"The Sultan entered the city on horse-back, he dismounted, lay prostate, praising God. Then he entered Aghia Sophia Church and granted the people of Constantinople safety and insured protecting them and their possessions and religious freedom. Sultan Mohammad Al-Fatih let them practice their rituals, but he turned half the Churches of Constantinople into mosques. As a matter of fact, what Sultan Mohammad did was nothing compared to what the European kings had done on conquering Muslims' lands. They even destroyed all the mosques in Andalusia, killed all its Muslim believers be them men or women, young or old, and burned many Islamic books!.. the attitude of Sultan Muhammad astounded the European historians who had always been fanatic and malicious. They could not believe the Sultan was forgiving, fair and tolerant towards the Christians."
Sunday, October 23, 2011
Friday, October 21, 2011
Tests from Allah
Article from islamtoday.com
Sheikh Khalid Husayn
Thurs, 01/01/2004
Allah tells us that we will be tested. He also makes it clear to us what is expected from us when we undergo these trials and what our reward will be if we are successful. He says: “Be sure we shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil) but give glad tidings to those who patiently persevere. Those who, when misfortune strikes them, say: ‘Indeed we belong to Allah and to Him is our return. Those are the ones upon whom are blessings and mercy from their Lord and it is those who are rightly guided.” [Sûrah al-Baqarah: 155]
The Prophet (peace be upon him)said: "No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it." [Sahîh al-Bukhârî and Sahîh Muslim]
In another narration, the Prophet (peace be upon him) said: “No Muslim is afflicted by harm, whether it is but the prick of a thorn or something worse, without Allah expiating his evil deeds on account of it and his sins falling away from him like leaves off a tree.'" [Sahîh al-Bukhârî]
The Prophet (peace be upon him) said: "When Allah desires good for someone, He tries him with hardships." [Sahîh al-Bukhârî]
The Muslim may be tested by all sorts of difficulties like sickness, lack of income, and disobedience from his children. In fact, the many afflictions that may beset a person are incalculable. This is the point that the Prophet (peace be upon him) was stressing when he mentioned: “fatigue, illness, anxiety, sorrow, harm or sadness …even to the extent of a thorn pricking him”.
All of these afflictions, if endured patiently by the believer, are a means of attaining Allah’s forgiveness as well as His reward.
Every one of us is being tested by Allah. He tests us all in different ways. We should not assume that the difficulties that we face in life are punishments or are signs that Allah is displeased with us. Likewise, we should never construe the success and pleasures that others enjoy as signs that Allah is pleased with them or that they are privileged. Sometimes, quite the opposite is true.
The Prophet (peace be upon him) said: “If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”
Allah makes it clear that everything in our lives – the good and the bad of it– is a trial for us. How will we cope in the situation that Allah has placed for us? Will we be grateful in prosperity and patient in affliction or will we be arrogant and disobedient?
Allah says: “Every soul shall taste of death. And We will test you with evil and with good by way of trial. And to Us is your return.” [Sûrah al-Anbiyâ’: 35].
Allah says: “Know that your wealth and your children are but a trial and that Allah has with Him a mighty reward.” [Sûrah al-Anfâl: 28]
Many people do not realize that they are tried just as severely with the good that they are given as they are by the misfortunes that befall them.
Allah says: “And as for man, whenever his Lord tries him by honoring him and makes him lead an easy life, he says: ‘My Lord honors me’. But when He tries him by straitening his means of subsistence, he says: ‘My Lord has disgraced me’.” [Sûrah al-Fajr: 15-16]
Some people are blessed to be born and raised in good Muslim families then turn their backs on Islam, while others are born and raised in non-Muslim countries to unbelieving parents and grow up to be among the best of Muslims.
We are tried with wealth as well as poverty. If we are wealthy, will we hoard our wealth or spend in charity? Will we use it for lawful purposes or squander it in vice? Will we trust in Allah in our investments, or will our avarice and fear of losing our wealth make us take recourse to unlawful means to preserve it and increase it?
If we are poor, will we be content and patient and seek lawful means to attain our sustenance or will we resort to unlawful means to meet our needs? Will we accept the fact that Allah gives more to some people than he does to others, or will we grow hateful and vindictive?
We are tested with health as well as sickness. A man with good eyesight is tested with regards to his use of it. Will he use the blessing of his sight to good purpose or to gaze at unlawful things? His good eyesight may be what takes him to Hell. A blind man is tested whether he will bear patiently with his disability. His patience in affliction may be what earns him his place in Paradise.
Our goal is the Hereafter and we are all being tested. Allah says: “It is He who created death and life that He may try you as to which of you is best in deeds.” [Sûrah al-Mulk: 2]
We may also be tested through others. We know from experience that even a small child can experience suffering as well as a person who is mentally handicapped to such a degree that he cannot understand the concepts of Islam and is not legally accountable. Though it may not be that such a person is not undergoing tests of his own; however his plight may very well be a test for those his life affects. How will they treat him? Will they care for him, respect him, and give him his rights?
We may not be able to fathom the wisdom behind why Allah decrees what He does for us or for others of His creatures. However, we must know that Allah does everything in accordance with His wisdom and bear our trials patiently.
Ultimately, we must remember the words of Allah in the Qur’ân: “He cannot be questioned for what He does but they will be questioned.” [Sûrah al-Anbiyâ’: 23]
Sheikh Khalid Husayn
Thurs, 01/01/2004
Allah tells us that we will be tested. He also makes it clear to us what is expected from us when we undergo these trials and what our reward will be if we are successful. He says: “Be sure we shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil) but give glad tidings to those who patiently persevere. Those who, when misfortune strikes them, say: ‘Indeed we belong to Allah and to Him is our return. Those are the ones upon whom are blessings and mercy from their Lord and it is those who are rightly guided.” [Sûrah al-Baqarah: 155]
The Prophet (peace be upon him)said: "No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it." [Sahîh al-Bukhârî and Sahîh Muslim]
In another narration, the Prophet (peace be upon him) said: “No Muslim is afflicted by harm, whether it is but the prick of a thorn or something worse, without Allah expiating his evil deeds on account of it and his sins falling away from him like leaves off a tree.'" [Sahîh al-Bukhârî]
The Prophet (peace be upon him) said: "When Allah desires good for someone, He tries him with hardships." [Sahîh al-Bukhârî]
The Muslim may be tested by all sorts of difficulties like sickness, lack of income, and disobedience from his children. In fact, the many afflictions that may beset a person are incalculable. This is the point that the Prophet (peace be upon him) was stressing when he mentioned: “fatigue, illness, anxiety, sorrow, harm or sadness …even to the extent of a thorn pricking him”.
All of these afflictions, if endured patiently by the believer, are a means of attaining Allah’s forgiveness as well as His reward.
Every one of us is being tested by Allah. He tests us all in different ways. We should not assume that the difficulties that we face in life are punishments or are signs that Allah is displeased with us. Likewise, we should never construe the success and pleasures that others enjoy as signs that Allah is pleased with them or that they are privileged. Sometimes, quite the opposite is true.
The Prophet (peace be upon him) said: “If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”
Allah makes it clear that everything in our lives – the good and the bad of it– is a trial for us. How will we cope in the situation that Allah has placed for us? Will we be grateful in prosperity and patient in affliction or will we be arrogant and disobedient?
Allah says: “Every soul shall taste of death. And We will test you with evil and with good by way of trial. And to Us is your return.” [Sûrah al-Anbiyâ’: 35].
Allah says: “Know that your wealth and your children are but a trial and that Allah has with Him a mighty reward.” [Sûrah al-Anfâl: 28]
Many people do not realize that they are tried just as severely with the good that they are given as they are by the misfortunes that befall them.
Allah says: “And as for man, whenever his Lord tries him by honoring him and makes him lead an easy life, he says: ‘My Lord honors me’. But when He tries him by straitening his means of subsistence, he says: ‘My Lord has disgraced me’.” [Sûrah al-Fajr: 15-16]
Some people are blessed to be born and raised in good Muslim families then turn their backs on Islam, while others are born and raised in non-Muslim countries to unbelieving parents and grow up to be among the best of Muslims.
We are tried with wealth as well as poverty. If we are wealthy, will we hoard our wealth or spend in charity? Will we use it for lawful purposes or squander it in vice? Will we trust in Allah in our investments, or will our avarice and fear of losing our wealth make us take recourse to unlawful means to preserve it and increase it?
If we are poor, will we be content and patient and seek lawful means to attain our sustenance or will we resort to unlawful means to meet our needs? Will we accept the fact that Allah gives more to some people than he does to others, or will we grow hateful and vindictive?
We are tested with health as well as sickness. A man with good eyesight is tested with regards to his use of it. Will he use the blessing of his sight to good purpose or to gaze at unlawful things? His good eyesight may be what takes him to Hell. A blind man is tested whether he will bear patiently with his disability. His patience in affliction may be what earns him his place in Paradise.
Our goal is the Hereafter and we are all being tested. Allah says: “It is He who created death and life that He may try you as to which of you is best in deeds.” [Sûrah al-Mulk: 2]
We may also be tested through others. We know from experience that even a small child can experience suffering as well as a person who is mentally handicapped to such a degree that he cannot understand the concepts of Islam and is not legally accountable. Though it may not be that such a person is not undergoing tests of his own; however his plight may very well be a test for those his life affects. How will they treat him? Will they care for him, respect him, and give him his rights?
We may not be able to fathom the wisdom behind why Allah decrees what He does for us or for others of His creatures. However, we must know that Allah does everything in accordance with His wisdom and bear our trials patiently.
Ultimately, we must remember the words of Allah in the Qur’ân: “He cannot be questioned for what He does but they will be questioned.” [Sûrah al-Anbiyâ’: 23]
Sunday, September 18, 2011
Tuesday, June 14, 2011
Refraining from doing good deeds for fear of showing off
article from Islamqa.com
Praise be to Allaah.
It should be noted that the Shaytaan is keen to make the Muslim fall into one of two things: either to make him do a good deed in order to show off and for the sake of his reputation, and not sincerely for the sake of Allaah, or to make him refrain from doing the good deed altogether.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked:
A woman is asking: I am so afraid of showing off that that I cannot advise some people or tell them not to do certain things such as backbiting, gossiping, and so on. I am afraid that that will be showing off on my part, and I am afraid that people will think that I am showing off. So I do not give them any advice (naseehah). I tell myself: They are educated people, they do not need any advice. What do you suggest?
He replied:
This is one of the traps of the Shaytaan, by means of which he prevents people from calling others to Allaah and from enjoining what is good and forbidding what is evil. One of the ways in which he does this is to make them think that this is showing off, or that people will think that it is showing off. You should not pay any attention to that, rather what you should do is go ahead and advise your sisters and brothers in faith, if you see them falling short in any duty or committing haraam actions such as gossiping, bucketing, or not covering in front of men.
Undoubtedly showing off is shirk and is not permissible, but it is not permissible for a believing man or woman to refrain from doing something that Allaah has enjoined, such as calling people to Him or enjoining what is good and forbidding what is evil, for fear of showing off, so they should beware of that. They should do what they are obliged to do among men and women, and men and women are equal in this regard. Allaah has stated that in His Holy Book where He says (interpretation of the meaning):
[al-Tawbah 9:71]
Fataawa Ibn Baaz, 6/403
Narrated by Muslim, 220.
Shaykh Ibn ‘Uthaymeen said:
He said this (may Allaah have mercy on him) lest anyone think that he was praying qiyaam and praise him for something that he had not done. This is unlike what some people do, when they are happy that the people think that they were praying qiyaam, but that is contrary to Tawheed.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 9/85, 86.
And Allaah knows best
What are the guidelines on refraining from doing good deeds for fear of showing off?
Praise be to Allaah.
It should be noted that the Shaytaan is keen to make the Muslim fall into one of two things: either to make him do a good deed in order to show off and for the sake of his reputation, and not sincerely for the sake of Allaah, or to make him refrain from doing the good deed altogether.
The Muslim who is sincere in his intention will not pay any attention to the whispers that the Shaytaan tries to impart to him concerning his action, or his suggestion that it is not for the sake of Allaah. He will not pay attention to the whispers of the Shaytaan suggesting that he should refrain from doing the good deed for fear of showing off. The sincere heart is equally at ease both when doing good deeds in secret and when doing good deeds openly.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked:
A woman is asking: I am so afraid of showing off that that I cannot advise some people or tell them not to do certain things such as backbiting, gossiping, and so on. I am afraid that that will be showing off on my part, and I am afraid that people will think that I am showing off. So I do not give them any advice (naseehah). I tell myself: They are educated people, they do not need any advice. What do you suggest?
He replied:
This is one of the traps of the Shaytaan, by means of which he prevents people from calling others to Allaah and from enjoining what is good and forbidding what is evil. One of the ways in which he does this is to make them think that this is showing off, or that people will think that it is showing off. You should not pay any attention to that, rather what you should do is go ahead and advise your sisters and brothers in faith, if you see them falling short in any duty or committing haraam actions such as gossiping, bucketing, or not covering in front of men.
Do not be afraid of showing off, rather do it solely for the sake of Allaah, be sincere in your intention and receive glad tiding of goodness. Ignore the tricks and whispers of the Shaytaan. Allaah knows what is in your heart, your intention and your sincerity towards Him and your sincerity towards His slaves.
Undoubtedly showing off is shirk and is not permissible, but it is not permissible for a believing man or woman to refrain from doing something that Allaah has enjoined, such as calling people to Him or enjoining what is good and forbidding what is evil, for fear of showing off, so they should beware of that. They should do what they are obliged to do among men and women, and men and women are equal in this regard. Allaah has stated that in His Holy Book where He says (interpretation of the meaning):
“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”
[al-Tawbah 9:71]
Fataawa Ibn Baaz, 6/403
It was narrated that Husayn ibn ‘Abd al-Rahmaan said: I was with Sa’eed ibn Jubayr and he said: “Which of you saw the star that fell last night?” I said, “I did.” Then I said: “I wasn’t praying, but I had been stung…”
Narrated by Muslim, 220.
Shaykh Ibn ‘Uthaymeen said:
He said this (may Allaah have mercy on him) lest anyone think that he was praying qiyaam and praise him for something that he had not done. This is unlike what some people do, when they are happy that the people think that they were praying qiyaam, but that is contrary to Tawheed.
What Husayn said does not come under the heading of showing off, rather it comes under the heading of good deeds. It is not like one who refrains from doing good deeds for fear of showing off, because the Shaytaan may toy with a man and make the idea of refraining from doing good for fear of showing off appear attractive to him. Rather you should do the good deed, and try to avoid showing off to people.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 9/85, 86.
And Allaah knows best
Sunday, June 05, 2011
Will Allah punish me? So many are doing far worse..
Questioner: I'm having a hard time giving up sex with my girlfriend. As long as I give her da'wah is it ok? Will Allah punish me? So many people are doing far worse..
Friday, May 20, 2011
Are we the best that we could be?
Enlightening lecture by Mufti Ismail Menk of Zimbabwe explaining the importance of good character and the best social conduct practices for a Muslim.
Have we been trying to be the best that we could be in all aspects of our lives?
"All people are good but shaytan is bad. So those who allow shaytan to get the better of them, the worst of them will remain (what is worst in them will stay). And those who disallow shaytan from taking that which is good, insha Allah the good will remain."
"O Son of Adam, when you were born, you came into this world crying. And those around you were smiling in happiness. So live your life in such a way that when you die, you would leave this world smiling and those around you will be crying at their loss"
Thursday, May 12, 2011
The coolness of our eyes..
Be patient and listen attentively till the end of the lecture. I agree with what the person who posted the video wrote regarding this.
"Ustadh Nouman Ali Khan takes a very unique approach to an important aspect of our Deen, well I don't want to give away what this lecture is all about because the audience will get to know that at the very end of the lecture.
I thought that he will be speaking about the importance of the relationship between the spouses and the children because of the dua in surah Al-Furqan verse 74 being mentioned. Well he kind of touched on that subject as well but that is not what the lecture is all about. Overall a very classy approach to the issue at hand."
"Ustadh Nouman Ali Khan takes a very unique approach to an important aspect of our Deen, well I don't want to give away what this lecture is all about because the audience will get to know that at the very end of the lecture.
I thought that he will be speaking about the importance of the relationship between the spouses and the children because of the dua in surah Al-Furqan verse 74 being mentioned. Well he kind of touched on that subject as well but that is not what the lecture is all about. Overall a very classy approach to the issue at hand."
Monday, May 09, 2011
Biography of Imam Al-Hasan Al-Basri
It is reported that Al-Hasan Al-Basrî – Allâh have mercy on him – said:
Source: http://www.sayingsofthesalaf.net/index.php/tag/al-hasan-al-basri/#ixzz1LqAdRgN6
The believer does the best deeds yet is most fearful [that his deeds will not be accepted]. If he were to spend a mountain of wealth [in charity], he would not feel sure [of the reward] until he sees it. The more righteous and pious he becomes, the more he fears. But the hypocrite (munâfiq) says, ‘There are so many people, I will be forgiven, no problem.’ So he does wrong and evil deeds, yet holds foolish wishes about Allâh. -Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 4:586.
Source: http://www.sayingsofthesalaf.net/index.php/tag/al-hasan-al-basri/#ixzz1LqAdRgN6
Saturday, April 02, 2011
Listen and Reflect.. Surah Al-Isra' 17:(9-21)
9. Verily, this Qur'an guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger Muhammad (sallallaahu'alaihi wasallam), who work deeds of righteousness, that they shall have a great reward (Paradise).
10. And that those who believe not in the Hereafter, for them We have prepared a painful torment (Hell).
11. And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty. [i.e. if he is angry with somebody, he invokes (saying): "O Allah! Curse him," and that one should not do, but one should be patient].
12. And We have appointed the night and the day as two 'Ayaat' (signs etc.). Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.
13. And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.
14. (It will be said to him): "Read your Book. You yourself are sufficient as a reckoner against you this Day."
15. Whoever goes right, then he goes right only for the benefit of his own self. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning).
16. And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who lead a life of luxury. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.
17. And how many generations have We destroyed after Nuuh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.
18. Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We have appointed for him Hell; he will burn therein disgraced and rejected (far away from Allah's Mercy).
19. And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allah's obedience) while he is a believer (in the Oneness of Allah - Islamic Monotheism) - then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allah).
20. On each - these as well as those- We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden.
21. See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.
Sunday, March 27, 2011
Qarin - Syaithan in Our Shadow
Sharing a post by a local ustaz in Singapore. This is one of the many trials in our life that we have to strive against each and every day, gaining rewards when overpowering it and falling into sins when being overcame by its whispers..
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By: Mohd Kamal Mokhtar
What is qarin?
Qarin is an agent of iblis, placed in very human being whether they are Muslim or non-Muslim. The qarin would accompany that particular human wherever he/she goes from the moment of birth till death. The qarin would cooperate with the nafs, which is the wants or inclination of that person to perform evil and corruptive acts. The combination of qarin and a person's desire is like adding fuel to fire. A person with strong iman and faith could overpower the influence of the qarin while those with weak faith would follow his instructions.
Allah states in Surah Yusuf verse 53 :
وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ
Allah also states in Surah An Naas verse 5-6:
ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦
The one that whispers in the hearts of man, from amongst the jinns and man.
The qarin of the Prophet pbuh has embraced Islam
أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدَّثَتْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنْ عِنْدِهَا لَيْلًا قَالَتْ فَغِرْتُ عَلَيْهِ فَجَاءَ فَرَأَى مَا أَصْنَعُ فَقَالَ مَا لَكِ يَا عَائِشَةُ أَغِرْتِ فَقُلْتُ وَمَا لِي لَا يَغَارُ مِثْلِي عَلَى مِثْلِكَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقَدْ جَاءَكِ شَيْطَانُكِ قَالَتْ يَا رَسُولَ اللَّهِ أَوْ مَعِيَ شَيْطَانٌ قَالَ نَعَمْ قُلْتُ وَمَعَ كُلِّ إِنْسَانٍ قَالَ نَعَمْ قُلْتُ وَمَعَكَ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ وَلَكِنْ رَبِّي أَعَانَنِي عَلَيْهِ حَتَّى أَسْلَمَ
'Urwah ibn Zubair ra narrates that 'Aisyah rha the wife of the Prophet pbuh informed him that the Prophet pbuh went out from her house one night and she felt jealous and when the prophet returned and saw what she did, he said : What is the matter with you, are you jealous? and I said : How could I not be jealous for people like me towards people like you. The Prophet pbuh then said: Did your syaithan come to you? She replied: Is with me a syaithan? The Prophet pbuh said : Yes. I then asked: Is it with every human? He answered: Yes. She asked again: And with you O Prophet of Allah? He answered: Yes, but my Lord has assisted me against it until he embraced Islam. ( Narrated by Muslim in his Sahih )
Qarin is imprisoned in Ramadhan
During the month of Ramadhan, the qarin is chained and prevented to be with human. It was reported by Abu Hurairah ra that the Prophet pbuh said :
إذا جاء رمضان فُتِّحت أبواب الجنة، وغُلِّقت أبواب النار، وصُفِّدت الشياطين
When the month of Ramadhan comes, the doors of paradise will be opened wide, and the doors of hell will be closed shut and the syaithans will be chained. ( Hadith narrated by Bukhari and Muslim )
Ways of Protecting ourselves from qarin
1. When there are feelings of doubts in doing acts of devotions, or feelings of encouragement to perform acts of transgression, we are encouraged to recite the ta'awwuz or isti'azhah ( ie to recite a'uzhubillahi minasyaithanir rajim ).
Allah states in Surah Al 'Araf verse 200 :
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۚ إِنَّهُ ۥ سَمِيعٌ عَلِيمٌ
-----------------------------
Let's strive to consistently acquire as much good deeds as possible to counter this, insha Allah.. Allaah Almighty is All-Merciful upon his slaves,
Allaah Almighty says in the Noble Qur'aan,
{'He is the Irresistable (Supreme) over His slaves, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you..'} [Suurah Al-An'aam 6:61]
The following hadeeth explains, in conjunction with this verse regarding whoever intended to do a good deed or a bad deed.
Narrated Ibn 'Abbas (radhiallaahu'anhuma): The Prophet (sallallaahu'alaihi wasallaam) narrating about his Lord ('Azza wa Jalla) said,"Allaah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write).
and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account)." [Sahih Al-Bukhaari, 8/6491 (O.P. 498)]
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By: Mohd Kamal Mokhtar
What is qarin?
Qarin is an agent of iblis, placed in very human being whether they are Muslim or non-Muslim. The qarin would accompany that particular human wherever he/she goes from the moment of birth till death. The qarin would cooperate with the nafs, which is the wants or inclination of that person to perform evil and corruptive acts. The combination of qarin and a person's desire is like adding fuel to fire. A person with strong iman and faith could overpower the influence of the qarin while those with weak faith would follow his instructions.
Allah states in Surah Yusuf verse 53 :
وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ
And I would not absolve myself, verily the human soul is inclined towards evil, except that which my Lord shows mercy, verily my Lord is Most Forgiving Most Merciful.
Allah also states in Surah An Naas verse 5-6:
ٱلَّذِى يُوَسۡوِسُ فِى صُدُورِ ٱلنَّاسِ (٥) مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ (٦
The qarin of the Prophet pbuh has embraced Islam
أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدَّثَتْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ مِنْ عِنْدِهَا لَيْلًا قَالَتْ فَغِرْتُ عَلَيْهِ فَجَاءَ فَرَأَى مَا أَصْنَعُ فَقَالَ مَا لَكِ يَا عَائِشَةُ أَغِرْتِ فَقُلْتُ وَمَا لِي لَا يَغَارُ مِثْلِي عَلَى مِثْلِكَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَقَدْ جَاءَكِ شَيْطَانُكِ قَالَتْ يَا رَسُولَ اللَّهِ أَوْ مَعِيَ شَيْطَانٌ قَالَ نَعَمْ قُلْتُ وَمَعَ كُلِّ إِنْسَانٍ قَالَ نَعَمْ قُلْتُ وَمَعَكَ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ وَلَكِنْ رَبِّي أَعَانَنِي عَلَيْهِ حَتَّى أَسْلَمَ
'Urwah ibn Zubair ra narrates that 'Aisyah rha the wife of the Prophet pbuh informed him that the Prophet pbuh went out from her house one night and she felt jealous and when the prophet returned and saw what she did, he said : What is the matter with you, are you jealous? and I said : How could I not be jealous for people like me towards people like you. The Prophet pbuh then said: Did your syaithan come to you? She replied: Is with me a syaithan? The Prophet pbuh said : Yes. I then asked: Is it with every human? He answered: Yes. She asked again: And with you O Prophet of Allah? He answered: Yes, but my Lord has assisted me against it until he embraced Islam. ( Narrated by Muslim in his Sahih )
Qarin is imprisoned in Ramadhan
During the month of Ramadhan, the qarin is chained and prevented to be with human. It was reported by Abu Hurairah ra that the Prophet pbuh said :
إذا جاء رمضان فُتِّحت أبواب الجنة، وغُلِّقت أبواب النار، وصُفِّدت الشياطين
Ways of Protecting ourselves from qarin
1. When there are feelings of doubts in doing acts of devotions, or feelings of encouragement to perform acts of transgression, we are encouraged to recite the ta'awwuz or isti'azhah ( ie to recite a'uzhubillahi minasyaithanir rajim ).
Allah states in Surah Al 'Araf verse 200 :
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيۡطَـٰنِ نَزۡغٌ۬ فَٱسۡتَعِذۡ بِٱللَّهِۚ إِنَّهُ ۥ سَمِيعٌ عَلِيمٌ
And if an evil whisper comes to you from syaithan, then seek refuge with Allah, verily He is All Hearer and All Knowing.
-----------------------------
Let's strive to consistently acquire as much good deeds as possible to counter this, insha Allah.. Allaah Almighty is All-Merciful upon his slaves,
Allaah Almighty says in the Noble Qur'aan,
{'He is the Irresistable (Supreme) over His slaves, and He sends guardians (angels guarding and writing all of one's good and bad deeds) over you..'} [Suurah Al-An'aam 6:61]
The following hadeeth explains, in conjunction with this verse regarding whoever intended to do a good deed or a bad deed.
Narrated Ibn 'Abbas (radhiallaahu'anhuma): The Prophet (sallallaahu'alaihi wasallaam) narrating about his Lord ('Azza wa Jalla) said,"Allaah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write).
If somebody intends to do a good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him), and if he intends to do a good deed and actually did it, then Allaah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times, to many more times:
Wednesday, March 23, 2011
Journey to Islam
From a Roman Catholic priest to a Muslim, brother Idris Taufik shares his journey to Islam. God Almighty speaks to all of us in different ways..
Friday, March 18, 2011
Muhasabah Kejadian Tsunami
Kita baru sahaja menyaksikan kejadian bencana alam di mana dalam sekelip mata, jutaan rakyat Jepun terkesan dan ratusan jiwa disyaki terkorban. Kejadian bencana gempa bumi dan Tsunami yang sama pernah berlaku tidak berapa lama sebelumnya di negeri jiran kita, Indonesia di mana kesannya lebih besar.(Video Tsunami)
Kehidupan rakyat Singapura dalam suatu kerangka yang aman dan damai ada baik dan buruknya. Buruknya apabila ia boleh mengakibatkan manusia berasa terlalu selesa hingga lupa kepada janji Allah bahawa setiap daripada kita akan menemui ajalnya satu hari nanti.
Adakah kita bersedia untuk menemui janji Allah itu yang tiada sesiapa tahu bila dan di mana? Sedarkah kita akan tujuan hidup yang sebenar atau kita telah lupa disebabkan kesibukan mengejar kemewahan dan keselesaan di dunia?
Saya merasa terkilan apabila memerhatikan kenaikan segolongan Melayu Islam Singapura, sebahagian besar daripadanya remaja, yang hidup setiap hari seolah-olah tidak beragama dan akan hidup di dunia ini selamanya. Sesetengah dari mereka yang telah ada kesedaran pula menunda-nundakan masa untuk bertaubat atas ketelanjuran.
Mereka terlibat dalam aktiviti yang tidak bermanfaat yang hanya melemahkan bangsa dan juga mencemari imej Islam di kaca mata umum seperti meminum arak, melibatkan diri dalam seks rambang, berpesta di sana-sini meramaikan kelab malam dan malam pesta. Dan disebebkan aktiviti seperti ini juga menyebabkan mereka meninggalkan perkara yang paling penting bagi seseorang Muslim iaitu, solat lima waktu.
Rasoolullaah sallallaahu'alayhi wasallam bersabda:
((Shalat adalah tiang agama, barang siapa yang mengerjakannya berarti ia menegakkan agama, dan barang siapa meninggalkannya berarti ia meruntuhkan agama)) (HR. Bayhaqi)
((Yang pertama-tama diperhitungkan terhadap seorang hamba di hari kiamat dari amal perbuatannya adalah tentang sholatnya. Apabila shalatnya baik, maka dia beruntung dan sukses. Apabila shalatnya buruk, maka ia kecewa dan merugi.)) (HR. An-Nasaa'i, At-Tirmidzi)
Akibat keruntuhan akhlak dari aktiviti-aktiviti tersebut dan jauhnya mereka dari Tuhan, perkara sebesar Tsunami pun tidak dapat memberi kesedaran kepada mereka, mungkin hanya sebesar, “Oh, kesian ye orang yang terkorban, apa nak jadi dengan dunia sekarang ini!?”
Di mana silapnya? Tidakkah ada sesiapa yang menegur atau menasihati golongan ini?
Bagaimana jika dalam keadaan mereka sebegitu, ajal mereka tiba?(Semoga Allah memelihara kita semua daripada kejadian sebegitu dan mudah-mudahan kita meninggalkan dunia dalam keadaan yang baik. Amiin.)
Al-Qur’an mengingatkan kita bahawa bencana alam bukanlah sesuatu kejadian tanpa sebab. Ia adalah amaran Allah dan sesuatu peringatan yang amat menakutkan.
Allah SWT berfirman di dalam surah Ar-Rum ayat 41:
Kita bernasib baik kerana sehingga kini, Singapura tidak terkesan oleh apa-apa bencana alam. Allah masih mengizinkan kita untuk bermuhasabah.
Mudah-mudahan, kejadian bencana Tsunami yang terbaru ini akan lebih menginsafkan kita.
Ayuhlah kita terus berusaha berpesan sesama sendiri untuk senentiasa mengingati tujuan hidup yang sebenar, menjaga hubungan kita dengan Allah dan memperbanyakkan amalan soleh agar terselamat di dunia mahupun di akhirat kelak, insha Allah.
Allah SWT berfirman di dalam surah Al-'Asr ayat (1-3):
Allah SWT berfirman di dalam surah Al-Qaari'ah ayat (6-7):
Allah Ta'ala lebih Mengetahui..
-------------------------------------------
Bagaimanakah sepatutnya kita mengambil iktibar daripadanya?
Kehidupan rakyat Singapura dalam suatu kerangka yang aman dan damai ada baik dan buruknya. Buruknya apabila ia boleh mengakibatkan manusia berasa terlalu selesa hingga lupa kepada janji Allah bahawa setiap daripada kita akan menemui ajalnya satu hari nanti.
Adakah kita bersedia untuk menemui janji Allah itu yang tiada sesiapa tahu bila dan di mana? Sedarkah kita akan tujuan hidup yang sebenar atau kita telah lupa disebabkan kesibukan mengejar kemewahan dan keselesaan di dunia?
Saya merasa terkilan apabila memerhatikan kenaikan segolongan Melayu Islam Singapura, sebahagian besar daripadanya remaja, yang hidup setiap hari seolah-olah tidak beragama dan akan hidup di dunia ini selamanya. Sesetengah dari mereka yang telah ada kesedaran pula menunda-nundakan masa untuk bertaubat atas ketelanjuran.
Mereka terlibat dalam aktiviti yang tidak bermanfaat yang hanya melemahkan bangsa dan juga mencemari imej Islam di kaca mata umum seperti meminum arak, melibatkan diri dalam seks rambang, berpesta di sana-sini meramaikan kelab malam dan malam pesta. Dan disebebkan aktiviti seperti ini juga menyebabkan mereka meninggalkan perkara yang paling penting bagi seseorang Muslim iaitu, solat lima waktu.
Rasoolullaah sallallaahu'alayhi wasallam bersabda:
((Shalat adalah tiang agama, barang siapa yang mengerjakannya berarti ia menegakkan agama, dan barang siapa meninggalkannya berarti ia meruntuhkan agama)) (HR. Bayhaqi)
((Yang pertama-tama diperhitungkan terhadap seorang hamba di hari kiamat dari amal perbuatannya adalah tentang sholatnya. Apabila shalatnya baik, maka dia beruntung dan sukses. Apabila shalatnya buruk, maka ia kecewa dan merugi.)) (HR. An-Nasaa'i, At-Tirmidzi)
Akibat keruntuhan akhlak dari aktiviti-aktiviti tersebut dan jauhnya mereka dari Tuhan, perkara sebesar Tsunami pun tidak dapat memberi kesedaran kepada mereka, mungkin hanya sebesar, “Oh, kesian ye orang yang terkorban, apa nak jadi dengan dunia sekarang ini!?”
Di mana silapnya? Tidakkah ada sesiapa yang menegur atau menasihati golongan ini?
Bagaimana jika dalam keadaan mereka sebegitu, ajal mereka tiba?(Semoga Allah memelihara kita semua daripada kejadian sebegitu dan mudah-mudahan kita meninggalkan dunia dalam keadaan yang baik. Amiin.)
Al-Qur’an mengingatkan kita bahawa bencana alam bukanlah sesuatu kejadian tanpa sebab. Ia adalah amaran Allah dan sesuatu peringatan yang amat menakutkan.
Allah SWT berfirman di dalam surah Ar-Rum ayat 41:
{"Telah timbul berbagai kerosakan dan bala bencana di darat dan di laut dengan sebab apa yang telah dilakukan oleh tangan manusia: (timbulnya yang demikian) kerana Allah hendak merasakan mereka sebahagian dari balasan perbuatan-perbuatan buruk yang mereka telah lakukan, supaya mereka kembali (insaf dan bertaubat)"}
Kita bernasib baik kerana sehingga kini, Singapura tidak terkesan oleh apa-apa bencana alam. Allah masih mengizinkan kita untuk bermuhasabah.
Mudah-mudahan, kejadian bencana Tsunami yang terbaru ini akan lebih menginsafkan kita.
Ayuhlah kita terus berusaha berpesan sesama sendiri untuk senentiasa mengingati tujuan hidup yang sebenar, menjaga hubungan kita dengan Allah dan memperbanyakkan amalan soleh agar terselamat di dunia mahupun di akhirat kelak, insha Allah.
Allah SWT berfirman di dalam surah Al-'Asr ayat (1-3):
{"Demi Masa! Sesungguhnya manusia itu dalam kerugian. Kecuali orang-orang yang beriman dan beramal soleh, dan mereka pula berpesan-pesan dengan kebenaran serta berpesan-pesan dengan sabar."}
Allah SWT berfirman di dalam surah Al-Qaari'ah ayat (6-7):
{"Adapun orang yang berat timbangan amal baiknya, Maka ia akan berada dalam kehidupan yang senang lenang."}
Allah Ta'ala lebih Mengetahui..
-------------------------------------------
Soalan: Adakah semua musibah itu berbentuk hukuman?
Bukan semua musibah itu berbentuk hukuman. Malah musibah itu disebut di dalam surah at-Taubah ayat 51 { قل لن يصيبنا إلا ما كتب الله لنا} sebagai "lana" dan bukan "alayna".
Maknanya musibah tu 'baik' untuk kita. Maka balik pada hadith Nabi SAW, mati itu rehat. Sama ada rehat kepada orang baik2 daripada ujian hidup dunia. Atau rehat untuk kita apabila orang jahat2 mati.
Kalau musibah sentiasa hukuman, patutnya tsunami musnahkan White House, 10 Downing St dan bukannya Acheh atau Sendai - ust Hasrizal
Saturday, March 12, 2011
Ya Allah, sesungguhnya aku telah banyak menzalimi diri sendiri..
وعن أبي بكرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ، أنه قالَ لرسولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وسَلَّمَ: عَلِّمْنِي دُعاءً أَدْعو به في صَلاتِي. قالَ: ((قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ)). مُتَّفَقٌ عَلَيْهِ.
“Abu Bakr radhiallahu ‘anhu pernah berkata kepada nabi shallallahu ‘alaihi wa sallam, “Wahai rasulullah, ajarilah aku sebuah do’a yang bisa kupanjatkan dalam shalatku.” Nabi menjawab, “Katakanlah
Allahumma inni zhalamtu nafsi zhulman katsira wa laa yaghfirudz dzunuba illa anta faghfirli maghfiratan min ‘indika warhamni innaka antal ghafurur rahim
(Ya Allah, sesungguhnya aku telah banyak menzhalimi diri sendiri dan tidak ada yang mampu mengampuni dosa melainkan Engkau, maka berilah ampunan kepadaku dari sisi-Mu, dan kasihanilah aku, sesungguhnya Engkau Maha Pengampun dan Maha Penyayang.”)
Cobalah kita memerhatikan dan merenungkan hadits yang agung ini. Bagaimana Ash Shiddiqul Akbar, Abu Bakr radhiallahu ‘anhu meminta kepada nabi agar mengajarkan sebuah do’a untuk dipanjatkan dalam shalatnya, dan nabi pun memerintahkan beliau untuk mengucapkan do’a di atas. Padahal kita semua tahu kedudukan Abu Bakr.
Bagaimana pula dengan diri kita, yang senantiasa melampaui batas terhadap diri sendiri, apa yang layak kita ucapkan?!
Thursday, March 10, 2011
Duit hantaran papar nilai bakal suami?
Berikut pandangan saya mengenai isu wang hantaran. Sila rujuk kepada artikel di bawahnya yang disiarkan di Forum Berita Harian pada 6 Mac.
(Anyway, I tried to make it as short and concise as possible as it was sent to BH. For a more comprehensive read on such issues, check out the following articles, Apabila Zina Lebih Mudah Daripada Kahwin, Nikah, Nafkah, Mukjizat dan Karamah!, Reducing the Mahr is the Sunnah, The negative and harmful consequences of exaggerating concerning the dowry)
Allah Almighty knows best.
----------------------------------------
Saya merujuk kepada tulisan saudari Fauziah Selamat, ‘Duit hantaran papar nilai bakal suami’.
Saya berpendapat dalam soal wang hantaran, ia tidak seharusnya dijadikan isu utama dalam hal perkahwinan dan saya menyokong kepada seruan sesetengah pihak untuk menilai semula istilah wang hantaran agar besesuaian dengan tuntutan syarak.
Adakah benar jika seseorang itu tidak mampu membayar harga hantaran sebanyak $8000 atau apa harga sekalipun, bererti dia tidak mampu menampung belanja keluarganya kelak?
Sebagai contoh, dua pemuda yang sudahpun bekerja dengan gaji bulanan yang sama, yang secara dasarnya, sudah mencukupi bagi menampung sesebuah keluarga. Bezanya salah satu daripada mereka sudahpun menyimpan untuk wang hantaran dan satu lagi belum.
Tidakkah ia sesuatu yang membebankan apabila pemuda yang sudah mampu membina rumahtangga itu terpaksa berhutang atau menundakan perkahwinannya mungkin sehingga 2 atau 3 tahun, hanya untuk mendapatkan wang hantaran yang diminta keluarga tunangannya?
Pada zaman ini, di mana jalan menuju kepada yang haram amat mudah, sebaiknya kita membantu memudahkan yang halal. Kita juga harus adil apabila menilai seseorang calon, bukan hanya pada kemampuannya membayar hantaran. Bagi pembelanjaan majlis perkahwinan pula, sebaiknya kita berbelanja sekadar yang kita mampu dan elakkan pembaziran.
Janganlah semata-mata kerana kehendak kita, anak-anak kita menderita atau lebih teruk lagi, kita membuka jalan fitnah bagi mereka apabila kita menunda-nundakan majlis perkahwinan kerana perkara yang kecil seperti wang hantaran.
Rasullullah s.a.w. pernah menyatakan kepada para sahabat, “Apabila orang yang engkau redha agama dan akhlaknya datang meminang, maka kahwinkanlah dia, jika tidak kamu lakukan demikian akan berlakulah fitnah di bumi dan kerosakkan yang besar.”
Ridhuan Muhammad Hasim
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6 Mac 2011, Forum BH
SAYA ingin mengulas berkaitan isu mas kahwin dan perbelanjaan bagi majlis perkahwinan.
Pada pendapat saya, anak muda yang enggan berkahwin atau melewatkan perkahwinan mereka dan isu perceraian tidak harus dikaitkan dengan wang hantaran.
Memang wang hantaran kini dianggarkan mencecah purata $8,000. Tetapi kita mesti ingat jumlah itu sebenarnya tidaklah terlalu tinggi pada masa sekarang.
Islam menggalakkan kita berusaha mendapatkan apa yang kita kehendaki dan ini sama juga dengan perkahwinan. Jika seseorang lelaki ingin berkahwin, orang itu haruslah berusaha mencapai matlamat ini, termasuk dari segi kewangan. Usahlah ambil mudah tentang perkara ini.
Jika sekadar wang hantaran pun mereka tidak mampu atau tidak dapat mengadakannya, bagaimana mereka hendak menampung belanja keluarga mereka kelak?
Tentang majlis perkahwinan, saya berpendapat itu terpulang pada kemampuan keluarga sama ada mahu melakukannya secara besar-besaran ataupun dengan sederhana.
Janganlah perihal wang hantaran dijadikan sebab golongan lelaki ingin mengambil kesempatan. Mereka harus memikirkan tanggungjawab mereka setelah berkahwin kelak.
Fauziah Selamat
(Anyway, I tried to make it as short and concise as possible as it was sent to BH. For a more comprehensive read on such issues, check out the following articles, Apabila Zina Lebih Mudah Daripada Kahwin, Nikah, Nafkah, Mukjizat dan Karamah!, Reducing the Mahr is the Sunnah, The negative and harmful consequences of exaggerating concerning the dowry)
Allah Almighty knows best.
----------------------------------------
Saya merujuk kepada tulisan saudari Fauziah Selamat, ‘Duit hantaran papar nilai bakal suami’.
Saya berpendapat dalam soal wang hantaran, ia tidak seharusnya dijadikan isu utama dalam hal perkahwinan dan saya menyokong kepada seruan sesetengah pihak untuk menilai semula istilah wang hantaran agar besesuaian dengan tuntutan syarak.
Adakah benar jika seseorang itu tidak mampu membayar harga hantaran sebanyak $8000 atau apa harga sekalipun, bererti dia tidak mampu menampung belanja keluarganya kelak?
Sebagai contoh, dua pemuda yang sudahpun bekerja dengan gaji bulanan yang sama, yang secara dasarnya, sudah mencukupi bagi menampung sesebuah keluarga. Bezanya salah satu daripada mereka sudahpun menyimpan untuk wang hantaran dan satu lagi belum.
Tidakkah ia sesuatu yang membebankan apabila pemuda yang sudah mampu membina rumahtangga itu terpaksa berhutang atau menundakan perkahwinannya mungkin sehingga 2 atau 3 tahun, hanya untuk mendapatkan wang hantaran yang diminta keluarga tunangannya?
Pada zaman ini, di mana jalan menuju kepada yang haram amat mudah, sebaiknya kita membantu memudahkan yang halal. Kita juga harus adil apabila menilai seseorang calon, bukan hanya pada kemampuannya membayar hantaran. Bagi pembelanjaan majlis perkahwinan pula, sebaiknya kita berbelanja sekadar yang kita mampu dan elakkan pembaziran.
Janganlah semata-mata kerana kehendak kita, anak-anak kita menderita atau lebih teruk lagi, kita membuka jalan fitnah bagi mereka apabila kita menunda-nundakan majlis perkahwinan kerana perkara yang kecil seperti wang hantaran.
Rasullullah s.a.w. pernah menyatakan kepada para sahabat, “Apabila orang yang engkau redha agama dan akhlaknya datang meminang, maka kahwinkanlah dia, jika tidak kamu lakukan demikian akan berlakulah fitnah di bumi dan kerosakkan yang besar.”
Ridhuan Muhammad Hasim
----------------------------------------
6 Mac 2011, Forum BH
SAYA ingin mengulas berkaitan isu mas kahwin dan perbelanjaan bagi majlis perkahwinan.
Pada pendapat saya, anak muda yang enggan berkahwin atau melewatkan perkahwinan mereka dan isu perceraian tidak harus dikaitkan dengan wang hantaran.
Memang wang hantaran kini dianggarkan mencecah purata $8,000. Tetapi kita mesti ingat jumlah itu sebenarnya tidaklah terlalu tinggi pada masa sekarang.
Islam menggalakkan kita berusaha mendapatkan apa yang kita kehendaki dan ini sama juga dengan perkahwinan. Jika seseorang lelaki ingin berkahwin, orang itu haruslah berusaha mencapai matlamat ini, termasuk dari segi kewangan. Usahlah ambil mudah tentang perkara ini.
Jika sekadar wang hantaran pun mereka tidak mampu atau tidak dapat mengadakannya, bagaimana mereka hendak menampung belanja keluarga mereka kelak?
Tentang majlis perkahwinan, saya berpendapat itu terpulang pada kemampuan keluarga sama ada mahu melakukannya secara besar-besaran ataupun dengan sederhana.
Janganlah perihal wang hantaran dijadikan sebab golongan lelaki ingin mengambil kesempatan. Mereka harus memikirkan tanggungjawab mereka setelah berkahwin kelak.
Fauziah Selamat
Tuesday, March 08, 2011
Human Being Has a Great Capacity For Self-Delusions
Article from www.islaam.com.. Link Here!
There are two things one should take heed of if one wishes to attain success and felicity:
1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations.
2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:
Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with a hadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"
Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.
Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.
Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.
Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'
Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:
"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]
This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,
"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16].
This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.
Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided.
So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them?
Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]
Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."
How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him?
"And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23]
So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.
Ponder over this.
Consider: How is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!
Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"
What then, would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be?
Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?
In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.
Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him.
The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.
"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218]
So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people.
"Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful." [Surah Nahl, 119]
So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.
Imam Ibn ul Qayyim al Jawziyyah
Al-Jawab al-Kafi li-man sa'al `an al-Dawa' al-Shafi
Translation: Suheil LaherThere are two things one should take heed of if one wishes to attain success and felicity:
1) To know the details of the means of attaining good and evil, and to be clear about these through witnessing them in the world around, through one's own experience and that of others, as well as through reports one has heard about earlier and latter nations.
One of the most effective means for attaining this is pondering over the Qur'an, for along with the sunnah, it clearly explains the paths to good and evil. If you turn your attention to them, they will suffice you. They will inform you of Allah's treatment of the obedient, and of the sinners. Moreover, apply what you read to practical experience, and you will see the illustration of this - that Allah is true, the Messenger is true, the Qur'an is true, and that Allah fulfills His promise. History contains details of the paths to good and evil mentioned in the Qur'an and sunnah.
2) Beware of deceiving oneself with regard to these paths. This is very important, for the servant knows that sin and heedlessness are harmful to him in his world and the Hereafter, and yet he may deceive himself:
Through relying on Allah's pardon and forgiveness, by procrastination of repentance, by performing istighfar only verbally, by doing good deeds [after impetuously sinning], by knowledge, by justifying his sins by the argument of destiny, by citing examples of people committing similar sins, or by following in the footsteps of ancestors and elders.
Many people think that they can perform some sin, and then if they say "Astaghfirullah" the sin will disappear. Or, they may deceive themselves with a hadith such as: "Whoever says "SubHaanallaahi wa-biHamdih" one hundred times in a day, his sins are taken off from him, even if they be like the foam of the ocean." Or "A servant committed a sin and then said, 'O Lord! I have committed a sin, so forgive me,' and so he was forgiven . . . . then Allah says, 'My servant knows that he has a Lord Who forgives sins, and takes [to task] for them. I have forgiven My servant, so let him do as he wishes.'"
Such people cling to the texts of hope, and hold fast to them with both hands, and put [all] their reliance in them, such that if they are reprimanded for committing some sin, they will recite all that they known about Allah's mercy and forgiveness. Some went to excessive limits in this, such that they claimed that to remain free of sins is being ignorant or under-estimating Allah's mercy and pardon.
Some deceived people cling to the notion of fatalism; that the servant has no free-will and that he is compelled to commit sins. Other cling to the notion of irja' (false hope), claiming that faith is merely affirmation, and that deeds are neither a part of faith nor have any effect upon it. According to their claim, the iman of the most sinful of believers is just like the iman of the angels Gabriel and Michael.
Some are deceived by their fathers and elders, thinking that they have a rank before Allah, such that they would not leave them to perish. They take this by analogy from the behavior of worldly kings, who might grant a favor or pardon to someone based on the merits of his father or relatives. Such people are used to being taken out of difficult situations by their fathers, and are under the impression that this may happen in the Hereafter too.
Others deceive themselves by reasoning that Allah has no need of punishing them since He gains nothing from it, and He does not lose anything by showing them mercy. Such a person may say, 'I am in dire need of His mercy, and He is not at all needy of [anything]. if a poor, thirsty person were in dire need of a drink of water from someone in whose premises there flows a river, he would not be denied it, and Allah is more generous, and more expansive in mercy.'
Others are deceived by ridiculous misinterpretations/ misunderstandings, e.g.:
"Your Lord will give you, so that you become pleased." [Surah Duha, 5] he says: I am not pleased to enter the Fire. This is despicable ignorance, and clear lies, for he should be pleased by what Allah is pleased by, and it is not against Allah's pleasure to punish the oppressors, wrong-doers, evil-doers, traitors and those persistent on major sins. "Allah forgives all sins." [Surah Zumar, 93]
This is also despicable ignorance, for this verse refers to those who repent; otherwise it would imply invalidation of the verses threatening punishment for the sinners. This is specified by another verse,
"Allah does not forgive that partners be associated with Him, and He forgives anything beneath that to whomever He wills." [Surah Nisa,48] Also, "None will burn in it except the most miserable one who rejected and turned away [from the truth]." [Surah Layl, 15-16].
This is a specific fire from among the various levels of Jahannam, and moreover the fact that only the rejecters will burn in it does not rule out that others may enter it. "[Hell] has been prepared for the unbelievers." [Surah Baqarah, 24]. The fact that it has been prepared for the unbelievers does not rule out that sinful Muslims may also be punished in it, just as the fact that Heaven "has been prepared for the pious" [Surah Aali-`Imran, 133] does not rule out that people with the smallest grain of faith may enter it even if they were not pious.
Some are deceived by fasting the days of `Ashura and `Arafah, such that some may even say that the fast of `Ashura' expiates the whole year, and the fast of `Arafah remains as a surplus of reward. Such people have failed to realize that the fast of Ramadan and the 5 daily prayers are greater and more noble than the fasts of `Arafah and `Ashura, and that [it is understood that] sins are [only] forgiven as long as major sins are avoided. So, [fasting] from one Ramadan to another, [praying] from one Jumu`ah to the next, act in a mutually strengthening manner to achieve forgiveness of minor sins, provided major sins are avoided.
So, how then can an optional fast expiate every major sin of a person while he still persists upon the sins, and has not repented from them?
Also, it is possible that these two optional fasts expiate all sins in totality, but that this has certain prerequisites and conditions, such as avoidance of major sins, or that the expiation is achieved in conjunction with other good deeds, much the same as the 5 daily prayers and the fasting of Ramadan expiate minor sins in conjunction with the avoidance of major sins. "If you abjure the major things which you are prohibited from, We shall expiate you your evil deeds. [Surah Nisa, 31]
Some are deceived by the hadith Qudsi, "I am according to the good expectation/thought of My servant., so let him think of Me as he wishes." i.e. that whatever he thinks I will do to him, I will. But, good expectations can only be with good conduct, for one who does good expects that his Lord will deal with him well, will not break His promise, and will accept his repentance. As for the one of evil conduct, who persists upon major sins, oppression and other evils, the desolation of sin, wrongdoing and [other] prohibited things prevent him from having good expectations of his Lord. This is something we witness in everyday life. A disobedient employee who has run away with company property will not have a good expectation of his boss. The evil of wrong deeds cannot coexist with good expectation. The best in expectation of his Lord['s mercy] is the most obedient to Him. Hasan Basri said, "The believer has good expectation of his Lord, so he make his deeds good. But, the evil person has bad expectation of his Lord, so he does evil."
How can someone claim to have good expectation of his Lord when he is like a runaway, and is doing things which displease and anger his Lord, and has abandoned His orders, and is at war with Him. How can one have good expectation of his Lord if he thinks that He does not see him?
"And, you used not to conceal yourself, lest your hearing, sight and skin testify against you, but you thought that Allah does not know much of what you used to do. And that, your expectation which you entertained about your Lord, has destroyed you, so you have become among those lost/ruined." [Surah Fussilat, 23]
So, these people, who thought that Allah did not know much of what they did, actually had ill- expectation of their Lord, and that destroyed them. Such people are deceived if they think they will directly enter Heaven; they are fooling themselves; Satan is leading them astray and beguiling them.
Ponder over this.
Consider: How is it possible for one's heart to be certain that one is going to meet Allah, that Allah sees and hears all that he does, and knows his secret open affairs, and that he will be made to stand before Allah, answerable for all his deeds - how can one be certain and aware of all of this, and yet persist upon things which displease Allah; persist upon abandoning Allah's orders, neglecting His rights, and yet claim that he has good expectation of Allah?!!
Abu Umamah Sahl ibn Hanif reports: `Urwah ibn al-Zubayr and I entered upon `A'ishah and she said : If only you had seen the Messenger of Allah in one of his illnesses; [when] he had 6 or 7 dinars. The Messenger of Allah ordered me to distribute them [in charity?], but the pain of the Messenger of Allah kept me from doing that, until Allah cured him. Then, he asked me about them: "What have you done? Had you distributed the 6 dinars?" I said, "No, by Allah. Your pain had kept me from doing so." He asked for them to be brought [to him], and put them in his hand then said, "What would be the expectation of Allah's prophet if he met Allah with these in his possession?"
What then, would be the expectation of the people of major sins, and the oppressors, if they were to meet Allah with these sins and forfeited rights of people on their backs? If their claim that they entertained good expectations that Allah would not punish evil and wrongdoing people, were to benefit them, then everyone could do as he wished, doing everything that Allah has forbidden, provided he kept good expectation of Allah, thinking that the fire will not touch him. Subhanallah! How deceived can one be?
Prophet Ibrahim said to his people, "Is it a lie, gods besides Allah, that you desire? What then is your expectation of the Lord of the Worlds?" [Surah Saffat, 86] i.e. what is your expectation of Allah, what do you expect He will do to you if you meet Him having worshipped other than Him?
So, if we reflect over this, we will realize that good expectation of Allah is equivalent to good deeds, for one is moved to good deeds by good hope of Allah, that He will reward him for his efforts and accept them. Otherwise, good expectation along with pursuit of whims and desires and lusts is incapacity.
In short, good expectation can only occur if the means for salvation are pursued. Pursuit of the means to destruction cannot accompany good expectations.
Someone might claim: It might, based on the expansiveness of Allah's mercy and forgiveness and generosity, and that His mercy exceeds His wrath, and that punishing does not benefit Him, nor does forgiveness harm Him.
The reply is: Allah is indeed most generous and merciful, but this is in the appropriate place. Allah is also described as possessing wisdom and might and inflicting retribution, seizing with might, and punishing those deserving punishment. So, if the good expectation is based merely on some of Allah's attributes, then the righteous and the evil, the believer and the unbeliever, would equally be candidates for it. But, the names and attributes of mercy do not benefit the unbeliever or similarly one who has neglected his duty and exposed himself to Allah's curse. Rather, good expectation of Allah is for one who repents, regrets his sins and desists from the. This is good expectation, whereas the first is deception.
"Those who believe, and those who perform hijrah and jihad in the path of Allah - they are hopeful of Allah's mercy." [Surah Baqarah, 218]
So, these people are the ones who can be truly hopeful of Allah's mercy; not the evil and sinful people.
"Then, your Lord is, to those who make hijrah after they have been persecuted, and then perform jihad and are patient/steadfast - indeed, your Lord is, after that, Most Forgiving, Most Merciful." [Surah Nahl, 119]
So, the knowledgeable one is he who puts hope in its correct place, whereas the deceived one is he who puts it elsewhere.
Sunday, March 06, 2011
Wake Up!
Today after Zohr I was walking towards the Abraj Al-Bait Towers when I saw a familiar face. It was Yusuf Estes! Masha Allah. He was talking to what looked like some Malaysian pilgrims. I thought to myself that this was probably the best chance I'd have to be able to meet him in person and maybe chat a little, so without giving it a second thought I approached them.
Trying to be composed (I was quite nervous though) I said, "Assalaamu'alaikum Shaykh Yusuf!" and extended my hand.
He replied the Salam, turned to me and smiled and shook my hand. Then I introduced myself as a Singaporean and that I've seen his videos on YouTube. He replied, "Oh, so you are neighbors with them(the Malaysian pilgrims)?!"
When he learned that I was from the local university, he said, "Masha Allah, that's a good university, have you heard about the German boxer who became Muslim named Pierre Vogel? He studied at your university too. Look up his name in YouTube. You may even find one with me in it!"
I then had to leave and said my Salams to him and his minder and wished him all the best in his efforts.
With his charming and friendly smile he said, "You too, it was nice meeting you!"
If you don't already know who Yusuf Estes is, check out his amazing story about how he became a Muslim. He was formerly a priest and an active preacher of Christianity. He's been to many parts of the world with a simple intention to invite others to Islam and Allah Almighty has guided many people who attended his talks to revert to Islam. Check out his website, www.islamtomorrow.com
Anyway, the video above is generally about trying to take our da'wah efforts to another level by simply putting in a little more effort to extend the invitation to Islam towards our non-Muslim friends. It's also about practicing wisdom in our dealings with others in any situation, with Muslims and non-Muslims.. and to understand the context of any verse in the Qur'an or the Prophetic traditions before applying it. Whenever we're unsure, always check with the experts regarding it.. the scholars.
Saturday, March 05, 2011
Matters of the Heart
The pic below is an improvised version of the original which is in Malay. Done with the help of 'Fran'. Feel free to copy/download the picture and spread the message. Kher, insha Allah..
Monday, February 28, 2011
Purification of the Soul
Purification (of the soul) cannot be achieved except by way of the messengers as stated by Ibn Al-Qayyim when he said:
“Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion.
Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]
“Purifying the souls is harder and more difficult than curing the bodies. So whoever purifies his soul through exercise, hard work and being in isolation – all of which the messengers did not come with – he is like a sick person that tries to cure himself based on his own opinion.
Where is his opinion with respect to the expertise of a doctor?! The messengers are the doctors of the hearts – there is no way to purify and rectify the hearts except through their way, at their hands and by totally submitting and complying with them. And we ask Allaah for His assistance!” [Madaarij-us-Saalikeen (2/300)]
Respect Between Scholars
A beautiful story about manners and the respect these scholars had between themselves
The Biography of Shiekh al-Islam Ibn Taymiyyah
'People have differing opinions about the Sufis, some of them exaggerate and see them as the greatest Muslims. There are some who see all the Sufis as innovators, and have left the fold of Islam but this is slanderous. The best opinion about them is that they are a hard working Muslim faction who had worked hard to arrive at the truth. So some of them are unjust to themselves, some of them are frugal and some of them vie in doing good deeds. There are also attached factions that don't belong to the Sufis at all.' - amazing justice shown by Ibn Taymiyyah in his take on Sufis related in part 2 of the video below.
The speaker continued.. "I, in fact, had a discussion with the scholar and Imam, Ibn Baz, may God have mercy on him, before his death about this matter, so I wanted to hear his opinion on what he felt to be true. I asked him if we should adopt Ibn Taymiyyah's opinion about the Sufis, Ibn Baz said two or three times (I'm not exactly sure), he said: "This is my opinion, this is my opinion." I was sitting with him in a private session of three people, no more and he said those completely impartial words of Ibn Taymiyyah were fair."
We have to strive to be fair and uphold justice no matter what..
Allah says in the Noble Qur'an:
"O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]
Allah Almighty knows best.
The speaker continued.. "I, in fact, had a discussion with the scholar and Imam, Ibn Baz, may God have mercy on him, before his death about this matter, so I wanted to hear his opinion on what he felt to be true. I asked him if we should adopt Ibn Taymiyyah's opinion about the Sufis, Ibn Baz said two or three times (I'm not exactly sure), he said: "This is my opinion, this is my opinion." I was sitting with him in a private session of three people, no more and he said those completely impartial words of Ibn Taymiyyah were fair."
We have to strive to be fair and uphold justice no matter what..
Allah says in the Noble Qur'an:
"O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]
Allah Almighty knows best.
Thursday, February 24, 2011
What Does Allah Want From Me?
Article from islamtoday.net..Link Here!
The most important question that a Muslim can ask: What Does Allah want from me as a Muslim? What am I supposed to do in this worldly life I have been granted? We can rephrase this same question in more general terms, revealing that it is indeed the Big Question for all human beings: What is the purpose of my life?
As Muslims, we often hasten to answer this question by quoting the verse of the Qur’an where Allah tells us: “I only created human beings and jinn to worship me.” [Sûrah al-Dhâriyât: 56]
We are certainly right in doing so. It is right for us as Muslims to look for our answer in the words of Allah. Certainly, this verse is one of the most important and relevant verses in the Qur’an addressing the question of what Allah wants from us.
Everyone agrees that prayer, fasting, remembering Allah, purifying the heart, and similar devotional activities are part of worship. It is, therefore obvious that these acts of worship are something that Allah wants from us. However, it is a mistake to forget that our worship – in other words, what we do, say, and think that pleases Allah – is limited to these personal devotions alone. Our worship also includes how we deal with others.
So we must ask our question again: What does Allah want from me as a Muslim in my dealings with others? To answer this question, we must return to the Qur’an and Sunnah. When we do, we find there can be no doubt that the texts point us to at least two types of concerns. First, it is obvious that we are supposed to propagate the faith and convey the message of Islam to others. There are many verses of the Qur’an and Prophetic hadith that call us to this duty. However, that is not all. There are also numerous texts that call upon us to serve humanity. How often are we told to respect, honor, and assist others? These texts help us to complete the picture of how we are expected to worship Allah in our daily lives.
Let us consider some of the main themes:
Helping Others:
Prophet Muhammad (peace be upon him) said: “Whoever is engaged in fulfilling his brother’s needs, then Allah will be fulfilling his needs.” [Sahīh al-Bukhārī]
Likewise, he said: “Allah loves best the one who benefits people the most. The most beloved deed to Allah is to make a Muslim happy, remove his distress, pay off his debt, or placate his hunger. For me to go forth in fulfilling my brother’s need is dearer to me than to observe a retreat in this mosque (in Madinah) for worship for a month... And whoever goes forth to fulfil his brother’s need until it is taken care of, then Allah will make his feet tread steadily on that Day when feet will slip.” [al-Silsilah al-Sahihah]
Prophet Muhammad (peace be upon him) is also reported to have said: “Whoever goes forth to fulfil his brother’s need and makes headway in fulfilling that need, it is better than observing a retreat in the mosque for ten years.” [al-Tabarānī, al-Bayhaqī and al-Hākim]
Being Kind and Well-Mannered:
Prophet Muhammad (peace be upon him) declared: “I was sent only to perfect good conduct.” [al-Silsilah al-Sahīhah]
The Prophet (peace be upon him) stressed just how important it is to show kindness to people and exhibit good manners by describing an ill-mannered person as “bankrupt” even if that person was devoted to prayer and fasting:
The Prophet (peace be upon him) then said: “The bankrupt person is one who will come on the Day of Judgment having to his credit much prayer, fasting, and charity. But alas, he will have against him that he ridiculed this person, falsely accused that one, stole the property of another, shed the blood of another, and assaulted another. They will each be compensated from his good deeds, and if his good deeds run out, some of their sins will be transferred to him and he will be consigned to Hell.” [Sahīh Muslim]
Upholding and Defending Justice:
Allah says: "O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort justice or decline to do justice, verily Allah is well-acquainted with all that you do." [Sûrah al-Nisâ’: 135]
Allah also says: "O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]
Indeed, Allah tells us in the Qur’an that establishing justice was part of the mission of all the Prophets: “Indeed, We had sent Our Messengers with clear proofs and sent down the scriptures and the balance with them so that people could establish justice.” [Sūrah al-Hadīd: 25]
Prophet Muhammad (peace be upon him) described the greatest for of struggle for the faith as follows: “The greatest struggle is to speak a true word in front of an unjust ruler.” [Sunan al-Nasā’ī, Sunan al-Tirmidhī, and Sunan Abī Dāwūd]
By helping others, showing kindness, and being just we engage in the worship of Allah, just like we do when we pray and fast. Therefore, these are also part of what it means to fulfil the purpose for which we were created.
As Muslims, we often hasten to answer this question by quoting the verse of the Qur’an where Allah tells us: “I only created human beings and jinn to worship me.” [Sûrah al-Dhâriyât: 56]
We are certainly right in doing so. It is right for us as Muslims to look for our answer in the words of Allah. Certainly, this verse is one of the most important and relevant verses in the Qur’an addressing the question of what Allah wants from us.
But have we really answered our question yet?
No, we have not. The term “worship” needs to be properly understood. In Islam, worship is defined as everything that we do that Allah loves and is pleased with. It can be in what we do or what we say. It includes both inward and outward actions.
Everyone agrees that prayer, fasting, remembering Allah, purifying the heart, and similar devotional activities are part of worship. It is, therefore obvious that these acts of worship are something that Allah wants from us. However, it is a mistake to forget that our worship – in other words, what we do, say, and think that pleases Allah – is limited to these personal devotions alone. Our worship also includes how we deal with others.
So we must ask our question again: What does Allah want from me as a Muslim in my dealings with others? To answer this question, we must return to the Qur’an and Sunnah. When we do, we find there can be no doubt that the texts point us to at least two types of concerns. First, it is obvious that we are supposed to propagate the faith and convey the message of Islam to others. There are many verses of the Qur’an and Prophetic hadith that call us to this duty. However, that is not all. There are also numerous texts that call upon us to serve humanity. How often are we told to respect, honor, and assist others? These texts help us to complete the picture of how we are expected to worship Allah in our daily lives.
Let us consider some of the main themes:
Helping Others:
Prophet Muhammad (peace be upon him) said: “Whoever is engaged in fulfilling his brother’s needs, then Allah will be fulfilling his needs.” [Sahīh al-Bukhārī]
Likewise, he said: “Allah loves best the one who benefits people the most. The most beloved deed to Allah is to make a Muslim happy, remove his distress, pay off his debt, or placate his hunger. For me to go forth in fulfilling my brother’s need is dearer to me than to observe a retreat in this mosque (in Madinah) for worship for a month... And whoever goes forth to fulfil his brother’s need until it is taken care of, then Allah will make his feet tread steadily on that Day when feet will slip.” [al-Silsilah al-Sahihah]
Prophet Muhammad (peace be upon him) is also reported to have said: “Whoever goes forth to fulfil his brother’s need and makes headway in fulfilling that need, it is better than observing a retreat in the mosque for ten years.” [al-Tabarānī, al-Bayhaqī and al-Hākim]
Being Kind and Well-Mannered:
Prophet Muhammad (peace be upon him) declared: “I was sent only to perfect good conduct.” [al-Silsilah al-Sahīhah]
The Prophet (peace be upon him) stressed just how important it is to show kindness to people and exhibit good manners by describing an ill-mannered person as “bankrupt” even if that person was devoted to prayer and fasting:
Allah’s Messenger (peace be upon him) asked: “Do you know who is bankrupt?”
His Companions replied: “The bankrupt person is one who has neither money nor property.”
Upholding and Defending Justice:
Allah says: "O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort justice or decline to do justice, verily Allah is well-acquainted with all that you do." [Sûrah al-Nisâ’: 135]
Allah also says: "O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do.” [Sûrah al-Mâ’idah: 8]
Indeed, Allah tells us in the Qur’an that establishing justice was part of the mission of all the Prophets: “Indeed, We had sent Our Messengers with clear proofs and sent down the scriptures and the balance with them so that people could establish justice.” [Sūrah al-Hadīd: 25]
Prophet Muhammad (peace be upon him) described the greatest for of struggle for the faith as follows: “The greatest struggle is to speak a true word in front of an unjust ruler.” [Sunan al-Nasā’ī, Sunan al-Tirmidhī, and Sunan Abī Dāwūd]
By helping others, showing kindness, and being just we engage in the worship of Allah, just like we do when we pray and fast. Therefore, these are also part of what it means to fulfil the purpose for which we were created.
Friday, February 18, 2011
How to Give Da'wah
It's not our job to convince others about the truth of Islam. Having constant debates with them are also futile.
We just have to do our part as Muslims to keep reminding and spreading the message and inviting others to Islam the best that we can, in any way possible, peacefully, sincerely with tact and diplomacy.
Then leave the rest to Allah Almighty...
Thursday, February 10, 2011
Let's Observe and Reflect
Excerpt from the preface of the book, ‘Reflections of Man and the Universe’ (from the writings of Imam Ibn Al-Qayyim in ‘Miftah Dar As-Sa’aadah’ ) arranged by Capt. Anas Abdul Hameed Al-Qoz.
The following are some of the techniques of thinking that Imam Ibn Al-Qayyim puts forth in his book, ‘Miftah Dar As-Sa’aadah’ (The Key to the House of Happiness);
1) Observing, with an open heart, Allah Almighty’s creations in both the universe in general and in the human sphere in particular, with a view to better appreciating Allah’s glory and comprehending His great power and wisdom.
2) Reflecting on Allah’s verses revealed to the Prophet sallallaahu’alayhi wassalam and His shari’a, to develop an awareness of this religion’s superiority and to realize the amazing correspondence between revelation, fitrah (human innate inclination to accept truth), and uncorrupted understanding.
3) Observing Allah’s commandments and abiding by His system, which is conducive to preparing the heart to have the purity and clarity of vision concerning what is good for it. Abstaining from covetous looking, for instance, is of great benefit apart from being an act of obedience; since it protects the heart from corruption, makes it exult at the closeness to Allah, strengthens it; supplies it with a light that enables a believer to have perceptive vision, firmness and courage; protects him or her from the designs of Satan, so that a believer is dedicated to considering what is best for him or her. This is so because there is a close link between the heart and the sight.
4) Guarding against the danger of sins and keeping away from them, since it distracts the mind from proper functioning; it is a fact that the heart will be corrupted if burdened with many sins and that leads in turn to the corruption of the other organs.
5) Guarding against blind imitation, since such a practice blurs thinking and dulls its activity. Instead, man is urged to focus on the teaching of the Scripture and the Prophet’s tradition and to comply with their teachings as exemplified by the upright Caliphs (i.e. the first four Caliphs).
6) Protecting the body from abuse, preserving its comfort and warding off all distracters.
The above techniques, if realized, will surely secure the attainment of the desired target. Some of the benefits of reflection are the following;
a) It is the way to acquiring faith.
b) It uncovers the truth about things and shows the distinction between right and wrong.
c) It wards off delusions and fantasies.
d) It protects one from sins.
e) It is the basis for all acts of obedience (to Allah)
f) It guides to acquainting oneself with Allah Almighty, His Oneness, His Attributes of Perfection; and directing all worship to Him alone, and
g) It is the basis of purity of heart while reciting the Qur’an.
One may add in support of the above, a saying;
“Think of Allah’s creation, not of Allah” (As reported by Aby Nu’aym in his book, Al-Hilyah, on the authority of Ibn ‘Abbas.)
The following are some of the techniques of thinking that Imam Ibn Al-Qayyim puts forth in his book, ‘Miftah Dar As-Sa’aadah’ (The Key to the House of Happiness);
1) Observing, with an open heart, Allah Almighty’s creations in both the universe in general and in the human sphere in particular, with a view to better appreciating Allah’s glory and comprehending His great power and wisdom.
2) Reflecting on Allah’s verses revealed to the Prophet sallallaahu’alayhi wassalam and His shari’a, to develop an awareness of this religion’s superiority and to realize the amazing correspondence between revelation, fitrah (human innate inclination to accept truth), and uncorrupted understanding.
3) Observing Allah’s commandments and abiding by His system, which is conducive to preparing the heart to have the purity and clarity of vision concerning what is good for it. Abstaining from covetous looking, for instance, is of great benefit apart from being an act of obedience; since it protects the heart from corruption, makes it exult at the closeness to Allah, strengthens it; supplies it with a light that enables a believer to have perceptive vision, firmness and courage; protects him or her from the designs of Satan, so that a believer is dedicated to considering what is best for him or her. This is so because there is a close link between the heart and the sight.
4) Guarding against the danger of sins and keeping away from them, since it distracts the mind from proper functioning; it is a fact that the heart will be corrupted if burdened with many sins and that leads in turn to the corruption of the other organs.
5) Guarding against blind imitation, since such a practice blurs thinking and dulls its activity. Instead, man is urged to focus on the teaching of the Scripture and the Prophet’s tradition and to comply with their teachings as exemplified by the upright Caliphs (i.e. the first four Caliphs).
6) Protecting the body from abuse, preserving its comfort and warding off all distracters.
The above techniques, if realized, will surely secure the attainment of the desired target. Some of the benefits of reflection are the following;
a) It is the way to acquiring faith.
b) It uncovers the truth about things and shows the distinction between right and wrong.
c) It wards off delusions and fantasies.
d) It protects one from sins.
e) It is the basis for all acts of obedience (to Allah)
f) It guides to acquainting oneself with Allah Almighty, His Oneness, His Attributes of Perfection; and directing all worship to Him alone, and
g) It is the basis of purity of heart while reciting the Qur’an.
One may add in support of the above, a saying;
تفكروا في خلق الله و لا تفكروا في الله
“Think of Allah’s creation, not of Allah” (As reported by Aby Nu’aym in his book, Al-Hilyah, on the authority of Ibn ‘Abbas.)
Friday, January 14, 2011
Do Humans Need God in their Lives?
This post is an attempt to translate this article 'Perlukah Manusia Kepada Tuhan?' from Saifulislam.com with the hope that it may benefit non-Malay readers too..
This is the type of explanation that I often repeat during the programs that I conduct, relating a past experience with two youths who forced me to think hard so as to differentiate between the 'presenting problem' and the 'real problem' at hand.
The 'presenting problem' is that the youth refuses to don the head-dress, refuses to pray, wants to adopt a pet dog at home and hates a particular Islamic Affairs Department in a certain state for detaining popular artistes at 'The Zouk', a discotheque located at Jalan Ampang.
However, the bigger problem is the inability for the youths to realize whether they need God in their lives. Therefore, do religion still have relevance in the remainder of this life, known as the end of times?
If this matter is not solved, then all the attempt to advise regarding matters such as donning the head-dress, covering the 'awrah' (obligatory parts to be covered for a Muslim women), dressing modestly and so on, is an assimilation to the noise that a 'modified exhaust pipe' of a motorcycle, passing through the neighborhood, produces. It is a nuisance to the public and irks the ears.
The biggest challenge for me as a 'da'ie' (caller to Islam), is to encourage humans to think, whether they need God in their lives. This is the most important question that must be solved, before other religious matters are to be presented.
The least Sheikh Abu Bakar Jabir al-Jaza’iri did, was by writing his book entitled 'Aqidah al-Mu'min' (The Belief of a True Muslim) beginning with the topic, "The need of Humans for Belief (Faith)". The question of why humans need religion in their lives is placed first and foremost before other aspects of religion are brought forward for discussion.
However, how much does one need to explain, in order to solve this question, as exemplified by Sheikh Abu Bakar Jabir al-Jaza'iri, before we simply claim in a cliche, "Faith is the Solution!"
This is the issue at hand, that forced me to re-look on such fundamental questions, because I'm truly disturbed with the reality that humans have lost their relationship with God. If, for example, humans are living in a period of hardship, and we suggest to them to have faith in God in order to find strength, it would be an easier task.
However, in the context of the contented lives that many currently experience, where almost everything is affordable and readily available, what of God and the Day of Judgement?.. Are they still relevant?
EXPERIENCE IN FOLLOWING A RELIGION
I'd like to quote a part of the experiences of Rene Descarte (1596 - 1650) in his efforts to build upon the basis of the truth. Educated at 'Jesuit School La Flêche', he ended his study with the most important question, "Is what I'm studying all this while the truth?"
How refreshing it is, the feeling of abandoning all the knowledge that have been gathered, recorded onto a roll of certificate, then to rebuild one's belief on one's own choice, and not on knowledge which is being forced fed, or traditional knowledge passed down throughout generations and also indoctrination which is tiring and blinding?
Hence, he started questioning everything that he had learnt all the while, doubting everything until finally, Descarte came to a basis that is the strongest, which is impossible for him to have any doubts about it... which is the reality of himself!
He's unable to doubt himself because he feels that he himself is a reality, not an illusion. He's able to ensure that his own self is a reality, as he did something which is important which is TO THINK.
Thinking makes his own self a reality, unlike dreaming. Thinking is far from illusion. And it resulted, in his own words, the well known phrase:
That was how Descarte found the truth for himself. Truly rational, embarking on a journey of knowing oneself. Thinking and finding oneself.
KNOWING ONESELF
The road to build upon one's faith have to be built on one's effort to know oneself. That is the basis that our religion teaches:
Knowing God through knowing Oneself...
That is the key for humans to return to, bridging their ties with God. Which is the result of the ability to know oneself. The question is, what are the aspects that one must find in oneself?
People who realize that their lives must have a goal will force themselves to find a potential. All this, is on the basis of belief that there is not one person who is born stupid, however, every human is born with different forms of intellect.
What makes a person stupid are certain things that surround him. It could be his parents, even his teacher and the school itself. Schools shouldn't be producing students who are either clever or stupid. However, schools should produce students of different forms of intellect. The job of the education system is to discover the greater potential in every student, and not to filter out students who do not conform to the general standard of intellect.
However, a person will not be able to discover his potential if he lives meagerly. Work meagerly. Think meagerly.
To achieve something wholeheartedly will enable a person to quicken the use all his strength and potential. Once all the strengths of oneself is recognized and maximized, only then will he cross his limits and discover his weaknesses.
This is the way a scientist meets God. To him, science is not just about discovering opportunities, but the mutual agreement towards the limits of the left and right. Those limits are not due to the known and seen universe, but from a being that is too small and weak to fathom.
This is what happens when discovering space, it results in a conclusion that humans and science, are too weak and small to provide answers to life's biggest questions. Most of what we understand about space and beyond, are estimated data and far from the results of experience. Data which proves the perfection of the universe and the weakness of their occupants called human beings.
Scientists become humans who are weak and limited, facing the perfection of a proven system, the perfectness of God.
STRENGTH WILL LEAD TO THE DISCOVERY OF WEAKNESS
Allah has provided humans with an added ability for us to define our own goals.
Allah has bestowed upon humans weaknesses for us to find Him.
Humans cannot afford to remain sated. He will be hungry. And that hunger is what will drive himself to find food. And as a result of food, his weakness will be sustained. For a while.
Humans cannot afford to stay fresh at all times. He will be tired and sleepy. Without any form of aid, that tiredness and sleepiness is what will drive him to search for a period of rest. And as a result of rest, humans regain their strength. For a moment.
That is the physical weakness of humans. Without a need to be taught, that weakness drives humans towards a source of strength to sustain it. A weakness in the form of hunger will drive him to search for strength through food. A weakness in the form of tiredness and sleepiness will drive him to search for strength through rest and sleep.
The weaknesses and limits bound to a human is not only through the physiology of oneself, but also through the soul and emotions.. spiritually and mentally.
Without a need to be taught, humans who are oppressed and tortured, will find their souls yearning for justice. The yearning of the tortured souls in the search for justice, is a way for him to meet God. It is where Allah introduces Himself as THE MOST JUST (AL-'ADL).
Without a need to be taught, humans who are disturbed and fearful, will find their souls yearning for peace and safety. The yearning of the souls which are living in disturbance and fear, is a way for him to meet God. It is where Allah introduces Himself as THE SOURCE OF PEACE (AS-SALAM) and THE GIVER OF TRANQUILITY (AL-MU'MIN)
It is for these reasons Allah Almighty introduces Himself with 99 names, so that each and every human being returns to Him through a source of STRENGTH, whenever they are troubled with WEAKNESS.
THE QUESTION AT HAND
Human beings will only search for God, once they recognize the weakness of oneself.
One's weakness will not be known if one does not strive to optimize one's abilities. That form of striving will not exist if human beings are lazy and have a meager outlook on life.
Laziness is a SIN because it holds back a person from the obligation of knowing oneself and knowing God.
It is these types of human beings who thinks as if they themselves are god...
While in reality, he is more heedless than a cattle...
Both of the verses above, is regarding the lives of human beings who act like they are gods, and also live like animals due to a mind, eyes, ears and a heart which doesn't function. Both are due to the reluctance to think and to observe life. They are given a mind, with eyes and ears to see and to listen with their hearts... but the hustle and bustle of the worldly life lead them to forget who they really are and who is HE.
Therefore, it is justified that these type of negligent human beings are punished by God due to their own laziness in searching for the truth.
Think about it...
ABU SAIF @ www.saifulislam.com
56000 Kuala Lumpur
"If you agree that you need God in this life, only then can I explain why there's a need to perform 'solat' (obligatory prayers). If you agree that you need to pray because you need God in this life, only then would I be able to answer your question on why you have to wear the 'tudung' (Muslim women's head-dress)!"
This is the type of explanation that I often repeat during the programs that I conduct, relating a past experience with two youths who forced me to think hard so as to differentiate between the 'presenting problem' and the 'real problem' at hand.
The 'presenting problem' is that the youth refuses to don the head-dress, refuses to pray, wants to adopt a pet dog at home and hates a particular Islamic Affairs Department in a certain state for detaining popular artistes at 'The Zouk', a discotheque located at Jalan Ampang.
However, the bigger problem is the inability for the youths to realize whether they need God in their lives. Therefore, do religion still have relevance in the remainder of this life, known as the end of times?
If the question "Is there a need for God?" is not solved, then no matter what we do, such as reprimanding a Muslim who refuses to pray, will fall on deaf ears. What are we asking him to pray for? To pray to Who?
If this matter is not solved, then all the attempt to advise regarding matters such as donning the head-dress, covering the 'awrah' (obligatory parts to be covered for a Muslim women), dressing modestly and so on, is an assimilation to the noise that a 'modified exhaust pipe' of a motorcycle, passing through the neighborhood, produces. It is a nuisance to the public and irks the ears.
The biggest challenge for me as a 'da'ie' (caller to Islam), is to encourage humans to think, whether they need God in their lives. This is the most important question that must be solved, before other religious matters are to be presented.
The least Sheikh Abu Bakar Jabir al-Jaza’iri did, was by writing his book entitled 'Aqidah al-Mu'min' (The Belief of a True Muslim) beginning with the topic, "The need of Humans for Belief (Faith)". The question of why humans need religion in their lives is placed first and foremost before other aspects of religion are brought forward for discussion.
However, how much does one need to explain, in order to solve this question, as exemplified by Sheikh Abu Bakar Jabir al-Jaza'iri, before we simply claim in a cliche, "Faith is the Solution!"
This is the issue at hand, that forced me to re-look on such fundamental questions, because I'm truly disturbed with the reality that humans have lost their relationship with God. If, for example, humans are living in a period of hardship, and we suggest to them to have faith in God in order to find strength, it would be an easier task.
However, in the context of the contented lives that many currently experience, where almost everything is affordable and readily available, what of God and the Day of Judgement?.. Are they still relevant?
EXPERIENCE IN FOLLOWING A RELIGION
I'd like to quote a part of the experiences of Rene Descarte (1596 - 1650) in his efforts to build upon the basis of the truth. Educated at 'Jesuit School La Flêche', he ended his study with the most important question, "Is what I'm studying all this while the truth?"
How refreshing it is, the feeling of abandoning all the knowledge that have been gathered, recorded onto a roll of certificate, then to rebuild one's belief on one's own choice, and not on knowledge which is being forced fed, or traditional knowledge passed down throughout generations and also indoctrination which is tiring and blinding?
Hence, he started questioning everything that he had learnt all the while, doubting everything until finally, Descarte came to a basis that is the strongest, which is impossible for him to have any doubts about it... which is the reality of himself!
He's unable to doubt himself because he feels that he himself is a reality, not an illusion. He's able to ensure that his own self is a reality, as he did something which is important which is TO THINK.
Thinking makes his own self a reality, unlike dreaming. Thinking is far from illusion. And it resulted, in his own words, the well known phrase:
Dubito, ergo cogito, ergo sum!
"I doubted, therefore I think, therefore I am!"
That was how Descarte found the truth for himself. Truly rational, embarking on a journey of knowing oneself. Thinking and finding oneself.
KNOWING ONESELF
The road to build upon one's faith have to be built on one's effort to know oneself. That is the basis that our religion teaches:
"Whoever knows oneself, will know his God"
Knowing God through knowing Oneself...
That is the key for humans to return to, bridging their ties with God. Which is the result of the ability to know oneself. The question is, what are the aspects that one must find in oneself?
People who explore their personal selves, will come to two realities. Each and every human being, have strengths and weaknesses. The knowledge of one's strengths and weaknesses will be the factors that will lead to a person discovering and knowing himself.
People who realize that their lives must have a goal will force themselves to find a potential. All this, is on the basis of belief that there is not one person who is born stupid, however, every human is born with different forms of intellect.
What makes a person stupid are certain things that surround him. It could be his parents, even his teacher and the school itself. Schools shouldn't be producing students who are either clever or stupid. However, schools should produce students of different forms of intellect. The job of the education system is to discover the greater potential in every student, and not to filter out students who do not conform to the general standard of intellect.
However, a person will not be able to discover his potential if he lives meagerly. Work meagerly. Think meagerly.
To achieve something wholeheartedly will enable a person to quicken the use all his strength and potential. Once all the strengths of oneself is recognized and maximized, only then will he cross his limits and discover his weaknesses.
This is the way a scientist meets God. To him, science is not just about discovering opportunities, but the mutual agreement towards the limits of the left and right. Those limits are not due to the known and seen universe, but from a being that is too small and weak to fathom.
This is what happens when discovering space, it results in a conclusion that humans and science, are too weak and small to provide answers to life's biggest questions. Most of what we understand about space and beyond, are estimated data and far from the results of experience. Data which proves the perfection of the universe and the weakness of their occupants called human beings.
Scientists become humans who are weak and limited, facing the perfection of a proven system, the perfectness of God.
STRENGTH WILL LEAD TO THE DISCOVERY OF WEAKNESS
Allah has provided humans with an added ability for us to define our own goals.
Allah has bestowed upon humans weaknesses for us to find Him.
Humans cannot afford to remain sated. He will be hungry. And that hunger is what will drive himself to find food. And as a result of food, his weakness will be sustained. For a while.
Humans cannot afford to stay fresh at all times. He will be tired and sleepy. Without any form of aid, that tiredness and sleepiness is what will drive him to search for a period of rest. And as a result of rest, humans regain their strength. For a moment.
That is the physical weakness of humans. Without a need to be taught, that weakness drives humans towards a source of strength to sustain it. A weakness in the form of hunger will drive him to search for strength through food. A weakness in the form of tiredness and sleepiness will drive him to search for strength through rest and sleep.
The weaknesses and limits bound to a human is not only through the physiology of oneself, but also through the soul and emotions.. spiritually and mentally.
Without a need to be taught, humans who are oppressed and tortured, will find their souls yearning for justice. The yearning of the tortured souls in the search for justice, is a way for him to meet God. It is where Allah introduces Himself as THE MOST JUST (AL-'ADL).
Without a need to be taught, humans who are disturbed and fearful, will find their souls yearning for peace and safety. The yearning of the souls which are living in disturbance and fear, is a way for him to meet God. It is where Allah introduces Himself as THE SOURCE OF PEACE (AS-SALAM) and THE GIVER OF TRANQUILITY (AL-MU'MIN)
It is for these reasons Allah Almighty introduces Himself with 99 names, so that each and every human being returns to Him through a source of STRENGTH, whenever they are troubled with WEAKNESS.
THE QUESTION AT HAND
Human beings will only search for God, once they recognize the weakness of oneself.
One's weakness will not be known if one does not strive to optimize one's abilities. That form of striving will not exist if human beings are lazy and have a meager outlook on life.
Hence, the heaviest sentence that is given in this world, to the worst of crimes... when human beings LIVE NEGLIGENTLY AND ARE LAZY TO THINK.
Laziness is a SIN because it holds back a person from the obligation of knowing oneself and knowing God.
It is these types of human beings who thinks as if they themselves are god...
"Have you seen him who takes his own lust (vain desires) as his ilaah (god)? And Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then, will guide him after Allaah? Will you not then remember?" [Al-Jathiyah 45:23]
While in reality, he is more heedless than a cattle...
"And surely, We have created many of the jinn and mankind for Hell. They have their hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones." [Al-A'raf 7:179]
Both of the verses above, is regarding the lives of human beings who act like they are gods, and also live like animals due to a mind, eyes, ears and a heart which doesn't function. Both are due to the reluctance to think and to observe life. They are given a mind, with eyes and ears to see and to listen with their hearts... but the hustle and bustle of the worldly life lead them to forget who they really are and who is HE.
Therefore, it is justified that these type of negligent human beings are punished by God due to their own laziness in searching for the truth.
Think about it...
ABU SAIF @ www.saifulislam.com
56000 Kuala Lumpur
Monday, January 03, 2011
Respecting Parents
{And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.} [Al-Israa' 17:23]
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