Virtues of Blood Donation

Every year, there would be a blood donation drive just before the Haj season stationed at the foyer of my school building. And for the past two years, all I did was be part of the larger group of curious onlookers of the blood donors. The only thing that kept me from donating was fear. Fear of the thought of a thicker than normal needle being hooked through your vein while bearing the 'excruciating pain' that may come along with it. When I teased my schoolmates about donating, the excuses came in all shapes and forms;

"Oh, I think have too little blood"

"Nah, I think there's enough donors"

"Look at how skinny I am! Ask him, I think his blood reserves are aplenty (pointing to a bigger sized guy)"

This year I finally braved myself to donate. After pondering about it, I felt that whatever fear I may have about the experience of donating blood, whether if I may encounter a bad experience with an inefficient nurse poking a wrong spot and getting a bad bruise as a result of it or any pain that I may have to undergo, it is nothing compared to the pain and suffering that others may suffer due to insufficient supply of blood at the bloodbank.

You could sense the poor response each time there's a blood donation drive. We definitely could do with more blood donors. So the next time we encounter a blood donation drive, just donate! Don't hesitate!

Yea, I know, I know, it took me years to convince myself. Well it's not as painful as I thought it'd be.

Anyway, here's an article about the virtues of Blood Donation from islamonline.net

Name of Questioner: Nadia (United Kingdom)
Title: Virtues of Blood Donation

Question:

Dear scholars, As-salamu `alaykum. Is it permissible to donate blood to patients? Jazakum Allah khayran.

Date: 09/Jun/2004
Name of Mufti: Yusuf Al-Qaradawi
Topic: Morals & Values

Wa`alaykum as-salam wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way.

First of all, we would like to stress that Islam encourages us to be charitable to all regardless of differences of religion or race. Blood donation comes at the top of charitable deeds; therefore every Muslim and Muslimah should not only participate in it but also take initiatives in their communities to encourage the act.

Responding to the question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, states the following:

Blood donation is the best assistance a man can offer a patient who needs a blood transfusion due to blood loss or surgery. Donating blood is a highly estimated deed, as it saves the life of a human being whether he is a Muslim or not. It is an act whose virtue is explicitly clarified in the Qur’anic verse in which Allah the Almighty says: “Whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind” (Al-Ma’idah: 32).

It is well-known that donating money is a highly esteemed deed in Islam; Allah is pleased with such deeds, so He accepts them and multiplies their reward up to seven-hundred-fold and more, by His Will. Donating blood is even greater in virtue and reward than donating money, as the former saves the life of a human being. Blood, which is a part of man, is more precious than money. The blood donor gives part of his body to his brother or sister out of love and solidarity.

The virtue of blood donation increases when it is done to support a person in a hazardous condition and relieve his hardship. This is an extra virtue that qualifies one for more reward from Allah the Almighty. It is reported that the Prophet (peace and blessings be upon him) said: “Verily, Allah likes supporting a man in need” (Reported by Abu Ya`la, Ad-Dailamy and Ibn `Asakir, on the authority of Ibn Anas, as related in Faidul-Qadir 2/287).

It is reported that the Prophet (peace and blessings be upon him) said: “If one removes a hardship of a Muslim in this life, Allah will relieve a hardship from him on the Day of Judgment” (Reported by Al-Bukhari and Muslim on the authority of Ibn `Umar, as related in Al-Lu’lu’ Wal-Marjan 1667).

Moreover, it is reported that the Prophet (peace and blessings be upon him) declared that supporting the needy, even animals, deserves great reward in Allah’s Sight. The Prophet (peace and blessings be upon him) said: “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and gave the dog water. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any living creature” (Reported by Abu Hurayrah, as related in Al-Lu’lu’ Wal-Marjan 1447).

It seems that the Prophet’s Companions thought that serving such creatures does not entail any reward from Allah the Almighty and that there is no value for such an act in Islam. Hence the Prophet (peace and blessings be upon him) clarified to them that being good to any living creature, whether it be a dog or such, deserves great reward. So what about assisting a human being, and what if that human being is a true believer? It then entails much greater reward.

Blood donation generally entails great reward, and when it is done for the favor of someone’s kin, it deserves even greater reward, as it strengthens the ties of kinship and enhances good relations among relatives. The Prophet (peace and blessings be upon him) said: “Supporting a needy person is a charitable deed, while supporting a relative is two charitable deeds: spending money and strengthening the ties of kinship.” (Reported in Al-Jami` As-Saghir by Ahmad, At-Tirmidhi, An-Nasa’i, Ibn Majah, and Al-Hakim on the authority of Salman Ibn Amir; verified by Al-Hakim, and supported by Adh-Dhahabi, as related in Faydul-Qadir by Al-Manawi 4/237).

This reward especially multiplies if the relation between one and his kin is not originally good. In other words, if a man is having a dispute with his relatives and can overcome feelings of enmity and hatred that are rejected by Allah and by people, and extend a helping hand, whether with money or blood, he then offers the best act of charity, as the Prophet (peace and blessings be upon him) considered it so when he said: “Charity is to support a kin with a severed relation (that is, one who does not keep good relations with his kin).” (Reported in Al-Jami` As-Saghir by Ahmad and At-Tabarani on the authority of Abu Ayoub and Hakeem Ibn Hizam, and in Al-Adab Al-Mufrad by Abu Dawud, At-Tirmidhi and Al-Bukhari on the authority of Abu Sa`id. Reported also by At-Tabarani and Al-Hakim on the authority of Umm Kulthum bint `Uqbah, and verified by Al-Hakim, according to Muslim’s conditions; and supported by Adh-Dhahabi, as related in Faydul-Qadir: 2/38).

"... And live with your people wherever you like."

 Article from islamtoday.com..

by Shiekh Abd Allah b. Bayyih

The Prophet (peace be upon him) said: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” [Sahîh Ibn Hibbân (4861)] The narrators of this hadîth are all reliable.

The meaning of the hadith:

Fudayk belonged to a tribe who were all non-Muslims. Fudayk, who had accepted Islam, used to live with them. Fudayk’s people had requested him to live with them and pledged to him that they would not impose upon him in his faith in any way.

Fudayk then went to the Prophet (peace be upon him) and asked about whether he should emigrate, saying: “O Messenger of Allah! There are people claiming that whoever does not emigrate will come to ruin.”

To this the Prophet (peace be upon him) replied: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.”

Ibn Hibbân explains the meaning of the hadîth as follows [Sahîh Ibn Hibbân (11/203)]:

The command to “establish prayer” is a command indicating obligation upon those being addressed under relevant circumstances.

The command to “avoid bad deeds” is a command indicating obligation upon all Muslims under all circumstances. They must not perpetrate evil and sinful deeds upon themselves or upon others. This refers to all deeds that Allah is displeased with

The imperative tense of the verb “live” in the phrase “and live with your people wherever you like” indicates permissibility. What it means is that if a person who shuns bad deeds as we have mentioned, then there is no harm in his living wherever he chooses to live, even if the location is not ideal.

Indeed, a Muslim who lives in a non-Muslim country should take the injunctions of this hadîth to heart and live his life accordingly. He should establish prayer. He should avoid fornication, drinking, and all other licentious, sinful deeds.

Its legal implications:

It is generally understood that a Muslim living in an Islamic country should not leave it for a non-Muslim country without a good reason. This hadîth is evidence that if a Muslim is already living in a non-Muslim country and is able to worship Allah and carry out the rites of his religion, then he is under no obligation to leave his country.

Scholars disagree regarding the emigration of a Muslim who lives in a non-Muslim country.

The first opinion is that a Muslim can live in a non-Muslim country as long as he is free to practice his religion. This is the opinion of the vast majority of jurists. It is the ruling followed by the Hanafî, Shâfi`î, and Hanbalî schools of law.

Those who hold this opinion cite the hadîth under discussion as evidence.

Another hadîth which is used as evidence for the permissibility of living in non-Muslim countries is where the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living atmosphere, then live.” [Musnad Ahmad (1420) – with a weak chain of transmission]

The second opinion is that of the Mâlikî and Zâhirî schools of law – that it is obligatory for a Muslim to emigrate from a non-Muslim country to a Muslim country if he is capable of doing so.

The cite hadîth like: “Do not be in sight of each other’s house fires.” [Sunan al-Tiimidhî (1604), Sunan Abî Dâwûd (2645), and Sunan al-Nasâ’î (4780)] There is disagreement about the authenticity of this hadîth as well as about its meaning.

The third opinion is quite the opposite of the second. Al-Mâwardî and many other Shâfi`î scholars hold the view that if a Muslim is able to practice his religion freely in a non-Muslim country, then he should not leave. They argue that it is his duty to remain in that country, because if he leaves, then the country will be devoid of a Muslim presence.

Conclusions:

What all this amounts to is that there is flexibility in the matter. If a Muslim feels the need to live in a Muslim country where he can practice his religion with greater freedom and comfort, then it is a good thing for him to do so if he gets the opportunity. However, if he finds it better for him to stay where he is, then he is free to do so. As long as he is free to practice his faith, then he may stay in his country. We might add another consideration that he must take into account: He should be able to raise his children as Muslims.

And Allah knows best.

The Five Categories of People who Pray

Article from subulassalaam.com..

Author: Al Imaam Ibn Qayyim al Jawzeeyah
Reference: Al Waabil as Saayib: Vol. 1 P. 138

The first: The category of the oppressor to himself, the negligent one, one who is deficient in performing ablution for it, negligent with its appointed time periods, its boundaries and its pillars.

The second: One who preserves it appointed time periods, its boundaries, its outward pillars and ablution for it. However, he forsakes striving against his own self from whisperings and thinking to himself, and so is preoccupied with whisperings and thoughts.

The third: One who preserves its appointed time periods, its pillars as well as strives against himself in repelling whisperings and distracting thoughts that overcome him, he is busy in striving against his enemy in order to prevent him from stealing his prayer, he is in prayer as well as Jihaad.

The fourth: One whom when he stands for prayer perfects its rights, its pillars and its boundaries. His heart is occupied with preserving its boundaries and preventing anything of it being lost, rather all his attention is directed to performing it as it should be, in its most complete and perfect form, his heart is occupied with the prayer and worshiping his Lord the Elevated with it.

The fifth: One who performs the prayer like the previous person, but in addition to this, he has taken his heart and presented it to his Lord. He looks at his Lord with his heart, fully concerned with Him, in utmost obedience out of love and reverence for Him, it is as if he sees and witnesses his Lord. All distracting thoughts and whisperings fade away and the veil between him and his Lord is removed. The difference between this person in his prayer and others, is greater and better than all that is between the heavens and earth, he is fully occupied and overjoyed with his Lord in his prayer.

The first category is punished, the second is held accountable, the third is pardoned, the fourth is rewarded and the fifth is brought close to his Lord, because he gains a portion of what made the prayer a delight to him.

For whoever is delighted with his prayer in the life of this world, will be delighted by being close to his Lord in the afterlife as well as being delighted with his Lord in this life, and whoever is delighted with Allaah, everything would be delighted with him, and whoever is not delighted with Allaah the Elevated, his soul will be torn apart for the life of this world in loss.

It is narrated that when a servant stands for prayer, Allaah the Glorified says; “Remove the veil.”, and if the servant turns away He says: “Replace it.”

This ‘turning away’ has been explained as the turning of the heart away from Allaah the Mighty to other than Him. So if he turns away, the veil is replaced between him and his Lord and Shaytaan enters and presents worldly affairs to him, he shows them to him in the image of a woman. But if he turns with his heart to Allaah and does not turn away, Shaytaan would not be able to come between Allaah and that heart, he only enters if the veil is replaced. If he returns to Allaah the Elevated with his heart, the Shaytaan would escape, and if he turns away, the Shaytaan would return, such is his state with his enemy in prayer.

Jahil agama punca mudah terjebak amalan syirik

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Oleh: Mohd Yaakub bin Mohd Yunus
Thursday, 01 October 2009

Rasulullah sendiri memperingatkan umat jangan keterlaluan menyanjungi serta memujinya. KEGIATAN kaki judi menjadikan kubur lama yang dianggap keramat dan ber-kuasa untuk menunaikan segala permintaan termasuk untuk mendapatkan nombor ekor, malah terdapat juga pihak tertentu menjadikan kubur sebagai tempat memohon disembuhkan penyakit.

Sering kali kubur orang soleh seperti Nabi, sahabat Rasulullah SAW, ulama dan wali dianggap memiliki keramat akan dikunjungi masyarakat Islam bertujuan untuk beribadah dan dijadikan perantaraan bagi membuat permohonan tertentu kepada Allah. Ada di antara kubur berkenaan dihiasi binaan indah, diterangi lampu bahkan ada juga sehingga didirikan masjid di atasnya.

Sikap berlebihan dalam mengagungkan orang soleh sebegini menjadi asal munculnya amalan syirik yang terburuk di atas muka bumi ini iaitu penyembahan berhala. Firman Allah, "Dan mereka berkata jangan sekali-kali kamu meninggalkan (penyembahan) tuhan kamu dan jangan pula kamu tinggalkan Wadd, dan jangan pula Suwaa', Yaghuts, Ya'uq dan Nasr." (Nuh: 23).

Menurut Ibnu Abbas r.a, Wadd, Suwaa', Yaghuts, Ya'uq dan Nasr adalah orang soleh daripada kalangan kaum Nabi Nuh. Apabila mereka meninggal dunia maka syaitan membisikkan ke telinga kaum itu agar membuat patung menyerupai mereka agar dapat mereka mengenang segala amalan soleh serta jasa orang soleh berkenaan. Patung itu turut dijadikan perangsang bagi mereka untuk mencontohi perbuatan orang soleh. Patung berkenaan pada peringkat awalnya tidak disembah oleh kaum itu. Namun masa berlalu dan generasi awal kaum ini meninggal dunia, generasi baru yang menggantikannya banyak melupakan ajaran agama sebenar. Syaitan sekali lagi memainkan peranan untuk menyesatkan umat manusia dengan membisikkan kepada mereka bahawa generasi sebelum mereka itu menyembah patung berkenaan untuk mendekat diri mereka kepada Allah.

Disebabkan kejahilan mereka terhadap ajaran agama maka bermulalah amalan menyembah patung orang soleh itu atas dasar mengagungkan dan kecintaan terhadap mereka serta ia dijadikan sebagai objek perantaraan untuk memohon doa serta syafaat. Al-Laata yang juga antara berhala terbesar pada zaman jahiliah di Makkah juga nama seorang yang masa hidupnya gemar memberi makanan kepada jemaah haji yang mengunjungi Kaabah.

Sehubungan itu, Rasulullah SAW sentiasa memperingatkan kepada umat manusia agar jangan berlebihan dalam menyanjungi serta memuji dirinya. Mengagungkan Rasulullah hanya akan tercapai dengan melaksanakan segala perintah dan larangannya seperti termaktub di dalam al-Quran serta sunnahnya. Baginda amat khuatir sekiranya umat Islam terjerumus melakukan kesilapan seperti umat lalu yang berlebihan dalam mengagungkan orang soleh sehingga melakukan perbuatan syirik. Ketika hayatnya baginda berkali-kali memperingatkan sahabat agar menghindari sikap melampaui batas golongan Yahudi dan Nasrani yang membangunkan tempat ibadah di atas kuburan orang soleh mereka. Amaran ini diulangi lagi ketika baginda sedang uzur bahkan menurut Aishah r.a. ketika baginda hampir wafat Rasulullah masih sempat bersabda: "Semoga laknat Allah ditimpakan kepada orang Yahudi dan Nasrani. Mereka menjadikan kuburan Nabi-Nabi mereka sebagai tempat ibadah (masjid)." (Hadis riwayat Imam al-Bukhari).

Beginilah peringatan yang begitu keras daripada Rasulullah kepada umatnya agar tidak didirikan masjid di atas kuburan orang soleh dan jangan menjadikan kuburan mereka sebagai tempat beribadah seperti solat, tawaf, membaca al-Quran, menyembelih haiwan korban, memohon doa serta pertolongan.

Solat menghadap kuburan adalah diharamkan sebagaimana sabdanya: "Jangan kamu solat menghadap kubur dan jangan duduk di atas kubur." (Hadis riwayat Imam Muslim) Baginda juga pernah bersabda: "Janganlah kalian jadikan rumah kalian seperti kuburan, kerana sesungguhnya syaitan akan lari dari rumah yang dibaca di dalamnya surat al-Baqarah." (Hadis riwayat Imam Muslim). Menerusi hadis ini dapat kita fahami bahawa dilarang menjadikan rumah seperti kuburan yang tidak dibaca al-Quran. Secara tidak langsung ia menunjukkan bahawa kawasan perkuburan bukanlah tempat untuk beribadah seperti membaca al-Quran sebagaimana di rumah. Majoriti ulama salaf seperti Imam Abu Hanifah, Imam Malik, Imam al-Syafi'i, Imam Ahmad dan imam lain melarang membaca al-Quran di kawasan perkuburan. Sebagai contoh Imam Abu Dawud berkata dalam kitab Masaa'il Imam Ahmad: "Aku mendengar Imam Ahmad ketika beliau ditanya mengenai membaca al-Quran di pemakaman? Beliau menjawab: "Tidak boleh". Menurut Ibnu Taimiyah di dalam Iqtidhaa' Shirathal Mustaqim: "Daripada al-Syafie sendiri tidak terdapat perkataan mengenai masalah ini, yang demikian ini menunjukkan bahawa (baca al-Quran di perkuburan) menurut beliau adalah bidaah. Imam Malik berkata: "Tidak aku dapati seorang pun daripada sahabat dan tabi'in yang melakukan hal itu."

Tindakan sesetengah pihak yang sanggup melakukan perjalanan yang jauh semata-mata untuk mengunjungi kuburan orang soleh dengan tujuan untuk beribadah dan mencari keberkatan sebenarnya bertentangan dengan syarak. Baginda bersabda: "Tidak boleh dipersiapkan perjalanan jauh (bertujuan untuk ibadah) kecuali kepada tiga masjid; Masjidilharam (di Makkah), Masjid Rasulullah (Masjid Nabawi di Madinah) dan Masjid al-Aqsa (di Palestin). (Hadis riwayat Imam al-Bukhari)

Rasulullah juga mengharamkan kuburan ditinggikan atau dibangunkan binaan seperti kubah di atasnya seperti yang sering dilakukan terhadap kuburan orang yang dianggap soleh serta memiliki kedudukan yang tinggi di dalam masyarakat. Ali r.a pernah berkata: "Mahukah kamu saya utuskan suatu tugas yang dulu pernah Nabi mengutuskan untukku tugas itu? Iaitu janganlah kamu biarkan satu patung kecuali sudah kamu hancurkan dan jangan pula ada kuburan yang tinggi melainkan kamu ratakan." (Hadis riwayat Muslim).

Wallaahu'alam.

Ikut dalil dan fakta buang taklid buta

Before You Regret

Article from islamonline.net

By Harun Yahya
Muslim Thinker - Turkey

{"Why should Allaah punish you if you have thanked (Him) and have believed in Him. And Allaah is Ever All-Appreciative (of good), All-Knowing."} (An-Nisaa’ 4:147)

People are created with many weaknesses and imperfections. Throughout our lives, we forget many things and make countless mistakes. However through repentance, which Allah grants us as a great favor, it is always possible in this world to correct our mistakes. Indeed, the world is created just for this purpose: We are trained, put to test, and purified of our mistakes in this world. It is likely that we may deeply regret our mistakes or the way we have led our lives. However, it is always possible to make up for this regret. After having lived through this regret, we can ask for repentance and hope for Allah’s forgiveness.

In the Qur’an, Allah gives the glad tidings that He will forgive any sin provided one repents sincerely. Allah knows our inner thoughts and every word we keep to ourselves. He knows whether we are true to Him or not. Allah, in the Qur’an, describes His closeness to His servants:

{"Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn to Him again and again in obedience, and in repentance."} (Al-Israa’ 17:25)

Yet, another important fact surfaces here: After death, it is not possible to make up for the mistakes and sins committed in this world unless Allah wills otherwise. So not a single moment do we have to lose. Minutes pass by in a blink of the eye and with every moment passing, we draw even closer to death. Furthermore, we can never foresee when death will confront us. Its date, hour, and minute can never be known. We all will certainly die one day and will give an account of our deeds in the presence of Allah.

For this reason, man must always bear in mind that he may soon die. If he is not to regret in the Hereafter, he must reconsider his life. If it were the time to meet the angels of death right now, would you be able to give an account of all the years you have spent in this world? What have you done so far to earn the consent of Allah? Have you been meticulous enough in fulfilling Allah’s commands?

A person might not have an affirmative answer to any of these questions. But if he repents and sincerely makes an absolute commitment to live to earn the good pleasure of Allah, then he can hope for Allah’s forgiveness. The Messenger of Allah (peace and blessings be upon him) frequently sought forgiveness from Allah:

“By Allah, I seek the pardon of Allah and return penitently to Him every day more than seventy times.” (Al-Bukhari)

We must take refuge in Allah, Who is Al-Ghaffar (The Forgiver, He Who is All-Forgiving), Al-Halim (Forbearing One, He Who is clement), and At-Tawwab (The Acceptor of repentance). Allah will absolutely give the rewards of those who persevere and often turn to Him. He will certainly forgive His servants who have faith and reward their good deeds according to the best of what they did. In one verse, Allah states this great glad tiding as follows:

{Whatever is with you, will be exhausted, and whatever is with Allaah (of good deeds) will remain. And those who are patient, We will certainly pay them a reward in proportion to the best of what they used to do. Whoever works righteousness - whether male of female - while he (or she) is a true believer (of Islaamic Monotheism), verily, to him he We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay then certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)} (An-Nahl 16:96-97)

Never forget that at any time any one of us might be caught by death and, though being full of regret, might not have again the opportunity to correct the wrongs we committed in the worldly life. For this reason, we should lose no time in asking for repentance from Allah and living by His commands and the Sunnah of the Prophet (peace and blessings be upon him). This is the only way to be a servant upon whom Allah bestows His mercy and love. This is, again, the only way to attain Paradise, the eternal abode Allah prepares for His true believers.

* Excerpted with some minor modifications from the book Before You Regret.

Harun Yahya was born in Ankara in 1956. He studied fine arts at Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, he has published many books on political, faith-related, and scientific issues.

Disbeliever's Good Deeds: Can They Take Him to Paradise?

Article from islamonline.net. I was quite shocked when I heard stories about Muslims believing that even the Kaafir (disbeliever) will be able to enter Jannah (Paradise). Either the person is still ignorant about this fact or that he/she has been taught or have read the wrong form of Tauheed/Aqeedah (basic Islamic belief).

Name of Questioner: Abdol - Iran
Title: Disbeliever's Good Deeds: Can They Take Him to Paradise?
Question:

As-Salamu` alykum. I heard some Muslims saying that only good Muslims go to Heaven. But what about the other good people who are kind, generous, support the poor but are the Christians or Jews. Do they go to Heaven or not ?

Date: 18/Jun/2002
Name of Counsellor: IOL Shari`ah Researchers

Topic: Muslim Belief

Answer:

Wa`alykum As-Salaamu wa Rahmatullahi wa Barakaatuh.

In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, we would like to thank you for showing keenness on knowing the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations, yet we apologize for the late reply.

As regards your question, we’d like to make it clear that Allah Almighty never disregards any good deed, be it from a believer or a disbeliever; He gives good reward for it. But the point here is, as a believer does good deeds, he does so with certain belief that he will be rewarded in the Hereafter; i.e. whatever he does, it’s for the sake of Allah, and he will get its reward in the Hereafter. However, there are people who are good and benevolent by nature, and many of them love their brothers and sisters in humanity, despite that they are not believers.

Explaining the type of reward granted to such people, the Kuwaiti Encyclopedia of Islamic Jurisprudence makes it clear that there is surely a reward in this world for people who, despite lacking iman (belief), contribute to the progress of mankind, are good by nature, giving charity…etc.

But the criterion for getting reward in the Hereafter is belief. This is based on the Hadith, in which the Prophet, peace and blessings be upon him, states: “Allah never disregards a good deed of a believer; he reward him for it in this world and in the Hereafter. As for a disbeliever, he is rewarded for the good deeds in this world so that when he is in the Afterlife, no more reward will be there for him.”.

In making this point more clearer, clarifying that Jannah (Paradise) is for believers, Sheikh Hamed Al-`Ali, instructor of Islamic Heritage at the Faculty of Education, Kuwait and Imam of Dahiat As-Sabahiyya Mosque, states:

“No one will enter Jannah (Paradise) except a believer. Almighty Allah says in the Qur’an,

{'And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water of anything that Allaah has provided you with." They will say: "Both (water and provision) Allaah has forbidden to the disbelievers.'} (Al-‘Araaf: 50)

Also the Prophet, peace and blessings be upon him, is reported to have said: “You will not enter Paradise until you believe.” (Agreed upon hadith)

This is one of signs of Allah’s absolute justice, because when a disbeliever does something good in this world, he or she does it for the sake of a worldly gain, and it is granted to him/her. On the contrary, a believer does his or her action for the sake of seeking reward in the Hereafter, and it is on this basis he or she is granted reward according to his or her intention.

Thus, Allah gives everyone what he or she has striven for. The believer has striven and worked for the success in the Hereafter, and as such he or she is given the same recompense for his work. But as for the disbeliever, as long as his deeds do not spring from belief (part of which is believing in the Hereafter), then he or she is not admitted to Paradise. The Kafir, or disbeliever, does not seek or strive for what is in the Hereafter, rather he or she wants to attain the pleasures in this life such as seeking people’s admiration, peace of mind, etc.

If the Kafir wishes and really seeks the reward in the Hereafter, he or she would right away believe in Allah, the Hereafter, and follow the messengers of Allah and never disbelieve in any of them, because disbelieving in anyone of them would be counted as disbelieving in all messengers since the message they all brought is the same and each Prophet believed in whoever came before him and gave glad tidings to the Prophet who would come after him.

In brief, Jannah is only granted for those who strive for it and there are some conditions to be met for a person to be admitted to Jannah. Whoever works in this life for the sake of the Hereafter and fulfills the conditions of Jannah, he or she will be admitted to it. Conversely, those who fail to work for Jannah or work for it but do not fulfill its conditions will never enter it. This is the absolute justice of Allah, and Allah does not do injustice to any body.”

Shedding more light on this issue, Sheikh `Attiyah Saqr, former Head of Al-Azhar Fatwa Committee, states the following:

“ In terms of the reward of the Hereafter, it is totally agreed upon that a disbeliever receives no reward in the Hereafter nor does a believer who offers good deeds out of showing off. However, when talking about the reward of this world, the case is different in the sense that every one is paid for his deeds whether bad or good. Thus, a disbeliever receives reward for the good deeds he offers in this world. Almighty Allah says:

{'And (remember) when Ibraahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allaah and the Last Day." He (Allaah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"} (Al-Baqarah: 126)

Almighty Allah also says: {'Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therien, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do.”} (Hud: 15-16)

All these Qur’anic verses make it clear that both a believer and a disbeliever get reward in this life for their good deeds. However, there is another reward for a believer in the Hereafter while a disbeliever is denied such a reward, due to his disbelief. Muslim reported that `Aisha, may Allah be pleased, asked the Prophet, peace and blessings be upon him:

“O Messenger of Allah! It was the trait of Ibn Jud`aan in pre-Islamic period to feed the needy and keep ties of kinship, will he benefit from these good deeds?(in the Hereafter)” The Prophet, peace and blessings be upon him, said: “No, for he never said: ‘My Lord! Forgive my sin on the Day of Judgment" i.e. he was doing all that while insisting on disbelief.”

Do keep in touch. If you have any other question, don't hesitate to contact us.

Allah Almighty knows best.

Missing Ramadhan already..

There are only 8 nights left.

How much have we done so far?

What are our plans within these last few days and nights?

Are we sure we'll meet the month of Ramadhan again next year?

Let's strive to increase in good deeds for these remaining days and nights..

It's never too late..

And it's always worth it!

Ijtahidu ya ikhwan!

Assumption is the root of all evil

I was reading bro Rizhan's blog entry about this topic and decided to share something.

Remember recently that a certain Muslim organisation tried to bring Dr Zakir Naik to Singapore but he was not granted a permit?

To be honest, I was disappointed that it didn't happen. Dr Zakir Naik is one of the better da'ies in the Muslim world, who's recognised worldwide and his talks are somewhat very inspirational, beneficial and even extraordinary, Masya Allaah.

Knowing this just added to the disappointment. Guess what was the first thing that came to mind? Maybe the government decided to do this because of this, maybe a certain Muslim body did that because of something else. However, they are all just maybes coming from me and and they remain as such.

Thankfully, I kept an open mind and decided not to make any conclusion on the matter until I get some facts about what really happened. And alhamdulillaah, I managed to get answers recently at an iftar-cum-open talk session between a main Muslim body and the Singapore Students of Al-Haramain Asy-Syarifain.

During the open dicussion, I decided to ask, why Dr Zakir Naik's talk was not approved to be held in Singapore and we all know the benefits he brings to Islam and the general public as a whole, while on the other hand, a certain 'Grand' Sheikh was allowed to come to Singapore and some of the things he does are not beneficial at all to the general Muslim community and some of the rituals he introduced to them are not even Islamic.

Firstly, about the Sheikh, we were told that he has been advised about certain things that he did for example, spreading his own opinions about Wahhabism to the general public which would only create division, hatred and confusion. And the reason he was allowed to come to Singapore, which in recent times, seems quite often, is due to the fact that it was a closed session and not opened to the public.

And we were told that even the controversial Ameenah Wadud, had came to Singapore recently and given a talk albeit in a closed session.

For Dr Zakir Naik, however, the organisers wanted it to be in public. For any talks to be held public, it will have to go through some bodies of the government and they will always be very strict, especially if the talk touched on topics such as different religious or racial issues. And of course with his speeches available on YouTube, I'm sure those government bodies have made a thorough research on the speaker. And we know how Singapore works especially on these sensitive issues.

Thus, this was why he was not granted permit to give a talk here. From what I understand, generally, the organisers had acted independantly and didn't seek advice from the main Muslim body. They didn't know about the government's stringent assesment before allowing talks like these to be held in public. What should have been done was for the talk to be held in a closed session as that would have definitely allow him to give a talk here.

This was the answer given to my query, being told to us from someone who holds quite a high post in the Muslim body, whom I respect and trust. Now that the Muslim organisation have known about it and have been advised about how to go about bringing personalities like Dr Zakir Naik here, I hope that they will invite him here again in the near future, insya Allaah.

{"O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful."} (Suurah Al-Hujuraat 49:12)

And Allaah Almighty knows best.

Sharing Session

Day and time check: Sunday, 9.30 am

I’ve just got back home since yesterday afternoon, feeling groggy, body starting to ache all over, however feeling quite fulfilled for the events that took place for the past few days. Alhamdulillaah. It has become a regular occurance, that each time I visit a different mosque for the night prayers, I’d bump into a friend or acquaintance. Yesterday was by far the most unexpected but at the same time a delightful experience.

My mosque-hopping escapades were mostly a spontaneous affair. Last night was no different. It was already about 5 p.m. and I thought since there would be a soccer gathering at ECP sports planet at around 11 p.m., might as well go to Masjid Kampong Siglap. As soon as I entered the mosque, I bumped into bro Ash-Shafi’ie, one of the Islaamic University of Madeenah undergrads who was attached for work there. While waiting for Isya’ prayers, I was thinking about where to have a bite after the night prayers before the soccer meet when I saw bro Khairu Rejal,

“Salam, apa ko buat kat sini bro?”
“Wassalaam. Ada program ah nanti lepas taraweeh 8 rakaat, join ah!”
“Program apa?”
“Ada sharing session gitu, join je”

Just before I entered the function room where the ‘sharing session’ was held, I bumped into bro Dzar, one of my current schoolmates. Then as I entered the room, I saw Dr Al-Bakri and went over to say Hi. Hm, event apa nie? Macam serious je, I thought. Only after further enquiry that I realized it was an iftar, tazkirah and qiyam program jointly organized by the different bodies of Muslim activists in Singapore. And I wasn’t part of any organisation, haha. Freelance lah. I guess being invited by Bro Khairu would make me part of SAFF eh? Boleh? I also met Bro Muhammad from NTU at the talk, who just recently got married. He was my bunkmate during NS. Small world uh.

The tazkirah session was short but enriching. Topic was Da’iyah and Tarbiyah, presented by Ustaz Zainal Arifin former mudir of Madrasah Aljunied. His knowledge is vast, Masya Allaah. Baarakallaahu feeh. The tazkirah session was too good to give it a miss that I decided to come a little late for the soccer meet. Ok lah, at least I’d still have 2 hours of soccer. But it was extended for another hour anyway. Hah.

Anyway, da’wah and tarbiyah is a responsibility of each and every Muslim. There are numerous references we can turn to in the Noble Qur’an and about the basis of da’wah by the Prophets and the importance of spreading knowledge from what we have learned and practiced. For example Allah Almighty says in the Noble Qur’an in these few verses for example;

{“(And remember) when Allaah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad s.a.w and the religious knowledge) known and clear to mankind, and not to hide it..”} [Suurah Al-‘Imraan 3:187]. This ayat demands those who are endowed with knowledge should teach it. While the verses that follow show that it is Haraam to conceal it.

{“And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islaamic Monotheism)…” [Suurah Fussilat 41:33]

{“Invite (mankind, O Muhammad s.a.w.) to the way of your Lord (i.e. Islaam) with wisdom (i.e. with the Divine Revelation and the Qur’an) and fair preaching, and argue with them in a way that is better…”} [Suurah An-Nahl 16:125]

There are also hadeeths mentioning the importance and excellence of tarbiyah (teaching).

`Ali said that the Messenger of Allah said to him: "If Allah guides a man through your help, it is better (for you) than red camels." [Bukahari and Muslim]
N.B. Red camels at that time were from among the people's most precious possession. He also said: Whoever acquires knowledge and keep it concealed Allah will bridle him with a bridle of fire on the Day of Resurrection. [Abu Dawood, Ibn Majah, At-Tirmidhi]

He also said: "Verily Allah, His angels, the inmates of the heavens and the earth, even the ant in its hole and the fish in the sea send salutation on the one who teaches good to the people." [Its chain is Hassan]. He said: "If the son of Adam dies, all his works is stopped except three. Charity that‘s continuous, useful knowledge or a righteous child who supplicates for him." [Muslim]

The messenger of Allah said: "Whoever guides or directs to good, then he gets the same amount of blessing as the one who does it." [Related by Muslim].

Since there was going to be another tazkirah session after fajr prayers by Ustaz Zainal Arifin, I decided to come back to the Mosque after the soccer meet. This time, the soccer meet was attended by lesser people as compared to last week. This meant more playing time for us and faster ‘pancit’ time. What to do? This is the reality of getting further from the tireless age of youth and the result of practicing a lifestyle of irregular exercise, tsk tsk. But it was still all good, merapatkan ukhuwwah antara kita, alhamdulillaah.



Back to the mosque, I realised that three other bros from the Islaamic University of Madeenah were at the mosque too, Wafi, Zainal and his brother, Umar. They were helping out for the RYC camp for youths. Masya Allaah, I met so many people in one place.

The morning tazkirah was mainly about the meaning and importance behind Suurah Al-Asr. Basically, it somewhat depicts the code of conduct, what the past Prophets and the early generation Muslims who strive in the cause of Islam hold on to. Ustaz also stressed on the importance of understanding ‘Aqeedah the way the salafussoleh (Prophet Muhammad’s companions and the two generations thereafter) believed. This is the basis for a Muslim. If one's understanding of ‘Aqeedah is strong and sound, then everything else will fall in place.

Another thing that I'm impressed apart from the ustaz's knowledge is how humble and approachable he is. He went around interacting with all those who were present irregardless of standing or age. He's like a fatherly figure to all of us.

Alhamdulillaah, for the opportunity and experience gained. Some of the things I’ve learned and experienced so far for this Ramadan while Mosque-hopping, would never have occurred if I had just stayed at home or remained in my area for night prayers.

We still have about 13 days to go, insya Allaah. Let’s try our best for these remaining days and nights of Ramadhan being firm and steadfast on the good that we have done so far and let's strive to increase our efforts and may we be blessed and granted the opportunity to meet the Night of Al-Qadr’(decree), a night better than a thousand months.

And Allaah Almighty knows best.

Avoid The Secret Sins

Just a reminder for myself and all. English translations available for the vid.

{"But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraaman (honourable) Kaatibiin - writing down (your deeds), They know all that you do."} [Suurah Al-Infitaar 82:(10-12)]

{"There is no human being but has a protector over him (or her) (i.e. angels in charge of each human being guarding him, writing his good and bad deeds"} [Suurah At-Taariq 86:4]





Let's work on improving ourselves and striving in performing good deeds and staying away from bad deeds as much as possible. Seek help and ask from Allaah and only Allaah. Don't stop supplicating, hoping and asking from Allaah.

Allaah Almighty says in Suurah Al-Baqarah 2:186,

{"And when My slaves ask you (O Muhammad s.a.w.) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright."}

in conjuction with this Suurah is the following hadeeth qudsi,

Narrated Abu Hurairah (radhiallaahu 'anhu) : The Prophet (sallallaahu 'alaihi wasallaam) said, "Allaah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me through performing Nawaafil (praying or doing extra deeds besides what is obligatory) till I love him. Then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My Protection (Refuge), I will protect him; (i.e. give him My Refuge), and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoit him.'" [Sahih Al-Bukhari, 8/6502 (O.P.509)] - Interpretation of the Meanings of The Noble Qur'aan; A Summarized Version of At-Tabari, Al-Qurtubi and Ibn Kathir with Comments from Sahih Al-Bukhari