"I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allah and my Sunnah." (Al-Hakim)
As our Lord has revealed in the verse "Today I have perfected your religion for you and completed My blessing upon you and I am pleased with Islam as a religion for you" (Surat al-Maida, 3), Islam is the final divine religion. Prophet Muhammad (saas) is "the messenger of Allah and the Final Seal of the Prophets" (Surat al-Ahzab, 40). The faithful learn the kind of moral values they need to display in order to attain the approval, compassion and paradise of Allah; what they must avoid and what they must abide by; what is lawful and what is forbidden; in short, all the details regarding the kind of life that will be pleasing to Allah from the Qur'an. Another mercy and blessing of our Lord for believers is the Sunnah of our Prophet (saas).
Our Prophet (saas) is a blessed individual, whom Allah has sent as a role model for all people with his moral values, as is revealed in the verse "You have an excellent model in the messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much" (Surat al-Ahzab, 21). He is a role model for everyone with his faith, godliness, knowledge and superior moral values. With his patience, trust in Allah, courage, devotion and closeness to Allah, justice, compassion, love and affection for believers, and foresight he possessed moral values that are greatly admired by the faithful. All believers strongly desire and strive to possess these features. That is because possessing superior moral values similar to those of our Prophet (saas) means abiding by the moral values of the Qur'an. For all these reasons, therefore, all words, decisions, recommendations, advice and life - the Sunnah in other words - of our Prophet (saas) is a most valuable guide for all those who wish to understand and live by the Qur'an.
Allah has revealed the importance of obeying the prophet and adhering to his path in many verses of the Qur'an. One of these reads:
Whoever obeys the messenger has obeyed Allah. If anyone turns away, we did not send you to them as their keeper. (Surat an-Nisa', 80)
One of the most important signs that someone obeys and has submitted to Allah is that person's obedience and devotion to the prophet. That is because Allah sent the prophets to show people the way, by His leave, to the true path. If a person wishes to become someone who abides by Allah's path and of whom Allah will approve, he must obey our Prophet (saas) and fully adhere to his path. Our Lord informs us of this fact in the verse, "For this we sent a messenger to you from among you to recite our signs to you and purify you and teach you the Book and Wisdom and teach you things you did not know before" (Surat al-Baqara, 151). Islamic scholars are unanimously agreed that the expression "Wisdom" in this verse means "the Sunnah of our Prophet (saas)."
Believers have been commanded to take the Qur'an and the honored Sunnah of our Prophet (saas) as their guides on matters over which they disagree. In the Qur'an our Lord states:
No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them, and then find no resistance within them selves to what you decide and submit themselves completely. (Surat an-Nisa', 65)
As is clearly set out in this verse, the practices of our Prophet (saas) are an obligation for believers. That is because the Sunnah is the interpretation and explanation of and commentary on the Qur'an. Therefore, no believer, neither man nor woman, has any right of rejection with regard to the honored Sunnah of our Prophet (saas). This is revealed in these terms in the Qur'an:
When Allah and His messenger have decided something it is not for any man or woman of the believers to have a choice about it. Anyone who disobeys Allah and His messenger is clearly misguided. (Surat al-Ahzab, 36)
… Whatever the messenger gives you. You should accept and whatever he forbids you, you should forgo. Have fear [and respect] of Allah - Allah is severe in retribution. (Surat al-Hashr, 7)
The reply of the believers when they are summoned to Allah and His messenger so that he can judge between them is to say, "We hear and we obey." They are ones who are successful. (Surat an-Nur, 51)
A person's submission to our Prophet (saas) and complete compliance with his stipulations is a sign that that person acts with a devout consciousness. If a person sincerely adheres to our Prophet (saas) and feels not the slightest doubt in his heart about the stipulations issued by him, that person is aware that he is actually abiding by the commandments of Allah. In the words "nor does he speak from whim. It is nothing but Revelation revealed" (Surat an-Najm, 3-4), our Lord reveals that our Prophet (saas) spoke solely through His revelation and that his words are under His protection. Indeed, in the Hadith our Prophet (saas) has stated the importance of adhering to his path, and that subsequent generations in particular need to be most sensitive to this matter:
… Those of you who live after me will see great disagreement. You must then follow my Sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error. (Abu Dawud, Narrated, Irbad ibn Sariyah)
The best word is the Word of Allah and the best guidance is the guidance of Muhammad. (Sunan Ibn Majah, Muqaddima, 7)
In addition, it must not be forgotten that the Sunnah of our Prophet (saas) and the path to which he called the faithful is a path that will give life to believers. In one verse Allah states:
You who believe! Respond to Allah and to the messenger when He calls you to what will bring you to life! Know that Allah intervenes between a man and his heart and that you will be gathered to Him. (Surat al-Anfal, 24)
What devout believers must do is to adhere to the path of our Prophet (saas) and to take his Sunnah as their guide, in the knowledge that he has called them to a path that will give them life. Someone who wishes to attain the mercy and paradise of Allah must build his house on solid foundations right from the outset. Someone who has taken the Qur'an as his guide and the moral values of our Prophet (saas) as a role model is someone who adheres to the true path. In the Qur'an, Allah refers to people who build on solid foundations right from the outset thus:
Who is better: someone who founds his building on fear [and awareness] of Allah and His good pleasure, or someone who founds his building on the brink of a crumbling precipice so that it collapses with him into the fire of Hell? Allah does not love wrongdoers. (Surat at-Tawba, 109)
Anyone who acts out of a fear of Allah and strives to gain His approval is a loyal follower of our Prophet (saas), and seeks to resemble him in faith and moral values. Resembling our Prophet (saas), however, is only possible by adhering to the Qur'an and never departing from the honored Sunnah.
Hadith:
(1). 'Aisha R.A. said that Rasulullah saw said: "The deeds most loved by Allah swt (are those) done regularly, even if they are small". (Bukhari, Muslim)
(2). 'Abdullah b. Umar said that Rasulullah saw said: "The Muslim is he from whose tongue and hand a Muslim is safe, and the muhajir he who gives up what Allah has prohibited for him ". (Bukhari, Muslim)
(3). Abu Huraira: said that Rasulullah saw said: "Beware of envy, for envy devours good (deeds) like fire devours firewood". (Abu Dawud)
(4). Jabber b. Abdullah said that Rasulullah saw said: "Allah is not merciful to whim who is not merciful to people ". (Bukhari, Muslim)
(5). Abdullah b. Umar said that Rasulullah saw said:"The Merciful One shows mercy to those who are themselves merciful (to others). So show mercy to whatever is on earth, then He who is in heaven will show mercy to you” (Abu Dawud, Tirmidhi)
(6). From Abu Huraira: Rasulullah saw said: "He, who does not thank people, does not thank Allah". (Ahmad, Tirmidhi)
(7). From Anas: Rasulullah saw said: "By Him in whose hand is my soul, a servant (of Allah) does not believe (truly) until he likes for his brother what he likes for himself ". (Bukhari, Muslim)
(8). from al-Miqdam b. Ma’dikarib: Rasulullah saw said: “When a man loves his brother he should tell him that he loves him “(Abu Dawud, Tirmidhi)
(9). From Abu Ayyub al-Ansari: Rasulullah saw said: “It is not right for a man to abandon his brother for more than three days". (Bukhari, Muslim)
(10).Jabber said that Rasulullah saw said: “If one makes excuses to his brother, but he does not excuse him, or accept his apology, he is as sinful as one who takes an unjust tax ".
(11).From Abu Huraira: Rasulullah saw said: “The strong man is not the one who is strong in wrestling, but the one who controls himself in anger “(Bukhari, Muslim)
(12).Abu Muhammad al-Hasan ibn Ali b. Abu Talib said : I preserved the following words from Rasulullah saw : "Leave what you have doubt about for that you have no doubt about; for it is truth that brings peace of mind and it is falsehood that brings doubt". (Ahmad, Tirmidhi, Nasa’i)
(13).Abu Yahyaa Suhaib b. Sinan said that Rasulullah saw said: “Wondrous are the believer's affairs. For him there is good in all his affairs, and this is so only for the believer. When something pleasing happens to him, he is grateful, and that is good for him; and when something displeasing happens to him, he is enduring (sabar), and that is good for him “(Muslim)
(14).From Uthman R.A.: Rasulullah saw said: "The best of you is he who has learnt the Qur'an and then taught it” (Bukhari)
(15).Ibn Umar R.A. said that Rasulullah saw said: "Each of you is a guardian, and each of you will be asked about your guardian- ship. The leader is a guardian, and the man is a guardian over the people of his house, and the woman is a guardian over her husband's house and children. So each of you is a guardian, and each of you will be asked about your guardianship". (Bukhari, Muslim)
(16).Abdullah b. Amir b. al-As ra said that Rasulullah saw never used obscene talk nor did he listen to it. (Bukhari, Muslim)
(17).On the authority of Abu Hurayrah ra, who said that Rasulullah saw said: Allah swt said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servants draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give it to him, and were he to ask me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about (seizing) the soul of my faithful servant: he hates death and I hate hurting him “(Bukhari, hadist Qudsi)
(18).From Anas: Rasulullah saw said: “Make thing easy, and do not e make them difficult, and give good tidings and do not make people ay “run away (Bukhari)
(19).From Abu Mas'ud al-Badri: Rasulullah saw said: “When a man spends to support his family hoping (for Allah's reward) it is counted for him as sadaqah “(Bukhari, Muslim)
(20).From Amir b. Shu'aib, from his father, from his grandfather: Rasulullah saw said: "He is not of us who has no compassion for r our little ones and does not honor our old ones” (Abu Dawud, Tirmidhi)
(21).On the authority of Abu Huraira ra, who said that Rasulullah saw, said: Allah swt said: “I am as my servant thinks I am. I am with him when he makes mention of Me. If he makes mention of me to himself, I make mention of him to myself. And if he makes mention of me in an assembly, I make mention of him in an assembly better than it. And if he draws near to me a hand's span, I draw near to him an arm's length. And if he draws near to me an arm's length, I draw near to him a fathom's length. And if he comes to me walking, I go to him at speed " (Hadist Qudsi: Bukhari, Muslim, Tirmidhi, Ibn Majah)
(22). Ibn 'Umar RA said that Rasulullah saw said : "Do not talk for long without remembering Allah swt, for talking much without remembering Allah swt is hardness of the heart. The most distant among man from Allah swt is one with a hardened heart". (Tirmidhi)
(23). From 'Iyad b. Himar al-Mujashi'i ra: Rasulullah saw said: Allah swt has revealed to me: "You should be humble so that no one boasts over his neighbor nor anyone oppresses his neighbor” (Muslim)
(24). From Bahz b. Hakim ra, from his father, from his grandfather: Rasulullah saw said: "Woe to him who tells lies to make people laugh -- Woe to him -- Woe to him” (Ahmad, Tirmidhi)
(25). From Abdullah bin Mas'ud ra: Rasulullah saw said " Try to earn a lawful livelihood is (also) an obligation like the other obligation (in Islam) ".
(26). Abu Abdullah, who was called Abd al-Rahman Thaubah b Yujdud, the maula of Rasulullah saw said: Rasulullah saw said: " The best Dinar a man spends is the Dinar he spends on his family, and the Dinar he spends on his riding beast in the path of Allah swt, and the Dinar he spends on his companions in the path of Allah swt ". (Muslim)
(27). on the authority of Abu Said ra, who said that Rasulullah saw said: “Let not any one of you belittle himself. They said: O Rasulullah saw, how can any one of us belittle himself? He (Rasulullah) said : He finds a matter concerning Allah swt about which he should say something, and he does not say (it), so Allah swt says to him on the Day of Resurrection : What prevented you from saying something about such-and-such ? He says: (It was) out of fear of people. Then Allah swt says: Rather it is I whom you should more properly fear “(Hadist Qudsi, related by Ibn Majah with a sound chain of authorities)
(28). on the authority of Abu Hurayrah ra, who said that Rasulullah saw said: Allah swt said: " Spend (i.e. on charity), O son of Adam, and I shall spend on you " (Hadith Qudsi, related by Bukhari and Muslim)
(29). From Ibn Umar ra: Rasulullah saw said: "The Muslim who meets with people and endures any harm they may do is better than he who does not mix with them and does not endure any harm they may do". (Tirmidhi)
(30). From Sufyan b. Asad al-Hadrami ra: I heard Rasulullah saw say: “It is a great treachery that you tell your brother something he accepts as truth from you, but you are lying" (Abu Dawud)
(31). Abdullah b. Amir ra said that Rasulullah saw said: "There are four traits; he who has all of them is a certain hypocrite and has one of them has some hypocrisy, until he gets rid of it: when being given a trust, he betrays; when he speaks, he lies; when he promises (something), he breaks it; and when he quarrels he commits excesses" (Bukhari)
(32). Ibn Mas'ud ra said that Rasulullah saw said: "Abusing a Muslim is sinful, and fighting (making war, qital) with him is (tantamount to) kufr." (Bukhari, Muslim)
(33). Abu Huraira ra said that Rasulullah saw said: "Beware of suspicion, for suspicion is the greatest falsehood. Do not try to find fault with each other, do not spy on one another, do not vie with one another, do not envy one another, do not be angry with one another, do not turn away from one another, and be servants of Allah, brothers to one another, as you have been enjoined. A Muslim is the brother of a Muslim, he does him no wrong, nor does he let him down, nor does he despise him. Fear of God is here, fear of God is here, and he pointed to his chest. It is evil enough that a Muslim should look down on his brother. For every Muslim is sacred to one another: his blood, his honor, and his property. Allah does not look at your bodies or your forms, or your deeds, but He looks at your hearts". (Bukhari, Muslim)
(34) Abu Musa ra said that Rasulullah saw said: "Visit the sick, feed the hungry and free the captives". (Bukhari)
(35) From Abu Huraira ra : Rasulullah saw said :"One who visits a sick person, or visits a brother of his for the sake of Allah swt, a caller calls him (saying) :"May you be well, and may your passage be well, and may you occupy a place in paradise " ( Tirmidhi )
(36) Muadh b. Jabal ra said that he heard Rasulullah saw say : Allah swt said : "My love is due to those who love each other for my sake, who sit with each other for my sake, who visit one another for my sake, who spend on each other for my sake" ( Malik )
(37) Abu Musa al-Ashari ra said that Rasulullah saw said: "Permission to enter is to be asked three times. If permission is given to you, then enter, otherwise leave" (Bukhari, Muslim)
(38) Abu Dzar ra goes on saying that he asked for more advice. Rasulullah saw advised that he should cultivate fear of Allah swt, because it is the root and basis of all spiritual actions.
Abu Dzar ra then begged for more advice. Rasulullah saw said: "Be consistent in recitation of Al-Qur'an and remembrance of Allah, because it is 'Nur' in this world and 'Zachariah' in the heaven.
Abu Dzar ra again sought further advice and was told: "Abstain from too much of laughter, because it causes the heart to wither, and the face loses its luster".
Abu Dzar ra sought further advice, whereupon Rasulullah saw said: "Stick to jihad, because this is the 'ruhbaniat' (monasticism) for my ummah.
Abu Dzar ra asked for more advice, and Rasulullah saw said: "Associate yourself with the poor and the needy, be friendly with them and sit in their company".
When Abu Dzar ra requested further advice, Rasulullah saw said : " Look towards those who rank below you, so that you may get used of being thankful, and do not look at those who rank above you lest you should despise the favors of Allah swt upon you ".
When Abu Dzar ra again asked for more advice, Rasulullah saw said: "Let your own faults prevent you from criticizing others and do not try to find fault with others, because you commit those faults yourself. It is enough to prove you guilty that you should find in others such faults as you yourself possess, though you may not be aware of them, and that you should find in others such misdeeds as you yourself commit".
After this Rasulullah saw patted the chest of Abu Dzar ra with his loving hand and said : "O, Abu Dzar, there is no wisdom better than prudence, nor any piety better than refraining from the unlawful, nor any nobility better than polite manners" (Narrated by Ibn Hibban)
(39) It has been narrated on the authority of the authority of 'Abdullah ibn 'Amir ibn al-'As ra that Rasulullah saw said: "The world is but a provision and the best provision of the world is a pious and virtuous woman ". (Muslim)
(40) It has been narrated on the authority of Abu Huraira ra that he heard Rasulullah saw as saying: "The believers who show the most perfect faith are those who have the best character, and the best of you are those who are best to their wives". (Tirmidhi)
(41) It has been narrated on the authority of Ibn 'Umar ra that Rasulullah saw said: "All of you are guardians and are responsible for your wards. The ruler is a guardian of his subjects and the man is a guardian of his family, the lady is a guardian and is responsible for her husband's house and his offspring; and so all of you are guardians and responsible for your wards". (Muttafaquun 'alayh)
(42) It has been narrated on the authority of Abu Huraira ra that he heard Rasulullah saw as saying: "Act kindly towards woman, for they were created from a rib and the most crooked part of a rib is its top. If you attempt to straighten it you will break it, and if you leave it alone it will remain crooked; so act kindly toward women ". (Bukhari and Muslim)
(43) It has been narrated on the authority of Abu Huraira ra that he heard Rasulullah saw as saying: "A believer must not bear enmity against a believing woman; if he dislikes one of her characteristics he will be pleased with another ". (Muslim)
(44) It has been narrated on the authority of Osama bin Zaid ra that Rasulullah saw said:"I am not leaving behind me a more harmful tribulation for men than women ". (Muttafaquun 'alayh)
(45) It has been narrated on the authority of 'Amir ibn Ahwas Jashni ra that he heard Rasulullah saw say in his sermon on the occasion of the Farewell Pilgrimage. After praising and glorifying Allah swt, he admonished people: “Treat woman kindly, they are like captives in your hands, you do not owe anything else except them. In case they are guilty of open indecency, you may leave them alone in their beds and inflict slight punishment. If they are obedient to you, do not have recourse to anything else against them. You have your rights over your wives and they have their rights over you. Your rights is that they shall not permit anyone you dislike to enter your and their rights is that you should treat them well in the matter food and clothing ". (Tirmidhi)
(46) Al-Aswad ra said : I asked Aisha ra : "What did Rasulullah saw used to do in his house ?". She said: "He used to work for his family, and when prayer (time) came, he went out for prayer ". (Bukhari)
(47) It has been narrated on the authority of Umm Salama ra that Rasulullah saw said: "if a woman dies in a state when her husband is pleased with her, she will enter Paradise '. (Tirmidhi)
(48) It has been narrated on the authority of Abu Huraira ra that he heard Rasulullah saw as saying :" If I were to order anyone to prostate himself before another, I would order a woman to prostate herself before her husband ". (Tirmidhi)
(49) It is reported that Abdullah bin Mas'ud ra had thin, weak legs. Once, upon seeing his leg uncovered, some people laughed, whereupon Rasulullah saw said: "Are you laughing at the frailty of his legs? By Him in whose hand is my soul, in the scale of Allah they are weightier than Mount Uhud." (Ahmad and al-Tiyalisi)
(50) Ibn Umar ra narrated Rasulullah saw said: "O you who declare Islam with your tongues but whose hearts have not been reached by faith, do not annoy the Muslims nor seek out their faults, for he who seeks out the faults of his brother Muslim will have his faults sought out by Allah, and when Allah seeks out someone's faults, He exposes them, even though he should be in the interior of his house." (Bukhari, Muslim)
(51) Abdullah b. Umar ra said that Rasulullah saw said: “The best companion with Allah swt is he who behaves best to his companion, and the best neighbour with Allah swt is he who behaves best to his neighbour “(Tirmidhi)
(52) Abu Huraira ra said that Rasulullah said: " By Allah, he does not (truly) believe! By Allah, he does not (truly) believe! By Allah, he does not (truly) believe! Some one asked: “Who, o Rasulullah?” He (Rasulullah saw) said: “He whose neighbour is not safe from his mischief". (Bukhari, Muslim)
In Muslim's report (it says): "He will not enter paradise whose neighbour is not safe from his mischief".
(53) From Abu Dzar ra: Rasulullah saw said: “When you cook soup add more water, remembering your neighbors “(Muslim)
(54) Ibn. Abbas r.a says that Rasulullah SAW was the most generous per- among all the men, particularly during the month of Ramadan he Rasulullah SAW) used to be extraordinarily benevolent and generous when he met Gabriel. And during this month Angel Gabriel used to visit every night and recite the holy Qur'an to him. At this time the normal generosity of Rasulullah SAW (peace be upon him) used to be very much increased, faster than the rain-bearing wind. (Bukhari and Muslim)
(55) Anas bin Malik r.a relates that Rasulullah SAW said: Take "sahri" (i.e. eating, drinking before dawn and commencement of the fast) because, there is blessing in this "sahri". (Bukhari&Muslim)
Amir bin Al Aas r.a says that Rasulullah SAW said: Only distinguishing factor between our fasting that the other people of the Book is "sahri". (Bukhari & Muslim)
(56) Sahl bin Sa'd r.a relates that Rasulullah SAW said: The people will remain on the right path as long as they make haste in breaking the fast (immediately after the sun has set and the time to pray after breaking of fast has arrived). (Bukhari & Muslim)
Abu Huraira r.a reports that Rasulullah SAW said: Allah the Al- mighty and Master of Glory says: Among my servants I like most the person who hasten in breaking his fast. (Tirmidhi)
Anas bin Malik r.a relates that Rasulullah SAW used to break his fast before offering Maghrib prayer with some pieces of fresh dates, failing which, with dry dates, and failing that too, he would drink a few mouthfuls of water. (Abu Daud, Tirmidhi)
(57) Abu Huraira r.a relates that Rasulullah SAW said: Anybody who gets up to offer voluntary prayer during the month of Ramadan with deep sense of iman and self scrutiny will have his previous sins remitted (forgiven). (Bukhari & Muslim)
(58) From Abu Said al-Khudri ra: Rasulullah saw said: "If one of you sees (something) bad, he should change it with his hand; and if he is not capable of that, then with his tongue; and if he is not capable of that, then (he should detest) it with his heart; and that is the weakest faith". (Muslim)
(59) Abu Huraira ra said that Rasulullah saw said: "He, who calls to the right guidance, has the same reward as those who follow him. It will not lessen their rewards. And he who calls to wrong, burdens himself with the same sin as the sins of those who follow him. It will not lessen their sins." (Muslim)
(60) Abu Dharr ra said that Rasulullah saw said to him: "Fear God wherever you are; let an evil deed (be) followed by a good deed so that you blot it out; and be well-behaved towards people". (Ahmad, Tirmidhi)
(61) From Anas ra: A man said to Rasulullah saw: "Give me some advice", and he said: "Judge each matter by its disposition. If you see good in its outcome, carry on with it; but if you fear transgressing the limits set by Allah swt, then abstain from it". (Sharh al-Sunna)
(62) From Ali b. al-Husain ra: Rasulullah saw said: "It is (part) of the beauty of a man's Islam to leave what does not concern him" (Malik, Ahmad)
(63) Nu`man b. Bashir R.A. said that Rasulullah saw said: "What is lawful is clear and what is unlawful is (also) clear. But between the two are doubtful matters of which many people do not know. He who protects himself from doubtful matters clears himself in regard to his faith and honour. But he who falls into doubtful matters is like a shepherd who grazes (his sheep) around a sanctuary, and (liable) to graze therein. Surely, every King has a sanctuary. Surely, the sanctuary of Allah swt is his prohibitions. Surely, in the body is a piece of flesh, and if it is sound, the whole body is sound; and if it is damaged, the body is deceased. Surely, it is the heart. (Bukhari, Muslim)
(64) Abu Huraira ra said that Rasulullah saw said: "He, who truly believes in Allah and the last Day, should speak good or keep silent". (Bukhari, Muslim)
(65) Sufyan b. Abdullah ra said: "I said: O Rasulullah saw, tell me something that I should adhere to". Rasulullah said: "Say: My Lord is Allah, then remains steadfast (istiqamah)." I said: "O, Rasulullah, what do you fear most for me?” Thereupon Rasulullah took hold of his own tongue and said: This". (Tirmidhi)
(66) Abu Hurairah ra said that Rasulullah saw said: "Do you know backbiting?” They said: "Allah and his Rasul know best." He said: "When you speak about your brother, what he would dislike it is backbiting." Someone asked: "What if my brother is as I say?" Rasulullah said:" If he is as you say, you have been backbiting; and if he is not as you say, you have slandered him". (Muslim)
(67) From al-Miqdad b. Ma'dikarib ra: Rasulullah saw. Said: "No one has ever eaten better food than what he eats from the work done by his hands ...” (Bukhari)
(68) From Jabber b. Abdullah ra: Rasulullah saw. said :" May Allah have mercy on a man who is kind when he buys, when he sells, and when he makes a demand" ( Bukhari )
(69) Rafi'i b. Khadij said that someone asked: "O Rasulullah which gains is best?” He said:"A man's work by his hand, and every honest business" (Ahmad)
(70) From Abdullah b. Umar R.A.: Rasulullah saw. Said: .“Give the laborer his wages before his sweat dries ". (Ibn Majah)
(71) From Anas R.A.: Rasulullah saw said: "O, my son, when you enter to where your family is, say salaam. It is a blessing on and on the people of your house". (Tirmidhi)
(72) Abu Hurairah R.A. said: A man came to Rasulullah saw. and said : "O Rasulullah, who of mankind is most entitled to the best of my companionship ?". Rasulullah said: "Your mother". He said:"Then who?” Rasulullah said: "Your mother". He said:"Then who?” Rasulullah said: "Your mother". He said:"Then who?” Rasulullah said: "Your father". (Bukhari, Muslim)
(73) Aisha R.A. said: A desert Arab came to Rasulullah saw. and said : "Do you kiss children ?, We do not kiss them". Rasulullah saw said: "What can I do for you if Allah has taken away mercy from your heart?” (Bukhari, Muslim)
(74) From Amir b. Shu'aib, from his father, from his grandfather, who said: Rasulullah saw said:"Prescribe prayers to your children when they are seven years of age, and punish them (if they do not say them) when they are ten years old of age, and separate their beds (at that age)". (Abu Dawud)
(75) From Abu Hurairah R.A.: Rasulullah saw. said : "The best house among Muslim is the house which orphan is well treated and the worst house among the Muslim is the house in which an orphan is badly treated".
(76) Abu Huraira R.A. reported that Rasulullah saw. said : It is not lawful for a believer to forsake a believer beyond three days, and whosoever does so more than three days and then dies, shall enter the Hell. (Abu Dawud)
(77) Abu Khirash Hadard bin Abi Hadard Aslami R.A. reported that he heard Rasulullah saw as saying: Whoever forsakes his brother for a year is like one who sheds his blood. (Abu Dawud)
(78) Ibn Mas'ud R.A. reported that Rasulullah saw as saying: When three of you are together, two of you must not converse privately ignoring the other till the number increases lest the third should be grieved. (Muttafaquun alayh)
(79) Abu Huraira R.A. reported that Rasulullah saw said: Beware of suspicion, for suspicion is the worst of false tale. (Muttafaquun alayh)
(80) Abdullah bin 'Amr bin 'As ra reported that Rasulullah saw said : He who desires to be rescued the fire of Hell and to enter Paradise should die when he believes in Allah and the Last Day, and should deal with others as he wishes to be deal with. (Muslim)
(81) Ibn Mas'ud R.A. reported that Rasulullah saw. As saying: None except men only be envied: A man to whom Allah has given property, empowering him to dispose of it (on what is right) and a man to whom Allah has given wisdom by which he judges and teaches it. (Muttafaquun alayh)
(82) Sahl bin SA’d R.A. reported that Rasulullah saw. Said: to Ali R.A.: By Allah, if a single person is guided by Allah through you, it will be better for you than red camels. (Muttafaquun alayh)
(83) Abu Hurairah R.A. reported that Rasulullah saw. Said:, “Allah makes the way to Paradise easy for him who treads the path in search of knowledge.”. (Muslim)
(84) Abu Said al Khudri R.A. reported Rasulullah saw. As saying: A believer is never satisfied with acquiring of knowledge till he reaches Paradise.
(Tirmidhi) (85) Abu Hurairah R.A. reported that Rasulullah saw. Said:” He who does not acquire knowledge with the sole intention of seeking the pleasure of Allah and does not impart it but for gaining the frailties of the world, shall not smell the fragrance of Paradise on the Day of Resurrection.” (Abu Dawud)
"Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Tuesday, 6 July 2010
Sunday, 27 June 2010
"If you should love Allah, then follow me,Prophet (peace and blessings be upon him
Performe ablution perfectly
1. Mentioning the name of Allah-In the Name of Allah, the Most Beneficent, the Most Merciful [saying: bismillah ar-Rahman ar-Rahim]
2. Washing the hands thrice.
3. [Starting by] Rinsing the mouth and nose before washing the face.
4. Rinsing the nose by one's left hand. This is because it is mentioned in the hadith that the Prophet (peace and blessings be upon him), "washed his hands thrice, then he rinsed his mouth and washed his nose with water by putting water in it and blowing it out, and he washed his face thrice…) [Narrated by Bukhari and Muslim].
5. Exaggerating in rinsing one's mouth and nose if not fasting by moving water around the mouth and snuffing water to the end of one's nose. This is because of the hadith, "…and snuff with water well except when you are fasting". [Sunnan At-Tirmithi, Abu Dawoud, ibn Maja and An-Nasa'i].
6. Rinsing one's mouth and nose with the same handful of water. This is because of the hadith, "He [the Prophet] put his hand [into the vessel containing water] rinsed his mouth and his nose". [Bukhari and Muslim].
7. Using tooth stick [Ar. Siwak] before rinsing one's mouth. The Prophet (peace and blessings be upon him says, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Siwak (tooth-stick) before every Prayer.''[Narrated by Ahmed and An-Nasa'i].
8. Running one's wet finger through the beard upon washing the face. It is mentioned in the hadith that the Prophet (peace and blessings be upon him used to run his wet finger through his beard while performing ablution. [At-Tirmithi].
9. Wiping over one's head. This is performed as follows: passing one's wet hands over the head from front to back and so forth. As for obligatory wiping over one's head, it is to wipe over one's head in any way. It is narrated that the Messenger of Allah used to pass his hands over his head [in ablution] from the front to the back. [Bukhari and Muslim].
10. Running wet fingers between the fingers and toes. The Prophet (peace and blessings be upon him) said, "Perform your ablution perfectly and let water to run between the fingers [and toes]".
11. Washing the right [limb] before the left. It is narrated in the hadith that the Messenger of Allah (peace and blessings be upon him): "Used to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and on doing anything else" [Bukhari and Muslim].
12. Performing the actions thrice when washing the face, hands and foot.
13. Saying the two testifications of faith [Ar.Shahadatan] after finishing ablution. Meaning, to says, "I testify that there is no god except Allah and that Muhammad is His Messenger". It is narrated that the Prophet (peace and blessings be upon him) said, " If anyone amongst you performs the ablution perfectly and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes". [Muslim]
14. Performing ablution in one's house. The Prophet (peace and blessings be upon him) said, "Whoever purifies in his house and walks to the mosque to perform obligatory prayer, his steps are counted as one expiates a sin and the other raises his rank" [Muslim]
15. Passing one's hand over the limb while or after washing.
16. Using little amount of water. The Prophet (peace and blessings be upon him) used to use little amount of water in ablution. [Narrated by Bukhari and Muslim]
17. Washing above the limits of the four limbs [hands and foot]. It is narrated that Abu Huraira (may Allah be pleased with him) performed ablution, he washed his arm up to the elbows and his feet up to the ankles and said: this is how the Messenger of Allah (peace and blessings be upon him) performed ablution". [Muslim]
18. Performing two rak'ahs [Eng. Units of prayer] after ablution. The Messenger of Allah (peace and blessings be upon him) said, " He who performs ablution like this of mine and then stood up (for prayer) and offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated" [Narrated by Bukhari and Muslim]
In a report by Muslim through 'Uqba ibn 'Amir: "He will be rewarded by nothing except Paradise".
19. Perfecting one's ablution: washing each part perfectly. Muslims vary in times of performing ablution during the day, and everyone has to observe these Sunnahs in every time he performs ablution.
Virtue of observing the above Sunnahs:
The Prophet (peace and blessings be upon him) said, "He who performed ablution perfectly, his sins would come out from his body, even coming out from under his nails." [Muslim].
How can you gain the Love of Allah the Almighty?
All praise be to Allah the Almighty. Non has the right to be worshipped except Allah alone, and peace be upon his Prophet Muhammad, his family, wives, relatives and companions,,,
The most important thing in the daily life of any Muslim is following the Sunnah (Way) of the Prophet – Peace be upon him – in all of his actions, deeds, and sayings in order to organize his life according to the Prophetic Sunnah, from the morning to the evening. Thun -Noon Al Masri, said: (One of the signs of loving Allah the Almighty is following the Sunnah of His Prophet – Peace be upon him – in his morals, deeds, orders and actions.
Allah the Almighty said: {Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive your sins. And Allah is Forgiving and Merciful} (Aal-Imran: 31).
Al Hassan Al Basri said, explaining the above mentioned verse: The sign of their love to Allah is following the Sunnah of His Prophet – Peace be upon him – because the rank of the believer can be measured by the extent of following the Prophet – Peace be upon him – therefore, as much as he is following the Sunnah, Allah will give him a higher rank.
Therefore, I have collected this brief search for the sake of reviving the Sunnah of the Prophet – Peace be upon him – in the daily life of all Muslims; in their worship, eating, drinking, dealing with people, ablution, their ingress and egress, wearing clothes and all their activities and actions during the day.
Just think when a person loses a sum of money, he will search hardly to find such amount, but will he exert the same care for any forgotten prophetic sunnah in order to apply it in his daily life??
The problem today is that we take care of our properties more than the Sunnah, to the degree that if someone promised a sum of money to the one who keeps the Prophet’s Sunnah , you will find people very keen to apply the Sunnah in their life affairs because they are looking for money. But what is the use of money when you are lodged in your grave and the people pour soil on you.
Allah The Almighty said: {But you prefer the worldly life* While the Hereafter is better and more enduring} (Al-A'laa: 16-17).
The Sunnah is (Prophetic deeds, actions, habits, way of life) the deeds for which you will be rewarded if you apply, but you won't be punished if you do not. The Sunnah is repeated day and night and is easy to be applied be every one of us.
And I noticed that every person, if applying the daily prophetic deeds, will apply more than one thousand prophetic deeds per day in all fields of his life affairs.
So the purpose of this search is to introduce the easiest mean of applying such daily prophetic deeds, which exceed one thousand per day and thirty thousand per month. Therefore, how much will you lose if you don’t know such prophetic deeds or if you know them but don't apply!!
The advantages of applying the Prophetic Deeds:
1- Reaching to the rank of love by Allah.
2- Compensating any shortage in the religious duties.
3- Preserving from committing heresies.
4- Respecting the religious rituals.
O Muslims! You are urged to follow the Sunnah of your Prophet – Muhammad peace be upon him. Revive and apply it in your daily life. It is the proof for loving the Prophet – Peace be upon him – and a sign for the true belief.
Meditating upon Allah’s Favors
He (PBUH) said: (meditate upon Allah’s boons, but, do not meditate upon Allah). Narrated by At-Tabarani in “Al-Awsat” and Al-Bayhaqi in “Al-Shi’ab”. Al-Albani said it is good.
One of the things that repeat several times, during the Muslim’s day and night, is his sense of Allah’s favor upon him. There are many situations and many scenes that a Muslim see and hear about during his day and night, and which require that he thinks and meditates upon these favors, which he has blessed with, and praise Allah for it.
1- Have you sensed Allah’s favor upon you, when you go to the mosque? And how some people around you have been deprived of this favor, especially at the time of fajr (dawn) prayer, when you look at the Muslims’ homes, while are in a deep sleep, as if they were dead?
2- Have you sensed Allah’s favor upon you, when you walk in the street and see the various scenes; this has had an accident and this, Satan’s voice (singing) comes out of his car loudly and so on?
3- Have you sensed Allah’s favor upon you, when you hear or read the world news, including famines, floods, the spread of diseases, accidents, earthquakes, wars and homelessness?
I say that the successful slave: is the one from whose heart, feeling and sensation, Allah’s favor upon him never vanishes, in every situation and every scene. He remains constantly praising Allah and thanking Him for His favors, which he has been blessed with, such as: religion, health, prosperity and safety from evils…
In the hadith (the Prophet’s saying), he (PBUH) said: (if someone sees an ill person and thus says: “all praise is to Allah Who has protected me against what He has afflicted you with and Who has graced me over many of whom He has created with marked graciousness”, he will never be afflicted with this scourge). At-Termithi said that this is a good hadith.
The following beautiful prayer was taught by the Prophet to his companions:
O God, grant me to love Thee and to love those who love Thee, and whatsoever brings me nearer to Thy love
and make Thy love more precious to me than cold water to the thirsty.
: from the Al-Ghazali's Alchemy of Happiness | The chapter on The Love of God.
On the topic of Love of God it is also worthy to metion that, in Quran this love is spoken in a very simple reciprocal manner, "He (God) loves them and they love Him"
Also, saintly scholar Hassan Basri used to say, "He who knows God loves Him, and he who knows the world hates it."Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
1. Mentioning the name of Allah-In the Name of Allah, the Most Beneficent, the Most Merciful [saying: bismillah ar-Rahman ar-Rahim]
2. Washing the hands thrice.
3. [Starting by] Rinsing the mouth and nose before washing the face.
4. Rinsing the nose by one's left hand. This is because it is mentioned in the hadith that the Prophet (peace and blessings be upon him), "washed his hands thrice, then he rinsed his mouth and washed his nose with water by putting water in it and blowing it out, and he washed his face thrice…) [Narrated by Bukhari and Muslim].
5. Exaggerating in rinsing one's mouth and nose if not fasting by moving water around the mouth and snuffing water to the end of one's nose. This is because of the hadith, "…and snuff with water well except when you are fasting". [Sunnan At-Tirmithi, Abu Dawoud, ibn Maja and An-Nasa'i].
6. Rinsing one's mouth and nose with the same handful of water. This is because of the hadith, "He [the Prophet] put his hand [into the vessel containing water] rinsed his mouth and his nose". [Bukhari and Muslim].
7. Using tooth stick [Ar. Siwak] before rinsing one's mouth. The Prophet (peace and blessings be upon him says, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Siwak (tooth-stick) before every Prayer.''[Narrated by Ahmed and An-Nasa'i].
8. Running one's wet finger through the beard upon washing the face. It is mentioned in the hadith that the Prophet (peace and blessings be upon him used to run his wet finger through his beard while performing ablution. [At-Tirmithi].
9. Wiping over one's head. This is performed as follows: passing one's wet hands over the head from front to back and so forth. As for obligatory wiping over one's head, it is to wipe over one's head in any way. It is narrated that the Messenger of Allah used to pass his hands over his head [in ablution] from the front to the back. [Bukhari and Muslim].
10. Running wet fingers between the fingers and toes. The Prophet (peace and blessings be upon him) said, "Perform your ablution perfectly and let water to run between the fingers [and toes]".
11. Washing the right [limb] before the left. It is narrated in the hadith that the Messenger of Allah (peace and blessings be upon him): "Used to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and on doing anything else" [Bukhari and Muslim].
12. Performing the actions thrice when washing the face, hands and foot.
13. Saying the two testifications of faith [Ar.Shahadatan] after finishing ablution. Meaning, to says, "I testify that there is no god except Allah and that Muhammad is His Messenger". It is narrated that the Prophet (peace and blessings be upon him) said, " If anyone amongst you performs the ablution perfectly and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes". [Muslim]
14. Performing ablution in one's house. The Prophet (peace and blessings be upon him) said, "Whoever purifies in his house and walks to the mosque to perform obligatory prayer, his steps are counted as one expiates a sin and the other raises his rank" [Muslim]
15. Passing one's hand over the limb while or after washing.
16. Using little amount of water. The Prophet (peace and blessings be upon him) used to use little amount of water in ablution. [Narrated by Bukhari and Muslim]
17. Washing above the limits of the four limbs [hands and foot]. It is narrated that Abu Huraira (may Allah be pleased with him) performed ablution, he washed his arm up to the elbows and his feet up to the ankles and said: this is how the Messenger of Allah (peace and blessings be upon him) performed ablution". [Muslim]
18. Performing two rak'ahs [Eng. Units of prayer] after ablution. The Messenger of Allah (peace and blessings be upon him) said, " He who performs ablution like this of mine and then stood up (for prayer) and offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated" [Narrated by Bukhari and Muslim]
In a report by Muslim through 'Uqba ibn 'Amir: "He will be rewarded by nothing except Paradise".
19. Perfecting one's ablution: washing each part perfectly. Muslims vary in times of performing ablution during the day, and everyone has to observe these Sunnahs in every time he performs ablution.
Virtue of observing the above Sunnahs:
The Prophet (peace and blessings be upon him) said, "He who performed ablution perfectly, his sins would come out from his body, even coming out from under his nails." [Muslim].
How can you gain the Love of Allah the Almighty?
All praise be to Allah the Almighty. Non has the right to be worshipped except Allah alone, and peace be upon his Prophet Muhammad, his family, wives, relatives and companions,,,
The most important thing in the daily life of any Muslim is following the Sunnah (Way) of the Prophet – Peace be upon him – in all of his actions, deeds, and sayings in order to organize his life according to the Prophetic Sunnah, from the morning to the evening. Thun -Noon Al Masri, said: (One of the signs of loving Allah the Almighty is following the Sunnah of His Prophet – Peace be upon him – in his morals, deeds, orders and actions.
Allah the Almighty said: {Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive your sins. And Allah is Forgiving and Merciful} (Aal-Imran: 31).
Al Hassan Al Basri said, explaining the above mentioned verse: The sign of their love to Allah is following the Sunnah of His Prophet – Peace be upon him – because the rank of the believer can be measured by the extent of following the Prophet – Peace be upon him – therefore, as much as he is following the Sunnah, Allah will give him a higher rank.
Therefore, I have collected this brief search for the sake of reviving the Sunnah of the Prophet – Peace be upon him – in the daily life of all Muslims; in their worship, eating, drinking, dealing with people, ablution, their ingress and egress, wearing clothes and all their activities and actions during the day.
Just think when a person loses a sum of money, he will search hardly to find such amount, but will he exert the same care for any forgotten prophetic sunnah in order to apply it in his daily life??
The problem today is that we take care of our properties more than the Sunnah, to the degree that if someone promised a sum of money to the one who keeps the Prophet’s Sunnah , you will find people very keen to apply the Sunnah in their life affairs because they are looking for money. But what is the use of money when you are lodged in your grave and the people pour soil on you.
Allah The Almighty said: {But you prefer the worldly life* While the Hereafter is better and more enduring} (Al-A'laa: 16-17).
The Sunnah is (Prophetic deeds, actions, habits, way of life) the deeds for which you will be rewarded if you apply, but you won't be punished if you do not. The Sunnah is repeated day and night and is easy to be applied be every one of us.
And I noticed that every person, if applying the daily prophetic deeds, will apply more than one thousand prophetic deeds per day in all fields of his life affairs.
So the purpose of this search is to introduce the easiest mean of applying such daily prophetic deeds, which exceed one thousand per day and thirty thousand per month. Therefore, how much will you lose if you don’t know such prophetic deeds or if you know them but don't apply!!
The advantages of applying the Prophetic Deeds:
1- Reaching to the rank of love by Allah.
2- Compensating any shortage in the religious duties.
3- Preserving from committing heresies.
4- Respecting the religious rituals.
O Muslims! You are urged to follow the Sunnah of your Prophet – Muhammad peace be upon him. Revive and apply it in your daily life. It is the proof for loving the Prophet – Peace be upon him – and a sign for the true belief.
Meditating upon Allah’s Favors
He (PBUH) said: (meditate upon Allah’s boons, but, do not meditate upon Allah). Narrated by At-Tabarani in “Al-Awsat” and Al-Bayhaqi in “Al-Shi’ab”. Al-Albani said it is good.
One of the things that repeat several times, during the Muslim’s day and night, is his sense of Allah’s favor upon him. There are many situations and many scenes that a Muslim see and hear about during his day and night, and which require that he thinks and meditates upon these favors, which he has blessed with, and praise Allah for it.
1- Have you sensed Allah’s favor upon you, when you go to the mosque? And how some people around you have been deprived of this favor, especially at the time of fajr (dawn) prayer, when you look at the Muslims’ homes, while are in a deep sleep, as if they were dead?
2- Have you sensed Allah’s favor upon you, when you walk in the street and see the various scenes; this has had an accident and this, Satan’s voice (singing) comes out of his car loudly and so on?
3- Have you sensed Allah’s favor upon you, when you hear or read the world news, including famines, floods, the spread of diseases, accidents, earthquakes, wars and homelessness?
I say that the successful slave: is the one from whose heart, feeling and sensation, Allah’s favor upon him never vanishes, in every situation and every scene. He remains constantly praising Allah and thanking Him for His favors, which he has been blessed with, such as: religion, health, prosperity and safety from evils…
In the hadith (the Prophet’s saying), he (PBUH) said: (if someone sees an ill person and thus says: “all praise is to Allah Who has protected me against what He has afflicted you with and Who has graced me over many of whom He has created with marked graciousness”, he will never be afflicted with this scourge). At-Termithi said that this is a good hadith.
The following beautiful prayer was taught by the Prophet to his companions:
O God, grant me to love Thee and to love those who love Thee, and whatsoever brings me nearer to Thy love
and make Thy love more precious to me than cold water to the thirsty.
: from the Al-Ghazali's Alchemy of Happiness | The chapter on The Love of God.
On the topic of Love of God it is also worthy to metion that, in Quran this love is spoken in a very simple reciprocal manner, "He (God) loves them and they love Him"
Also, saintly scholar Hassan Basri used to say, "He who knows God loves Him, and he who knows the world hates it."Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
The Qur'an uses several words for the term "love"
The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace be upon him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace be upon him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on roof-tops chanting La ilaha ilia Allah and Allaahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their duffs and singing the words of welcome: Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'. "The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those w ho call (to God). As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness. Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Amir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them. The happiness which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked: 'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Amir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge o f someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock. There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others: 'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.' Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and sa id to myself: 'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace." Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful racier of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, and then known as the "emerald o f the world", and that he would be one of its governors. The fateful decision however was taken. Alone, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam". Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were i n close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said: "One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked: 'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.) 'Every one of us would like that, O Messenger of God,' we all replied. 'Now,' he said, 'each one of you should go to the mosque and learn two ayahs (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)." In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation an d a powerful incentive to acquire knowledge. On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes." Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion: "I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.’Uqbah,' the Prophet said to me, 'don't you want to ride.'?' I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.' The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me: 'Uqbah, shall I not teach you two Suras the like of which has not been heard before.'' 'Certainly, O Messenger of God,' I replied. And he recited to me,"Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two Suras of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two Suras. (Afterwards), he said: 'Read both these Suras when you go to sleep and whenever you wake up.'" The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace. Two objectives occupied Uqbah attention, throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (racier of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a fiqh (jurist); a farad (expert on the Islamic laws of inheritance); an adlib (littérateur); a fasih (orator) and a sha'ir (poet). In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companion s would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God which his recitation induced. One day Umar ibn al-Khattab invited him and said: "Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet. Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Amir himself. At the end of this text was written: "Uqbah ibn Amir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims. In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring groups of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar. Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea. An indication of Uqbah enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear thro wing. Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advice. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran." Uqbah ibn Amir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Hub is available to those:
* Who repent (2:222)
* Who do good (2:195; 5:13)
* Who are just (5:42; 49:9)
* Who persevere in patience (3:145)
* Who fight for His cause (61:4?)
* Who love cleanliness (61:4)
* Who put their trust in Him (3:158)
And so on. But it is not available to:
* The conceited, boastful man (2:190)
* The mischievous disturbers of peace (28:77)
* The unjust (42:40)
* The extravagant (6:142)
* The supercilious (16:23)
* The transgressors (2:190)
Thus while there is a divine love (rafah, Ramah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Quran says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Quran does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (Ramah) is left in the Quran open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Quran says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Quran says that God guides or admits into His own Ramah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Quran) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His Ramah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Quran, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Quran (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Quran uses several words for the term "love" with different shades of meaning. If all these words -- rafah, Rahma, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Quran, appearing on average about once in every 15 ayah (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Quran that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but my rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is and nothing more.
Uqbah ibn Amir? Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say : "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best surahs ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two surahs).
When he alighted for prayer, he led the people in the morning prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’ , reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
My servant (i.e. man) comes even nearer to Me until I love him.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. It's then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat- al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion? And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari ‘at.
It is just this clear road. And nothing more. Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’ at.
It is just this clear road. And nothing more.? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf ? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf ? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf ? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’at.
It is just this clear road. And nothing more.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace be upon him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace be upon him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on roof-tops chanting La ilaha ilia Allah and Allaahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their duffs and singing the words of welcome: Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'. "The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those w ho call (to God). As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness. Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Amir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them. The happiness which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked: 'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Amir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge o f someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock. There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others: 'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.' Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and sa id to myself: 'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace." Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful racier of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, and then known as the "emerald o f the world", and that he would be one of its governors. The fateful decision however was taken. Alone, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam". Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were i n close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said: "One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked: 'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.) 'Every one of us would like that, O Messenger of God,' we all replied. 'Now,' he said, 'each one of you should go to the mosque and learn two ayahs (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)." In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation an d a powerful incentive to acquire knowledge. On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes." Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion: "I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.’Uqbah,' the Prophet said to me, 'don't you want to ride.'?' I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.' The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me: 'Uqbah, shall I not teach you two Suras the like of which has not been heard before.'' 'Certainly, O Messenger of God,' I replied. And he recited to me,"Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two Suras of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two Suras. (Afterwards), he said: 'Read both these Suras when you go to sleep and whenever you wake up.'" The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace. Two objectives occupied Uqbah attention, throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (racier of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a fiqh (jurist); a farad (expert on the Islamic laws of inheritance); an adlib (littérateur); a fasih (orator) and a sha'ir (poet). In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companion s would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God which his recitation induced. One day Umar ibn al-Khattab invited him and said: "Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet. Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Amir himself. At the end of this text was written: "Uqbah ibn Amir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims. In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring groups of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar. Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea. An indication of Uqbah enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear thro wing. Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advice. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran." Uqbah ibn Amir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Hub is available to those:
* Who repent (2:222)
* Who do good (2:195; 5:13)
* Who are just (5:42; 49:9)
* Who persevere in patience (3:145)
* Who fight for His cause (61:4?)
* Who love cleanliness (61:4)
* Who put their trust in Him (3:158)
And so on. But it is not available to:
* The conceited, boastful man (2:190)
* The mischievous disturbers of peace (28:77)
* The unjust (42:40)
* The extravagant (6:142)
* The supercilious (16:23)
* The transgressors (2:190)
Thus while there is a divine love (rafah, Ramah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Quran says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Quran does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (Ramah) is left in the Quran open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Quran says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Quran says that God guides or admits into His own Ramah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Quran) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His Ramah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Quran, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Quran (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Quran uses several words for the term "love" with different shades of meaning. If all these words -- rafah, Rahma, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Quran, appearing on average about once in every 15 ayah (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Quran that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but my rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is and nothing more.
Uqbah ibn Amir? Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say : "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best surahs ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two surahs).
When he alighted for prayer, he led the people in the morning prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’ , reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
My servant (i.e. man) comes even nearer to Me until I love him.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. It's then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat- al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion? And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari ‘at.
It is just this clear road. And nothing more. Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’ at.
It is just this clear road. And nothing more.? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf ? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf ? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf ? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’at.
It is just this clear road. And nothing more.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Friday, 18 June 2010
The Sahaaba in the light of the Aayaats from the Qur’aan
The Sahaaba in the light of the Aayaats from the Qur’aan
Abdullah ibn Umm MaktumR.A. was a cousin of Khadijah bint Khuwaylid R.A., Mother of the Believers, may God be pleased with her. His father was Qays ibn Said and his mother was Aatikah bint Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.
Abdullah witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of God and his devotion to His messenger.
Abdullah was devoted to the noble Prophet and he was so eager to memorize the Quran that he would not miss any opportunity to achieve his hearts desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet.
In this period, the Prophet, peace be upon him, was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met Utbah ibn Rabiah and his brother Shaybah, Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid ibn Mughirah, the father of Khalid ibn Walid who was later to be known as Sayf Allah or 'the sword of God'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call off their persecution of his companions.
While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Quran. "O messenger of God," he said, "teach me from what God has taught you."
The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him:
"He frowned and turned away when the blind man approached him ! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard.
Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous.' (Surah Abasa 8O: 116).
These are the sixteen verses which were revealed to the noble Prophet about Abdullah ibn Umm Maktum, sixteen verses that have continued to be recited from that time till today and shall continue to be recited.
From that day the Prophet did not cease to be generous to Abdullah ibn Umm Maktum, to ask him about his affairs, to fulfill his needs and take him into his council whenever he approached. This is not strange. Was he not censured by God in a most severe manner on Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum with these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me." When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullahs response was prompt. He and Musab ibn Umayr were the first of the Companions to reach Madinah.
As soon as they reached Yathrib, he and Musab began discussing with the people, reading the Quran to them and teaching them the religion of God. When the Prophet, upon whom be peace, arrived in Madinah, he appointed Abdullah and Bilal ibn Rabah to be muadh-dhins for the Muslims, proclaiming the Oneness of God five times a day, calling man to the best of actions and summoning them to success .
Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began. The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.
One of the responsibilities that the Prophet placed on Abdullah ibn Umm Maktum was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.
Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qaideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qaid to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said:
O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.
His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became:
"Not equal are those who remain seated among the believers, except those who possess disabilities, and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).
In spite of thus being excused from jihad, the soul of Abdullah ibn Umm Maktum refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moment. He determined that no campaign should by-pass him. He fixed a role for himself on the battle field. He would say: "Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away. "
In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors:
"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."
Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid Abdullah ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim conquests. On the third day, the Muslims achieved a mighty victory as one of the greatest empires in the world collapsed and one of the most secure thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was Abdullah ibn Umm Maktum. He was found dead on the battlefield clutching the flag of the Muslims.
......The Prophet’s behavior toward disabled people.......
In our everyday lives, we often encounter handicapped people. Whether we stop to chat with them or not, many of us find ourselves thanking God for creating us free of disabilities while simultaneously uttering a prayer for them.
Interestingly enough though, whereas we may consider such people disadvantaged, there is very little evidence in the Qur’an or the traditions of Prophet Muhammad (pbuh) that Islam views them in a similar fashion. For instance, the Qur’an contains hardly any direct reference to disabled people except in the context of jihad: “Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (4:95)
In another place, when God rebukes the Prophet, pbuh, in Surah Abasa (Ch. 80) on account of his behavior toward Abdullah ibn Umm Maktum, He does not dwell on the latter’s disability except to refer to him as the “blind man.” In other words, the Prophet is not being admonished on his insensitivity towards a handicapped person, but rather on his negligence of someone who came to him to learn.
The Prophet’s behavior toward disabled people is an example par excellence for us. In addition to greeting Abdullah ibn Umm Maktum with respect and humility, the Prophet, pbuh, designated him as the Leader of Madinah many times in his own absence. As far as the Prophet was concerned, Abdullah ibn Umm Maktum’s blindness was not a hindrance in his ability to carry out his duties.
Similarly, the case of Julaybib, another companion of the Prophet, is instructive. He was thus known because of his diminutive figure. He was also described as being deformed or revolting in appearance. While many people in Madinah had made him an outcast, the Prophet, pbuh, instead approached a family to give their beautiful daughter as a bride for Julaybib. As may be expected, the parents were blinded by his apparent handicaps – yet their daughter surrendered herself to the will of the Prophet, pbuh.
These examples are important because they show that even though the Prophet, pbuh, was sensitive to their particular circumstances, he did not consider these to be things which should stand in their way of leading normal lives. Rather, he was intent upon focusing on their inner beauty and amorphous souls – just as he did with all of his companions.
Therefore, putting aside our own prejudices and assumptions, we must recognize that disability in and of itself is not necessarily a hindrance or disadvantage. No doubt, it causes the afflicted person far more difficulty than someone who is not in his/her position. This is all the more reason why we should make extra efforts to provide facilitation to our brothers and sisters by ensuring not only their physical comfort through appropriate measures but their mental and emotional ease as well. The latter can only be accomplished if we view them beyond their physical state, just as the Prophet, pbuh, did.
After all, God has promised us that our lives are a test for us. Degrees and forms of our trials vary from person to person, even family to family. However, it is up to us to have fortitude, accept our fate, and then actively work to make the best out of them. Indeed, God has promised us that “with every hardship there is relief,” (94:5) and that “no person shall have a burden laid on him greater than he can bear” (2:286).
In general, handicapped people face the challenge of normalizing their lives with patience, strength and courage. Many of them accomplish this with such flair that they no longer see themselves as “different.” May God facilitate them in their adversity and enable others of us to become a supportive force for them.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Abdullah ibn Umm MaktumR.A. was a cousin of Khadijah bint Khuwaylid R.A., Mother of the Believers, may God be pleased with her. His father was Qays ibn Said and his mother was Aatikah bint Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.
Abdullah witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of God and his devotion to His messenger.
Abdullah was devoted to the noble Prophet and he was so eager to memorize the Quran that he would not miss any opportunity to achieve his hearts desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet.
In this period, the Prophet, peace be upon him, was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met Utbah ibn Rabiah and his brother Shaybah, Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid ibn Mughirah, the father of Khalid ibn Walid who was later to be known as Sayf Allah or 'the sword of God'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call off their persecution of his companions.
While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Quran. "O messenger of God," he said, "teach me from what God has taught you."
The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him:
"He frowned and turned away when the blind man approached him ! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard.
Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous.' (Surah Abasa 8O: 116).
These are the sixteen verses which were revealed to the noble Prophet about Abdullah ibn Umm Maktum, sixteen verses that have continued to be recited from that time till today and shall continue to be recited.
From that day the Prophet did not cease to be generous to Abdullah ibn Umm Maktum, to ask him about his affairs, to fulfill his needs and take him into his council whenever he approached. This is not strange. Was he not censured by God in a most severe manner on Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum with these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me." When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullahs response was prompt. He and Musab ibn Umayr were the first of the Companions to reach Madinah.
As soon as they reached Yathrib, he and Musab began discussing with the people, reading the Quran to them and teaching them the religion of God. When the Prophet, upon whom be peace, arrived in Madinah, he appointed Abdullah and Bilal ibn Rabah to be muadh-dhins for the Muslims, proclaiming the Oneness of God five times a day, calling man to the best of actions and summoning them to success .
Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began. The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.
One of the responsibilities that the Prophet placed on Abdullah ibn Umm Maktum was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.
Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qaideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qaid to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said:
O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.
His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became:
"Not equal are those who remain seated among the believers, except those who possess disabilities, and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).
In spite of thus being excused from jihad, the soul of Abdullah ibn Umm Maktum refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moment. He determined that no campaign should by-pass him. He fixed a role for himself on the battle field. He would say: "Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away. "
In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors:
"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."
Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid Abdullah ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim conquests. On the third day, the Muslims achieved a mighty victory as one of the greatest empires in the world collapsed and one of the most secure thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was Abdullah ibn Umm Maktum. He was found dead on the battlefield clutching the flag of the Muslims.
......The Prophet’s behavior toward disabled people.......
In our everyday lives, we often encounter handicapped people. Whether we stop to chat with them or not, many of us find ourselves thanking God for creating us free of disabilities while simultaneously uttering a prayer for them.
Interestingly enough though, whereas we may consider such people disadvantaged, there is very little evidence in the Qur’an or the traditions of Prophet Muhammad (pbuh) that Islam views them in a similar fashion. For instance, the Qur’an contains hardly any direct reference to disabled people except in the context of jihad: “Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (4:95)
In another place, when God rebukes the Prophet, pbuh, in Surah Abasa (Ch. 80) on account of his behavior toward Abdullah ibn Umm Maktum, He does not dwell on the latter’s disability except to refer to him as the “blind man.” In other words, the Prophet is not being admonished on his insensitivity towards a handicapped person, but rather on his negligence of someone who came to him to learn.
The Prophet’s behavior toward disabled people is an example par excellence for us. In addition to greeting Abdullah ibn Umm Maktum with respect and humility, the Prophet, pbuh, designated him as the Leader of Madinah many times in his own absence. As far as the Prophet was concerned, Abdullah ibn Umm Maktum’s blindness was not a hindrance in his ability to carry out his duties.
Similarly, the case of Julaybib, another companion of the Prophet, is instructive. He was thus known because of his diminutive figure. He was also described as being deformed or revolting in appearance. While many people in Madinah had made him an outcast, the Prophet, pbuh, instead approached a family to give their beautiful daughter as a bride for Julaybib. As may be expected, the parents were blinded by his apparent handicaps – yet their daughter surrendered herself to the will of the Prophet, pbuh.
These examples are important because they show that even though the Prophet, pbuh, was sensitive to their particular circumstances, he did not consider these to be things which should stand in their way of leading normal lives. Rather, he was intent upon focusing on their inner beauty and amorphous souls – just as he did with all of his companions.
Therefore, putting aside our own prejudices and assumptions, we must recognize that disability in and of itself is not necessarily a hindrance or disadvantage. No doubt, it causes the afflicted person far more difficulty than someone who is not in his/her position. This is all the more reason why we should make extra efforts to provide facilitation to our brothers and sisters by ensuring not only their physical comfort through appropriate measures but their mental and emotional ease as well. The latter can only be accomplished if we view them beyond their physical state, just as the Prophet, pbuh, did.
After all, God has promised us that our lives are a test for us. Degrees and forms of our trials vary from person to person, even family to family. However, it is up to us to have fortitude, accept our fate, and then actively work to make the best out of them. Indeed, God has promised us that “with every hardship there is relief,” (94:5) and that “no person shall have a burden laid on him greater than he can bear” (2:286).
In general, handicapped people face the challenge of normalizing their lives with patience, strength and courage. Many of them accomplish this with such flair that they no longer see themselves as “different.” May God facilitate them in their adversity and enable others of us to become a supportive force for them.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Thursday, 17 June 2010
The Sahaaba in the light of the Aayaats from the Qur’aan
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions).
The Sahaaba in the light of the Aayaats from the Qur’aan
Glad tidings of Jannah and absolution
So those who emigrated and were driven out of their homes, who suffered in My cause, who fight and were slain - (will most certainly blot out from them their iniquities, and admit them into gardens beneath which rivers flow. A reward from Allah; and with Allah is the best of 'reward (Surah Aal-`Imran: 19.5)
Most of the companions of the Prophet were Youth
Ali Ibn Abi Taleb (10 years old), Talhah ibn Ubaydullah (14 years old), Said ibn Zayd ( 15 years Old), Sad ibn Abi Waqqas (17 years old), Umar Ibn Al Khattab (26 years old) Abdur-Rahman ibn Awf (30 years), Othman Ibn Affan (34 years old), Abu Bakr (37 years old)
The First To Accept Islam (As-Saabiqun al-Awwalun)
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions) who believed in the message of Islam brought by Prophet Muhammad, those who made the first hijra (migration) to al-Habash (Abyssinia, now Ethiopia), those among the Ansar (Helpers from Madina) who pledged their loyalty to Prophet Muhammad at 'Aqaba, the first and the second time, and those who migrated to Madina prior to Prophet Muhammad, may the blessings and peace of Allah be upon him.
As-Saabiqul al-Awwalun are mentioned in the Holy Qur'an in verse (9:100)
Some of the well-known companions who were the first to accept Islam and follow Prophet Muhammad, peace be upon him, are:
1. Sayyidatina Khadija bint Khuwaylid
2. Sayyidina 'Ali ibn Abi Talib
3. Sayyidina Abu Bakr as-Siddiq
4. Sayyidina Zayd ibn Harithah
5. Sayyidina 'Uthman ibn 'Affan
6. Sayyidina Zubayr ibn al-'Awwaam
7. Sayyidina 'AbdurRahman ibn 'Awf
8. Sayyidina Sa'd ibn Abi Waqqas
9. Sayyidina Talha ibn 'Ubaydillah
10. Sayyidina Abu 'Ubayda, 'Aamir ibn 'Abdillah ibn al-Jarrah
11. Sayyidina Sa'id ibn Zayd
12. Sayyidatina Fatima bint al-Khattab
(she was the wife of Sayyidina Sa'id ibn Zayd mentioned above and the sister of Sayyidina 'Umar al-Faruq)
13. Sayyidina al-Arqam ibn Abu'l Arqam
14. Sayyidina 'Uthman ibn Maz'un
15. Sayyidatina Khawlah, the wife of Sayyidina 'Uthman ibn Maz'un
16. Sayyidina Bilal ibn Rabah
17. Sayyidina Abu Dharr al-Ghifari
18. Sayyidina 'Amir ibn Fuhayrah
19. Sayyidina 'Ammar ibn Yasir
20. Sayyidatina Sumayya bint Khubbat, mother of Sayyidina 'Ammar ibn Yasir
21. Sayyidina Suhayb ibn Sinan ar-Rumi
22. Sayyidina Miqdad ibn 'Amr (also known as Sayyidina Miqdad al-Aswad)
23. Sayyidina Mus'ab ibn 'Umayr
24. Sayyidina Ja'far ibn Abi Talib
25. Sayyidatina Asma' bint 'Umays ibn an-Nu'man
(wife of Sayyidina Ja'far ibn Abi Talib mentioned above)
26. Sayyidatina Umm al-Fadl, Lubaba bint al-Harith
(the aunt of the Holy Prophet Muhammad and the wife of his uncle Sayyidina 'Abbas ibn 'Abdul Muttalib)
27. Sayyidatina Safiyya
(the aunt of the Holy Prophet Muhammad and the mother of Sayyidina Zubayr ibn al-'Awwaam)
28. Sayyidatina Umm Ruman, wife of Sayyidina Abu Bakr as-Siddiq
29. Sayyidatina Asma' bint Abu Bakr as-Siddiq
30. Sayyidatina Umm Ayman, who married Sayyidina Zayd ibn Harithah
31. Sayyidina Khabbab ibn al-Aratt
32. Sayyidina 'Abdullah ibn Mas'ud
33. Sayyidina 'Abdullah ibn Jahsh ibn Ri'ab
34. Sayyidina Abu Hudhayfa ibn 'Utba
35. Sayyidina Hamza ibn 'Abdul Muttalib
36. Sayyidina 'Umar ibn al-Khattab,
may Allah be pleased with them all.
Appreciative Explanation
1. The above list is partial rather than comprehensive. It includes the names of only the more well-known companions of the beloved Prophet Muhammad, peace be upon him, who were the first to accept Islam.
2. An attempt has been made to sequence these in the order in which they accepted Islam, based on Hadith sources though no such sequence can claim complete accuracy.
3. Only 40 men and 11 women had accepted Islam in the first six years of the mission of the Holy Prophet Muhammad, peace be upon him. However, by the time of his Farewell Pilgrimage at the end of his full 23 years of mission, 124,000 companions had accepted Islam.
Sumayyah Bint Khubbat The First Female Martyr
.
Three brothers set out from Yemen to go to Mekkah. They heard about this city and wanted to experience its culture and to partake of it various social activities. One was named Yasir and the other two were named Harith and Malik. The later two left to return home to Yemen after some time, but Yasir liked living there so much that he decided to stay on permanently. According to the custom of the time he got the sponsorship and support of Abu Huthaifah bin Abdullah Makhzoomi, and became his companion and partner. As they go to know each other better, they took a liking to each other. Abu huthaifah had a very intelligent and sensible slave girl in his house, Sumaayyah. In due course of time she got married to Yasir.
It was a happy marriage and soon they had a son whom they names ‘Ammar. Abu Huthaifah was very kind, loving and generous man, and he liberated the family from bondage, but he continued to keep good terms with them and very often helped them with cash as well. Yasir had two more sons, whom he named Abdullah and Hareeth. The latter was murdered before the advent of islam, and with this tragedy it seemed ill fortune started to haunt the family.
Sumayyah bint Khabat (RA) was one of the first seven people to be enlightened by Islam and swear allegiance to the Prophet (SAW). She is among the foremost of the greatest women companion. Islam is unique in the sense that a persons value does not depend on colour, race, language sex or nationality. The norms are purity of heart and goodwill towards all. As Allah says “Verily the most honourable of you with allah is that (believer) who is most pious”. (Qur'an 49:13)
Thus a person who wishes for his fellow human beings what he wishes for himself, who is kind to his fellow human beings for the sake of Allah (SWT), is the one who fulfils the conditions of the test set by Him.
The seven people who first accepted islam were the following:
Abu Bakkar Siddique, Ali bin Talib, Khadijah, Zaid bin Harith, Sumayyah bint Khabat, ‘Ammar bin Yasir, Bilal bin Abi Rabiah ( not set in order).
The Quraish of Mekkah could not harm the Prophet (SAW) because of the power and position of his uncle Abu Talib. Abu Bakkar Siddique was also a very powerful man because of the wealth of his tribe and his own personal influence. But the common muslim whether man or woman was not spared any imaginable torture or torment.
Sumayyah bint Khabat (RA), her husband and her son ‘Ammar were very often the targets for the cruelty of the Quraish. On one occasion as the Prophet (SAW) was passing by the market place he saw all three members of the family being put through the worst form of torture possible. But the Prophet (SAW) was so helpless that there was no way he could rescue them. He could only console them and said, “Be patient O family of Yasir! For your final destination is Paradise”
Uthman (RA) also narrated that the Prophet (SAW) used to say these words to comfort the family. Once ‘Ammer managed to escape and reach the Prophet (SAW). He then asked when this persecution of the innocent muslims would end, and when they would be able to breathe peacefully. He said things were going beyond all limits. The Prophet (SAW) then comforted him with a prayer to Allah (SWT) to protect and save the family of Yasir from the hell fire.
Abu Jahl gave Sumayyah bint Khubbat the worst kind of punishment, but she did not waver even for a second and remained as steady as a rock. He tried to pressure, cajole with and threaten her to recant, but she bluntly refused. He could not accept the fact that she could resist him so stubbornly and in out of rage he thrust his spear into her. This proved to be a fatal blow, and she died. Thus Sumayyah bint Khubbat had the distinction of being the first woman martyr of Islam. This incdent took place seven years before the Hijrah. Then her husband also fell victim to the torture of the Quraish and he also died. After the martyrdom of both the parents, ‘Ammar took a special place in the affections of the Prophet (SAW). He used to address him lovingle as ibn Sumayyah. The Prophet (SAW) often spoke of the family of Yasir in the highest terms of praise.
Abdullah bin Mas’ood (RA) says the Prophet (SAW) once said that when dissensions and disputes appeared among the people Ibn Sumayyah would always stand by the right and just.
This family sacrificed their lives, all in order to nourish the truth and also to earn rewards for the hereafter. It is about people like these that Allah says:
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the paradise. They fight in Allahs cause so they kill (others) and are killed. It is promise in truth which is binding on him in the Taurat and the Injeel and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain that you have concluded. Hat is the supreme success” (Qur'an 9:111).
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
The Sahaaba in the light of the Aayaats from the Qur’aan
Glad tidings of Jannah and absolution
So those who emigrated and were driven out of their homes, who suffered in My cause, who fight and were slain - (will most certainly blot out from them their iniquities, and admit them into gardens beneath which rivers flow. A reward from Allah; and with Allah is the best of 'reward (Surah Aal-`Imran: 19.5)
Most of the companions of the Prophet were Youth
Ali Ibn Abi Taleb (10 years old), Talhah ibn Ubaydullah (14 years old), Said ibn Zayd ( 15 years Old), Sad ibn Abi Waqqas (17 years old), Umar Ibn Al Khattab (26 years old) Abdur-Rahman ibn Awf (30 years), Othman Ibn Affan (34 years old), Abu Bakr (37 years old)
The First To Accept Islam (As-Saabiqun al-Awwalun)
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions) who believed in the message of Islam brought by Prophet Muhammad, those who made the first hijra (migration) to al-Habash (Abyssinia, now Ethiopia), those among the Ansar (Helpers from Madina) who pledged their loyalty to Prophet Muhammad at 'Aqaba, the first and the second time, and those who migrated to Madina prior to Prophet Muhammad, may the blessings and peace of Allah be upon him.
As-Saabiqul al-Awwalun are mentioned in the Holy Qur'an in verse (9:100)
Some of the well-known companions who were the first to accept Islam and follow Prophet Muhammad, peace be upon him, are:
1. Sayyidatina Khadija bint Khuwaylid
2. Sayyidina 'Ali ibn Abi Talib
3. Sayyidina Abu Bakr as-Siddiq
4. Sayyidina Zayd ibn Harithah
5. Sayyidina 'Uthman ibn 'Affan
6. Sayyidina Zubayr ibn al-'Awwaam
7. Sayyidina 'AbdurRahman ibn 'Awf
8. Sayyidina Sa'd ibn Abi Waqqas
9. Sayyidina Talha ibn 'Ubaydillah
10. Sayyidina Abu 'Ubayda, 'Aamir ibn 'Abdillah ibn al-Jarrah
11. Sayyidina Sa'id ibn Zayd
12. Sayyidatina Fatima bint al-Khattab
(she was the wife of Sayyidina Sa'id ibn Zayd mentioned above and the sister of Sayyidina 'Umar al-Faruq)
13. Sayyidina al-Arqam ibn Abu'l Arqam
14. Sayyidina 'Uthman ibn Maz'un
15. Sayyidatina Khawlah, the wife of Sayyidina 'Uthman ibn Maz'un
16. Sayyidina Bilal ibn Rabah
17. Sayyidina Abu Dharr al-Ghifari
18. Sayyidina 'Amir ibn Fuhayrah
19. Sayyidina 'Ammar ibn Yasir
20. Sayyidatina Sumayya bint Khubbat, mother of Sayyidina 'Ammar ibn Yasir
21. Sayyidina Suhayb ibn Sinan ar-Rumi
22. Sayyidina Miqdad ibn 'Amr (also known as Sayyidina Miqdad al-Aswad)
23. Sayyidina Mus'ab ibn 'Umayr
24. Sayyidina Ja'far ibn Abi Talib
25. Sayyidatina Asma' bint 'Umays ibn an-Nu'man
(wife of Sayyidina Ja'far ibn Abi Talib mentioned above)
26. Sayyidatina Umm al-Fadl, Lubaba bint al-Harith
(the aunt of the Holy Prophet Muhammad and the wife of his uncle Sayyidina 'Abbas ibn 'Abdul Muttalib)
27. Sayyidatina Safiyya
(the aunt of the Holy Prophet Muhammad and the mother of Sayyidina Zubayr ibn al-'Awwaam)
28. Sayyidatina Umm Ruman, wife of Sayyidina Abu Bakr as-Siddiq
29. Sayyidatina Asma' bint Abu Bakr as-Siddiq
30. Sayyidatina Umm Ayman, who married Sayyidina Zayd ibn Harithah
31. Sayyidina Khabbab ibn al-Aratt
32. Sayyidina 'Abdullah ibn Mas'ud
33. Sayyidina 'Abdullah ibn Jahsh ibn Ri'ab
34. Sayyidina Abu Hudhayfa ibn 'Utba
35. Sayyidina Hamza ibn 'Abdul Muttalib
36. Sayyidina 'Umar ibn al-Khattab,
may Allah be pleased with them all.
Appreciative Explanation
1. The above list is partial rather than comprehensive. It includes the names of only the more well-known companions of the beloved Prophet Muhammad, peace be upon him, who were the first to accept Islam.
2. An attempt has been made to sequence these in the order in which they accepted Islam, based on Hadith sources though no such sequence can claim complete accuracy.
3. Only 40 men and 11 women had accepted Islam in the first six years of the mission of the Holy Prophet Muhammad, peace be upon him. However, by the time of his Farewell Pilgrimage at the end of his full 23 years of mission, 124,000 companions had accepted Islam.
Sumayyah Bint Khubbat The First Female Martyr
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Three brothers set out from Yemen to go to Mekkah. They heard about this city and wanted to experience its culture and to partake of it various social activities. One was named Yasir and the other two were named Harith and Malik. The later two left to return home to Yemen after some time, but Yasir liked living there so much that he decided to stay on permanently. According to the custom of the time he got the sponsorship and support of Abu Huthaifah bin Abdullah Makhzoomi, and became his companion and partner. As they go to know each other better, they took a liking to each other. Abu huthaifah had a very intelligent and sensible slave girl in his house, Sumaayyah. In due course of time she got married to Yasir.
It was a happy marriage and soon they had a son whom they names ‘Ammar. Abu Huthaifah was very kind, loving and generous man, and he liberated the family from bondage, but he continued to keep good terms with them and very often helped them with cash as well. Yasir had two more sons, whom he named Abdullah and Hareeth. The latter was murdered before the advent of islam, and with this tragedy it seemed ill fortune started to haunt the family.
Sumayyah bint Khabat (RA) was one of the first seven people to be enlightened by Islam and swear allegiance to the Prophet (SAW). She is among the foremost of the greatest women companion. Islam is unique in the sense that a persons value does not depend on colour, race, language sex or nationality. The norms are purity of heart and goodwill towards all. As Allah says “Verily the most honourable of you with allah is that (believer) who is most pious”. (Qur'an 49:13)
Thus a person who wishes for his fellow human beings what he wishes for himself, who is kind to his fellow human beings for the sake of Allah (SWT), is the one who fulfils the conditions of the test set by Him.
The seven people who first accepted islam were the following:
Abu Bakkar Siddique, Ali bin Talib, Khadijah, Zaid bin Harith, Sumayyah bint Khabat, ‘Ammar bin Yasir, Bilal bin Abi Rabiah ( not set in order).
The Quraish of Mekkah could not harm the Prophet (SAW) because of the power and position of his uncle Abu Talib. Abu Bakkar Siddique was also a very powerful man because of the wealth of his tribe and his own personal influence. But the common muslim whether man or woman was not spared any imaginable torture or torment.
Sumayyah bint Khabat (RA), her husband and her son ‘Ammar were very often the targets for the cruelty of the Quraish. On one occasion as the Prophet (SAW) was passing by the market place he saw all three members of the family being put through the worst form of torture possible. But the Prophet (SAW) was so helpless that there was no way he could rescue them. He could only console them and said, “Be patient O family of Yasir! For your final destination is Paradise”
Uthman (RA) also narrated that the Prophet (SAW) used to say these words to comfort the family. Once ‘Ammer managed to escape and reach the Prophet (SAW). He then asked when this persecution of the innocent muslims would end, and when they would be able to breathe peacefully. He said things were going beyond all limits. The Prophet (SAW) then comforted him with a prayer to Allah (SWT) to protect and save the family of Yasir from the hell fire.
Abu Jahl gave Sumayyah bint Khubbat the worst kind of punishment, but she did not waver even for a second and remained as steady as a rock. He tried to pressure, cajole with and threaten her to recant, but she bluntly refused. He could not accept the fact that she could resist him so stubbornly and in out of rage he thrust his spear into her. This proved to be a fatal blow, and she died. Thus Sumayyah bint Khubbat had the distinction of being the first woman martyr of Islam. This incdent took place seven years before the Hijrah. Then her husband also fell victim to the torture of the Quraish and he also died. After the martyrdom of both the parents, ‘Ammar took a special place in the affections of the Prophet (SAW). He used to address him lovingle as ibn Sumayyah. The Prophet (SAW) often spoke of the family of Yasir in the highest terms of praise.
Abdullah bin Mas’ood (RA) says the Prophet (SAW) once said that when dissensions and disputes appeared among the people Ibn Sumayyah would always stand by the right and just.
This family sacrificed their lives, all in order to nourish the truth and also to earn rewards for the hereafter. It is about people like these that Allah says:
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the paradise. They fight in Allahs cause so they kill (others) and are killed. It is promise in truth which is binding on him in the Taurat and the Injeel and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain that you have concluded. Hat is the supreme success” (Qur'an 9:111).
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
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