence that they did bad actions.


-Spirituality-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=754128317115

Warning against despair of the Mercy of Allaah

Giving Food







By Mohammad Mus‘ad Yaaqoot


Giving food in Surah Al-Insaan (No.76):


This is a good gesture of Allaah's Mercy to Mention giving food in a Surah that is entitled "Al-Insaan". Allaah The Exalted Says (what means): {And they give food in spite of love for it to the needy, the orphan, and the captive…} [76:8]


Ibn ‘Abbaas  may Allaah be pleased with him and Mujaahid  may Allaah have mercy upon him said, "This verse denotes that they feed the needy, the orphan and the captive despite the scarcity of food and their need and love for it."


What about you and your food?


How great a deed is feeding the hungry in our time!


Allaah The Exalted Says (what means): {Or feeding on a day of severe hunger…} [90:14]

An-Nakha‘i  may Allaah have mercy upon him commented on this verse saying, "They feed the hungry at times when food is not ample."


Mohammed ibn Al-Munkadir  may Allaah have mercy upon him said, "Feeding hungry Muslims guarantees the forgiveness of sins."

He  may Allaah have mercy upon him also said on another occasion: "Feeding the hungry and saying kind words to others usher you to Paradise."


Dear brother and sister, you may notice how our days - in some Muslim countries - have turned into days of severe hunger. Food has become scarce and meat has also become scarce as well as being too expensive for the poor.


What about you, dear readers? What about your food?


An explicit command:


Feeding people in general and a hungry person in particular has been explicitly mentioned in the command of the Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). Abu Moosa Al-Ash‘ari  may Allaah be pleased with him reported that the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Feed the hungry, pay a visit to the sick and free ree the captives." [Saheeh] A reported saying reads, "The best charity is to satisfy a hungry person." Alas, a Muslim may sit at an Iftaar table with delicious and tasty dishes while his neighbors break their fast with a few morsels of food, if they can be found!


The Righteous Predecessors  may Allaah have mercy upon them:


Our righteous predecessors  may Allaah have mercy upon them were keen to feed people and favored this act of worship over many others, whether it was for a hungry poor person or feeding a righteous Muslim. Poverty is not an essential condition in this regard. The Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "O people! Spread the Islamic greetings amongst yourselves, feed the hungry, maintain kinship relations, observe prayer at night while people are asleep and you will peacefully enter the Paradise." [Saheeh]


Some of the righteous predecessors  may Allaah have mercy upon them said, "It is better for me to invite ten of my friends and feed them delicious food that they like than freeing ten slaves from the children of Ismaa‘eel  may Allaah exalt his mention (i.e. Arabs)."


Abu As-Siwaar Al-‘Adawi  may Allaah have mercy upon him said, "Some men from the ‘Uday tribe used to pray in this mosque and none of them would break his fast alone. If one found someone to eat with, he would eat. If he could not find someone to eat with, he would take his food and go to the mosque to share it with the people in the mosque."


Fruits of Feeding the Hungry:


The act of worship of feeding the hungry gives rise to many other acts of worship such as showing affection towards one's fellow Muslims whom he feeds and this can be a reason for him being granted Paradise. The Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "You shall not enter Paradise as long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another." [Muslim]



It also gives rise to (the act of worship) being in the company of righteous people and hoping for the rewards of Allaah The Almighty in offering them food as they gain strength to perform acts of worship.


Food baskets:


Some righteous predecessors  may Allaah have mercy upon them used to send their friends a basket full of sugar or other such food.

Yunus ibn ‘Ubayd Yahdi  may Allaah have mercy upon them said, "I gave a basket of sugar to Al-Hasan Al-Basri  may Allaah have mercy upon him as a gift and I have not seen any sugar better than this one. He opened the basket and said to his companions, "Eat and enjoy."


-Charity-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=781111260362

Giving Food

Who are to be addressed ‘in the manner which is best’?





Shaykh Saaleh al-Fawzaan (حفظه الله) said:



فالواجب على المعلم وعلى من يدعو إلى الله، وعلى من يأمر بالمعروف وينهى عن المنكر التلطف بمن يخاطبه بالدعاء والثناء عليه والكلام اللين فإن هذا أدعى للقبول.



أما المعاند والمكابر فهذا له خطاب آخر قال الله سبحانه: {وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ} [العنكبوت (29) : 46] .



فالذين ظلموا من أهل الكتاب وعاندوا وكابروا هؤلاء لا يخاطبون بالتي هي أحسن بل يخاطبون بما يردعهم، قال تعالى: {يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ} [التوبة (9) : 73] ،



المنافقون لا يجاهدون بالسلاح، وإنما يجاهدون بالحجة والكلام والرد عليهم بالغلظة ردعا لهم وتنفيرا للناس عنهم، وقال تعالى فيهم: {وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا} [النساء: 63] ،



هؤلاء لهم خطاب خاص؛ لأنهم أهل عناد ومكابرة ولا يريدون الحق بل يريدون تضليل الناس فهؤلاء يخاطبون بما يليق بهم.



أما الطالب المسترشد فهذا يخاطب بالرفق والرحمة واللطف؛ لأنه يريد الحق ويريد العلم والفائدة.



Translation:



“So it is obligatory upon the teacher and upon the one who calls to Allaah and upon the one who commands with the good and prohibits the evil that they be kind and gentle to the person they are addressing with supplication for them and through complimenting them and using mild speech, because this is more likely to bring about acceptance.



As for the mu’aanid (the one who stubbornly rejects the truth) and the one who mukaabir (the one who rejects it out of pride) then he is addressed in a different manner.



Allaah the Perfect says:



{And do not debate with the People of the Book except in a way which is best – except with those of them who transgress.



And say “We truly believe in what was sent down to us and in what was sent down to you. Our Lord whom we worship and your Lord is One and we are Muslims in submission to Him.} [Soorah al-‘Ankaboot (29) : aayah 46]



So those who transgressed from the People of the Book and who obstinately refused the Truth and rejected the Truth with pride – then those people are not addressed “billatee hiya ahsan”(in the manner which is best) – rather they are addressed with that which will deter them.



He the Most High said:



{O Prophet! Strive hard against the kuffaar and the hypocrites and be stern with them. And their Final Abode is the Hellfire and what an evil destination.} [Soorah at-Tawbah (9) : aayah 73]



The hypocrites are not fought against with weapons, rather jihaad is waged against them with proof, speech, and by refuting them with sternness as a deterrent for them, and in order to deter the rest of the people from them. He the Most High says with regard to them:



{And admonish them with a saying which will have an effect upon them.} [Soorah an-Nisa (4) : aayah 63]



There is a specific manner of addressing those people because they are people who deliberately, obstinately and proudly reject. They do not want the truth, rather they want to misguide the people. So those people are addressed with that which befits them.



As for the student who seeks guidance, then he should be spoken to with gentleness, mercy and kindness, because he desires the truth, and he desires knowledge and benefit.”



[Source: Sharh al-Usool ith-Thalaatha by Shaykh Saaleh al-Fawzaan, pages 14-15]



-Dawah-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=390123495571

Who are to be addressed ‘in the manner which is best’?

Why did you not learn? Why did you not ask?







Shaykh Saaleh al-Fawzaan (حفظه الله) said:



وأما العلم الدنيوي فمن جهله فلا إثم عليه، ومن تعلمه فهو مباح له، وإذا نفع به الأمة فهو مأجور عليه ومثاب عليه، ولو مات الإنسان وهو يجهل هذا العلم لم يؤاخذ عليه يوم القيامة



لكن من مات وهو يجهل العلم الشرعي خصوصا العلم الضروري فإنه يسأل عنه يوم القيامة، لِمَ لَمْ تتعلم؟ لماذا لَمْ تسأل؟ الذي يقول إذا وضع في قبره: ربي الله والإسلام ديني ونبيي محمد – صلى الله عليه وسلم – هذا ينجو، يقال له: من أين حصَّلت هذا؟ يقول: قرأت كتاب الله وتعلمته.



أما الذي أعرض عن ذلك فإنه إذا سئل في قبره فإنه يقول: هاه هاه لا أدري، سمعت الناس يقولون شيئا فقلته، فهذا يؤجج عليه قبره نارا – والعياذ بالله – ويضيق عليه فيه حتى تختلف أضلاعه، ويصبح في حفرة من حفر النار؛ لأنه ما درى ولا تلا فيقال له: «لا دريت ولا تليت [أو لا تلوت]»



فهو لم يتعلم ولم يَقْتَدِ بأهل العلم، وإنما هو ضائع في حياته، فهذا الذي يؤول إلى الشقاء والعياذ بالله.



Translation:



“As for worldly knowledge (such as knowledge of the industries, professions, mathematics, engineering etc), then, whoever is ignorant of it, then there is no sin upon him, and whoever learns it, then it is permissible for him, and if he utilizes to be benefit the Nation, then he is rewarded for it. If person died and he was ignorant of this knowledge, then he will not be taken account for it on the Day of Resurrection.



However, whoever died and he was ignorant of al-’ilm ash-Shar’ee, (Knowledge of the Islamic system) particularly essential knowledge, then he will be asked about it on the Day of Resurrection: “Why did you not learn?” “Why did you not ask?”



The one who says, when he is placed in his grave: “My Lord is Allaah, Islam is my religion, and my Prophet is Muhammad (صلى الله عليه وسلم),” this person will be saved. It will be said to him: “Where did you acquire this from?” So he will say: “I read the Book of Allaah and I learned it.”



As for the person who turns away from that, then when he is questioned in his grave, he will say:



« هاه هاه لا أدري، سمعت الناس يقولون شيئا فقلته » (Haa-haa ! I do not know! I heard the people saying something, so I said it.)



This person’s grave will be made to blaze with fire upon him – and Allaah’s refuge is sought – and it will be crushed upon him, to such an extent that his ribs will cross over, and he will come to be pit from the pits of the Hell-Fire, because he did not have knowledge and he did not read. So it will be said to him: “You did not know, and you did not read (or you did not follow)” [1]



So he did not learn and he did not follow the example of the people of knowledge. Rather he was wasted and lost in his life, so this is the person who ends up in wretchedness, and Allaah’s refuge is sought.”



[Source: Sharh al-Usool ith-Thalaatha by Shaykh Saaleh al-Fawzaan, pages 19-20]



Footnote:



[1] Reported by al-Bukharee in abridged form as a hadeeth of Anas, (#1338). It is also reported by Muslim in abridged form as a hadeeth of Anas (#2870), and reported by Abu Dawood by al-Baraa’ bin ‘Aazib in a long hadeeth (#4753), declared Saheeh by Shaykh al-Albanee (رحمه الله)



Source: http://www.islamictreasure.com/2881-why-did-you-not-learn-why-did-you-not-ask/#ixzz2RP2fWlZh -Knowledge-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=610249604690

Why did you not learn? Why did you not ask?

Wednesday, April 24, 2013

There is no authentic narration from the Companions supporting that the niqaab is obligatory





Shaikh al-Albaani:



“Ibn `Abbaas and Ibn `Umar, from the major Companions, explained the verse {except what appears therefrom}[1] to be the face and hands. And they (those who say that a woman must veil her face) do not have a single authentic narration from the Companions with which they can support their opinion that a woman’s face must be covered.”[2]



[1] {And tell the believing women to lower their gaze, and to guard their private parts, and not to reveal their adornment except what appears therefrom…}; Surat un-Noor 24:31

[2] for more details, refer to the Shaikh’s books Jilbaab ul-Mar.at il-Muslimah (The Muslim Woman’s Jilbaab) and Ar-Radd ul-Mufhim



[silsilat ul-hudaa wa nnoor 135/6 / asaheeha translations] -Women-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=426741577316

There is no authentic narration from the Companions supporting that the niqaab is obligatory http://downsum.uni.me/index2.php?viewcommentsx=426741577316

The meaning of Salaam







Shaykh Muhammad ibn Haadee



Question:



What is the meaning of As-Salaamu Alaykum, and is it specific to the human being?



Answer:



We say: As-Salaamu Alaykum is derived from the name of Allaah: As-Salaam.



فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَى أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً



But when you enter the houses, greet one another with a greeting from Allaah (i.e. say: As-Salaamu ‘Alaykum – peace be on you) blessed and good. (An-Nur 24:61)



So you are supplicating for Security from Allaah, Who is As-Salaam, Glorified and Exalted be He, for the one to whom the Salaam has been given. (Saying): As-Salaamu ‘Alaykum; for you have supplicated for him to have security. (Then you say) wa Rahmatullaah (and the Mercy of Allaah), you have supplicated for him to have mercy. (Then you add): wa Barakaatuh (and His Blessings), you have supplicated for him to have blessings; and this contains thirty good deeds; and it is not specific to the human being. -Spirituality-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=289628679663

The meaning of Salaam http://downsum.uni.me/index2.php?viewcommentsx=289628679663

Trials of the Heart








Trials of the Heart



Ibn al-Qayyirn said, whilst commenting upon the following hadîth: “Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires.” [7]


“The fitan (trials) which are presented to the hearts – and which are the cause of its weakness – are: [i] the trials relating to shahwah (false desire) and [ii] the trials relating to shubhah (doubt) … So the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted.” [8] Speaking about such trials, he - rahimahullâh - said: “Hearts – when exposed to such fitan (trials) – are of two types: [The first type]: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted – which is what is meant by “an over-turned vessel”, so when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:


Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid’ah (innovation); and innovations to be the Sunnah, and the truth to be falsehood; and falsehood the truth.


Secondly: judging by its whims and desires, over and against what Allâh’s Messenger sallallâhu ’alayhi wa sallam came with – being enslaved by its whims and desires and being led by them also.


[The second type]: a white heart in which the light of îmân is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength.” [9]


-------------




7. Related by Muslim (no.144), from Hudhayfah radiallâhu ’anhu.

8. Ighâthatul-Luhfân (p.40).

9. Ighâthatul-Luhfân (pp. 39-40).




Al-Fawâ’id: Points of Benefit

By the Imâm – the Shaykh of Islâm – Ibn al-Qayyim al-Jawziyyah -Spirituality-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=346853388719

Trials of the Heart http://downsum.uni.me/index2.php?viewcommentsx=346853388719

Keep Up The Love





During the early periods of marriage life, many spouses feel as if they are over the moon. Both, the wife and husband, feel as if they are on cloud nine. Yet as the months and years tick on, the love slowly and slowly fades away.



The husband stops calling her nice names, like sweetie-pie, honey, darling. He stops taking her feelings and emotions into consideration, and thinks, that because he is now married he does not need to tell her (or show her) how much he loves her, because “she already knows.”



And likewise, the wife stops dressing all glamorous for her husband. She stops taking her husbands physical desires into consideration, and thinks, that because she is now married she does not need to tell him (or show him) how much she loves him, because “he already knows.”



Another problem which arises is that both, the husband and wife, feel that there is no need to express their love as they already have numerous accounts of how they expressed their love to their spouse yesterday, or last week, or last month, or even last year!



Stop looking at what you done last time and look at every day as a new fresh day. What have you done today to please your spouse? Every day is a new day. Just because you (the husband) told your wife you love her, or sent her a gift or some flowers, that doesn’t mean that good deed lasts for the next few months! And likewise, just because you (the wife) were intimate with your husband last night, it doesn’t mean that satisfied him for the next few months!



Always revive the love by continuously fulfilling your spouses desire and always see what you can do today rather than what you done yesterday.



Know that the prophet (saw) said:



“Whoever meets his Muslim brother and makes him happy with something that Allaah likes, Allaah will make him happy on the Day of Resurrection.” [Tabaraanee] -Marriage-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=714978330778

Keep Up The Love http://downsum.uni.me/index2.php?viewcommentsx=714978330778

Being An Obedient Wife



If you were to ponder you would realise that the reward for good (i.e you obeying your husband) is nothing but good (i.e, he will in return treat you good). So your obedience towards your husband leads to him being obedient to you in those things that you seek from him, because indeed a pure soul is accustomed to responding to good with good…



So it is incumbent upon you to obey your husband in al-ma’roof. And that which is apparent from the meaning of obedience is to act upon a command and to abstain from a prohibition. You should become as close to him as possible, by seeking to satisfy his wants and needs at all times.



Don’t wait for him to give you a command or to prohibit you from something.



Rather reflect on your days spent with him and on the things he loves and hates, and be quick to carry these things out. Let your actions precede his command and prohibition. For indeed this is a sign of your cleverness and dignity that you hasten towards good before he even commands it of you.



In addition to that, this obedience is something you have to be committed to and firm upon at all times. So if he were to command you with one thing or prohibit you from another thing, then do not wait for him to command you with the same thing each and every time. It is looked down upon by men of intellect that a man has to constantly reprimand his wife saying, do this and don’t do that.



If you know from your husband’s personality that he likes or dislikes a thing, don’t wait for him to command you and prohibit you, because this is from the things that lead to a husband becoming bored with his wife.



[Taken from "20 Pieces Of Advice To My Sister Before Her Marriage", p. 26-27] -Marriage-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=272737442661

Being An Obedient Wife http://downsum.uni.me/index2.php?viewcommentsx=272737442661

Warning against despair of the Mercy of Allaah







By Dr. Mustafa Al-‘Adawi


One should never despair of the Mercy of Allaah, because despair of the Mercy of Allaah is a grave major sin.


Allaah The Almighty Says (what means):


• {And who despairs of the Mercy of his Lord except for those astray?} [Quran 15: 56]

• {Indeed, no one despairs of relief from Allaah except the disbelieving people.} [Quran 12:]


In another verse, Allaah The Almighty Says (what means): {And do not throw [yourselves] with your [own] hands into destruction.} [Quran 2: 195]

Commenting on the verse, some scholars said that when the slave of Allaah commits a sin and then thinks that his sin will not be forgiven and, therefore, he abandons seeking forgiveness and repentance to Allaah, this is the destruction meant in the verse. We seek refuge in Allaah form that.


In a Qudsi Hadeeth, the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) narrated that Allaah The Almighty Said: “A slave committed a sin and he said, ‘O Allaah, Forgive me my sin.’ Allaah The Almighty Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account (the sinner) for the sin.’ He then again committed a sin and said, ‘My Lord, Forgive me my sin.’ Allaah The Exalted Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account for the sin.’ He again committed a sin and said, ‘My Lord, Forgive me for my sin.’ Allaah The Exalted Said, ‘My slave committed a sin and came to realize that he has a Lord Who Forgives sins and Calls to account for the sin. O slave, do what you like. I Have Granted you forgiveness.’” [Muslim]


Here is also the example of that man who used to drink alcohols and was brought to the Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). ‘Umar, May Allaah Be Pleased with him, narrated that he said: “During the lifetime of the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) there was a man called ‘Abdullaah whose nickname was Himaar (donkey), and he used to make the Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) laugh. The Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) lashed him because of drinking (alcohols). One day, he was brought to the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for the same charge and was lashed. On that, a man among the people said, ‘O Allaah, Curse him ! How frequently he is brought (to the Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) for such a charge)!’ The Prophet  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, ‘Do not curse him, for by Allaah, I know that he loves Allaah and His Messenger.’” [Al-Bukhaari]

The wording of another narration reads: A man said: “‘Why does he do so? May Allaah Fail him.’ The Messenger of Allaah  sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, ‘Do not support the devil against your brother.’” [Al-Bukhaari]


Hence, a slave should never despair of the Mercy of Allaah The Almighty. Rather, whenever he commits a sin, he should ask for forgiveness and repent to Allaah. None is infallible. Regarding the righteous people who are promised Paradise, Allaah The Almighty Says (what means): {And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous.} [Quran 3: 133]


Indicating the characteristics of the righteous people, Allaah Added (what means): {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allaah and seek forgiveness for their sins - and who can forgive sins except Allaah? - And [who] do not persist in what they have done while they know. Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.} [Quran 3: 135-136]


Even a righteous person may commit a grave major sin or do an immorality. Nevertheless, he immediately gives up the sin and returns to his Lord seeking forgiveness and repentance.

Here is also the example of the Messengers, May Allaah Exalt their mention. Allaah The Almighty Says (what means): {Indeed, in My presence the messengers do not fear. Otherwise, he who wrongs, then substitutes good after evil - indeed, I Am Forgiving and Merciful.} [Quran 27: 10-11]


Moosa (Moses), May Allaah Exalt his mention, who was directly addressed by Allaah, killed a person and then said as Allaah The Almighty Says (what means): {My Lord, indeed I have wronged myself, so Forgive me,” and He Forgave him. Indeed, He Is The Forgiving, The Merciful.} [Quran 18: 16]


Even those who brought the truth and they who believed in it concerning them Allaah Says (what means): {That Allaah May Remove from them the worst of what they did and Reward them their due for the best of what they used to do.} [Quran 39: 35]


The verses stand as evidence that they did bad actions.


-Spirituality-

Shared from Downsum http://downsum.uni.me/index2.php?viewcommentsx=754128317115

Warning against despair of the Mercy of Allaah http://downsum.uni.me/index2.php?viewcommentsx=754128317115

Reminder

Blog Archive

Qur'an Exegesis

News