A Mother's Love

"Alamak, habis la.. dah basah nih..Dah la, apa bleh buat." I exclaimed.

"O'oh.. hm, nanti balik boleh cuba seterika kasi dia kering..," My mother assured.

I thought she wasn't serious. Now it's all ironed up.

I just came back from a short weekend getaway and unfortunately, my mini copy of a translation of the Noble Qur'an got wet. The soft and thin pages will never retain the same shape again. Still, my mum tried to do something about it by ironing out the remaining damp pages. I was wondering what was she doing cooped up in the room for past half hour or so.. Masya Allah.

Of course, the book has now expanded a little larger than its original state and is in shambles. I'm probably going to buy a new one and the old one will be disposed of (burnt), but I just had to take a picture of this for memory's sake as a reminder of one of the many numerous little things that my mother does out of love for the sake of her children..

My Lord! Bestow on my parents Your Mercy as they did bring me up when I was young.

O Allah, forgive me and my parents, and reward them with the finest reward. O Allah, elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins. O Allah, grant them residence in Firdaus, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs. Ameen.

Love you Mum, I really appreciate this and all the many other things big or small that you do for us each and every day. (",)

And no it's not Mother's Day.. never wait till Mother's Day..

Striving For Success by The Way of Allah

This is the second article from saifulislam.com that I've translated for the benefit of all, insya Allah. (Original article entitled 'Mencari Kemenangan Dengan Acuan Allah' here!) Do note that the accuracy of the translation may not be 100%, but the general idea should be there. It is one of the articles in my personal collection of Islamic articles that I refer to often as a reminder from time to time.

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"Hm.. Allah had saved the grossly ignorant dwellers of Mecca who had not only tarnished Masjidil Haram with more than 300 idols but also performed circumumbulation around it naked! But Allah had saved them from the attacks of Abrahah's Elephant Army," I tried to reflect the situation at Mecca just before the birth of Rasoolullaah SAW.

"If such grossly ignorant Meccan dwellers were saved from destruction, why didn't Allah save us? Why are we Muslims continuously at the losing end? Aren't we already worshiping Him? Aren't we the ones who are striving in His Name? Why didn't Allah help us then?" The questions that were disturbing my thoughts became more and more critical.

Moreover, if we were to view it in today's context, whatever that's bad and of ignorance continues to win and flourish, but whatever of Islam and the truth continues to be weakened and oppressed as if it is not being aided.

Where did it go wrong?

I searched deep in thought, while at the same time, my hands searched.. each and every page of Allah's word was turned and contemplated upon until I came to a particular promise by Allah:

“And Allah would not punish them while you (Muhammad sallallaahu'alayhi wasallam) are amongst them, nor will He punish them while they seek (Allah's) forgiveness.” (Al-Anfaal 8 : 33)

That's His promise.

That there will be no tribe that will be left in suffering, if in their midst lies Muhammad SAW (peace and blessings be upon him).

It doesn't matter that the dwellers of Mecca were grossly ignorant, the reason being was that the imminent birth of Muhammad SAW will be from them, hence, it becomes a reason for Allah to save them, just as how Allah had saved those who strive during of the war of Badar, Uhud and even Khandaq which was highly critical due to its situation of potentially endangering the lives of all Muslims back then.

Today, our Prophet SAW (peace and blessings be upon him) is not physically present and will never be.. because his body have returned to its origin. But how about the way we practice our religion? Is our Islam the same as Rasoolullaah's Islam? Is the way we search for success and victory, similar as compared to the way Rasoolullah SAW searched for it? Or in simpler terms, does Rasoolullah SAW, figuratively speaking, 'exist' in our daily lives? Do we try to follow the way he lived, drink, eat or go about performing his responsibilities in the challenges of everyday life?

Maybe Rasoolullaah SAW is not present.. as many of those who are named Muhammad today and strive due to love for Prophet Muhammad..  neglects and do not follow the reference that was used by him SAW (peace and blessings be upon him).:

“[Our Sibghah (religion) is] the Sibghah (religion) of Allah (Islam) and which Sibgah (religion) can be better that Allah's? And we are His worshipers." (Al-Baqarah 2 : 138)

THE WAY OUT

Death lurks from the back, as well as the front.

Moses and the pious Children of Israel were surrounded and trapped. At their backs were Pharaoh and his army, while at the front was the vast sea. Logically, there's no way out.

"Let's just prepare ourselves for death!"

However, giving up the hope of Allah's blessings is not a characteristic of those who deserve to be helped. Because all the narrow mindedness of this worldly life can never be compared to the Allah's vast powers and ability to provide help.

“And whoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.” (Al-Thalaq: 2-3)

The sea was parted, providing help through a safe avenue which was totally unexpected and unthinkable for Moses and the Children of Israel. Even as humans of a low standing, they were saved and able to continue their journey while the mighty Pharaoh and his army who has managed to be in power and dictate their people for a long time, easily fell defeated, drowned in the sea.. because they are too lowly as compared to Allah All Mighty and All Powerful.

The condition for success is TAQWA (Taqwa = God consciousness - the love and fear that a Muslim feels for Allah. [A person with taqwa desires to be in the good pleasures of Allah and to stay away from those things that would displease Allah. He is careful not to go beyond the bounds and limits set by Allah. www.islamicemirate.com/index.php]).

CONDITION OF TAQWA

Taqwa is not a merely a slogan. It is also not a mode for the Friday prayers Imam to put his congregation to sleep.

Taqwa is the yardstick that Allah will use to measure the qualities of humans. The best of you are those who have the highest form and value of taqwa.

"What is Taqwa?", asked Umar al-Khattab towards Ubai ibn Ka'ab (radhiyallaahu'anhuma).

"Have you ever walked through a path full of thorns?" replied Ubai with a probing question.

"Yes I have," Umar replied.

"What did you do as you walked?" continued Ubai.

"I would slightly lift my thobe and walk slowly and carefully," replied Umar.

"And so, that is TAQWA!" concluded Ubai ibn Ka'ab towards Umar al-Khattab's question regarding TAQWA.

TAQWA is the measure of the quality of humans who have to continuously face a path of various challenges. There will be benefits as well as losses. There will be things that are permissable and non-permissable... a person of Taqwa will consider every single matter in his life as a whole. He will proceed with caution, be smart to control the steps that he will take, and be concerned and not heedless towards any challenges that will come in his way throughout his life. That is TAQWA.

A person of Taqwa is not someone who would live life as he likes.

A striver of Taqwa is not someone who strives as he likes.

They would carefully consider every single law of Allah, things that will lead to success and things that would lead to failure and doom.

THE LAWS OF ALLAH

The question is, how does the law of Allah work?

"Abide by the Qur'an and Sunnah," as what we all would generally state.

Exactly and it's true.. however, maybe it's not yet clear, complete or even practical.

The guidance of Allah is there in the Qur'an and Sunnah, but that's not the only references where the guidance of Allah exists in this life. There is guidance from the two main texts, and there is guidance from the rules of the universe.

The rules of the texts is termed as Syariatullah.

The rules of the universe is termed as Sunnatullah.

OUR PROPHET, SYARIATULLAH AND SUNNATULLAH

As Prophet Muhammad sallallaahu'alayhi wassalam taught us how to go about leading our daily lives, he often provided a demonstration that would enable a person to encompass the ways of Syariatullah and Sunnatullah.

i. Daily Living

Just observe how slaughtering is performed. We were taught to slaughter in the best manner. And the Sunnah of it can be explained through the practice of saying the Basmalah (Bismillaahirrahmaanirraheem) and the use of a sharp knife. What is the purpose of using a sharp knife?

"So that the chicken would feel less pain!" would be the standard answer for most of us.

"Syariat (Rules of Allah) is provided for the benefit of mankind, not the chicken," I would explain.

The use of a sharp knife will fasten the work of slaughtering. There would be lesser energy used which would contribute to a more productive outcome. Efficiency and effectiveness would increase.. to put it in today's context, our Prophet (peace and blessings be upon him) was teaching us on matters regarding productivity.

Therefore, the quality of a good slaughter is not just through the saying of Basmalah, but also depends on the usage of sharp knife.

ii. Matters of Striving in life

"I am the Messenger of Allah, I am most loved by Allah, Allah have ordained for me to migrate and strive for His religion, Allah will definitely help me..!?"

Has there ever been a moment whereby the Prophet sallallaahu'alayhi wassalam thought that way? Did the Prophet ever perceived that as long as his mission was in Allah's name, for Islam and the truth, that the mission would definitely result in victory, hence he would belittle the importance of planning and strategy?

The answer is... Never once in his life!

For the migration, the Prophet (peace and blessings be upon him) would utilize every available wisdom and would maximize opportunities for success with the consideration of all forms of strategy that it would be the principle reference to what would be named later as THE SCIENCE OF STRATEGY.

The planning and strategy of the Prophet (peace and blessings be upon him) was so vast that his companions had to ask, which plan is a revelation from God and which plan is his own professional view?

The revelations from God would be something that is a must to follow and abide by in Syariatullah terms. While in Sunnatullah terms, there is a need for continuous discussions, analysis and work as a whole.

There is no higher or lower preference between meeting the demands of Syariatullah and Sunnatullah.. because both make up the rules of Allah for the welfare of human lives. The textual verses of rules that we are bound to follow and the sciences of the rules of the universe are both to be fully implemented as a whole.

CONSTANTINOPLE AND THE MEASURE OF GOD CONSCIOUSNESS

Such an approach towards the question of Syariatullah and Sunnatullah, was not only recorded during the times of Prophetship, whereas it continued to be a yardstick for the perfection of the works of the Ummah in future agendas that followed.

"Constantinople will definitely be freed. The best of leaders is its leader (the one who conquers it) and the best of armies is its army (which conquers it)" [Hakim, 4.422; Bukhari, Tarikh al-Saghir, 139; I. Hanbal, 4.335]

Year 44 of the Hijri calander, Muawiyah bin Abi Sufyan (radhiyallaahu'anhu) sent the first delegation of Muslims with the sole purpose of subduing the city of Constantinople. Many of the Prophet's companions participated, including Abu Ayyub al-Ansari and Ibn Abbas himself. They had set out with a strong belief of the possibility of attaining success due to the promise of the Prophet sallallaahu'alayhi wassalam, that the great city of Constantinople along with its pride and arrogance will fall in the hands of Islam, not to be colonized but to be freed from the slavery between their own people.

How was the strength of Constantinople back then? How was the climate there? How was the sociopolitical condition of its residents?

The companions of the Prophet (peace and blessings be upon him) didn't know. Even so, because they were so convinced with the promise of the Prophet, that there would be a future victory for Islam... they proceeded.

The mission wasn't successful. It didn't mean that it failed, it was just not the time for success. Abu Ayyub al-Ansari (radhiallahu'anhu) died a martyr. Even though they were the generation of companions that were under the direct tutelage of Rasooolullaah sallallaahu'alayhi wassalam, still, Allah had not allowed success because there's a big lesson to be learnt that needs to be heeded by the Ummah.

Efforts were then made in the period of Sulaiman bin Abdul Malik, in the era of Harun al-Rashid and was continuously tried agan and again.. even till the era of Sultan Yildirim Beyazit (1389-1403) and Murat II (1421-1451) during the Ottoman era.. the promise of the Prophet was still not yet fulfilled.

Until the rise of the era of the Ottoman Sultanate, when the 7th Sultan titled Sultan Muhammad bin Murad II was crowned. He was a normal human being who has special qualities.

Special in the passion towards the mission of Constantinople.

Special in the possession of a character with a high virtue and vastness in knowledge.

Special in mastering the proficiency of governing and the art of war.

Special towards the practice of Syariatullah and Sunnatullah which was highly valued in the name of TAQWA.

Sultan Muhamamad al-Fatih researched regarding the city of Constantinople from a strategic aspect, political aspect and social aspect. He knew enough about the strengths and weaknesses of the city he was about to subdue, therefore he proceeded in accordance to the information that he had gathered. And even his army was at a similar level of God consciousness and noble attributes that he possessed.

While he was with the thousands of his army, marching towards Constantinople, they had passed by a field of grapes. Sultan Muhammad pretended to fall ill.

"Only grapes would cure my illness," he proclaimed.

However, not even a soldier from his army had grapes with him. The field of grapes that wasn't theirs was not even touched and it was not even brought up as one of the proposed solutions to solve the problem.

"I am fine now!" exclaimed Sultan Muhammad al-Fatih.

It was proven that his army was the best of armies. Sultan Muhammad was 'cured' as he observed the high level of Syariatullah that his army possessed as seen with their TAQWA, as well as them abiding the laws of Sunnatullah.

After the offer for a peaceful resolution was rejected at the last minute, attacks were launched one after another... the battle went on for more than a month until finally, came the moment that was promised by Allah and His messenger.. Constantinople collapsed in the hands of a normal human being who possess certain special qualities... Sultan Muhammad bin Murad II a.k.a. Sultan Muhammad al-Fatih.

A normal human being who's special in some aspects, was able to forge success due to combining the practice of the laws of Syariatullah and Sunnatullah.

The Prophet's (sallallaahu'alayhi wassalam) saying regarding the victory of Islam in the city of Constantinople didn't occur in the hands of his companions. It was obtained in the hands of the best of leaders and army, more than 800 years after that promise was made by the Prophet.

That is the formula for the success of Islam.

Islam was not won only due to its mission being an Islamic mission.

Success happens when there is a completion of the right form of efforts to meet with every single factor that is required for success.

Come on strivers of Islam.. if the goal is to bring victory to Islam, don't give an excuse that the walls of Constantinople are too strong to fall or that the journey is too far. Don't give an excuse that it is too tricky to solve. Success is near, if those who strive completes the conditions of TAQWA. Which is the compliance of Syariatullah and Sunnatullah.

Integrity is important.

Commitment towards the Syari'ah laws while campaigning is important.

What's permissible and not permissible will always be important.

Record efficiency and management is important.

Usage of all forms of communication skills is important.

Technology is important.

Both Islamic Law and Science is important.

That is the formula for the success of Islam.

FINAL MOTIVATION

"The city of Constantinople will be in the hands of this nation!" reminded the Prophet (peace and blessings be upon him) towards his companions who were tiring in the battle of Khandaq.

Constantinople?

That sort of promise is too much.

Why so? The number of residents of Madeenah were small. Furthermore, the Prophet (sallallaahu'alayhi wassalam) and his companions were caught in between life and death, as they were being surrounded by the entire rank of Arab Nationalists who teamed up to form the Coalition army. And suddenly, the Prophet gave a promise that we, who were very small in number as well as in a state of in between life and death, will subdue Constantinople, the biggest city in the world!

Isn't this something impossible?

This is how the Prophet (sallallaahu'alayhi wassalam) motivated his companions.

Believing after seeing something, has no value of faith. It is only a form of attestation towards something that has been produced. This type of belief is a cheap form of belief that has no need for effort and sacrifice.

However, the Prophet (peace and blessings be upon him) taught his companions to believe before seeing something, and to work hard towards realizing what they believe in.

That is the greatness of the motivation of the mind of a professional Mu'min (pious and righteous believer).

They believe before they see and work hard to see what they believe.

We have never seen Paradise, however, we believe in it. Therefore, work hard to see what we believe.

We have also never seen the success of Islam, furthermore, we are clouded by one failure after another. However, we believe that the future belongs to Islam. Therefore, work hard to see what we believe.

Indeed, victory belongs to Islam.

If all the conditions that lead to it are met.

ABU SAIF @ www.saifulislam.com
56000 Kuala Lumpur

Last sermon of 'Umar ibn 'Abd Al-'Azeez

Taken from islamicemirate.com..

It is reported that the last sermon ‘Umar Ibn ‘Abd Al-‘Aziz – Allâh have mercy on him – delivered was as follows:

He praised Allâh and said, “You were not created in vain, nor will you be left without purpose. Verily, you have an appointed time in which Allâh – the Most High – will come down to judge you.

Wretched and ruined will he be who leaves the mercy of Allâh and is denied a Garden whose width is that of the heavens and Earth.

Know you not that no one will be safe tomorrow save one who is wary of today and fears it; and sells the transitory for what will remain, and the little for the plenty, and fear in exchange for security [in the hereafter]?

See you not that you are in the loins of the dead, to be taken by those who remain after you, until all matters return to the Best of Inheritors?

Every day, [in the funerals] you accompany those returning to Allâh the Mighty and Sublime, having spent their time, until you hide them in a crevice in the ground, in the belly of a bare and unfurnished hole, having parted from their loved ones, stroking the dirt and facing their accounts. Now, they are dependent on their deeds, free of what they left behind, in need of [the deeds] they put before them. 

So fear Allâh before the time He appointed is up and death descends upon you. This is what I have to say.” He then lifted the edge of his garment over his face and wept profusely, and made everyone around him weep.

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm Vol. 3 p343.

Are We in Need of God?

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..

"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.

At least Sheikh Abu Bakar Jabir al-Jaza’iri had written a 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 dull 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 dull. 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

It's Summer Again..

 Ah, it's been too long. Things are looking positive for this upcoming holiday. I hope to fill it with lots of beneficial activities, unlike the dullness and inactivity of this blog in recent months. There will be good learning opportunities with programs by ustaz Hasrizal of Saifulislam.com between the 2-4 of July (Jerayawara bersama Ustaz Hasrizal).

Then there will be a conference with the heading "Muslims in Multicultural Societies" between the 14-16 of July. Looking forward to meet Prof. Tariq Ramadan and to experience and gain from the discourses that will take place. (Conference Brochure).

Hope there will be more of such events. If not, then maybe I could take a short trip to our neighboring country and visit places such as Kelantan, to experience the Islamic atmosphere that Tuan Guru Nik Aziz has brought to the state. Maybe even attend his famous weekly 'ceramah', usually on Friday mornings, where people would come in droves from all over Malaysia. Or attend other 'ceramahs' by the many personalities all over Malaysia.

Apart from that, there will always be the chill out sessions with family and friends and maybe we could also slip in an island trip or two, hmmm, why not? Insya Allaah.. less than a week to go now.. Singapore here I come!

Insya Allah we'll find our way..

Here's one of the better nasyids from Maher Zain. Masya Allah, I think it's great that he's able to make use of his knowledge of the modern music world and incorporate it into beautiful, easy listening nasyids as a form of da'wah. Here's some of my other favourites from his 'Thank You Allah' album, 'Open Your Eyes', 'Baarakallaahu Lakuma', 'Thank You Allah', 'For the Rest of My Life', 'Palestine Will Be Free'..

Be mindful, we are Muslims..

"Always be mindful of how we conduct ourselves as Muslims. People are always watching. Our conduct alone can be a form of da'wah (calling others to Islam) and as we all know, all Muslims are obligated to contribute to da'wah one way or another..."

The statement above is gathered from a speech in that I caught in YouTube by former rap artiste 'Loon' now brother Amir Junaid Muhaddith who reverted to Islam recently around the end of 2008. If that doesn't ring a bell, 'Loon' was signed up by Bad Boy records and was part of the team which included P. Diddy and Usher who made the songs 'I need a girl(part 1 and 2)' popular.



I've always been interested to learn about the experiences shared by Muslim reverts regarding their life before and after Islam. Especially those who eventually become ambassadors of Islam conveying the message among Muslims and non-Muslims alike. For example, Yusuf Estes, Baba Ali, Hussain Yee, Lim Jooi Soon, Mu'tah Baele ('Napolean' of the group Outlawz another rap artiste) and Loon himself. (their stories can be found on YouTube)

Their past stories and the 180 degrees transformation to how they are now, often left me amazed and enlightened. And reminded me that as a born Muslim, I often take for granted the blessings that Allah has bestowed upon me as I definitely could have done the same or even more as I had more time and already have the resources. What have I been doing all this while.. What have we been doing? How much have we striven as Muslims? Are we fully submitting ourselves to Allah in all aspects of our lives?

How to Be Successful in Life

This is a good answer as to how a Muslim should view what is success in life. Each and every person may already have their own theories on what success is or should be.

Let's take a moment to reflect on this article. An Islamic perspective on the issue. Question answered by Sheikh Muhammed Salih Al-Munajjid.

Question: How to obtain success and prosperity in this world and hereafter.What kind of success or prosperity that Islam want the ummah islam gain in this world?

Praise be to Allaah.

Peace of mind, contentment, happiness and freedom from worries and anxiety… these are what everyone wants, and these are the ways in which people can have a good life and find complete happiness and joy. There are religious means of achieving that, and natural and practical means, but no one can combine all of them except the believers; although other people may achieve some of them, they will miss out on others.

There follows a summary of the means of achieving this aim for which everyone is striving. In some cases, those who achieve many of them will live a joyful life and a good life; in other cases, those who fail to achieve all of them will live a life of misery and hardship. And there are others which are in between, according to what the means he is able to attain. These means include the following:

1 – Faith and righteous deeds:

This is the greatest and most fundamental of means. Allaah says (interpretation of the meaning):

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97]

Allaah tells us and promises us that whoever combines faith with righteous deeds will have a good life and a good reward in this world and in the Hereafter.

The reason for that is clear: those who believe in Allaah (with sincere faith that motivates them to do righteous deeds that change hearts and attitudes and guides them to the straight path in this world and the Hereafter) follow principles and guidelines by means of which they deal with everything that happens to them, be it the causes of happiness and excitement or the causes of anxiety, worry and grief.

They deal with the things that they like by accepting them and giving thanks for them, and using them in good ways. When they deal with them in this manner, that creates in them a sense of excitement and the hope that it will continue and that they will be rewarded for their gratitude, which is more important than the good things that happen to them.

And they deal with bad things, worries and distress by resisting those that they can resist, alleviating those that they can alleviate, and bearing with goodly patience those that they cannot avoid. Thus as a result of the bad things they gain a lot of benefits, experience, strength, patience and hope of reward, which are more important and which diminish the hardships they have undergone and replace them with happiness and hope for the bounty and reward of Allaah.

The Prophet (peace and blessings of Allaah be upon him) expressed this in a saheeh hadeeth in which he said: “How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This does not apply to anyone but the believer.” (Narrated by Muslim, no. 2999).

The Prophet (peace and blessings of Allaah be upon him) told us that the believer is always gaining and the reward for his deeds is always multiplying, no matter what happens to him, good or bad.


2 – Being kind to people in word and deed, and all kinds of doing good.

This is one of the means of removing worry, distress and anxiety. By this means Allaah wards off worries and distress from righteous and immoral like, but the believer has the greater share of that, and is distinguished by the fact that his kindness to others stems from sincerity and the hope of reward, so Allaah makes it easy for him to be kind to others because of the hope that this will bring good things and ward off bad things, by means of his sincerity and hope of reward. Allaah says (interpretation of the meaning):

“There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allaah’s Cause), or Ma‘roof (Islamic Monotheism and all the good and righteous deeds which Allaah has ordained), or conciliation between mankind; and he who does this, seeking the good Pleasure of Allaah, We shall give him a great reward”

[al-Nisa’ 4:114]

Part of that great reward is relief from worry, distress, troubles, etc.

3 – Another of the means of warding off anxiety that stems from nervous tension and being preoccupied with disturbing thoughts is to occupy oneself with good deeds or seeking beneficial knowledge, for that will distract one from dwelling on the matters that are causing anxiety.

In this way a person may forget about the things that are making him worried and distressed, and he may become happy and more energetic. This is another means that believers and others have in common, but the believer is distinguished by his faith, sincerity and hope of reward when he occupies himself with that knowledge which he is learning or teaching, or with the good deeds that he is doing.

The work with which he occupies himself should be something that he likes and enjoys, for that is more likely to produce the desired results. And Allaah knows best.

4 – Another thing that may ward off worry and anxiety is focusing all one’s thoughts of the present day, and not worrying about the future or grieving about the past.

Hence the Prophet (peace and blessings of Allaah be upon him) sought refuge with Allaah from worry and regret, from regret for things in the past which one cannot put right or change, and worry which may come because of fear for the future.

So one should focus only on the present day, and focus one's efforts on getting things right today. For if a person is focused on that, this means that he will do things properly and forget about worry and regret.

When the Prophet (peace and blessings of Allaah be upon him) said a du’aa’ or taught a du’aa’ to his ummah, as well as urging them to seek the help of Allaah and hope for His bounty, he was also urging them to strive to attain the thing they were praying for through their own efforts and to forget about the thing which they were praying would be warded off from them. Because du’aa’ (supplication) must be accompanied by action.

So a person must strive to attain that which will benefit him in worldly and spiritual terms, and ask his Lord to make his efforts successful, and he should seek His help in that, as the Prophet (peace and blessings of Allaah be upon him) said: “Strive for that which will benefit you and seek the help of Allaah, and do not be helpless. If anything (bad) happens to you, do not say, ‘If only I had done such-and-such, then such-and-such would have happened.’ Rather you should say, ‘Qaddara Allaah wa ma sha’a fa’ala (Allaah decrees, and what He wills He does),’ for (the words) ‘If only’ open the door to the Shaytaan.” (Narrated by Muslim).

The Prophet (peace and blessings of Allaah be upon him) connected the matter of striving to achieve good things with the matter of seeking the help of Allaah and not giving in to feelings of helplessness which are a harmful kind of laziness, and with the matter of accepting things in the past which are over and done with, and acknowledging that the will and decree of Allaah will inevitably come to pass. He described matters as being of two types:

a – Matters which a person may strive to achieve or to achieve whatever he can of them, or to ward them off or alleviate them. In such cases a person must strive and make the effort, and also seek the help of Allaah.


b – Matters where such is not possible, so he must have peace of mind, accept them and submit to Allaah’s will.

Undoubtedly paying attention to this principle will bring happiness and relieve worry and distress.


5 – One of the greatest means of feeling content and relaxed and of acquiring peace of mind is to remember Allaah a great deal (dhikr). That has a great effect in bringing contentment and peace of mind, and relieving worry and distress.

Allaah says:

“verily, in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28]

Remembering Allaah (dhikr) has a great effect in achieving this aim because it has a special influence and because of the hope that it brings of reward.

6 – Another of the means of bringing happiness and relieving worry and distress is striving to eliminate the things that cause worry and to achieve the things that bring happiness.

That may be done by forgetting about bad things in the past which cannot be changed, and realizing that dwelling on them is a waste of time. So a person must strive to stop himself from thinking of that, and also strive to stop himself from feeling anxious about the future and the things that he may imagine of poverty, fear and other bad things that he thinks may happen to him in the future. He should realize that the future is something unknown, he cannot know what good or bad things are going to happen to him. That is in the hand of the Almighty, the Most Wise, and all that His slaves can do is to strive to attain the good things and to ward off the bad things.

A person should realize that if he diverts his thoughts from worrying about his future and puts his trust in his Lord to take care of his situation, and puts his mind at rest concerning that, if he does that, then his heart will be at peace and his situation will improve and he will be relieved of worry and anxiety.

One of the most effective ways of dealing with worries about the future is to recite this du’aa’ which the Prophet (peace and blessings of Allaah be upon him) used to recite:

“Allaahumma aslih li deeni alladhi huwa ‘ismatu amri, wa aslih li dunyaaya allati fiha ma’aashi, wa aslih li aakhirati allati ilayha ma’aadi, waj’al al-hayaata ziyaadatan li fi kulli khayr, wa’l-mawta raahatan li min kulli sharr (O Allaah, correct my religious commitment which is the foundation of my life, and correct my worldly affairs in which is my livelihood, and grant me good in the Hereafter to which is my return. Make my life a means of accumulating good, and make death a respite for me from all evil).” (Narrated by Muslim, 2720).

And he said, “Allaahumma rahmataka arju fa la takilni ila nafsi tarfata ‘aynin wa aslih li sha’ni kullahu, laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do not abandon me to myself even for a moment. And correct all my affairs. There is no god but You).” (Narrated by Abu Dawood with a saheeh isnaad, no. 5090; classed as hasan by al-Albaani in Saheeh al-Kalim al-Tayyib, p. 49).

If a person utters these du’aa’s, which ask that his spiritual and worldly affairs may be set right or corrected, with proper presence of mind and sincerity of intention, whilst striving to achieve that, Allaah will grant him what he has prayed for, hoped for and striven for, and He will turn his worry into joy and happiness.


7 – If a person experiences anxiety and distress because of a disaster, then one of the most effective means of relieving himself of that is to think of the worst scenario to which that may lead, and try to accept that.

When he has done that, then he should try to alleviate it as much as possible. By means of this acceptance and these efforts, he will relieve himself of his worries and distress, and instead of worrying he will strive to bring about good things and to deal with whatever he can of the bad things. If he is faced with things that cause fear or the possibility of sickness or poverty, then he should deal with that by striving to make himself accept that, or something even worse, with contentment, because by making himself accept the worst-case scenario, he lessens the impact of the thing and makes it seem less terrible, especially if he occupies himself with efforts to ward it off as much as he can.

Thus as well as striving to achieve something good which will distract him from his worries about calamity, he will also renew his strength to resist bad things, and put his trust and reliance in Allaah. Undoubtedly these matters are of great benefit in attaining happiness and peace of mind, as well as bringing the hope of reward in this world and in the Hereafter. This is something which is well known from the experience of many who have tried it.


8 – Steadfastness of heart and not being disturbed about the imaginary things that bad thoughts may bring to mind.

For when a person gives in to his imagination and lets his mind be disturbed by these thoughts, such as fear of disease and the like, or anger and confusion stirred up by some grievous matter, or the expectation of bad things and the loss of good things, that will fill him with worries, distress, mental and physical illness and nervous breakdowns, which will have a bad effect on him and which causes a great deal of harm, as many people have seen.

But when a person depends on Allaah and puts his trust in Him, and does not give in to his imagination or let bad thoughts overwhelm him, and he relies on Allaah and has hope of His bounty, that wards off his worries and distress, and relieves him of a great deal of mental and physical sickness. It gives indescribable strength, comfort and happiness to the heart.

How many hospitals are filled with the mentally sick victims of illusions and harmful imagination; how often have these things had an effect upon the hearts of many strong people, let alone the weak ones; how often have they led to foolishness and insanity.

It should be noted that your life will follow your train of thought. If your thoughts are of things that will bring you benefit in your spiritual or worldly affairs, then your life will be good and happy. Otherwise it will be the opposite.

The person who is safe from all of that is the one who is protected by Allaah and helped by Him to strive to achieve that which will benefit and strengthen the heart and ward off anxiety. Allaah says (interpretation of the meaning):

“And whosoever puts his trust in Allaah, then He will suffice him”

[al-Talaaq 65:3]

i.e., He will be sufficient for all that is worrying him in his spiritual and worldly affairs. The one who puts his trust in Allaah will have strength in his heart and will not be affected by anything he imagines or be disturbed by events, because he knows that these are the result of vulnerable human nature and of weakness and fear that have no basis. He also knows that Allaah has guaranteed complete sufficiency to those who put their trust in Him.

So he trusts in Allaah and finds peace of mind in His promise, and thus his worry and anxiety are dispelled; hardship is turned to ease, sadness is turned to joy, fear is turned to peace. We ask Allaah to keep us safe and sound, and to bless us with strength and steadfastness of heart, and complete trust, for Allaah has guaranteed all good things to those who put their trust in Him, and has guaranteed to ward off all bad and harmful things from them.

If bad things happen or there is the fear of such, then you should count the many blessings that you are still enjoying, both spiritual and worldly, and compare them with the bad things that have happened, for when you compare them you will see the many blessings that you are enjoying, and this will make the bad things appear less serious.

See al-Wasaa’il al-Mufeedah li’l-Hayaat al-Sa’eedah by Shatkh ‘Abd al-Rahmaan ibn Sa’di

Ibn al-Qayyim summed fifteen ways through which Allaah may dispel worries and regret. These are as follows:

1- Tawheed al-Ruboobiyyah (belief in the Oneness of Divine Lordship)

2- Tawheed al-Uloohiyyah (belief in the Oneness of the Divine nature)

3- Tawheed of knowledge and belief (i.e., Tawheed al-Asma’ wa’l_Sifaat, belief in the Oneness of the Divine names and attributes)

4- Thinking of Allaah as being above doing any injustice to His slaves, and above punishing anyone for no cause on the part of the slave that would require such punishment.

5- The person’s acknowledging that he is the one who has done wrong.

6- Beseeching Allaah by means of the things that are most beloved to Him, which are His names and attributes. Two of His names that encompass the meanings of all other names and attributes are al-Hayy (the Ever-Living) and al-Qayyoom (the Eternal).

7- Seeking the help of Allaah Alone.

8- Affirming one's hope in Him.

9- Truly putting one’s trust in Him and leaving matters to Him, acknowledging that one's forelock is in His hand and that He does as He wills, that His will is forever executed and that He is just in all that He decrees.

10- Letting one's heart wander in the garden of the Qur’aan, seeking consolation in it from every calamity, seeking healing in it from all diseases of the heart, so that it will bring comfort to his grief and healing for his worries and distress.

11- Seeking forgiveness.

12- Repentance.

13- Jihad.

14- Salaah (prayer).

15- Declaring that he has no power and no strength, and leaving matters to the One in Whose hand they are.

We ask Allaah to keep us safe and sound from worries and to relieve us of distress and anxiety, for He is the All-Hearing, Ever-Responsive, and He is the Ever-Living, Eternal.

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Sheikh Muhammed Salih Al-Munajjid

Abû Bakr to ‘Umar on his Deathbed

When Abû Bakr Al-Siddîq was on his deathbed he called ‘Umar – Allah be pleased with them – and said:

"Fear Allah o ‘Umar, and know that Allah has deeds to be done for Him in the day which He will not accept if done at night, and He has deeds to be done for Him at night which He will not accept if done during the day. He will not accept extra (nâfilah) deeds unless you fulfill the obligatory deeds. The scales of those whose scales will be weighty on the Day of Resurrection will only be weighty because they followed the truth in this life and it was weighty to them. And scales in which the truth will be placed tomorrow truly deserve to be heavy. And the scales of those whose scales will be light on the Day of Resurrection will only be light because they followed falsehood in this life and it was a light matter to them. And scales in which falsehood will be placed tomorrow truly deserve to be light.

Allah the Exalted has mentioned the people of Paradise and mentioned them in the context of their best deeds, and overlooked their evil deeds, so when I remember them I say to myself: I fear that I will not be included with them. And Allah the Exalted has mentioned the people of Hell and mentioned them in the context of their worst deeds and rejected their best deeds, so when I remember them I say: I hope I won’t be amongst them. Allah’s worshippers should always be in a state of hope and fear, they shouldn’t wish flimsy wishes about Allah and neither should they despair of Allah’s mercy.

If you keep to this advice of mine, no one who is not with you now should be more beloved to you than death – and it is sure to come to you. But if you disregard this advice, no one who is not with you now should be more hated to you than death – and you cannot escape it.

Abû Nu’aym, Hilyah Al-Awliyâ` Vol.1 p18; and Ibn Al-Jawzî, Sifah Al-Safwah.

- taken from SayingsOfTheSalaf.net

Staying Firm on the deen of Allah

Article from 'DailyReminders.org'..

The believer who is guided by Allah (S.W.T.) to this deen is always faced in this life with the danger of not remaining firm on the deen. This is due to a number of reasons among which:

Running into the trial of doubtful acts and the trial of desires; these doubtful acts and desires that be stirred up by the Satans of man and Jinns from time to time.... Taking the opportunity when the believer is busy with his life and when he is unconscious of his Lord, also taking advantage of the lack of knowledge of the deen of Allah (S.W.T.) and the lack of its implementation, which has become among the diseases in the life of this ummah.

This problem is more severe now because of the exceptional case that Muslims live in this age and that is living in non-Islamic societies where they are not ruled by the divine rules and where the deen of Allah (S.W.T.) is not prevalent over the lives of people.... To the point that the status of a person is like what the prophet (S.A.W.) described, "Holding onto his deen is like holding onto ember (a burning piece of coal)."

Also the other reason for a believer not to remain firm on the deen is Building the firmness in the deen of Allah (S.W.T.) on the heart which is not stable and always changing about which the prophet (S.A.W.) said in an authentic hadith reported by Imams Ahmad and Al-Hakim, "The heart of the son of Adam is up to be more unstable than the boiling water in a pot." The prophet also said about it in another authentic hadith reported by Imam Ahmad, "It was called "al’qalb" (meaning the heart) from "Taqalub" because of its changing nature; the example of the heart is like a feather at the trunk of a tree that the wind keeps turning it upside down." For this reason, the prophet (S.A.W.) used to supplicate frequently which was reported in an authentic hadith by Imam At-Trimithi saying, "O’ Allah, The One Who changes hearts, make my heart firm on your deen."

What are the means that help us remain firm on the deen of Allah (S.W.T.)? There are many:

Firstly, reciting, memorizing, and reflecting upon the verses of Qur’an; It is the strong "rope" of Allah (S.W.T.), the clear light; whosoever holds on tight to it, Allah (S.W.T.) will protect him. Qur’an was revealed on different occasions over a long period of time to make the prophet (S.A.W.) firm on the deen of Allah. Allah (S.W.T.) replies to the question of the non-believers in surat Al-Furqan, (Verse 32), what can be translated as,

"And those who disbelieve say: "Why is the Qur’an not revealed to him all at once?" Thus (it is send down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (It was revealed to the prophet (S.A.W.) in 23 years.)"

Why was The Qur’an a source of firmness?

* * It implants the belief in Allah (S.W.T.); it purifies the soul with a tie to Allah, so it assures the heart of the believer so that it does not weaken during trials.

* * It provides the Muslim with the right perspectives and values, so the Muslim will be able to view the situations around him with the right perspectives, and look into things with the absolute true and just standard so the Muslim would not lose control and go astray.

* * It refutes all the heresies stirred by the enemies of Islam in all times and places.

Secondly, from the means that help us remain firm on the deen of Allah (S.W.T.), is abiding by the Ash-shar’iah (Islamic body of laws) and doing good deeds starting with saying the good firm word La-Ilaha-Illa-Lah the word of oneness. Allah (S.W.T.) says in surat Ibrahim, (Verse 27), what can be translated as,

"Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter."

Qatadah (a scholar from the generation that came after the companions of the prophet) said, "As to this life, Allah (S.W.T.) make them firm with the goodness and the righteous deed, and as to the Hereafter, in the grave." Allah (S.W.T.) says in surat An-Nissa’, (Verse 66), what can be translated as,

"If they had done what they were told, it would have been better for them, and would have strengthened their (Faith)."

Imam Bukhari reported that the prophet (S.A.W.) says in a Qudsi (the divine sacred hadith which he narrates on behalf of Allah), "...And my servant keeps getting closer to me with the recommended acts (An-nafal) until I love him, and if I loved him, I would be his hearing with which he hears, and his vision with which he sees, and his hand with which he beats, and his leg with which he walks...". This means the protection that Allah (S.W.T.) provides for his servant and the firmness on the truth.


Thirdly, from the means that help us remain firm on the deen of Allah (S.W.T.) is by studying the stories of the prophets and reflecting upon them and learning lessons and morals from them because these stories were not revealed for entertainment and wasting time, but they were revealed to make the prophet’s heart and the hearts of the believers firm because of what they suffered in carrying the message of Islam. Allah (S.W.T.) says in surat Huud, (Verse 120), what can be translated as,

"And all that We relate to you (o Muhammad) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this (chapter of the Qur’an) has come to you the truth, as well as an admonition and a reminder for the believers."

These Qur’anic stories are numerous. For example:

Allah (S.W.T.) says about prophet Ibrahim (S.A.W.) in surat Al-Anbiya, (Verses 68-70), what can be translated as,

"They said: "Burn him and help you gods, if you will be doing. We (Allah) said: "O fire! Be you coolness and safety for Abraham! And they wanted to harm him, but We made them the worst losers.".

Here, we can see and feel the magnitude of being firm in front of the oppression and torture.

In another example Allah (S.W.T.) says about Musa and his followers, when they confronted Pharaoh and his soldiers, in surat Ash-shua’ara, (Verses 61-66), what can be translated as,

"And when the two hosts saw each other, the people of Moses said: We are sure to be overtaken. Moses said: "NO, verily! With me is my Lord, He will guide me. Then We inspired Moses (saying): "Strike the sea with your stick." And it parted, and each separate part (of that seawater) became like the huge, firm mass of a mountain. Then We brought near the others (Pharaoh’s party) to that place. And We saved Moses and all those with him. The We drowned the others (Pharaoh and his soldiers)."

Here, we see and feel the greatness of being firm on the truth when chased by the oppressors, and being firm in the moments of hardship, and the solution of Allah (S.W.T.) coming down in the decisive moment.

In another example Allah (S.W.T.) also says in the story of the magicians of Pharaoh when the truth was unveiled to them, so they accepted it and embraced it and remained firm on it despite the warnings of Pharaoh and his oppression when he said in surat Taha, (Verses 71,72) what can be translated as,

"(Pharaoh) said: "Believe you in him (Moses) before I give you permission? Verily! He is you chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm-trees, and you shall surely know which of us (I (Pharaoh) or the Lord of Moses (Allah)) can give the sever and more lasting torment."

Here, the firmness of the few believers comes with no backing down, no shake down, and no weakness, when they said what can be translated as,

"They said: "We don’t prefer you over the clear signs that have come to us, and Him (Allah) Who created us. So decide whatever you desire to decide, for you can only decide (regarding) this life of the world."

Why so Many Hadiths Abu Hurayrah?

Taken from SayingsOf TheSalaf.net..

 It is reported that Abû Hurayrah – Allâh be pleased with him – said, “People say, ‘Abû Hurayrah reports so many [hadîth ],’ but if it were not for two verses in Allâh’s book, I would not narrate a single hadîth .” Then he recited, “Verily, those who hide what Allâh has sent down of the Book (Al-Baqarah: 174),” and “Verily, those who hide what We have sent down of clear explanation and guidance. (Al-Baqarah: 159)” He then said, “Our brothers, the Muhâjirûn, used to be occupied with trading in the markets, and our brothers, the Ansâr, would be occupied with dealing with their wealth and property, but Abû Hurayrah used to stay with Allâh’s Messenger – Allâh’s peace and blessings be upon him – for his fill, and would be present when they were not.”

This wording has been reported by Al-Hâfidh Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm Vol.1 p464.

Commenting on this narration, Ibn ‘Abd Al-Barr states, “In this narration there are a number of meanings to understand, including:

[1] The hadîth from Allâh’s Messenger – Allâh’s peace and blessings be upon him – has the same ruling as the revealed Book of Allâh ‘azza wa jall.

[2] Knowledge should be shown, spread and taught.

[3] One should stick with the scholars.

[4] One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge.

[5] One should prefer knowledge over being occupied with worldly pursuits and income.