|Posted on January 24, 2014 at 12:05 PM||comments (0)|
Were it not for the fact that mankind makes du’aa (asking Allah for something) to Allah, Allah would not care about creation. This fact, in and of itself, is sufficient to make a person realize the importance of du’aa. Allah states in the Quran:
Say (O Muhammad): My Lordonly pays attention to you because of your du’aa to Him. But now you haveindeed rejected (Him), so the (torment) will be yours permanently. [Quran 25:77]
One of the authorities of the salaf (the early generation of the Muslims) said: “it has reached me that the meaning of this verse is: I have not created you because I have a need for you, I have only created you so that you may ask Me, so I will forgive you and give you what you ask” (Tafsir al-Qurtubi, 13/83)
Al-Shawkani writes in commentary of this verse: “Allah has made it clear in this verse that He is not in need of anyone’s worship, and that He has only commanded them so that they can benefit themselves. It is said, ‘I did not ab’a (the Arabic word used in the verse) someone’ meaning, ‘I did not care about him, nor does he hold any status with me’,…..so the meaning of the verse is, ‘Were it not for the fact that you make du’a to Him, He would not care about you.’” (Fath al-Qadir 3/121)
Al-Sa’di writes: “Allah has informed us that He neither cares, nor concerns Himself except with these people (the believers), and that, were it not for your du’aa to Him – the du’aa of worship and the du’aa of asking – then He would not care about you nor love you” (Taysir al-karimal-Mannan, p.537)
So only those people who make du’aa to Allah, are those whom Allah is concerned with.
Quoted from “Du'a the weapon of the believer” by Abu Ammar Yasir Qadhi with sligh modifications
|Posted on July 17, 2013 at 4:50 PM||comments (0)|
Those who are ignorant have uttered curses at Allah, the Exalted, the Creator of all that exists, so what treatment should we, who are full of faults, expect from people. You will always have to face criticism, which in its onslaught is like an interminable war; it shows no sign of ending. As long as you shine, give, produce, and have an effect upon others, then disapproval and condemnation will be your lot in life. Until you escape from people by finding a tunnel in the ground or a ladder leading to the sky, they will not desist from censuring you, from finding fault in your character. For that reason, as long as you are from the denizens of earth, expect to be hurt, to be insulted, and to be criticized.
And here is something you should contemplate; a person who is sitting on the ground doesn’t fall, and people do not kick a dead dog. Therefore their anger toward you can be attributed to you surpassing them in righteousness, knowledge, manner, or wealth. In their eyes you are a transgressor whose wrongs cannot to be atoned for – unless you abandon your talents and strip yourself of all praiseworthy qualities, so that you become stupid, worthless, and to them, innocuous. This result is exactly what they want for you.
So remain firm and patient when facing their insults and criticism. If you are wounded by their words and let them have an influence over you, you will have realized their hops for them. Instead, forgive them by showing them the most beautiful of manners. Turn away from them and do not feel distressed by their schemes. Their disapproval of you only increases you in worth and merit.
Verily, you will not be able to silence them, but you will be able to bury their criticism by turning away from them and dismissing what they have to say.
(Say: “Perish in your rage”) [Quran 3:119]
In fact, you will be able to increase them in their rage by increasing your merits and developing your talents.
If you desire to be accepted by all and loved by all, you desire the unattainable.
Quoted from “Don’t be sad” written by Aaidah ibn Abdullah al-Qarni
|Posted on July 12, 2013 at 2:50 PM||comments (0)|
If God could be seen in this life, the tests of this life would be pointless. What makes this life a real test is the fact that we are obliged to believe in Allah without actually seeing Him. If Allah were visible, everyone would believe in Him and all that the prophets taught. In fact, man would end up like angels, in total obedience to Allah. Because Allah made man to be higher than the angels, whose beliefs in Allah was without choice, man’s choice of belief over disbelief had to be in a situation where Allah’s existence could be questioned. Thus, Allah has kept himself hidden from mankind and will continue to do so until the last day.
Written by Dr Bilal Philips in his book “The Fundamentals of Tawheed (Islamic Monotheism)”
|Posted on April 21, 2013 at 4:05 PM||comments (0)|
When the response of a du’a is delayed, the believer becomes even more humiliated and humble in front of All-Mighty. And this humility is one of the primary pillars of worship, for ibadah, is defined as the height of humility along with height of love. The three pillars upon which a Muslim worships Allah are love, fear and hope; and humility is one of the ways in which this fear and love is displayed.
So this delay in response is in fact means to draw out the servant’s meekness and humility from his heart. Had the du’a been responded to,the servant would not feel such sincere humility, nor would he feel a need of being humble in the presence of the Divine One.
Source: "Duaa, the weapon of the believer" by Yasir Qadhi
|Posted on June 25, 2012 at 4:30 PM||comments (1)|
We think in detail about certain matters, typically about things that interest us or which we are directly facing. So football fanatics spend time in following up the latest football news, whose playing who, whose been bought by which team, etc. People into music know about the latest chart hits, the top ten and new bands on the scene. Movie buffs ponder about the latest movies, upcoming releases, the latest awards and the like. Despite expending effort and applying thought upon these trivial issues, people in Western society often pay little attention to a vital topic, that of death. It has even become a taboo subject to the extent that people attempt to change the discussion when it is mentioned.
Death is one of the facts that all people are agreed upon, we can't lie at ourselves about that fact nor we can ignore it. It is completely irrational to avoid thinking about death as it is the most definite thing in life. To turn away from it is avoiding the inevitable. No one lives forever. All of us know of people who have died whether within our families, community, friends or colleagues. The reason as to why many avoid the topic is fear. Fear of the unknown and fear of leaving this life. In fact Western society pushes people into all forms of escapism, they attempt to escape reality by drowning themselves in music, movies, sport, and popular culture.
All of us will face death one day. Our hearts will stop, our brain activity will cease and our bodies will decompose. However as Muslims we know that death is not the end. Allah has informed us that there is life after death, that we will be accounted for every action we performed and will be either sent to Jannah (Paradise) or Jahannam (Hell) according to our deeds.
For a Muslim reminding oneself of death strengthens our realization of the afterlife and commitment to Islam. The Messenger of Allah said, “The clever one is he who disciplined himself and worked for what is after death, and the feeble one is he who followed his desires, then made (vain) prayers to Allah.”
No matter how ‘hard’ or ‘cool’ people think they are, one day they will die and will stand in front of Allah: “Say: The Death from which you flee will truly overtake you: then will you be sent back to the Knower of all things secret and open: and He will tell you (the truth of) the things that you did!” [Al-Jumu’a: 8]
It will be too late to change after you have died, you cannot go back and change things and live life in a better way. There is no coming back for the salah you have missed or to make right the wrongs you committed.
“Until, when death comes to one of them, he says: ‘O my Lord! Send me back (to life), in order that I may do good in that which I have left behind! No! It is but a word that he speaks; and behind them is a Partition until the Day they are raised up. Then when the Trumpet is blown, there will be no more kinship among them that day, nor will they ask of one another! Then those whose scales (of good deeds) are heavy, they are the successful. And those whose scales (of good deeds) are light, they are those who lose their ownselves; in Hell will they abide.” [Al-Mu’minun: 99-103]
Thinking about death should make us correct out lives, perform our obligations and stay away from haram. Whilst we are alive it is not too late to change. In fact one of the pious Muslims in the past Al-Rabee’ ibn Khaytham had dug a grave in his house, so that if he found hardness within his heart, he would enter it and lay down for as long as Allah wished and read: “O my Lord! Send me back (to life) in order that I may work righteousness in the things I neglected” repeating it, then he would reply to himself saying: “Oh, Rabee’, here, you have been returned, so work.”
The Messenger of Allah said, “Increase the remembrance of that which destroys all desires.” [Al Tirmidhi]
And he said: “If animals knew what the sons of Adam knew of death, you would not have found any fat on them to eat.” [Al-Baihaqi in “AlSha’ab”]
Thinking about death should not have only a temporary affect on us, so that if someone who is close to us dies, we get ill or have a near death experience, we go to the mosque for a while and start following Islam. However when some time has passed the affect wears off and we are back to our old ways. On the contrary, death should be at the forefront of our minds and should affect us in a permanent way.
The Messenger of Allah said to ‘Abdullah ibn ‘Umar: “If you awoke in the morning, do not speak to yourself of the evening, and if you reach the evening, do not speak to yourself of the morning. Take from your life for your death, and from your health for your illness, as you do not know what your name will be tomorrow.” [Bukhari]
We shouldn’t think that by temporarily following Islam and repenting to Allah and then going back to being negligent in our duties and entering into sin, that our repentance will count. Allah informs us, “Of no effect is the repentance of those who continue to do evil deeds, until death faces one of them, and he says: “Now I repent” nor of those who die while they are disbelievers. For them have we prepared a painful torment.” [ An-Nisa: 18]
Pondering about death should make us prepare for it, so that we treat this life as a journey and a test not as a time to be obsessed with enjoying ourselves disregarding the limits that Allah has placed on us. Allah says, “And the life of this world is only a deceiving enjoyment.” [ al-Hadid:20]
Ibn ‘Umar said,“I came to the Prophet, and I was the tenth of ten men, when a man from the Ansar asked: Who is the most clever and the most honourable of people, Oh Prophet of Allah? He replied: ‘Those who remember death the most and work the hardest to prepare for it; they are the clever ones. They have left with the honour of this world and the dignity of the Akhirah’” [Ibn Majah].
Death reminds us of the Akhirah (afterlife), and there is no better reminder. There are specific actions that the Messenger of Allah encouraged us to undertake to remind ourselves about death.
Abi Tharr narrated that the Messenger of Allah said, “Visit the graves, as it will be a reminder of the Akhirah, and wash the dead, as taking care of an empty body is an outstanding admonition, and pray over the Jana’iz (funerals), as it may sadden you, for the sad one is in the shade of Allah on the Day of Judgement.” [Ibn Abi Al Dunya and Al Haakim]
And Ibn Abi Mulaykah narrated that the Messenger of Allah said: [“Visit your dead and pray for peace upon them, for there is an admonition for you in it.” [Ibn Abi Al Dunya]
And Al-Dhaahik said that a man once asked “Oh, Messenger of Allah, who is the most zaahid (abstinent) of people?” He said, “He who does not forget the grave and abandoned the luxuries of life, seeking that which lasts above that which ends, not counting yesterday as one of his days, and counted himself amongst the people of the graves.”
It is easy to leave the thought of death at the back of your mind and believe that you have a long life left. The angel of death leaves no one, whether young or old when their time has come. In fact the remembrance is not crying and wailing and blaming one’s self when one is on the brink of death, or attending a funeral or visiting graves alone. Rather, remembrance of death is when a believer imagines that he will meet his Lord at any moment, and his actions will be cut off, as will his ability for repentance. So he will be aware of himself, careful to obey Allah, wary of his Lord every second of his life.
“Say: ‘My life, my death and acts of worship are all for the Lord of the mankind (Rabil alamin).’” [Al-An’am: 162]
Source: "Muslim Youth: Followers or Leaders?" by Abdul-Hamid Jassat, with some additions
|Posted on March 29, 2012 at 5:55 PM||comments (2)|
One of the most important etiquette procedures that must accompany the performance of du’a is to be determined in one’s request.
Anas ibn Malik narrates that the Prophet Mohammad (peace be upon him) said:
“When one of you makes a du’a, then let him be firm and determined in his du’a, and let him not say, ‘O Allah! If You will, then please forgive me’, for there is no one who can force Allah to do anything” [Narrated by Al-Bukhari (#6339), Muslim (#2678 ), Ahmed and others]
Therefore, what is desired is that a person be firm in his du’a, asking from Allah in a determined manner. If, on the other hand, a person says, “O Allah! Grant me my du’a if you wish”, this goes against the firmness and resolution that is desired, for it is as if he is saying, “O Allah! If You answer my du’a, then I thank You, otherwise I do not ask You of it”. This shows a degree of arrogance towards Allah, all Glory and Praise be to Him, and implies a sense of self-sufficiency on the part of the person making the du’a. A person is always in need of Allah’s help and aid, and as such should always ask of Allah in a manner that shows his poverty for Allah’s support.
It should be pointed out that it is allowed to use this phrase when the person does not know if the matter he is asking for is for his good or not. So, it is permissible to pray: ‘O Allah! If you know that such-and-such a matter (related to this world) is good for me, then grant it to me’. What is prohibited is to use this phrase in matters that one needs without a doubt, such as Allah’s Forgiveness, or Mercy, or Blessings, etc.
Quoted from "Du'a, the weapon of the believer" by Yasir Qadhi
|Posted on March 3, 2012 at 5:10 AM||comments (0)|
Whoever memorizes Qur’aan and acts upon it, Allaah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorized of the Book of Allaah.
Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.” This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 5/218, no. 2240, after which he said:
Note that what is meant by the “companion of the Qur’aan” is the one who memorizes it by heart, as the Prophet (peace and blessings of Allaah be upon him) said, “The one who knows more Qur’aan should lead the people in prayer,” meaning the one who has memorized the most. The differentiation in status in Paradise will depend on how much was memorized in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the hafiz who has memorized the Qur’aan, but that is subject to the condition that he memorizes it for the sake of Allaah, not for worldly purposes or financial gain. Otherwise the Prophet (peace and blessings of Allaah be upon him) said: “Most of the hypocrites of my ummah are among those who have memorized Qur’aan.”
Concerning the virtue of the hafiz who memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorize it even though it is difficult for him, he will have two rewards.”
For the hafiz who has memorized the Qur’aan, praying qiyaam al-layl is easy. And the Qur’aan will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ The Qur’aan will say, ‘O Lord I deprived him of his sleep at night, so let me intercede for him.’ Then they will both intercede for him.” Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3882
|Posted on January 28, 2012 at 6:40 AM||comments (2)|
The pen was the first creatures in order to write down the Predestinations before its existences; however, Adam was the last creatures, due to several reasons.
Firstly; to prepare the land for its inhabitants (who is Adam and the other creatures).
Secondly; Adam’s creation was the purpose behind the creation of the rest of the creatures; the Heavens, the Earth, the sun, the Moon, the Land and the Sea.
Thirdly; Allah is the most skillful Creator who ends his work skillfully and in its utmost way as well as He starts it through its bases and principles
Fourthly; the souls are eagerly looking forward to the endings and Conclusions; to what is coming next, that’s why when Moses (Mousa) said to the Magicians"Throw down whatever you will throw” [Quran 10:80], When people saw what they did, they were eager to know what will happen next.
Fifthly; Allah -Glory be to Him- delays the best Prophets, Messengers and Nations till the end of the World; He also makes the Hereafter better than The Life and the endings are more completed and more perfect than the beginnings that’s why this shows the magnificent of the complete and perfect endings when The angel first ordered Prophet Mohammed –Peace be upon him- “Read” and he replies “I can’t read “ , until it came to a complete perfect end by Prophet’s saying “This day I have perfected for you your religion and completed My favor upon you” as it was at first uncompleted which came to its perfected end .
Sixthly; Allah-Glory be to Him- has gathered, what He distributed all over the world, within Adam so Adam resembles the small world and what within him resembles what is already existed in the huge world.
Seventhly; Man is the essence of existence and its fruit that’s why it was the most skillful deed that was done by Allah; which is to create Man after all these existing creatures.
Eighthly; Allah-Glory be to Him- dignifies and honors Man by preparing his needs and benefits, facilitating his living to the extent that if he raises his head to see what Allah prepared for him , he will find all these facilities and all these subjected creatures are prepared and presented before him.
Ninthly; Allah –Glory be to Him- desires to show Adam’s credit over the rest of the creatures, that’s why Allah created them before Adam’s creation. Then, The Angels said that if Allah creates a creature, this creature won’t be more honorable than us. When He created Adam and ordered the Angels to prostrate to Adam, Adam’s knowledge was his credit that appeared to the Angels. When Adam commits the sin, Angels thought that this credit was invalidated, and they weren’t aware of the hidden worship of repentance. And then, when Adam repented to His Lord by this worship, The Angels knew that there are unseen aspects in Allah’s creation, no one knows it except Him.
Tenthly; Allah –Glory be to Him- starts the creation of the World by creating the Pen and ends it by the utmost creation which is the Man, because the Pen is the tool of knowledge while Man is the learned and the knower. That’s why Allah shows Adam’s credit who was selected to be gifted this knowledge among them.
Translated from "Al-Fawa'd" by Imam Ibn Qudamah may Allah have mercy on his soul
|Posted on January 28, 2012 at 6:20 AM||comments (2)|
The topic of Duaa (the Arabic word for asking Allah for something or calling out) and its relationship to destiny (qadr) is a very important one, and one around which much confusion exists. Many people ask: “If everything has already been destined to occur, then of what use is duaa, as, if Allah has written what I want, I will get it without making duaa, and if it is not written for me, then I will never get it no matter how much duaa I make?
The response to this question lies in understanding that the outcome of anything is dependent on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.
So even though a person believes in the Divine Decree, he must at the same time strive all he can to ensure that the desired goal occurs. So duaa is the means that one uses to achieve the desired goal that one has, and this means in no way contradicts the destiny that has been written for that person.
If someone were to ask: “How can duaa repel Divine Decree?” we would respond, “The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed).” In a similar manner, a person may be deprived of his sustenance that was decreed for him, since Allah’s eternal knowledge encompassed the fact that this person would perform a sinful deed that would cause the deprivation of his sustenance, All of this, then, is from the decree of Allah, all Glory and Praise be to Him”
Salman al-Farisi narrated that the prophet (peace be upon him) said:
“Nothing repels Divine Decree except dua, and nothing increase one’s life-span except good deeds” [Sahih Al Jami # 7687]
This Hadeeth informs us in no uncertain terms that the only way that we can repel some Divine Decree is through the means of du’a. So it is possible that some unpleasant matter has been preordained for us, but only if we do not make du’a to avert it from us. So if du’a is made, then this matter will not occur or be fulfilled whereas of a du’a is left, the misfortune will occur.
The same above hadeeth indicates that the performance of good deeds is a cause of increasing one’s life span, so if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfillment of the goal itself are already decreed.
Another narration in al-Tirmidhi also supports this, The prophet (peace be upon him) said:
“There is no Muslim on the face of the earth that asks Allah for anything except that Allah gives it to him, or averts from him a similar evil, as long as he does not ask for something evil or for breaking the ties of kinship” [Sahih al-Jami # 5637]
From this narration, the benefits of du’a are made clear, and its value its understood. For not only is a person rewarded for making a du’a, but it is also a cause of repelling an evil that was destined for him, and in obtaining the good that he was expecting.
Ibn Hajr, commenting on the benefits of du’a, said: “And the benefit of performing du’a is the attainment of reward by obeying the command (of Allah to make du’a), and also by the attainment of what is asked for, for there is a possibility that the request is dependent on the du’a, since Allah is the Creator of both the effort and result of the effort” [Fath al-Bari, 11/95]
Quoted with slight modifications from "Du'a the weapon of the believer" by Yasir Qadhi
|Posted on November 29, 2011 at 8:05 AM||comments (2)|
The prophet - peace and blessing upon him - said :
“No one will enter jannah (heaven) for his deeds ('بعمله') ! ”.
People said : “even you, messenger of Allah ?”
“Even me !” , he said, “unless Allah wraps me with His mercy”.
So, how to concord between this hadeeth and the other texts indicating that a person will enter Jannah for his actions ?
The scholars - may Allah have mercy on them - who are the most descerning of the rules of islam, and who are the doctors of the hearts and the bodies, taught by Allah, said :
" the 'for' (the 'ب' in 'بعمله') appeared in "for his deeds" can have two meanings :
it can be used for causality (because of), and it can also be used for substitution (in return for / as equivalent for). "
So, if you say : “I sold you this book for one dirham”, this is for substitution.
And if you say : “I honor you, for you have honored me”. this one is for causality.
As for the fact of entering Jannah for our deeds, it is rather about causality and not substitution.
They (the scholars) said : " the meaning of the hadeeth of the prophet - peace and blessing be upon him - : "no one will enter Jannah for his deeds" is meant to deny the substitution. Because, if Allah - Almighty - wanted to give people a reward exactly equivalent to their good actions, then one single grace of Allah in this life should have overweighed all their good deeds. "
I give the example of the gift of breathing : It's a great gift, and no one is really aware how great it is, except the people who suffer from breathing difficulties, and you can ask those people having this disease how much pain they experience from it.
And the hale person who is not affected by this disease does not feel the slightest inconvenience while he is enjoying this gift, so he can breathe while talking and when he is eating and he does not feel anything.
That gift, no matter how many good deeds you made, you will not recompense it, for it's a continuous and permanent gift.
And (also) we say, if you are guided to do good deeds, then this (guidance) – itself - is a grace given to you by Allah, from which too many people are strayed.
And if every grace requires a thanking, then your ability to thank Allah for a grace He gave you is itself a grace which needs another thanking, and so on. That's why a poet said :
“If my thanking for Allah's gift
is itself a gift from His part,
which requires a thanking too,
Then How can I accomplish
His thanking without His succor,
no matter how long my days were
and my life last.”
Translated from the book of "the explanation of the fourty Nawawi Hadeeth" by Sheikh Ibn Uthaimin by Allah have mercy on him.