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'..
Monday, May 03, 2010
Thursday, April 22, 2010
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?
Thursday, April 08, 2010
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.
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):
[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):
[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.
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:
[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.
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.
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):
[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.
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:
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
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
Saturday, April 03, 2010
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.
Abû Nu’aym, Hilyah Al-Awliyâ` Vol.1 p18; and Ibn Al-Jawzî, Sifah Al-Safwah.
- taken from SayingsOfTheSalaf.net
"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
Wednesday, March 31, 2010
Staying Firm on the deen of Allah
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."
Sunday, March 28, 2010
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:
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.
Weird But True..
This is a past video regarding the book 'Pelik Tapi Benar dalam Solat' which was ridiculed by a Malaysian ustaz at a certain seminar in Singapore recently which created controversy.
The book discusses the type of allowances permissible while performing solat, (such as carrying your child who needs attention), through authentic proofs of hadeeths from Prophet Muhammad but not commonly known to the average Muslim in our region.
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.
After reporting this narration, Imâm Ibn Battah (d. 387H) said:
To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof.
--> The excerpt above is from this website sayingsofthesalaf.net, a website that I've been looking into recently. Be enlightened and humbled by quotes, deeds and stories of our Righteous Predecessors, the first three generations of Islam.
The book discusses the type of allowances permissible while performing solat, (such as carrying your child who needs attention), through authentic proofs of hadeeths from Prophet Muhammad but not commonly known to the average Muslim in our region.
Isn’t this that time?
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:
How will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?
Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.
After reporting this narration, Imâm Ibn Battah (d. 387H) said:
To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof.
Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.
Saturday, February 06, 2010
It's been a while..
It's getting cooler here. Felt like a big air conditioner has been switched on outside. Wonder how it'll be like when I visit Egypt next week. Masya Allah, Egypt uh. Thank you Allah for this opportunity, I can't thank enough. Last time I checked, the lowest temperature was at 9 degrees. It'll probably feel like I'm in a freezer just like when I was at Jordan. Brr. Should I go get that jacket?
Just one left for the exams. I think that this term will be okay. For someone who studies at the last minute, what more can you expect? Change. You just have to change. Set goals. Aim for it and be disciplined and focused. Hah. Easier said than done. Been trying since secondary school days. Tsk.
Will be doing a lot of driving this week. Sending off some friends home at the airport. Fetching my sis and her son home from the airport the day after tomorrow. The tasks will be made easier since I enjoy driving. My sis and her husband and their 7 month old son will be staying here at Makkah Al-Mukarramah. Her husband had just been accepted to study here. Isn't that great? All praises to Allah Almighty.
Just one left for the exams. I think that this term will be okay. For someone who studies at the last minute, what more can you expect? Change. You just have to change. Set goals. Aim for it and be disciplined and focused. Hah. Easier said than done. Been trying since secondary school days. Tsk.
Will be doing a lot of driving this week. Sending off some friends home at the airport. Fetching my sis and her son home from the airport the day after tomorrow. The tasks will be made easier since I enjoy driving. My sis and her husband and their 7 month old son will be staying here at Makkah Al-Mukarramah. Her husband had just been accepted to study here. Isn't that great? All praises to Allah Almighty.
Thursday, December 03, 2009
Kalimataan - the Seal of al-Bukhari
'There are two phrases which are beloved to the Most Merciful, light on the tongue, yet heavy on the scales (of reward): glory be to Allah and all praise to Him, glory be to Allah, the Almighty.'
Thursday, November 12, 2009
Virtues of Blood Donation
Every year, there would be a blood donation drive just before the Haj season stationed at the foyer of my school building. And for the past two years, all I did was be part of the larger group of curious onlookers of the blood donors. The only thing that kept me from donating was fear. Fear of the thought of a thicker than normal needle being hooked through your vein while bearing the 'excruciating pain' that may come along with it. When I teased my schoolmates about donating, the excuses came in all shapes and forms;
"Oh, I think have too little blood"
"Nah, I think there's enough donors"
"Look at how skinny I am! Ask him, I think his blood reserves are aplenty (pointing to a bigger sized guy)"
This year I finally braved myself to donate. After pondering about it, I felt that whatever fear I may have about the experience of donating blood, whether if I may encounter a bad experience with an inefficient nurse poking a wrong spot and getting a bad bruise as a result of it or any pain that I may have to undergo, it is nothing compared to the pain and suffering that others may suffer due to insufficient supply of blood at the bloodbank.
You could sense the poor response each time there's a blood donation drive. We definitely could do with more blood donors. So the next time we encounter a blood donation drive, just donate! Don't hesitate!
Yea, I know, I know, it took me years to convince myself. Well it's not as painful as I thought it'd be.
Anyway, here's an article about the virtues of Blood Donation from islamonline.net
Name of Questioner: Nadia (United Kingdom)
Title: Virtues of Blood Donation
Question:
Date: 09/Jun/2004
Name of Mufti: Yusuf Al-Qaradawi
Topic: Morals & Values
Wa`alaykum as-salam wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way.
Responding to the question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, states the following:
Blood donation is the best assistance a man can offer a patient who needs a blood transfusion due to blood loss or surgery. Donating blood is a highly estimated deed, as it saves the life of a human being whether he is a Muslim or not. It is an act whose virtue is explicitly clarified in the Qur’anic verse in which Allah the Almighty says: “Whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind” (Al-Ma’idah: 32).
It is well-known that donating money is a highly esteemed deed in Islam; Allah is pleased with such deeds, so He accepts them and multiplies their reward up to seven-hundred-fold and more, by His Will. Donating blood is even greater in virtue and reward than donating money, as the former saves the life of a human being. Blood, which is a part of man, is more precious than money. The blood donor gives part of his body to his brother or sister out of love and solidarity.
The virtue of blood donation increases when it is done to support a person in a hazardous condition and relieve his hardship. This is an extra virtue that qualifies one for more reward from Allah the Almighty. It is reported that the Prophet (peace and blessings be upon him) said: “Verily, Allah likes supporting a man in need” (Reported by Abu Ya`la, Ad-Dailamy and Ibn `Asakir, on the authority of Ibn Anas, as related in Faidul-Qadir 2/287).
It is reported that the Prophet (peace and blessings be upon him) said: “If one removes a hardship of a Muslim in this life, Allah will relieve a hardship from him on the Day of Judgment” (Reported by Al-Bukhari and Muslim on the authority of Ibn `Umar, as related in Al-Lu’lu’ Wal-Marjan 1667).
Moreover, it is reported that the Prophet (peace and blessings be upon him) declared that supporting the needy, even animals, deserves great reward in Allah’s Sight. The Prophet (peace and blessings be upon him) said: “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and gave the dog water. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any living creature” (Reported by Abu Hurayrah, as related in Al-Lu’lu’ Wal-Marjan 1447).
It seems that the Prophet’s Companions thought that serving such creatures does not entail any reward from Allah the Almighty and that there is no value for such an act in Islam. Hence the Prophet (peace and blessings be upon him) clarified to them that being good to any living creature, whether it be a dog or such, deserves great reward. So what about assisting a human being, and what if that human being is a true believer? It then entails much greater reward.
Blood donation generally entails great reward, and when it is done for the favor of someone’s kin, it deserves even greater reward, as it strengthens the ties of kinship and enhances good relations among relatives. The Prophet (peace and blessings be upon him) said: “Supporting a needy person is a charitable deed, while supporting a relative is two charitable deeds: spending money and strengthening the ties of kinship.” (Reported in Al-Jami` As-Saghir by Ahmad, At-Tirmidhi, An-Nasa’i, Ibn Majah, and Al-Hakim on the authority of Salman Ibn Amir; verified by Al-Hakim, and supported by Adh-Dhahabi, as related in Faydul-Qadir by Al-Manawi 4/237).
This reward especially multiplies if the relation between one and his kin is not originally good. In other words, if a man is having a dispute with his relatives and can overcome feelings of enmity and hatred that are rejected by Allah and by people, and extend a helping hand, whether with money or blood, he then offers the best act of charity, as the Prophet (peace and blessings be upon him) considered it so when he said: “Charity is to support a kin with a severed relation (that is, one who does not keep good relations with his kin).” (Reported in Al-Jami` As-Saghir by Ahmad and At-Tabarani on the authority of Abu Ayoub and Hakeem Ibn Hizam, and in Al-Adab Al-Mufrad by Abu Dawud, At-Tirmidhi and Al-Bukhari on the authority of Abu Sa`id. Reported also by At-Tabarani and Al-Hakim on the authority of Umm Kulthum bint `Uqbah, and verified by Al-Hakim, according to Muslim’s conditions; and supported by Adh-Dhahabi, as related in Faydul-Qadir: 2/38).
"Oh, I think have too little blood"
"Nah, I think there's enough donors"
"Look at how skinny I am! Ask him, I think his blood reserves are aplenty (pointing to a bigger sized guy)"
This year I finally braved myself to donate. After pondering about it, I felt that whatever fear I may have about the experience of donating blood, whether if I may encounter a bad experience with an inefficient nurse poking a wrong spot and getting a bad bruise as a result of it or any pain that I may have to undergo, it is nothing compared to the pain and suffering that others may suffer due to insufficient supply of blood at the bloodbank.
You could sense the poor response each time there's a blood donation drive. We definitely could do with more blood donors. So the next time we encounter a blood donation drive, just donate! Don't hesitate!
Yea, I know, I know, it took me years to convince myself. Well it's not as painful as I thought it'd be.
Anyway, here's an article about the virtues of Blood Donation from islamonline.net
Name of Questioner: Nadia (United Kingdom)
Title: Virtues of Blood Donation
Question:
Dear scholars, As-salamu `alaykum. Is it permissible to donate blood to patients? Jazakum Allah khayran.
Date: 09/Jun/2004
Name of Mufti: Yusuf Al-Qaradawi
Topic: Morals & Values
Wa`alaykum as-salam wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way.
First of all, we would like to stress that Islam encourages us to be charitable to all regardless of differences of religion or race. Blood donation comes at the top of charitable deeds; therefore every Muslim and Muslimah should not only participate in it but also take initiatives in their communities to encourage the act.
Responding to the question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, states the following:
Blood donation is the best assistance a man can offer a patient who needs a blood transfusion due to blood loss or surgery. Donating blood is a highly estimated deed, as it saves the life of a human being whether he is a Muslim or not. It is an act whose virtue is explicitly clarified in the Qur’anic verse in which Allah the Almighty says: “Whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind” (Al-Ma’idah: 32).
It is well-known that donating money is a highly esteemed deed in Islam; Allah is pleased with such deeds, so He accepts them and multiplies their reward up to seven-hundred-fold and more, by His Will. Donating blood is even greater in virtue and reward than donating money, as the former saves the life of a human being. Blood, which is a part of man, is more precious than money. The blood donor gives part of his body to his brother or sister out of love and solidarity.
The virtue of blood donation increases when it is done to support a person in a hazardous condition and relieve his hardship. This is an extra virtue that qualifies one for more reward from Allah the Almighty. It is reported that the Prophet (peace and blessings be upon him) said: “Verily, Allah likes supporting a man in need” (Reported by Abu Ya`la, Ad-Dailamy and Ibn `Asakir, on the authority of Ibn Anas, as related in Faidul-Qadir 2/287).
It is reported that the Prophet (peace and blessings be upon him) said: “If one removes a hardship of a Muslim in this life, Allah will relieve a hardship from him on the Day of Judgment” (Reported by Al-Bukhari and Muslim on the authority of Ibn `Umar, as related in Al-Lu’lu’ Wal-Marjan 1667).
Moreover, it is reported that the Prophet (peace and blessings be upon him) declared that supporting the needy, even animals, deserves great reward in Allah’s Sight. The Prophet (peace and blessings be upon him) said: “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and gave the dog water. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any living creature” (Reported by Abu Hurayrah, as related in Al-Lu’lu’ Wal-Marjan 1447).
It seems that the Prophet’s Companions thought that serving such creatures does not entail any reward from Allah the Almighty and that there is no value for such an act in Islam. Hence the Prophet (peace and blessings be upon him) clarified to them that being good to any living creature, whether it be a dog or such, deserves great reward. So what about assisting a human being, and what if that human being is a true believer? It then entails much greater reward.
Blood donation generally entails great reward, and when it is done for the favor of someone’s kin, it deserves even greater reward, as it strengthens the ties of kinship and enhances good relations among relatives. The Prophet (peace and blessings be upon him) said: “Supporting a needy person is a charitable deed, while supporting a relative is two charitable deeds: spending money and strengthening the ties of kinship.” (Reported in Al-Jami` As-Saghir by Ahmad, At-Tirmidhi, An-Nasa’i, Ibn Majah, and Al-Hakim on the authority of Salman Ibn Amir; verified by Al-Hakim, and supported by Adh-Dhahabi, as related in Faydul-Qadir by Al-Manawi 4/237).
This reward especially multiplies if the relation between one and his kin is not originally good. In other words, if a man is having a dispute with his relatives and can overcome feelings of enmity and hatred that are rejected by Allah and by people, and extend a helping hand, whether with money or blood, he then offers the best act of charity, as the Prophet (peace and blessings be upon him) considered it so when he said: “Charity is to support a kin with a severed relation (that is, one who does not keep good relations with his kin).” (Reported in Al-Jami` As-Saghir by Ahmad and At-Tabarani on the authority of Abu Ayoub and Hakeem Ibn Hizam, and in Al-Adab Al-Mufrad by Abu Dawud, At-Tirmidhi and Al-Bukhari on the authority of Abu Sa`id. Reported also by At-Tabarani and Al-Hakim on the authority of Umm Kulthum bint `Uqbah, and verified by Al-Hakim, according to Muslim’s conditions; and supported by Adh-Dhahabi, as related in Faydul-Qadir: 2/38).
Monday, November 09, 2009
"... And live with your people wherever you like."
Article from islamtoday.com..
by Shiekh Abd Allah b. Bayyih
The Prophet (peace be upon him) said: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” [Sahîh Ibn Hibbân (4861)] The narrators of this hadîth are all reliable.
Fudayk belonged to a tribe who were all non-Muslims. Fudayk, who had accepted Islam, used to live with them. Fudayk’s people had requested him to live with them and pledged to him that they would not impose upon him in his faith in any way.
Fudayk then went to the Prophet (peace be upon him) and asked about whether he should emigrate, saying: “O Messenger of Allah! There are people claiming that whoever does not emigrate will come to ruin.”
To this the Prophet (peace be upon him) replied: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.”
Ibn Hibbân explains the meaning of the hadîth as follows [Sahîh Ibn Hibbân (11/203)]:
The command to “establish prayer” is a command indicating obligation upon those being addressed under relevant circumstances.
The command to “avoid bad deeds” is a command indicating obligation upon all Muslims under all circumstances. They must not perpetrate evil and sinful deeds upon themselves or upon others. This refers to all deeds that Allah is displeased with
The imperative tense of the verb “live” in the phrase “and live with your people wherever you like” indicates permissibility. What it means is that if a person who shuns bad deeds as we have mentioned, then there is no harm in his living wherever he chooses to live, even if the location is not ideal.
Indeed, a Muslim who lives in a non-Muslim country should take the injunctions of this hadîth to heart and live his life accordingly. He should establish prayer. He should avoid fornication, drinking, and all other licentious, sinful deeds.
Scholars disagree regarding the emigration of a Muslim who lives in a non-Muslim country.
Those who hold this opinion cite the hadîth under discussion as evidence.
Another hadîth which is used as evidence for the permissibility of living in non-Muslim countries is where the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living atmosphere, then live.” [Musnad Ahmad (1420) – with a weak chain of transmission]
The cite hadîth like: “Do not be in sight of each other’s house fires.” [Sunan al-Tiimidhî (1604), Sunan Abî Dâwûd (2645), and Sunan al-Nasâ’î (4780)] There is disagreement about the authenticity of this hadîth as well as about its meaning.
Conclusions:
What all this amounts to is that there is flexibility in the matter. If a Muslim feels the need to live in a Muslim country where he can practice his religion with greater freedom and comfort, then it is a good thing for him to do so if he gets the opportunity. However, if he finds it better for him to stay where he is, then he is free to do so. As long as he is free to practice his faith, then he may stay in his country. We might add another consideration that he must take into account: He should be able to raise his children as Muslims.
And Allah knows best.
by Shiekh Abd Allah b. Bayyih
The Prophet (peace be upon him) said: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” [Sahîh Ibn Hibbân (4861)] The narrators of this hadîth are all reliable.
The meaning of the hadith:
Fudayk belonged to a tribe who were all non-Muslims. Fudayk, who had accepted Islam, used to live with them. Fudayk’s people had requested him to live with them and pledged to him that they would not impose upon him in his faith in any way.
Fudayk then went to the Prophet (peace be upon him) and asked about whether he should emigrate, saying: “O Messenger of Allah! There are people claiming that whoever does not emigrate will come to ruin.”
To this the Prophet (peace be upon him) replied: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.”
Ibn Hibbân explains the meaning of the hadîth as follows [Sahîh Ibn Hibbân (11/203)]:
The command to “establish prayer” is a command indicating obligation upon those being addressed under relevant circumstances.
The command to “avoid bad deeds” is a command indicating obligation upon all Muslims under all circumstances. They must not perpetrate evil and sinful deeds upon themselves or upon others. This refers to all deeds that Allah is displeased with
The imperative tense of the verb “live” in the phrase “and live with your people wherever you like” indicates permissibility. What it means is that if a person who shuns bad deeds as we have mentioned, then there is no harm in his living wherever he chooses to live, even if the location is not ideal.
Indeed, a Muslim who lives in a non-Muslim country should take the injunctions of this hadîth to heart and live his life accordingly. He should establish prayer. He should avoid fornication, drinking, and all other licentious, sinful deeds.
Its legal implications:
It is generally understood that a Muslim living in an Islamic country should not leave it for a non-Muslim country without a good reason. This hadîth is evidence that if a Muslim is already living in a non-Muslim country and is able to worship Allah and carry out the rites of his religion, then he is under no obligation to leave his country.
Scholars disagree regarding the emigration of a Muslim who lives in a non-Muslim country.
The first opinion is that a Muslim can live in a non-Muslim country as long as he is free to practice his religion. This is the opinion of the vast majority of jurists. It is the ruling followed by the Hanafî, Shâfi`î, and Hanbalî schools of law.
Those who hold this opinion cite the hadîth under discussion as evidence.
Another hadîth which is used as evidence for the permissibility of living in non-Muslim countries is where the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living atmosphere, then live.” [Musnad Ahmad (1420) – with a weak chain of transmission]
The second opinion is that of the Mâlikî and Zâhirî schools of law – that it is obligatory for a Muslim to emigrate from a non-Muslim country to a Muslim country if he is capable of doing so.
The cite hadîth like: “Do not be in sight of each other’s house fires.” [Sunan al-Tiimidhî (1604), Sunan Abî Dâwûd (2645), and Sunan al-Nasâ’î (4780)] There is disagreement about the authenticity of this hadîth as well as about its meaning.
The third opinion is quite the opposite of the second. Al-Mâwardî and many other Shâfi`î scholars hold the view that if a Muslim is able to practice his religion freely in a non-Muslim country, then he should not leave. They argue that it is his duty to remain in that country, because if he leaves, then the country will be devoid of a Muslim presence.
Conclusions:
What all this amounts to is that there is flexibility in the matter. If a Muslim feels the need to live in a Muslim country where he can practice his religion with greater freedom and comfort, then it is a good thing for him to do so if he gets the opportunity. However, if he finds it better for him to stay where he is, then he is free to do so. As long as he is free to practice his faith, then he may stay in his country. We might add another consideration that he must take into account: He should be able to raise his children as Muslims.
And Allah knows best.
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