Thursday, April 16, 2009

Love And Marriage

A childhood friend recently asked me this "Is it ok if I remain single all my life and not be married? I have a problem with trust. I don't think I can have a successful marriage."

I didn't probe further what her problem was, and I tried not to draw any assumptions what has happened in her life. Situations like this seem to be increasing every day and it's definitely a worrying trend. It doesn’t help that we keep hearing news of failed marriages and cheating spouses. However, I always believe that there’s an answer out of all this and the answer lies within Islam.

“What? It lies within Islam? Why then is the Malay Muslim community one of the biggest, (if not the biggest) contributors towards this problem?”

The reality is that many of the Muslims today are Muslims only by name. They don’t inculcate Islamic values in all or many parts of their life while in fact; we have to apply it in everything we do. If each and every Muslim truly strives to apply Islam as a way of life, this would definitely increase the chances for a happier life and more successful marriage.

Before providing her with some avenues that would hopefully help her find her way out of this, I reminded her about the basics in life as a Muslim and the single most important question that everyone must continuously remind themselves, “At the end of all this dramatic life, when we all die, where are we going? What is our true purpose of life?”

I hope that my e-mail reply to her question would help in some way. May Allah guide her and those in a similar state out of this and protect them.


Since we’re on this topic, here’s an interesting read to share. Do check out the ‘heated debates’ from the comments too. Oh How About Love (

And here’s my comment on it, just as a reminder for myself and maybe for others too.


Hm, just to share.. here’s some excerpts of advice that we can ponder about love and marriage..

“Dalam soal berumah tangga, janganlah terlalu memilih dan hanya mencari yang paling sempurna. Jika kita mahu yang paling sempurna, maka nanti apabila kita membuat keputusan untuk menerima seseorang, kita menganggapnya sebagai seorang yang sempurna. Jika rumah tangga dibina atas fikiran seperti itu, kita tidak expect sebarang kekurangan. Maka selepas berumah tangga, hanya kekurangan isteri sahajalah yang sering terlihat di mata, kerana kita menjangkakan kesempurnaan. Terimalah seseorang, seadanya. Kebaikannya disyukuri, kekurangannya diredhai”

“perkahwinan sebenarnya menggabungjalinkan antara cinta, kasih sayang, tanggungjawab dan peranan. Ada hari air pasang, cinta memainkan peranan. Ada hari air surut, maka tanggungjawab dan kematangan pula mengambil tugas.”

“Aik macam pernah dengar kata-kata di atas.. tapi di mana yah?” some might think. They are excerpts from a couple of articles at

Apart from choosing someone for their piety, for me, there needs to be other factors as well in choosing our lifetime partners. I feel, it’s up to the individual. Each has his/her own needs and aspirations. One’s choice in their future partners will be based on their perspective towards life. When they find someone who shares similar goals and outlook towards life, that person will be their likely choice.

The basics for me are like what Abu Raiyan said, “yang sejuk di mata dan penawar di hati.” That’s because I’ll live with this person for the rest of my life and at least some form of attraction and chemistry is a must for me. To be more convinced after that, that’s where istikharah prayers come in for both parties before proceeding further.

I agree to how ‘Anonymous’ and ‘Abu Raiyan’ suggested about loving someone for the sake of Allah. It is about loving him/her for their piousness and effort towards being a good Muslim and to know that both will strive for the success of the marriage based on Islamic values, constantly reminding and guiding each other towards goodness and doing their best to refrain from anything that’s bad.

With this as the basis in the marriage, along with mutual trust, patience, understanding, open communication (both being an open book to each other), respecting each other’s needs/aspirations/time and also accepting each other for who they are (not how you want him to be), this will help towards the success of the marriage, insya Allah.

Things will not be perfect in a sense that every single day will be all lovely and romantic even if we strive for this. Every situation in this life will be forever filled with trials. There will be good times and tough times. If both can understand this, then they’ll be patient and help each other to work things out whenever things turn out bad. It definitely needs a lot patience and effort.

And lastly, about Islam and the natural tendencies of humans, mutual expressions of love not only physically, but also emotionally, between married couples are definitely a must for the bonds of marriage to remain strong.

For example, the Prophet (peace and blessings be upon him) used to express his love toward his wives by word and deed. It is reported that `Amr ibn Al-`Aas (may Allah be pleased with him) asked the Prophet (peace and blessings be upon him) saying, “O Allah’s Messenger, whom do you love most, after Allah Almighty?” He (peace and blessings be upon him) replied, “`A’ishah.” `Amr ibn Al-`Aas then said, “And from among the men?” The Prophet answered, “Her father (Abu Bakr).” This hadith shows how great the Prophet’s love was for `A’ishah, and this love was well-known among his Companions.

`A’ishah (may Allah be pleased with her) said, “It would happen that Allah's Messenger (peace and blessings be upon him) would take a utensil containing food, give it to me while I was having my menstrual period, and adjure me to eat from it. Then he would take the vessel being keen to put his mouth on the same place I put my mouth on.” Of course, the Prophet did this as a kind of compliment and to let his wife feel his affection.

`A’ishah also swore that the Prophet (peace and blessings be upon him) used to do the same when drinking water. She would drink then he would take the utensil and drink from it, putting his mouth where she had put hers.

By doing such things, the Prophet (peace and blessings be upon him) intended to guide his nation as to how the relation between the spouses should be, how affection and mercy can last between them, and how the husband can talk gently and play with his wife. (excerpted from an article)

Thus, I agree with your last statement in your comment about Islam and the natural tendencies of humans. (",)

And Allah Almighty knows best.


Hm, asik cakap pasal love and marriage je, tapi nikahnya tak lagi.. tsk tsk.. MACAM PAHAM aku ni.. hahah. Allah al-Musta'aan.

"O Ever Living, O Self-Subsisting and Supporter of all, by Your Mercy I seek assistance, rectify for me all of my affairs and do not leave me to myself, even for the blink of an eye." Ameen.

Anyway, here’s a few articles that we can ponder upon about love and marriage.

- What is Love? (

- Mutual Expressions of Love Between Spouses (

- Jodoh tidak datang bergolek (

- Erti Sebuah Perkahwinan (

- Loving Each Other for the Sake of Allah (

Monday, April 13, 2009

A Hope For Desperate Souls

Article from

Julaybib, the Prophet's companion

By Amatullah Abdullah
Freelance Writer

There are many outstanding Companions of the Prophet Muhammad (peace be upon him) who come to mind throughout Islamic history. Some are huge in stature, and others are humble, yet highly respectable or brilliant in some way. Julaybib was a beloved companion of Prophet Muhammad however, not a likely figure to make it in the ranks of celebrated heroes of Islam.

His life and deeds were not sung nor recounted with reverence as they should be but with the meager facts available one sees hope for humble souls through his life.

Julaybib was not tall, or handsome, he was not known to be a gallant warrior on the battlefield before the advent of Islam. His personal attributes appeared so contrary to the normal heroes of old.

Julaybib was an orphan, deformed and extremely short. He was brutally rejected by society because the people were more concerned with his physical appearance and status than integrity.

His story is significant and many lessons can be learnt from it. It shows us a lot about how a human being can be devalued based on superficial things. His life is an example and hope for souls filled with despondency because they do not measure up to the norms set by society. His story touches the hearts of many even today.

Julaybib was an orphan from Madinah and acquired his name before embracing Islam. His name means "small grown" in Arabic which denoted his physical appearance. He was extremely short and could be compared to a dwarf when considering today's definition. It is also noted that he was even described as "damim" in Arabic which means deformed, unattractive or of repulsive appearance.

In addition to his physical appearance, another important factor in his mistreatment had to do with his lineage. Lineage was an essential part in the Arab society he lived in, just as it is still important today in many cases. One's lineage determined his or her status in the society. His physical appearance, and unknown lineage, made people shun and spurn him. He was an outcast which caused him much public humiliation and disgrace.

Facing such disdainful treatment, Julaybib was apparently a lonely soul yearning for love and compassion. As he was carrying the burden of prejudice on his shoulder from the time he was born, companionship, love and compassion became alien to him.

There were often times, a question as to whether this man would even taste any compassion or respect in his life. The question cleared with his acceptance of the Prophet Muhammad's message of Islam.

He became a devoted servant of Almighty God and beloved companion of Prophet Muhammad. He gained respect and affection from Prophet Muhammad, for his sincerity, integrity and strong Islamic belief. Julaybib earned the honor he yearned and became one of the most valued companions of the Prophet.

Prophet Muhammad cared deeply for this soul. He was sensitive of Julaybib's needs, and this is evident from the hadith where the Prophet approached a man from the Ansar (Madinah Muslims who helped the Makkans when they emigrated to Madinah), seeking the hand of his beautiful daughter in marriage on behalf of Julaybib. The Islamic scholar, Imam Ahmad, has recorded this incidents in Julaybib life as follows:

The Prophet went to a man of the Ansar and said:

"Give me your daughter for marriage."

The man answered excitedly, "Yes, O Messenger of Allah , it would be an honor and a blessing."

For which the Prophet said, "I do not want her for myself."

The Ansari man asked, "Then for whom, O Messenger of Allah?"

And the Prophet answered, "For Julaybib."

When the Ansari man heard this, he was shocked and said, "O Messenger of Allah, let me consult her mother." So he went to the girl's mother (his wife) and told her, "The Messenger of Allah is proposing marriage for your daughter."

The wife of the Ansari seemed overjoyed and said, "Yes, it would be a pleasure."

The Ansari explained to his wife that the Prophet was not proposing to marry their daughter for himself but he is proposing on behalf of Julaybib.

His wife was almost shaken and immediately responded, "What! Julaybib? No, by Allah, we will not marry her to him."

When the Ansari prepared to leave to meet the Messenger of Allah and mentioned to him his mother's disapproval, his daughter, a pious Muslim, asked her father, "Who is asking for my hand?"

Her mother told her that the Prophet was asking her hand on behalf Julaybib.

Their daughter instantly asked them, "Are you refusing to follow the command of the Messenger of Allah? Follow his command, for I will not come to any harm."

The following is illustrated in the book Companions of the Prophet by Abdul Wahid Hamid:

Hearing her daughters word, the Mother's heart being filled with remorse said: "Stop my daughter, don't say another word indeed I have erred I repent and I repent a thousand times over for as of this moment their is no one who I would prefer for you than Julaybib."

The following day the marriage was in place, Uthman and Ali, two of the Prophet's Companions, presented Julaybib a gift of money to help arrange the wedding reception, and to purchase necessary accommodation.

So the Prophet married the beautiful daughter of the Ansari to Julaybib who was once rejected by the whole society. The attitude of the daughter of the Ansari was that of a true believer.

The daughter's attitude shows her confidence of a Muslim woman who could not be influenced by the whims of the society. Unlike the parent's of today's world who are more concerned about status and money, her parents' reaction to her approval explains how Islam does not pressure a woman nor does it disregard her right to choose her husband.

Islam gave the happiness Julaybib deserved and he lived happily together with his beautiful wife until he was martyred.

The follow hadith is another proof that Julaybib was indeed dearly loved and valued by Prophet Muhammad:

After a battle, the Prophet asked his Companions:

"Is anyone missing amongst you?"

They said: "So and so and so."

He asked them again: "Is there anyone missing amongst you?"

They answered: "So and so and so."

He asked them for the third time: "Is there anyone missing amongst you?"

They said: "No."

Thereupon the Prophet said:

"But I see that Julaybib is missing."

The Companions searched for him amongst those who had been killed and found him by the side of seven enemies whom he had killed. He had been killed. The Prophet came there and stood by his body and said:

"He killed seven people. Then his opponents killed him. He is mine and I am his."

He then placed him upon his hands and there was none else to lift him but the Prophet Muhammad. Then the grave was dug for him and he was placed in it.

The man whose life was filled with despair and struggles won the hearts and admiration of many through his pure intentions, traits, and love for Islam and the Prophet. It is really amazing to note how this man of small stature managed to hold a sword and kill his opponent. He was able to accomplish much chivalry through the Prophet's encouragement.

There are so many lessons to be learnt from Julaybib's life. His story is a reflection of Islam. Islam ended his desolate world of disparagement.

His life is an example and hope for human souls which are filled with desolation.

- Amatullah Abdullah is a freelance writer who resides in Chennai, India. Her essays have been published in India, the UK, and the US. She holds a bachelor's degree in English literature and is currently working on her master's.AmatullahAbdullah is is the managing editor of Iqra! Newspaper, and an active member of the Islamic Writers Alliance (IWA). She can be reached at To read more of her works, visit

Saturday, April 11, 2009

Membetulkan Niat Menuntut Ilmu

article from

Sabda Nabi s.a.w. maksudnya :
“Daripada Ka’ab bin Malik r.a, katanya : Aku mendengar RasululLah s.a.w. bersabda: “Sesiapa yang menuntut ilmu (agama) untuk menyaingi ulama, atau berbahas dengan orang jahil, atau supaya dengan ilmu tersebut wajah orang ramai tertumpu kepadanya, maka Allah masukkan dia ke dalam neraka.” (Riwayat al-Tirmizi, Ibn Majah daripada Ibn ‘Umar, al-Hakim daripada Jabir bin ‘Abdillah. Al-Hakim mensahehkannya dan disetujui oleh al-Zahabi. Lihat : Al-Mustadrak 1/272, cetakan Dar al-Ma’rifah, Beirut. Ada perselisihan dalam menentukan kedudukan hadith ini, namun hadith ini mempunyai syahid (pembuktian daripada riwayat lain) yang menjadikannya pada darjah sahih.)

Tujuan menuntut ilmu agama adalah untuk keluar dari kejahilan demi mencari kebenaran dan berpegang kepadanya. Juga untuk menegakkan kebenaran dan membelanya. demikian tugasan dan tanggungjawab taalib al-‘Ilm dan ulama’ (ahl al-‘Ilm). Menuntut ilmu adalah ibadah dan ianya membawa insan muslim ke syurga. Namun ada di kalangan manusia golongan yang ingin bermegah-megah dengan ilmu agamanya, bukan untuk kebenaran tetapi sekadar untuk menaikan diri dan kedudukannya sahaja. Dalam hadith ini disebut tiga niat buruk yang menyebabkan penuntut ilmu agama dihumban ke dalam neraka.

Pertama : Liyujaariya bihi al-‘Ulama’ – iaitu untuk bersaing dengan ulama.

Kata al-Imam Ibn Athir (wafat 606H) : “maksudnya ialah untuk dia bersama ulama di dalam perbahasan dan perdebatan bagi menzahirkan ilmunya kepada orang ramai dengan tujuan riya’ dan sum’ah (inginkan kemasyhuran). (Ibn al-Athir, al-Nihayah fi gharib al-Hadith wa al-Athar, 1/256, cetakan Dar al-Kutub al-‘Ilmiyyah, Beirut.)

Turut berbincang dan berbahas dalam majlis ulama atau dengan para ulama bukanlah satu kesalahan. Apatah lagi jika seseorang itu benar-benar berkemampuan. Islam menggalakkan kebangkitan ilmu dan generasi intektual yang baru.

Islam mengalu-alukan ijtihad yang baik dan memenuhi tuntutan. Namun yang salah ialah pada niatnya yang ingin menjadikan ilmu sebagai jambatan kesombongan dan ketakburan. Ilmu yang sepatutnya membawa dirinya kepada syukur dan insaf dijadikan sebagai punca sikap bangga diri dan menunjuk-nunjuk.

Kesan niat yang sangat buruk sangat bahaya; orang yang seperti ini hanya mementingkan dirinya sahaja bukan kebenaran fakta. Dia hanya ingin menegakkan hujahnya untuk menaikkan namanya bukan untuk kebenaran yang Allah redhai. Jika dia melihat kebenaran di pihak lain dia akan menolak dan mencari dalil yang baru demi menjaga kemasyhuran namanya. Maka tempat orang seperti ini di dalam neraka.

Kata al-Imam al-Tibi (wafat 743H) : “Maksud hadith ini ialah dia tidak menuntut ilmu kerana Allah, sebaliknya untuk dia berkata kepada para ulama : “aku ini berilmu seperti kamu”, kemudiannya dia takabur dan meninggikan diri pada orang ramai. Ini semuanya (sifat) yang tercela dan azab siksa akan dikenakan kepadanya.” (Al-Tibi, Syarh al-Tibi ‘ala al-Miskah al-Masabih, 1/420, cetakan Dar al-Kutub al-‘Ilmiyyah, Beirut.)

Kedua : Liyumaariya bihi as-Sufahaa’ – untuk bertengkar dengan orang jahil.

Kata Imam al-Munawi (meninggal 1031H) : “Maksudnya ialah untuk dia berhujjah dan bertengkar dengan mereka secara sombong dan membanggakan diri.” (Al-Munawi, Faidh al-Qadir, 6/176, cetakan al-Maktabah al-Tijariyah al-kubra, Mesir)

Niat buruk kedua dalam menuntut ilmu agama ialah menuntut ilmu dengan tujuan untuk bertengkar dengan orang yang jahil kerana ingin menunjukkan kehebatannya. Sedangkan antara tujuan ilmu ialah untuk menyelamatkan orang jahil agar menemui kebenaran. Ini kerana akal golongan yang jahil sangat terhad dan memerlukan bimbingan. Namun ada golongan yang menuntut ilmu untuk bertengkar dengan golongan jahil ini dan menunjukkan kehebatannya kepada mereka. Orang jahil yang terhad ilmu dan akalnya pasti menyangka dia hebat. Mungkin hal ini tidak dapat dilakukan di hadapan ulama maka dia mencari ruang di kalangan orang jahil.

Sebenarnya berbahas, atau berhujjah, atau berdebat itu sendiri bukanlah perkara yang terlarang dalam syariat, tetapi ianya mestilah dengan cara yang baik dan membawa kesan yang positif. Bukan untuk kesombongan dan ketakburan tetapi untuk membimbing manusia kembali kepada hidayah.

Firman Allah dalam surah al-Nahl ayat 125 yang bermaksud : “Serulah ke jalan tuhanmu (wahai Muhammad) dengan hikmah (kebijaksanaan ) dan nasihat pengajaran yang baik, dan berdebatlah dengan mereka (yang engkau serukan itu) dengan cara yang lebih baik; sesungguhnya tuhan mu Dia lebih mengetahui siapa yang sesat dari jalanNya, dan Dia lebih mengetahui siapa yang mendapat hidayah petunjuk.”

Kata al-Tibi : “Maksud : berdebatlah dengan mereka dengan cara yang lebih baik ialah dengan cara yang terbaik dalam perdebatan, iaitu dengan lunak dan berlemah lembut tanpa bersikap kasar dan keras. Ini kerana golongan yang jahil itu kurang pertimbangannya.” (Al-Tibi, op.cit. 1/420.)

Ketiga : Yasrifa bihi wujuuha an-Naasi ilaihi – agar dengan ilmu tersebut wajah orang ramai tertumpu kepadanya.

Ini niat buruk yang ketiga iaitu menuntut ilmu agar mendapat habuan, harta dan pangkat. Dia menjadikan pengetahuan agama untuk mencari popularity atau mendapat kedudukan dan jawatan. Menjadikan orang ramai tertarik kepadanya. Orang yang seperti ini sebenarnya bersedia untuk menjual agamanya untuk habuan dunia yang dia buru.

Kesalahannya bukan kerana dia mendapat habuan dunia atau kemasyhuran tetapi niatnya yang memburu dunia dengan mempergunakan agama itu adalah suatu kesalahan.

Jika menjelmanya tiga niat buruk ini dalam jiwa pemegang amanah ilmu maka ilmu tidak lagi menjadi cahaya yang menerangi kegelapan, sebaliknya ilmu akan dijadikan jualan untuk mendapatkan habuan. Oleh itu Nabi s.a.w. menjanjikan tiga niat buruk ini dengan neraka.

Dalam hadith yang lain baginda menyebut : maksudnya : “Daripada Abu Hurairah ; Sabda RasululLah s.a.w. : “ Sesiapa yang mempelajari sesuatu ilmu yang dengannya dicari redha Allah Azza wa Jalla, tetapi dia tidak mempelajarinya kecuali untuk mendapatkan habuan dunia, maka dia tidak akan mendapat bau syurga pada hari kiamat.” (riwayat Abu Daud dan Ibn Majah. Al-Nawawi mensahihkannya dalam Riyadh al-Solihin – lihat Ibn ‘Allan, Dalil al-Falihin, 4/191 cetakan Dar al-Fikr, Beirut)

Pengajaran Semasa

1- Semua para penuntut ilmu syarak pada zaman ini disemua peringkat hendaklah membersihkan niat asal mereka dalam menuntut ilmu. Jika golongan ilmuan Islam dapat dipulihkan niat mereka agar bersih dan mencari redha Allah s.w.t. pastinya Islam akan terbela dan setiap yang mempermain-mainkannya akan terjawab.

2- Kemunculan individu dan NGO tertentu yang cuba menjadikan nas-nas agama sebagai sendaan adalah terbit daripada salah satu dari tiga niat di atas. Mereka ini bukan sahaja tidak mencukupi ilmu pengetahuan agamanya sebaliknya mereka gagal membersihkan niat mereka dalam menuntut ilmu syarak atau ketika membaca bahan agama.

3- Kelahiran tokoh agama ‘segera’ yang mengajar agama di surau, masjid dan sebagainya tanpa mendalami ilmu-ilmu Islam dan disiplin setiap ilmu adalah berpunca dari niat ingin menzahirkan diri sekalipun mereka tidak layak. Sebahagian mereka sememangnya mempunyai sedikit pengajian agama. Namun niat ingin segera muncul di khalayak ramai menjadikan mereka tergesa-gesa menjadi guru orang ramai sebelum mereka menguasai ilmu. Maka lahir fatwa-fatwa yang menyanggahi kitab Allah dan sunnah RasululLah s.a.w.

4- Orientalis telah memperdayakan umat Islam dalam persoalan niat menuntut ilmu ini.

Maka kita dapati pada hari ini ramai yang memiliki sijil agama sehingga ke peringkat kedoktoran falsafah dari dunia barat dengan ‘berguru’ kepada Yahudi dan Kristian. Sikap tidak mementingkan ilmu dan ingin segera memeliki sijil segera dan memperolehi habuan dunia menjadikan sebahagian mereka mengambil jalan pintas dengan berguru kepada musuh-musuh agama dalam bidang agama.

Kebanyakan mereka pulang ke dunia Umat Islam dengan membawa pemikiran yang beracun. Secara sedar atau tidak mereka ini hari demi hari hanya menambahkan keraguan jiwa mereka terhadap agama, demikian juga mereka sebarkan kepada umat Islam.

Sebab itu seorang tabi’ besar Muhammad bin Sirin (wafat 110H) menyebut : maksudnya : “Sesungguhnya ilmu ini (mengenai al-Quran dan as-Sunnah) adalah Deen (agama). Oleh itu perhatikanlah daripada siapa kamu semua mengambil agama kamu.” (riwayat Muslim pada muqaddimah sahihnya)

Bayangkan bagaimana dipelajari aqidah Islamiyyah daripada guru yang kafir yang tidak percayakan Islam, bagaimana dipelajari tafsir daripada guru yang tidak percayakan al-Quran, bagaimana dipelajari hadith daripada guru yang tidak beriman dengan Muhammad sebagai Rasul, bagaimana dipelajari fekah daripada guru yang tidak pernah mengamalkan hukum hakam syarak.

Namun hanya kepada Allah kita mengadu betapa ramai anak-anak umat Islam yang mendapat kelulusan agama dengan panduan mereka yang tidak beriman kepada Islam. Mereka pulang dengan membawa gelaran-gelaran ilmu, namun sebenarnya sebahagian mereka hanya membawa racun kepada umat Islam.

Thursday, April 09, 2009

The Prophet's Farewell Sermon

article from

By Living Shari`ah Staff

The Prophet (peace and blessings be upon him) delivered this sermon on the 9 Dhul-Hijjah 10 a.h. in the valley of Mount `Arafat, during his final Hajj, known as the Farewell Hajj. The contents of the message were collected from different narrations, and there are other parts of it that are not mentioned here. After praising, and thanking Allah, he said:

O people, lend me an attentive ear, for I know not whether, after this year, I will ever be among you again. Therefore, listen to what I am saying to you very carefully and take these words to those who could not be present today.

O people, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners.

Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds.

Allah has forbidden you to take interest; therefore, all interest obligations shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity. Allah has judged that there shall be no interest and that all interest due to al-`Abbas ibn `Abdul-Muttalib shall henceforth be waived.

Every right arising out of homicide in pre-Islamic days is henceforth waived, and the first such right I waive is that arising from the murder of Rabi`ah ibn Al-Harith [a relative of the Prophet].

O mankind, the unbelievers indulge in tampering with the calendar in order to make permissible that which Allah forbade, and to forbid that which Allah has made permissible. With Allah the months are twelve; four of them are holy; three of these (holy months) are successive and one occurs singly between the months of Jumadah and Sha`ban.

O people, beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O people, it is true that you have certain rights with regard to your women, but they also have rights over you. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Treat your women well and be kind to them, for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never commit adultery.

O people, listen to me in earnest. Worship Allah, say your five daily prayers, fast during the month of Ramadan, and give the share of Zakah in your wealth. Perform Hajj if you can afford to.

All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; also a white has no superiority over a black, nor does a black have any superiority over a white except by piety and good action.

Learn that every Muslim is the brother of another Muslim and that Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim that belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before Allah and answer for your deeds. So beware, do not stray from the path of righteousness after I am gone.

O people, no prophet or messenger will come after me, and no new faith will be born. Reason well, therefore, O people, and understand my words that I convey to you. I leave behind me two things, the Qur'an and my example, the Sunnah, and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others, and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O Allah, that I have conveyed Your message to Your people.

Wednesday, April 01, 2009

If God wills..

Article from

By Neveen Shedid

Reading Islam Team

"If God wills" or "God willing" are common phrases Muslims use regularly and quite frequently in their daily conversations.

If you ever happen to have a conversation with a Muslim you will always find him ending most of his sentences about anything that he will do in the future with the phrase "If God wills" (in sha' Allah in Arabic), be it something he will do in the next coming minutes or after ten years.

Muslims believe that nothing in the heavens or the earth happens unless God wants it to happen. Part of believing in the Oneness of God and true submission to Him is believing in His full control and power over everything He created

A firm believer in God knows that God gave him limited powers, he can't assure to himself that he will live to the following day, let alone guaranteeing taking his second breath. So he always attributes any will or power to God, for He is the one Who gives it to him.

When the pagans asked Prophet Muhammad (peace be upon him) to tell them about "the Sleepers of the Cave", the story of "Zul-Qarnain" and the soul, he said tomorrow I will tell you the answers of your questions, without saying "If God wills".

Prophet Muhammad waited for a revelation from God with the answers for these questions for fifteen days. Then God revealed to him the following verses reminding him that no one should say tomorrow I will do so and so without saying If God wills,

[And do not say of anything: Surely I will do it tomorrow, Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.] (Al-Kahf 18:23-24)

This, of course, is not an open invitation to be passive, break promises, and lay back, saying, "I have no power whatsoever over my life."

Reliance on God for help and sustenance, and admitting His power should not be interpreted as passivity of action in one's life, for God ordered us to work hard and at the same time seek His guidance and help and rely on His wisdom for deciding what is better for us.

As we don’t know the future, and the Unseen belongs to God only. We should trust in His divine providence.

God says in the Quran what means,

[Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the Unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe.]

Believing in God's power over everything is a kind of relief for every Muslim, for he knows that God only decrees what's good for him. When faced with ordeals and calamities, Muslims believe that God will always guide them to a way out.

They truly mean it when they say " Tomorrow will be better, if God wills" for they know that their Lord only does what's best for them, and from Him comes all the bounties and all the Good.

- Neveen Shedid is an editor at Reading Islam. She holds a bachelor's degree in political science from Cairo university and a diploma in Islamic studies.