What advice do you give to the one who seeks knowledge and what are the stages of studying knowledge and foundation that one should use to build himself upon it?
Answer: All praise is for Allah, seeking knowledge is made easy:
{And We have indeed made the Quran easy to remember then is there any that will remember?} Soorat-ul-Qamar: 17
One of the distinctive features of Islam is its emphasis on knowledge. The Quran and the Islamic tradition (sunnah) invite Muslims to seek and acquire knowledge and wisdom and to hold men of knowledge in high esteem.
Generally speaking, the Arabic word for knowledge is 'ilm, which, in most cases, indicates to Islamic knowledge or matters related to Sheree’ah (Islamic Law). Although, some of the Quranic verses in this article refer to Islamic knowledge, yet they are general in their meaning, and thus can be used to refer to learning in general.
The importance of education is a none disputable matter. Education is the knowledge of putting one's potentials to maximum use. One can safely say that a human being is not in the proper sense till he/she is educated.
This importance of education is basically for two reasons. The first is that the training of a human mind is not complete without education. Education makes man a right thinker. It tells man how to think and how to make decision.
The second reason for the importance of education is that only through the attainment of education, man is enabled to receive information from the external world; to acquaint himself with past history and receive all necessary information regarding the present. Without education, man is as though in a closed room and with education he finds himself in a room with all its windows open towards the outside world.
This is why Islam attaches great importance to knowledge and education. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read. Allaah says, (what means): "Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not" [Quran, 96: 1-5]
Education is thus the starting point of every human activity. Allaah created man and provided him with the tools for acquiring knowledge, namely hearing, sight and wisdom. Allaah says (what means): "And Allaah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allaah)" [Quran, 16:78]
A knowledgeable person is accorded great respect in many prophetic narrations.
Because of the importance of knowledge, Allaah commanded His Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) to seek more of it. Allaah says (what means): "and say: `My Lord! Increase me in knowledge" [Quran, 20:114]
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) made seeking knowledge an obligation upon every Muslim, and he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said that the scholars are the heirs of the Prophets and that the Prophets, may Allaah exalt their mention did not leave behind any money, rather their inheritance was knowledge, so whoever acquires it has gained a great share. Furthermore, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said that seeking knowledge is a way leading to Paradise. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him." (Al-Bukhaari)
For example the Quran repeatedly asks us to observe the earth and the heavens. This instills in man a desire to learn natural science as well. All the books of Hadeeth have a chapter on knowledge. In Saheeh Al-Bukhaari there is a chapter entitled "The virtue of one who acquires learning and imparts that to others."
Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of Sharee'ah (Islamic Law), then other fields of knowledge, such as medicine, etc.
This is the knowledge (Sharee'ah) with which Allaah honoured His Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ); He taught it to him sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) so that he might teach it to mankind: "Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Quran), and purifying them (from sins by their following him), and instructing them (in) the Book (the Quran) and Al-Hikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error" [Quran, 3:164]
How great importance is attached to learning in Islam, can be understood from an event in the life of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). At the battle of Badr in which the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) gained victory over his opponents, seventy people of the enemy rank were taken prisoner. These prisoners of war were literate people. In order to benefit from their education the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) declared that if one prisoner teaches ten Muslims how to read and write, this will serve as his ransom and he will be set free. We can freely say that this was the first school in the history of Islam established by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) himself with all its teachers being non-Muslims. Furthermore, they were all war prisoners.
On the one hand Islam places great emphasis on learning, on the other, all those factors which are necessary to make progress in learning have been provided by Allaah. One of these special factors is the freedom of research. One example of it is that in Makkah, the birthplace of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) dates were not grown. Afterwards the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) migrated to Madeenah, the city of dates. One day the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) saw that some people were atop the date trees busy in doing something. On being asked what they were engaged in, they replied that they were pollinating.
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) suggested them not to do so. The following year date yield was considerably very low. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) enquired them of the reason. They told him that the date crop depended on pollination. Since he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) suggested them to do otherwise, they had refrained from that. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) then told them to go on doing as they used to, and that, "You know the worldly matters better than me." (Al-Bukhaari)
Also we should know that there is no goodness in knowledge which is not confirmed by actions or words which are not confirmed by deeds, Allaah the Almighty says (what means): "O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do" [Quran, 61: 2-3]
Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allaah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "When a man dies, all his deeds come to an end except for three — an ongoing charity, beneficial knowledge or a righteous child who will pray for him." (Muslim)
On other side, a person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and Satan can easily deceive him. This shows that our greatest danger lies in our ignorance of Islamic teachings in the first place and in our unawareness of what the Quran teaches and what guidance has been given by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).
On the other hand, if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of disbelief, Shirk (associating with Allaah) and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed.
Knowledge is pursued and practiced with modesty and humility and leads to dignity, freedom and justice.
The main purpose of acquiring knowledge is to bring us closer to our Creator. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge. Knowledge accordingly must be linked with values and goals.
One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort.
Six etiquettes of learning
lbn Qayyim Al-Jawziyyah may Allaah have mercy upon him said: "There are six stages to knowledge:
Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.
Thirdly: Understanding well.
Fourthly: Memorising.
Fifthly Teaching.
Sixthly- and it is its fruit: Acting upon the knowledge and keeping to its limits."
Conclusion
According to Quranic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. In the case of country’s disorder or war the Quran emphasizes the importance of the pursuit of learning, Allaah says (what means): "Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them - that thus they (may learn) to guard themselves (against evil)." [Quran, 19:122]
And the Prophet, may the peace & blessings of Allah be upon him, said: (Whoever goes out in the path to seek knowledge Allah will make easy for him the path to Paradise.) Muslim (2699)
And the Glorified and Most High says: {And it is not for the believers to go out to fight all together. Of every troop of them, a party only should go forth, that they may get instructions in religion, and that they may warn their people when they return to them, so that they may beware.} Soorat-ut-Tawbah: 122
Thus the paths to learning knowledge are abundant and to Allah is all praise. You can either register into the schools, institutes, and structured colleges where you study the religious curriculums based on Tawheed, Fiqh, Tafseer, Hadeeth, and the Arabic language. Indeed these institutes, colleges, and schools have good curriculums for the one whom Allah the Glorified and Most High grants success. And they have within them teachers who are more than competent.
You can also study in the study circles that occur in the Masaajid at the hands of the Scholars who sit with the people and teach them.
If there is not a Masjid close to you to study then go to another Masjid even if it is far and if there is a need to travel. Indeed the previous Scholars used to travel to seek knowledge on long journeys and in those times they did not have cars or planes. They only had the ability to walk or to ride on an animal despite the distance and alienation from their homelands despite this they were patient.
Knowledge is not obtained by mere hoping and easiness rather it deserves patience upon difficulty, reflection, and a pure intention.
Saturday, 27 February 2010
Thursday, 25 February 2010
Rabi'ul-Awwal -Holy Prophet Muhammad, Sall-Allahu alayhi wa sallam.s birth
Rabi'ul-Awwal is the most significant month in the Islamic history, because humanity has been blessed in this month by the birth of the Holy Prophet Muhammad, Sall-Allahu alayhi wa sallam. Before the Holy Prophet Muhammad, Sall-Allahu alayhi wa sallam.of the Holy Prophet, Sall-Allahu alayhi wa sallam,
not only the Arabian peninsula, but also the so-called civilized nations of Rome and Persia were drowned in the darkness of ignorance, superstitions, oppression and unrest. The Holy Prophet, Sall-Allahu alayhi wa sallam, came with the eternal truth of Tawhid (Oneness of Allah),
the only faith which provides a firm basis for the real concepts of knowledge, equity and peace. It was this faith which delivered humanity from ignorance and superstitions and spread the light of true knowledge all over the world.
............Rabi-Ul-Awwal....................................................
Is the third month of the Islamic calendar
The Meaning of the Word "Rabi-ul-Awwal":- The first month of spring.
Auspicious Occasions:-
The Holy Prophet was born in this month as mercy for all and departed from this world 63 years later
Events of Rabi-ul-Awwal
* The Holy Prophet migrated from Makkah to Madinah Munawwarah.
* Battle of Buwaat took place in the year 2 A.ll.
*Battle of Saf'vaan took place in the year 2 A.H.
*Abu Bakr's(R. A~) daughter, Asma (R.A.) was born 6 years before Prophecy.
* Ruqayyah (R. A.) the daughter of the beloved Prophet was born 7 years before Prophecy.
*Abu Bakr (RA.) was appointed Caliph.
Matrimonies within Rabi-Ul-Awwal:-
Hadhrat Umme Kuithum was married in this month to the third Caliph; Uthinan (R.A.) in 3 A.H.
Deaths in Rabi-Ul-Awwal:-
Mother of the believers, wife of the Holy Prophet Zainab (RA.) passed away in the year 4 A.H.
Ibrahim (RA.) the son of Maaria Qibtiya & of the Holy Prophet passed away in the year 1O A.H.
Monday, 22 February 2010
Darood (Blessings) and Salaam (Peace) on Muhammad(saw)
BISMILLAH HIR RAHMAN NIR RAHEEM
(In the Name of Allah, Most Gracious, Most Merciful)
All praise is for Allah. Darood (Blessings) and Salaam (Peace) on Muhammad, his Family, and his Companions.
ALLAHUMMA SALLI ALA MUHAMMADIN WA ALA ALI MUHAMMADIN KAMA SALLAITA ALA IBRAHEEMA WA ALA ALI IBRAHEEMA INNAKA HAMEEDUM MAJEED
ALLAHUMMA BARIK ALA MUHAMMADIN WA ALA ALI MUHAMMADIN KAMA BARAKTA ALA IBRAHEEMA WA ALA ALI IBRAHEEMA INNAKA HAMEEDUM MAJEED
AN NOOR THE LIGHT
Allah is the Light of the heavens and the earth. Allah is the Light. Allah is the Light. Allah is the Light.
35 Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as a shining star. Kindled from a blessed tree, an olive neither of the east nor of the west, whose oil would almost glow forth though no fire touched it. Light upon light, Allah guides to His light whom He will. And Allah speaks to mankind in allegories, for Allah is knower of all things.
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
There are great rewards for sending blessings upon the Prophet (peace and blessings be upon him). Following are some of these rewards based on Qur’anic verses and hadiths of the Prophet:
* When a person sends blessings upon the Prophet (peace and blessings be upon him), his act coincides with that of Almighty Allah. However, both acts differ in nature in the sense that Allah encompasses the Prophet with His Grace and sends blessings upon him out of praise and honor; whereas the act of people is a form of supplication to Almighty Allah to elevate the Prophet’s status and honor.
* One adopts the morals of the angels, who continually send blessings upon the Prophet (peace and blessings be upon him).
* One follows the Divine command that directs the believers to send blessings on the Prophet (peace and blessings be upon him). These three merits are based on the verse 56 of Surat Al-Ahzab: "Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation."
* When a person sends blessings upon the Prophet (peace and blessings be upon him) once, Allah bestows on him tenfold blessings. Yet, Allah’s reward exceeds the deeds of His servants. In his hadith, the Prophet said, “For one who sends blessings upon me once, Allah will send tenfold blessings in return” (Muslim and others).
* `Abdullah ibn `Amr ibn Al-`Aas is reported to have said, “For one who sends blessings upon the Prophet once, Allah and His angels will send seventy-fold blessings.”
* A person who sends blessings upon the Prophet (peace and blessings be upon him) is elevated ten degrees, that is, he has the reward of ten good deeds added to his account.
* Also, such a person will have ten sins remitted. In his hadith, the Prophet (peace and blessings be upon him) said, “If one sends me blessings once, Almighty Allah will send him tenfold blessings, forgive him ten sins, and elevate him ten degrees.” Happy is the person who keeps on sending blessings on the Prophet. He receives great rewards in return for a good deed that does not require any effort but rather gives joy to those who love the Prophet.
* Sending blessings upon the Prophet is equal to manumitting ten slaves. Though this reward is based on a weak hadith, it is supported by a saying of Abu Bakr (may Allah be pleased with him), who said, “Sending blessings upon the Prophet is better than setting slaves free.”
* Sending blessings upon the Prophet (peace and blessings be upon him) makes one a recipient of the Prophet’s intercession on the Day of Judgment. This applies whether one sends blessings accompanied by asking wasilah for the Prophet or not. At-Tabarani reported that the Prophet said, “Whoever says, ‘O Allah! Bless Muhammad and grant him the place closest to You on the Day of Resurrection,’ I will intercede for him.” In another hadith, the Prophet (peace and blessings be upon him) said, “When you hear the muezzin, repeat his very words, and then send blessings on me, for whoever sends me blessings once, Allah will bless him ten times in return. Then beseech Allah to grant me wasilah, which is a place in Paradise due to a certain one of Allah’s servants. I hope I will be that servant! Whoever asks wasilah for me, I shall intercede for him.”
* A believer who continues to send blessings on the Prophet gains great benefits and his sins will be forgiven.
* Sending blessings on the Prophet (peace and blessings be upon him) also saves a believer from any sorrow and worry regarding matters of this world and the Hereafter. These two rewards are supported by the following hadith reported by Ubayy ibn Ka`b (may Allah be pleased with him): When a quarter of the night had passed, the Prophet got up and said, “O people! Remember Allah, for the first trump has resounded and the second will follow it. It is death that has come near.” Ubayy asked, “O Messenger of Allah! I frequently make supplications; then how many of my supplications should I specify for sending blessings on you?” The Prophet answered, “It is up to you.” I (Ubayy) inquired, “A quarter of my supplications?” The Prophet further commented, “It is up to you, and if you dedicate more, it will be better for you.” I said, “Then, let it be two thirds of my supplications?” The Prophet repeated, “It is up to you, and if you dedicate more, it will be better for you.” Finally, I said, “Then, I will make all my supplications for you!” The Prophet said, “Then, you will be saved from worry and your sins will be forgiven” (At-Tirmidhi, Ahmad, and Al-Hakim).
* Sending blessings upon the Prophet (peace and blessings be upon him) makes one nearer to him on the Day of Resurrection, as the hadith states: “Those who are most deserving of me (my intercession) on the Day of Judgment are those who used to increasingly seek Allah’s Blessing for me” (At-Tirmidhi).
* While in his grave, the Prophet answers those who send blessings on him. He said, “Whenever someone seeks Allah’s blessings for me, Allah returns the soul to my body until I reply to his salutation” (Abu Dawud).
* There are angels responsible for extending to the Prophet the blessings we send on him. A hadith states, “There are angels wandering on earth who extend the greetings of my followers to me.”
* Sending blessings on the Prophet (peace and blessings be upon him) persistently will be a cause for enabling the servants of Allah to stand up and step rightly on As-Sirat (the Path over Hell) after they have been crawling on it. The Prophet (peace and blessings be upon him) declared, “I saw one of my followers proceeding on As-Sirat; he sometimes crawled and sometimes hung onto it. Then the blessings he used to send to me enabled him to stand up and thus saved him.”
* Sending blessings on the Prophet (peace and blessings be upon him) also makes one stop shaking while stepping on As-Sirat. In his hadith, the Prophet told us, “I saw a man of my followers shaking while on the Path just as a branch shakes. Then the blessings he used to send on me was the cause of him calming down.”
* If one heralds his supplication by sending blessings upon the Prophet (peace and blessings be upon him) he will have his supplication answered. This is one of the great virtues of sending blessings on the Prophet. An-Nasa’i reported that the Prophet heard a person making a supplication. The man praised Allah and then sent blessings on the Prophet (peace and blessings be upon him). Hence the Prophet commented, “Just supplicate and you will be answered and will also be given what you seek.”
* Also, if a person starts his supplication and ends it with sending blessings upon the Prophet, his supplication is most likely to be answered.
* When a person sends blessings on the Prophet, the angels send blessings on that person, as the Prophet himself said, “Whoever sends blessings on me, the angels will keep on sending blessings on him as long as he keeps on his deed. Then, let everyone do according to his capacity.”
* Sending blessings on the Prophet is the least sign of gratitude we owe the Prophet (peace and blessings be upon him). Even performing greater acts will never fulfill his due right. However, we should do what we can as Allah orders.
* Sending blessings on the Prophet (peace and blessings be upon him) enhances one’s faith in Allah.
* The Prophet receives the blessings we send him.
* The Prophet commanded us to spare no efforts in supplicating. He said, “Send blessings on me, then be steadfast in supplicating and say, ‘O Allah! Send Your blessings on Muhammad and on the family of Muhammad’.”
Baraa bin Aazib (ra) relates:
"I never saw someone more handsome than Rasullullah. His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short."71
Ibrahim b. Muhammed (ra), one of the grandsons of Ali (ra), informs us:
"When Ali (ra) described the Prophet (saas) he said:
'He was neither very tall nor excessively short, but was a man of medium size. He had neither very curly nor flowing hair but a mixture of both... He was reddish-white, he had wide black eyes and long eyelashes. He had protruding joints and shoulder-blades... Between his shoulders was the seal of prophecy... He had a finer chest than anyone else, was truer in utterance than anyone else, had the gentlest nature and the noblest lineage. Those who saw him stood suddenly in awe of him and those who shared his acquaintance loved him. Those who described him said they had never seen anyone like him before or since'."72
Hassan (ra) says:
"He had great qualities and attributes, others also held him in high esteem. His blessed face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person...His blessed hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle...Rasulullah (saas) had a very luminous complexion (color), and a wide forehead. His eye brows were of dense and fine hair ...
... His neck was beautiful and thin, like the neck of a statue shaved clean, the color of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size. His body was proportionately jointed..."73
The Prophet (saas)'s hair
There are different descriptions of the length of the Prophet (saas)'s hair. It is natural that there should be discrepancies between them, as the people these accounts have come down from saw him at different times, when his hair may have been of different lengths. Yet, what can be recognized from these descriptions was that the Prophet (saas)'s hair was at ear-level at its shortest and at shoulder-length at its longest.
Anas bin Malik (ra) recalls :
"The hair of Rasulullah (saas) reached till half of his ears."84
Aisha (ra) reports:
"The blessed hair of Rasulullah (saas) was longer than those that reached the ear lobes, and shorter than those that reached the shoulders."85
Baraa bin Aazib (ra) says:
"Rasulullah (saas) was of average height, and the portion between the two shoulders was wide. His hair reached his ear lobes."86
Umm Haani, the daughter of Abu Taalib (ra) offers the following description:
"Rasulullah (saas) came to Mecca once after the hijrah (migration). His blessed hair had four plaits."87
Imam Bukhari related on the authority of Anas Ibn Malik who said Abu Talhah said to Umm Sulaym: I have noticed feebleness in the voice of Allahs Messenger (pbuh) which I think, is caused by hunger. Have you got any food She said: Yes. She brought out some loaves of barley and took out a veil belonging to her, and wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to Allahs Messenger. I carried it and found Allahs Messenger in the Mosque sitting with some people. When I stood there, Allahs Messenger asked..
"Has Abu Talhah sent you" I said: Yes. He asked: With some food I said: Yes. The Prophet (pbuh) then said to the men around him: Get up! . He set out (accompanied by them) and I went ahead of them till I reached Abu Talhah and told him (of the Prophet's visit). Abu Talhah said: O Umm Sulaym! Allah's Messenger is coming with the people and we have no food to feed them She said: Allah and his Messenger know better. So Abu Talhah went out to receive Allah's Messenger . Allah's Messenger came along with Abu Talhah and said: O Umm Sulaym! Bring whatever you have. She brought the bread, which Allah's Messenger ordered to be broken into pieces. Umm Sulaym poured on them some butter from an oilskin. Then Allah's Messenger recited what Allah wished him to recite, and then said: Let ten persons come (to share the meal). Ten persons were admitted, and when they were full, they went out. The he again said: Let another ten do the same. They were admitted, ate their fill and went out. Then he again said: Let another ten persons (do the same). In short, all of them ate their fill, and they were seventy or eighty men. Narrated by Al Bukhari, book of: .The merits of the Prophet (pbuh).
....................................
Fatimah (May Allah be pleased with her)
Suaid Ibn Ghaflah said: Ali Bin Abi Taalib(May Allah be pleased with him) became hungry one day and in need of food. Therefore, he asked Fatimah (May Allah be pleased with her) to go to her father, the Prophet (Peace be upon him) to ask him for food. So she went to her father, and Umm Ayman (May Allah be pleased with her) was there at the time. Fatimah (May Allah be pleased with her) knocked on the door..
The prophet (Peace be upon him) told Um Ayman (May Allah be pleased with her): "Indeed this is the knocking of Fatimah, and she has come at a time which she does not regularly come in".
When Fatimah (May Allah be pleased with her) entered upon the prophet (Peace be upon him), she said: "O Prophet of Allah, the food of the angels is tahleel (Saying La Ilaha Illa Allah), tasbeeh (Saying Subhan Allah) and tahmeed (saying Alhamdulillah), so what is our food". He replied: "I swear by him who has sent me with the truth that a fire has not been lit in my house for thirty days! And we have received some goats, so if you will, I'll order for you five goats, and if you will, I will teach you five words which Jabriel (Peace be upon him) has taught me".
She said: "Teach me the words which Jabriel (Peace be upon him) has taught you". He said: "Say: O Allah you are the first of the first, O Allah you are the last of the last, O Allah you are the lord of unbreakable might, O Allah you are the one who has mercy on the poor, O Allah you are the most merciful of the merciful".
Fatimah (May Allah be pleased with her) said: So I left and entered upon Ali(R.A), in which he asked: "What happened?" She replied:"I left you for dunya (the worldy life) and I came back with akhira (the hereafter). Ali (May Allah be pleased with him) said: "This is the best of your days"
(In the Name of Allah, Most Gracious, Most Merciful)
All praise is for Allah. Darood (Blessings) and Salaam (Peace) on Muhammad, his Family, and his Companions.
ALLAHUMMA SALLI ALA MUHAMMADIN WA ALA ALI MUHAMMADIN KAMA SALLAITA ALA IBRAHEEMA WA ALA ALI IBRAHEEMA INNAKA HAMEEDUM MAJEED
ALLAHUMMA BARIK ALA MUHAMMADIN WA ALA ALI MUHAMMADIN KAMA BARAKTA ALA IBRAHEEMA WA ALA ALI IBRAHEEMA INNAKA HAMEEDUM MAJEED
AN NOOR THE LIGHT
Allah is the Light of the heavens and the earth. Allah is the Light. Allah is the Light. Allah is the Light.
35 Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as a shining star. Kindled from a blessed tree, an olive neither of the east nor of the west, whose oil would almost glow forth though no fire touched it. Light upon light, Allah guides to His light whom He will. And Allah speaks to mankind in allegories, for Allah is knower of all things.
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
There are great rewards for sending blessings upon the Prophet (peace and blessings be upon him). Following are some of these rewards based on Qur’anic verses and hadiths of the Prophet:
* When a person sends blessings upon the Prophet (peace and blessings be upon him), his act coincides with that of Almighty Allah. However, both acts differ in nature in the sense that Allah encompasses the Prophet with His Grace and sends blessings upon him out of praise and honor; whereas the act of people is a form of supplication to Almighty Allah to elevate the Prophet’s status and honor.
* One adopts the morals of the angels, who continually send blessings upon the Prophet (peace and blessings be upon him).
* One follows the Divine command that directs the believers to send blessings on the Prophet (peace and blessings be upon him). These three merits are based on the verse 56 of Surat Al-Ahzab: "Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation."
* When a person sends blessings upon the Prophet (peace and blessings be upon him) once, Allah bestows on him tenfold blessings. Yet, Allah’s reward exceeds the deeds of His servants. In his hadith, the Prophet said, “For one who sends blessings upon me once, Allah will send tenfold blessings in return” (Muslim and others).
* `Abdullah ibn `Amr ibn Al-`Aas is reported to have said, “For one who sends blessings upon the Prophet once, Allah and His angels will send seventy-fold blessings.”
* A person who sends blessings upon the Prophet (peace and blessings be upon him) is elevated ten degrees, that is, he has the reward of ten good deeds added to his account.
* Also, such a person will have ten sins remitted. In his hadith, the Prophet (peace and blessings be upon him) said, “If one sends me blessings once, Almighty Allah will send him tenfold blessings, forgive him ten sins, and elevate him ten degrees.” Happy is the person who keeps on sending blessings on the Prophet. He receives great rewards in return for a good deed that does not require any effort but rather gives joy to those who love the Prophet.
* Sending blessings upon the Prophet is equal to manumitting ten slaves. Though this reward is based on a weak hadith, it is supported by a saying of Abu Bakr (may Allah be pleased with him), who said, “Sending blessings upon the Prophet is better than setting slaves free.”
* Sending blessings upon the Prophet (peace and blessings be upon him) makes one a recipient of the Prophet’s intercession on the Day of Judgment. This applies whether one sends blessings accompanied by asking wasilah for the Prophet or not. At-Tabarani reported that the Prophet said, “Whoever says, ‘O Allah! Bless Muhammad and grant him the place closest to You on the Day of Resurrection,’ I will intercede for him.” In another hadith, the Prophet (peace and blessings be upon him) said, “When you hear the muezzin, repeat his very words, and then send blessings on me, for whoever sends me blessings once, Allah will bless him ten times in return. Then beseech Allah to grant me wasilah, which is a place in Paradise due to a certain one of Allah’s servants. I hope I will be that servant! Whoever asks wasilah for me, I shall intercede for him.”
* A believer who continues to send blessings on the Prophet gains great benefits and his sins will be forgiven.
* Sending blessings on the Prophet (peace and blessings be upon him) also saves a believer from any sorrow and worry regarding matters of this world and the Hereafter. These two rewards are supported by the following hadith reported by Ubayy ibn Ka`b (may Allah be pleased with him): When a quarter of the night had passed, the Prophet got up and said, “O people! Remember Allah, for the first trump has resounded and the second will follow it. It is death that has come near.” Ubayy asked, “O Messenger of Allah! I frequently make supplications; then how many of my supplications should I specify for sending blessings on you?” The Prophet answered, “It is up to you.” I (Ubayy) inquired, “A quarter of my supplications?” The Prophet further commented, “It is up to you, and if you dedicate more, it will be better for you.” I said, “Then, let it be two thirds of my supplications?” The Prophet repeated, “It is up to you, and if you dedicate more, it will be better for you.” Finally, I said, “Then, I will make all my supplications for you!” The Prophet said, “Then, you will be saved from worry and your sins will be forgiven” (At-Tirmidhi, Ahmad, and Al-Hakim).
* Sending blessings upon the Prophet (peace and blessings be upon him) makes one nearer to him on the Day of Resurrection, as the hadith states: “Those who are most deserving of me (my intercession) on the Day of Judgment are those who used to increasingly seek Allah’s Blessing for me” (At-Tirmidhi).
* While in his grave, the Prophet answers those who send blessings on him. He said, “Whenever someone seeks Allah’s blessings for me, Allah returns the soul to my body until I reply to his salutation” (Abu Dawud).
* There are angels responsible for extending to the Prophet the blessings we send on him. A hadith states, “There are angels wandering on earth who extend the greetings of my followers to me.”
* Sending blessings on the Prophet (peace and blessings be upon him) persistently will be a cause for enabling the servants of Allah to stand up and step rightly on As-Sirat (the Path over Hell) after they have been crawling on it. The Prophet (peace and blessings be upon him) declared, “I saw one of my followers proceeding on As-Sirat; he sometimes crawled and sometimes hung onto it. Then the blessings he used to send to me enabled him to stand up and thus saved him.”
* Sending blessings on the Prophet (peace and blessings be upon him) also makes one stop shaking while stepping on As-Sirat. In his hadith, the Prophet told us, “I saw a man of my followers shaking while on the Path just as a branch shakes. Then the blessings he used to send on me was the cause of him calming down.”
* If one heralds his supplication by sending blessings upon the Prophet (peace and blessings be upon him) he will have his supplication answered. This is one of the great virtues of sending blessings on the Prophet. An-Nasa’i reported that the Prophet heard a person making a supplication. The man praised Allah and then sent blessings on the Prophet (peace and blessings be upon him). Hence the Prophet commented, “Just supplicate and you will be answered and will also be given what you seek.”
* Also, if a person starts his supplication and ends it with sending blessings upon the Prophet, his supplication is most likely to be answered.
* When a person sends blessings on the Prophet, the angels send blessings on that person, as the Prophet himself said, “Whoever sends blessings on me, the angels will keep on sending blessings on him as long as he keeps on his deed. Then, let everyone do according to his capacity.”
* Sending blessings on the Prophet is the least sign of gratitude we owe the Prophet (peace and blessings be upon him). Even performing greater acts will never fulfill his due right. However, we should do what we can as Allah orders.
* Sending blessings on the Prophet (peace and blessings be upon him) enhances one’s faith in Allah.
* The Prophet receives the blessings we send him.
* The Prophet commanded us to spare no efforts in supplicating. He said, “Send blessings on me, then be steadfast in supplicating and say, ‘O Allah! Send Your blessings on Muhammad and on the family of Muhammad’.”
Baraa bin Aazib (ra) relates:
"I never saw someone more handsome than Rasullullah. His hair reached his shoulders. The portion between his two shoulders was wide. He was neither very tall nor very short."71
Ibrahim b. Muhammed (ra), one of the grandsons of Ali (ra), informs us:
"When Ali (ra) described the Prophet (saas) he said:
'He was neither very tall nor excessively short, but was a man of medium size. He had neither very curly nor flowing hair but a mixture of both... He was reddish-white, he had wide black eyes and long eyelashes. He had protruding joints and shoulder-blades... Between his shoulders was the seal of prophecy... He had a finer chest than anyone else, was truer in utterance than anyone else, had the gentlest nature and the noblest lineage. Those who saw him stood suddenly in awe of him and those who shared his acquaintance loved him. Those who described him said they had never seen anyone like him before or since'."72
Hassan (ra) says:
"He had great qualities and attributes, others also held him in high esteem. His blessed face shone like the full moon. He was slightly taller than a man of middle height, but shorter than a tall person...His blessed hair was slightly twisted. If his hair became parted naturally in the middle he left it so, otherwise he did not habitually make an effort to part his hair in the middle...Rasulullah (saas) had a very luminous complexion (color), and a wide forehead. His eye brows were of dense and fine hair ...
... His neck was beautiful and thin, like the neck of a statue shaved clean, the color of which was clear, shining and beautiful like silver. All the parts of his body were of moderate size. His body was proportionately jointed..."73
The Prophet (saas)'s hair
There are different descriptions of the length of the Prophet (saas)'s hair. It is natural that there should be discrepancies between them, as the people these accounts have come down from saw him at different times, when his hair may have been of different lengths. Yet, what can be recognized from these descriptions was that the Prophet (saas)'s hair was at ear-level at its shortest and at shoulder-length at its longest.
Anas bin Malik (ra) recalls :
"The hair of Rasulullah (saas) reached till half of his ears."84
Aisha (ra) reports:
"The blessed hair of Rasulullah (saas) was longer than those that reached the ear lobes, and shorter than those that reached the shoulders."85
Baraa bin Aazib (ra) says:
"Rasulullah (saas) was of average height, and the portion between the two shoulders was wide. His hair reached his ear lobes."86
Umm Haani, the daughter of Abu Taalib (ra) offers the following description:
"Rasulullah (saas) came to Mecca once after the hijrah (migration). His blessed hair had four plaits."87
Imam Bukhari related on the authority of Anas Ibn Malik who said Abu Talhah said to Umm Sulaym: I have noticed feebleness in the voice of Allahs Messenger (pbuh) which I think, is caused by hunger. Have you got any food She said: Yes. She brought out some loaves of barley and took out a veil belonging to her, and wrapped the bread in part of it and put it under my arm and wrapped part of the veil round me and sent me to Allahs Messenger. I carried it and found Allahs Messenger in the Mosque sitting with some people. When I stood there, Allahs Messenger asked..
"Has Abu Talhah sent you" I said: Yes. He asked: With some food I said: Yes. The Prophet (pbuh) then said to the men around him: Get up! . He set out (accompanied by them) and I went ahead of them till I reached Abu Talhah and told him (of the Prophet's visit). Abu Talhah said: O Umm Sulaym! Allah's Messenger is coming with the people and we have no food to feed them She said: Allah and his Messenger know better. So Abu Talhah went out to receive Allah's Messenger . Allah's Messenger came along with Abu Talhah and said: O Umm Sulaym! Bring whatever you have. She brought the bread, which Allah's Messenger ordered to be broken into pieces. Umm Sulaym poured on them some butter from an oilskin. Then Allah's Messenger recited what Allah wished him to recite, and then said: Let ten persons come (to share the meal). Ten persons were admitted, and when they were full, they went out. The he again said: Let another ten do the same. They were admitted, ate their fill and went out. Then he again said: Let another ten persons (do the same). In short, all of them ate their fill, and they were seventy or eighty men. Narrated by Al Bukhari, book of: .The merits of the Prophet (pbuh).
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Fatimah (May Allah be pleased with her)
Suaid Ibn Ghaflah said: Ali Bin Abi Taalib(May Allah be pleased with him) became hungry one day and in need of food. Therefore, he asked Fatimah (May Allah be pleased with her) to go to her father, the Prophet (Peace be upon him) to ask him for food. So she went to her father, and Umm Ayman (May Allah be pleased with her) was there at the time. Fatimah (May Allah be pleased with her) knocked on the door..
The prophet (Peace be upon him) told Um Ayman (May Allah be pleased with her): "Indeed this is the knocking of Fatimah, and she has come at a time which she does not regularly come in".
When Fatimah (May Allah be pleased with her) entered upon the prophet (Peace be upon him), she said: "O Prophet of Allah, the food of the angels is tahleel (Saying La Ilaha Illa Allah), tasbeeh (Saying Subhan Allah) and tahmeed (saying Alhamdulillah), so what is our food". He replied: "I swear by him who has sent me with the truth that a fire has not been lit in my house for thirty days! And we have received some goats, so if you will, I'll order for you five goats, and if you will, I will teach you five words which Jabriel (Peace be upon him) has taught me".
She said: "Teach me the words which Jabriel (Peace be upon him) has taught you". He said: "Say: O Allah you are the first of the first, O Allah you are the last of the last, O Allah you are the lord of unbreakable might, O Allah you are the one who has mercy on the poor, O Allah you are the most merciful of the merciful".
Fatimah (May Allah be pleased with her) said: So I left and entered upon Ali(R.A), in which he asked: "What happened?" She replied:"I left you for dunya (the worldy life) and I came back with akhira (the hereafter). Ali (May Allah be pleased with him) said: "This is the best of your days"
Thursday, 18 February 2010
Jeehad against your Nafs
It is important to distinguish between nafs (self) and ruuh (soul). Some authors have interchanged between both freely.
Ruuh, strictly speaking, should be translasoul. This is while nafs should be reserved for self, person, personality or even ego. Personal identity includes the three dimensions of the psyche viz ID, ego and superego.
It needs to be clarified that nafs and ruuh; are separate words and are not interchangeable. In fact, they are even distinguished separately in the Holy Qur’an and hence, should have different meanings. Thus, nafs should not be translated as soul.
It is noteworthy that nafs (self) has not been associated with angels, for example, in the Qur’an. This is while ruuh has been associated with Almighty Allah, human beings, as well as jinn.
The idea of personality or self - as we know - refers to a person’s uniquely organized predisposition to perform, perceive, think and feel. This is either singly or during interaction with others.
Still, some commentators have translated nafs in the Qur’an by saying – for example - that Allah takes out the “soul” at the time of death, and also from those who die not, during their sleep. In fact, such translation is inaccurate.
In fact, Allah never mentioned ruuh in the verse that discussed this point. This is because ruuh (soul) of a person is still present in the body during sleep, while nafs (personality) is non-functioning, both during sleep and also at time of death.
It is also common for a person to sleep over a disturbing thought, during which Allah would eliminate that undesirable component of his/her nafs. This is while the ruuh (soul) is still present in the sleeping person, and the person wakes up with a change of attitude…
Moreover, some of us are half-asleep and half-awake at times, called ‘dissociated sleep’. This happens, especially with mothers who are nursing their babies and can hear the cry of the baby, but not the ringing of the phone! Here, we can say that still the ruuh is present in the half-awake and half-asleep mothers.
The concept that the soul leaves the body during sleep to return in the morning, is originally Jewish. You can find it in Genesis Rabbah 14:9. Also, the idea that the soul lingers near the body after death for three days hoping that it will return to life is Jewish, not Islamic. You can find it in Tanhuma, Miqetz 4 and Pequdei 3.
Sura 4: verses 1 - 3) - On the nature of the nafs
Added Nov 18, 2003
Verse 1 of the fourth chapter (Sura al-Nisa) in the qur'an reads as follows:
4:1 “O mankind! reverence your Guardian-Lord, who created you from a single nafs, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”
This verse begins by addressing all mankind, in contrast to other verses which address specific groupings among mankind (e.g., ...O you who believe”,....O men of Faith”,...O Children of Israel”,...O men of understanding”,..O people of the book” etc.). Certainly those verses that address specific groupings of human beings also carry advice and lessons for those outside these groupings. But let’s assume that Allah does not choose words randomly, but rather chooses in order to disclose specific meanings and to indicate specific import. What follows then, in this verse, is a discourse which affects all human beings - which provides information about human nature and the human condition in general, and which provides principles that can be applied to humanity in general.
In this verse, Allah refers to himself as Guardian Lord. Lordship not only denotes a relationship of authority but also one of guardianship, of caregiving, safeguarding, sustaining and of providing for those over whom you have authority. This association of Allah as one who safeguards or one who is a guardian (which is almost a parental relationship) reflects the theme of the upcoming verses which deal with human guardianship over those in our hands - over orphans, and family members. As well, this first verse deals with the creation of humanity as a family with ties of familial relationship with one another.
The verse then says:...Who created you from a single nafs (sometimes translated as soul, self, or being)”. Here it is talking about the creation of Adam and then of Eve (Hawa) who is created of like nature. And from them are created the rest of humanity.
According to tafsir Al-Mizan, the word nafs indicates that by which a human is human - in other words that essential part of the very being of a human that makes him what he is. It is that which defines human”. Elsewhere in the Qur’an, Allah speaks clearly of the creation of Adam - using the name Adam”. In this particular verse, however, and in some similar passages He does not speak of Adam by name. If we assume that Allah never uses words without a reason, perhaps it is worthwhile to dwell for a moment on the word nafs (which is used instead) and its meaning and content when it used specifically to describe the creation of humanity, of all mankind.
Elsewhere, the Qur’an says:
38:71 Behold, thy Lord said to the angels: "I am about to create man from clay:"
38:72 "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
Two things happen here. First God creates man from clay - a substance of this earth, of this material world. Second, he breathes His Spirit into man and since this Spirit comes from God we can assume it to be of a very high, noble substance - at the opposite end of the spectrum from clay. So where does nafs enter into this equation?
The Spirit, which derives from God, is a reality that possesses, in some measure, all the Divine attributes. It represents a link, a relation and connection to God. Remember, it is only after this Spirit is breathed into Adam that God orders the angels to prostrate themselves before Adam. It is only after this receiving of the Spirit that Adam is given knowledge of the names of all things. The Spirit then manifests in some manner, in some measure, the characteristics, attributes or names of God. It is luminous, alive, subtle, unseen, knowing, unified etc. The body on the other hand, being composed of a low type of matter (clay), has a lack of the luminous divine attributes - instead it represents that aspect of a human which “inclines towards the earth, and follows vain desires” (Qur’an 7:176). So spirit and body do not have a common measure but represent opposite ends of a spectrum - one is like a breath from God who is Unique, who is One. The other is from the material world which is characterized by multiplicity and dispersion, where true unity is impossible due to the very nature of matter which requires existent material things to be separate and apart from one another in both space and time.
The nafs becomes the mediator, the meeting point, between the Spirit and the body. The nafs is characterized by opposing characteristics. It is both luminous and dark, high and low. It is a mixture of the two sides. It possesses the attributes present in the Spirit in a watered down manner. Mulla Sadra refers to the soul by the Quran’ic phrase ...it is the junction of the two seas....” (18:59) The sea of the spirit and the sea of the material world. The Qur’an says: "And it is He who has made the two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltiness....And it is He who has created man from the water....” (25:53-54). The material world is the visible world or the manifest world (the world of the salt sea that burns). The non-manifest world is the unseen world, the world of the Spirit (the sweet sea that quenches thirst). The human nafs is a microcosm containing characteristics of both these worlds, created from the‟water” of both of these worlds.
So the nafs is a barzakh, a meeting place (a point of overlap, of intersection) where the world of matter and the world of Spirit can come together. Since the nafs contains both, humans should strengthen the luminous or"spirit” aspect of the nafs. Since the spirit is one reality while the body has many parts” any movement towards Spirit represents a movement towards integration and unity. Any movement towards man’s bodily or clay aspect represents a descent toward dispersion and multiplicity. If the Spirit aspect dominates, then order and correct proportion will be given to all of man’s existence - the body won’t be denied its due, but all things will attain the correct proportion. Sura 91 says:
”By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right;- Truly he succeeds that purifies it, And he fails that corrupts it!” (Qur’an 91: 7-10)
The Qur’an speaks of three general levels of nafs (although gradations within these levels or three phases that the nafs passes through in the process of its own purification. These are the nafs that commands to evil” (12:53), the nafs that blames” itself (75:2), and the nafs at peace with itself” (89:27).
The Qur’an also tells us that the nafs is one of the places where God discloses himself to man. It says:
41:53 “Soon will We show them our Signs on the horizons, and within their own nafs, until it becomes manifest to them that this is the Truth.”
These signs” manifest themselves in man’s nafs. A person who purifies their nafs to the appropriate degree will witness these signs within their own selves and will also see the outward universe for what it truly is - a manifestation of God. So the world of the Spirit, of the unseen, can become perceptible to man through the purified nafs so that he can witness spiritual realities through the locus of the nafs.
Because the purified nafs is a point of God’s self-disclosure to man, the Prophet (s.a.w) said in a hadith:.
He who knows his nafs, knows his Lord.”
Elsewhere, where the Qur’an speaks about the creation of mankind from a single nafs, it calls to witness the people of understanding”, again underlining the importance of the nafs - its crucial and central role as the joining place between the unity of God’s Spirit and the multiplicity of the material Universe.
6:98 “It is He Who hath produced you from a single nafs: here is a place of sojourn and a place of departure: We detail Our signs for people who understand.”
The nafs is what makes humans human. It unites two disparate worlds in one location and through this makes it possible for man to draw near to God. It is with the unique nature of this nafs that God created the first human and then its mate of a similar nature, and from these two come all other human beings, all carrying this nafs with all its latent potential within themselves. This is the nature with which mankind has been created - as a creature capable of knowing God through fulfilling the capabilities, the potentials God has placed within him.
Verse 1 of Sura 4 then goes on to say:
”...reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”
We are asked to do two things here. One is to reverence God. The other is to reverence the wombs. Because of the manner in which these two are linked, this places a powerful emphasis on the respect due to the wombs through which we are born. It is God who informs us of the rights and obligations due to one another, it is He who sets out the order, precedence, proportion, and organization of these rights and duties and it is our reverence of God that will cause us to respect and fulfil these rights, obligations and duties.
Reverencing the womb is to be mindful of familial relationships and the rights due to those from whom you come and also to be aware of the fact that it is through the creation of the wombs that God has created you and all other human beings after the first two. The womb is the locus of human creation in this world. Even Prophet Jesus/Isa (a.s.) was created by God casting His Word into a woman’s womb. Because of this immense respect for the womb, Islam fosters a powerful respect for mothers within its hierarchy. The reverence for wombs is a reminder to be aware of from where you came. This can also be related in a larger sense to the first part of this verse where the first human emerges, in a sense, from a cosmic womb,
...reverence your Guardian-Lord, who created you from a single nafs,”. We are asked to be mindful of womb relationships - to remember from where we emerged as an individual. And we are asked to be mindful of our creation by Allah - and to remember from where we emerged as a human being. Before man emerged into this world - God asked all the human souls Am I not your Lord? And they replied, Yes! Of this we bear witness!’ " (Sura 7:172) The Qur’an reminds us of this pact and asks us, while we are in this world to remember this witness and just as we have to be mindful of the wombs in this world so also we must be mindful of that place from which humans emerged as humans. Just as we are not to cut ourselves off from ties to the womb from which we were born, we should not cut ourselves off from our creation by God.
The verse closes with the words...for God ever watches over you.” which seals the seriousness of this verse and implies that God guards over man with respect to what has been disclosed in this verse with a special concern. So mankind’s essential unity and familial relationship between all its members and mankind’s relationship with the cosmic womb” from which the first man was created is underlined with a strong warning in these last words...for God ever watches over you.”
The Sura then goes on to lay out the rights of orphans and our obligations towards them. As for the orphans spoken of in the next verse - they are those who, in this world, have, through no fault of their own, been cut off from the wombs which bore them. So a special mercy is due to them and a special regard to the preservation of their rights is necessary. Their guardian is God, twice over, since they have no guardians, no parents in this world.
Note1: There are those who say clay and spirit are both manifestations of God since all existent things are a manifestation of God. Clay represents the left hand of God or, in other words, the attributes of God that distance man from God - sternness, wrath etc. while Spirit represents the right hand of God or those attributes that draw one near to God - mercy, love, kindness etc. Since Adam was created with the two hands of God he manifests all the attributes of God - those of distance and those of nearness. The nafs is where these two sets of attributes mingle and since‟one can only know things through their opposites” (light through darkness, sweet through salt etc.), the nafs is the focal point of all human knowledge about God. The intellect also shows this division between distancing attributes and attributes that draw one near. When God created the intellect He asked it to turn its face towards him and it did and He asked it to turn its face away from Him and it obeyed. So the intellect also faces in two directions - one that faces God (nearness) and one that faces away (distance).
Note2: The treatise on rights by the Prophet’s grandson, details the rights of mothers:.
The right of your mother is that...she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through God’s help and giving success."
Allah Most High said:
{And whosoever STRIVES (JAAHADA), STRIVES (YUJAAHIDU) only for himself} (29:6). {As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.} (29:69) This is a Meccan Sura and the two verses refer to Jihad al-Nafs.
Allah Most High said:
{WA NAFSIN WA MAA SAWAAHA, FA-ALHAMAHA FUJURAHA WA TAQWAHA. QAD AFLAHA MAN ZAKAAHA WA QAD KHAABA MAN DAS- SAAHA} "By the nafs and the proportion and order given to it, and its inspiration as to its wrong and its right; Truly he succeeds who purifies it, and he fails that corrupts it" (91:7-10). This is also a Meccan Sura.
Without purification, the nafs remains a "soul that enjoins evil" (al-nafs al-ammara bil-su') until it surrenders itself in total obedience to the call of animal passions and shaytan.
Allah Most High said:
{Have you seen the one who chooses for his god his own lust?} (25:43). {He followed his own lust. Therefore his likeness is as the likeness of a dog; if you attack him he pants with his tongue out and if you leave him he pants with his tongue out} (7:176). These are both also Meccan Suras.
about the person who controlled the passion of his ego Allah says: {But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home} (79:40-41). This is also a Meccan Sura.
The above are among the many Meccan verses and Suras enjoining jihad al-nafs. One that denies that there was/is such a Divine command commits kufr. Such a command cannot mean military jihad, as there was no permission - much less an order - for such a jihad until the Madinan period.
Further, the Prophet said upon him peace:
1. "The mujahid is he who makes jihad against his nafs (ego) for the sake of obeying Allah.
- Ibn Hibban (#1624, 2519): Authentic;
- Shu`ayb al-Arna'ut (Commentary on Ibn Hibban): authentic;
- al-Hakim: sahih;
- it is also in Tirmidhi, Ahmad, and Tabarani;
2. "`A'isha, Allah be well-pleased with her, asked: 'Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)
3. On another occasion, a man asked: "Should I join the jihad?" The Prophet asked upon him peace, "Do you have parents?" The man said yes. The Prophet said: "Then do jihad by serving them!" (Sahih Al-Bukhari #5972)
4. Another man asked: "What kind of jihad is better?" The Prophet replied upon him peace: "A word of truth spoken in front of an oppressive ruler." (Sunan Al-Nasa'i #4209)
5. The Prophet also said upon him peace: "The strong one is not the one who overcomes people, the strong one is he who overcomes his nafs [ego]. Al-Haythami declared it authentic in Majma` al-Zawa'id.
6. The Prophet upon him peace, said to Abu Sa`id al-Khudri: "Even if one strikes unbelievers and idolaters with his sword until it breaks, and he is *completely* dyed with their blood, the Rememberers of Allah are above him one degree."
The above authentic hadiths provide additional explicit evidence - especially 1 and 5 - refuting the lie that "all the evidence for jihad al-nafs is fabricated or weak."
Further:
Allah Most High is Tayyibun and accepts only the Tayyib. He declares in the Qur'an that He accepts acts of worship only if they are based on:
- purification of the self (qad aflaha man zakkaha)
- soundness of the heart (illa man ata Allaha bi-qalbin salim)
- an humble spirit (wa-innaha lakabiratun illa `alal khashi`in)
Purification of the Intention is the general heading for these. That is why the Imams (eg Bukhari, Shafi`i, Nawawi) always began their books of fiqh with the hadith of intention: "Actions count only according to intention."
An act outwardly considered worship but performed without pure intention is not considered worship, even fighting and dying in defense of Muslims. The Prophet upon him peace, explicitly said of one such fighter that he was bound for the fire.
In fact, purification of intention is needed for all five pillars of Islam. Such purification is a fard `ayn and is required of all.
Thus those that claim there is no jihad al-nafs in Islam have imperiled their Islam and might make their shahada, salat, zakat, sawm, hajj, AND jihad worthless. Allah is our refuge from this.
Furthermore, personality is reflected in the person’s behavior when exposed to the stresses of life. The first step in developing and perfecting the personality is to learn the methods of exploring the hidden powers and capabilities of one’s self, throughout one’s sojourn on Earth. Some of us, who are not fond of resisting temptation, have no inclination to develop our personality.
To have a greater understanding of one’s self, one has to delve much deeper into oneself and spot all those avenues that have been ignored by one for too long. These include making amends to those whom we hurt by our speech and actions, as well as to forgive those who did us the same. There is never a wrong time to do the right thing. As time is against all of us, we should begin to probe our “self” as of today.
“If you would like to know how many people will remember you and pray for you once you have passed away, then ponder how may people do you yourself remember and pray for?”
اللهم آلهمني رشدي وآعذني من شر نفسي
allahumma alhimni rushdi wa-a'idhni min sharri nafsi
allah guide me straight and save me from my nafs
RasoolAllah (saw) in one of Hadith said : Welcome from little (struggle between muslims and mushriks) Jeehad to Big Jeehad(Struggle between you and your NAFS/Qalb).
Jeehad against your Nafs is harder than jeehad against human. everytime satan gonna make you to do something that not allowed by shariah.
for example: ZINA, HAMR, SHAHWAH, and so on.
also Jeehad against nafs is jeehad against satan.
A few things to keep in mind:
* "Surely Allah will not change the condition of a people till they change that which is within themselves." [13:11]
* Constantly watch yourself, you actions, your speech. I do not know which aspects you are dealing with, but watch yourself for them, and as soon as you feel that you are falling into that, the consider...
* ... "And if an evil whisper comes to you from Shaitan then seek refuge with Allah. Verily, He is All-Hearer, All-Knower. Verily, those who are Al-Muttaqun, when an evil thought comes to them from Shaitan, they remember (Allah), and (indeed) they then see (aright). But (as for) their brothers (the devils) they (i.e. the devils) plunge them deeper into error, and they never stop short. [7: 200-2001]
* You must watch and not overlook even the tiniest of sins, and repent often. What is the character of the Book of deeds we will receive on the Day we are Judged? It leaves NOTHING out. “…What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.” [18:49]
* Understand that Shaytan’s power is only limited. "Verily! He has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allah) [i.e. those who are Mushrikun - polytheists - see Verse 6:121]." [16:99-100]
* Remember always that you are fighting against your nafs/desires. You must defeat them, and not let them take over you, or let them dictate you, even for a moment. "Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?" [45:23]
* We cannot just live in this life and simply walk into Jannah. It requires work; effort: "And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah). " [17:19]
* The more you practise something, the more you will become better at it. E.g. strength. Try to be strong, and even if you are not, force yourself to be. It will become a part of your nature eventually insha’Allaah.
* Be grateful when seeing change. "And if not for the favour of Allaah upon you and His Mercy, not one of you would have been pure ever, but Allaah purifies whom He wills, and Allaah is Hearing and Knowing." [24:21]
......................InshaAllah we will win this Jeehad. .......................
Ruuh, strictly speaking, should be translasoul. This is while nafs should be reserved for self, person, personality or even ego. Personal identity includes the three dimensions of the psyche viz ID, ego and superego.
It needs to be clarified that nafs and ruuh; are separate words and are not interchangeable. In fact, they are even distinguished separately in the Holy Qur’an and hence, should have different meanings. Thus, nafs should not be translated as soul.
It is noteworthy that nafs (self) has not been associated with angels, for example, in the Qur’an. This is while ruuh has been associated with Almighty Allah, human beings, as well as jinn.
The idea of personality or self - as we know - refers to a person’s uniquely organized predisposition to perform, perceive, think and feel. This is either singly or during interaction with others.
Still, some commentators have translated nafs in the Qur’an by saying – for example - that Allah takes out the “soul” at the time of death, and also from those who die not, during their sleep. In fact, such translation is inaccurate.
In fact, Allah never mentioned ruuh in the verse that discussed this point. This is because ruuh (soul) of a person is still present in the body during sleep, while nafs (personality) is non-functioning, both during sleep and also at time of death.
It is also common for a person to sleep over a disturbing thought, during which Allah would eliminate that undesirable component of his/her nafs. This is while the ruuh (soul) is still present in the sleeping person, and the person wakes up with a change of attitude…
Moreover, some of us are half-asleep and half-awake at times, called ‘dissociated sleep’. This happens, especially with mothers who are nursing their babies and can hear the cry of the baby, but not the ringing of the phone! Here, we can say that still the ruuh is present in the half-awake and half-asleep mothers.
The concept that the soul leaves the body during sleep to return in the morning, is originally Jewish. You can find it in Genesis Rabbah 14:9. Also, the idea that the soul lingers near the body after death for three days hoping that it will return to life is Jewish, not Islamic. You can find it in Tanhuma, Miqetz 4 and Pequdei 3.
Sura 4: verses 1 - 3) - On the nature of the nafs
Added Nov 18, 2003
Verse 1 of the fourth chapter (Sura al-Nisa) in the qur'an reads as follows:
4:1 “O mankind! reverence your Guardian-Lord, who created you from a single nafs, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”
This verse begins by addressing all mankind, in contrast to other verses which address specific groupings among mankind (e.g., ...O you who believe”,....O men of Faith”,...O Children of Israel”,...O men of understanding”,..O people of the book” etc.). Certainly those verses that address specific groupings of human beings also carry advice and lessons for those outside these groupings. But let’s assume that Allah does not choose words randomly, but rather chooses in order to disclose specific meanings and to indicate specific import. What follows then, in this verse, is a discourse which affects all human beings - which provides information about human nature and the human condition in general, and which provides principles that can be applied to humanity in general.
In this verse, Allah refers to himself as Guardian Lord. Lordship not only denotes a relationship of authority but also one of guardianship, of caregiving, safeguarding, sustaining and of providing for those over whom you have authority. This association of Allah as one who safeguards or one who is a guardian (which is almost a parental relationship) reflects the theme of the upcoming verses which deal with human guardianship over those in our hands - over orphans, and family members. As well, this first verse deals with the creation of humanity as a family with ties of familial relationship with one another.
The verse then says:...Who created you from a single nafs (sometimes translated as soul, self, or being)”. Here it is talking about the creation of Adam and then of Eve (Hawa) who is created of like nature. And from them are created the rest of humanity.
According to tafsir Al-Mizan, the word nafs indicates that by which a human is human - in other words that essential part of the very being of a human that makes him what he is. It is that which defines human”. Elsewhere in the Qur’an, Allah speaks clearly of the creation of Adam - using the name Adam”. In this particular verse, however, and in some similar passages He does not speak of Adam by name. If we assume that Allah never uses words without a reason, perhaps it is worthwhile to dwell for a moment on the word nafs (which is used instead) and its meaning and content when it used specifically to describe the creation of humanity, of all mankind.
Elsewhere, the Qur’an says:
38:71 Behold, thy Lord said to the angels: "I am about to create man from clay:"
38:72 "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
Two things happen here. First God creates man from clay - a substance of this earth, of this material world. Second, he breathes His Spirit into man and since this Spirit comes from God we can assume it to be of a very high, noble substance - at the opposite end of the spectrum from clay. So where does nafs enter into this equation?
The Spirit, which derives from God, is a reality that possesses, in some measure, all the Divine attributes. It represents a link, a relation and connection to God. Remember, it is only after this Spirit is breathed into Adam that God orders the angels to prostrate themselves before Adam. It is only after this receiving of the Spirit that Adam is given knowledge of the names of all things. The Spirit then manifests in some manner, in some measure, the characteristics, attributes or names of God. It is luminous, alive, subtle, unseen, knowing, unified etc. The body on the other hand, being composed of a low type of matter (clay), has a lack of the luminous divine attributes - instead it represents that aspect of a human which “inclines towards the earth, and follows vain desires” (Qur’an 7:176). So spirit and body do not have a common measure but represent opposite ends of a spectrum - one is like a breath from God who is Unique, who is One. The other is from the material world which is characterized by multiplicity and dispersion, where true unity is impossible due to the very nature of matter which requires existent material things to be separate and apart from one another in both space and time.
The nafs becomes the mediator, the meeting point, between the Spirit and the body. The nafs is characterized by opposing characteristics. It is both luminous and dark, high and low. It is a mixture of the two sides. It possesses the attributes present in the Spirit in a watered down manner. Mulla Sadra refers to the soul by the Quran’ic phrase ...it is the junction of the two seas....” (18:59) The sea of the spirit and the sea of the material world. The Qur’an says: "And it is He who has made the two seas to flow freely, the one sweet that subdues thirst by its sweetness, and the other salt that burns by its saltiness....And it is He who has created man from the water....” (25:53-54). The material world is the visible world or the manifest world (the world of the salt sea that burns). The non-manifest world is the unseen world, the world of the Spirit (the sweet sea that quenches thirst). The human nafs is a microcosm containing characteristics of both these worlds, created from the‟water” of both of these worlds.
So the nafs is a barzakh, a meeting place (a point of overlap, of intersection) where the world of matter and the world of Spirit can come together. Since the nafs contains both, humans should strengthen the luminous or"spirit” aspect of the nafs. Since the spirit is one reality while the body has many parts” any movement towards Spirit represents a movement towards integration and unity. Any movement towards man’s bodily or clay aspect represents a descent toward dispersion and multiplicity. If the Spirit aspect dominates, then order and correct proportion will be given to all of man’s existence - the body won’t be denied its due, but all things will attain the correct proportion. Sura 91 says:
”By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right;- Truly he succeeds that purifies it, And he fails that corrupts it!” (Qur’an 91: 7-10)
The Qur’an speaks of three general levels of nafs (although gradations within these levels or three phases that the nafs passes through in the process of its own purification. These are the nafs that commands to evil” (12:53), the nafs that blames” itself (75:2), and the nafs at peace with itself” (89:27).
The Qur’an also tells us that the nafs is one of the places where God discloses himself to man. It says:
41:53 “Soon will We show them our Signs on the horizons, and within their own nafs, until it becomes manifest to them that this is the Truth.”
These signs” manifest themselves in man’s nafs. A person who purifies their nafs to the appropriate degree will witness these signs within their own selves and will also see the outward universe for what it truly is - a manifestation of God. So the world of the Spirit, of the unseen, can become perceptible to man through the purified nafs so that he can witness spiritual realities through the locus of the nafs.
Because the purified nafs is a point of God’s self-disclosure to man, the Prophet (s.a.w) said in a hadith:.
He who knows his nafs, knows his Lord.”
Elsewhere, where the Qur’an speaks about the creation of mankind from a single nafs, it calls to witness the people of understanding”, again underlining the importance of the nafs - its crucial and central role as the joining place between the unity of God’s Spirit and the multiplicity of the material Universe.
6:98 “It is He Who hath produced you from a single nafs: here is a place of sojourn and a place of departure: We detail Our signs for people who understand.”
The nafs is what makes humans human. It unites two disparate worlds in one location and through this makes it possible for man to draw near to God. It is with the unique nature of this nafs that God created the first human and then its mate of a similar nature, and from these two come all other human beings, all carrying this nafs with all its latent potential within themselves. This is the nature with which mankind has been created - as a creature capable of knowing God through fulfilling the capabilities, the potentials God has placed within him.
Verse 1 of Sura 4 then goes on to say:
”...reverence God, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for God ever watches over you.”
We are asked to do two things here. One is to reverence God. The other is to reverence the wombs. Because of the manner in which these two are linked, this places a powerful emphasis on the respect due to the wombs through which we are born. It is God who informs us of the rights and obligations due to one another, it is He who sets out the order, precedence, proportion, and organization of these rights and duties and it is our reverence of God that will cause us to respect and fulfil these rights, obligations and duties.
Reverencing the womb is to be mindful of familial relationships and the rights due to those from whom you come and also to be aware of the fact that it is through the creation of the wombs that God has created you and all other human beings after the first two. The womb is the locus of human creation in this world. Even Prophet Jesus/Isa (a.s.) was created by God casting His Word into a woman’s womb. Because of this immense respect for the womb, Islam fosters a powerful respect for mothers within its hierarchy. The reverence for wombs is a reminder to be aware of from where you came. This can also be related in a larger sense to the first part of this verse where the first human emerges, in a sense, from a cosmic womb,
...reverence your Guardian-Lord, who created you from a single nafs,”. We are asked to be mindful of womb relationships - to remember from where we emerged as an individual. And we are asked to be mindful of our creation by Allah - and to remember from where we emerged as a human being. Before man emerged into this world - God asked all the human souls Am I not your Lord? And they replied, Yes! Of this we bear witness!’ " (Sura 7:172) The Qur’an reminds us of this pact and asks us, while we are in this world to remember this witness and just as we have to be mindful of the wombs in this world so also we must be mindful of that place from which humans emerged as humans. Just as we are not to cut ourselves off from ties to the womb from which we were born, we should not cut ourselves off from our creation by God.
The verse closes with the words...for God ever watches over you.” which seals the seriousness of this verse and implies that God guards over man with respect to what has been disclosed in this verse with a special concern. So mankind’s essential unity and familial relationship between all its members and mankind’s relationship with the cosmic womb” from which the first man was created is underlined with a strong warning in these last words...for God ever watches over you.”
The Sura then goes on to lay out the rights of orphans and our obligations towards them. As for the orphans spoken of in the next verse - they are those who, in this world, have, through no fault of their own, been cut off from the wombs which bore them. So a special mercy is due to them and a special regard to the preservation of their rights is necessary. Their guardian is God, twice over, since they have no guardians, no parents in this world.
Note1: There are those who say clay and spirit are both manifestations of God since all existent things are a manifestation of God. Clay represents the left hand of God or, in other words, the attributes of God that distance man from God - sternness, wrath etc. while Spirit represents the right hand of God or those attributes that draw one near to God - mercy, love, kindness etc. Since Adam was created with the two hands of God he manifests all the attributes of God - those of distance and those of nearness. The nafs is where these two sets of attributes mingle and since‟one can only know things through their opposites” (light through darkness, sweet through salt etc.), the nafs is the focal point of all human knowledge about God. The intellect also shows this division between distancing attributes and attributes that draw one near. When God created the intellect He asked it to turn its face towards him and it did and He asked it to turn its face away from Him and it obeyed. So the intellect also faces in two directions - one that faces God (nearness) and one that faces away (distance).
Note2: The treatise on rights by the Prophet’s grandson, details the rights of mothers:.
The right of your mother is that...she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through God’s help and giving success."
Allah Most High said:
{And whosoever STRIVES (JAAHADA), STRIVES (YUJAAHIDU) only for himself} (29:6). {As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.} (29:69) This is a Meccan Sura and the two verses refer to Jihad al-Nafs.
Allah Most High said:
{WA NAFSIN WA MAA SAWAAHA, FA-ALHAMAHA FUJURAHA WA TAQWAHA. QAD AFLAHA MAN ZAKAAHA WA QAD KHAABA MAN DAS- SAAHA} "By the nafs and the proportion and order given to it, and its inspiration as to its wrong and its right; Truly he succeeds who purifies it, and he fails that corrupts it" (91:7-10). This is also a Meccan Sura.
Without purification, the nafs remains a "soul that enjoins evil" (al-nafs al-ammara bil-su') until it surrenders itself in total obedience to the call of animal passions and shaytan.
Allah Most High said:
{Have you seen the one who chooses for his god his own lust?} (25:43). {He followed his own lust. Therefore his likeness is as the likeness of a dog; if you attack him he pants with his tongue out and if you leave him he pants with his tongue out} (7:176). These are both also Meccan Suras.
about the person who controlled the passion of his ego Allah says: {But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home} (79:40-41). This is also a Meccan Sura.
The above are among the many Meccan verses and Suras enjoining jihad al-nafs. One that denies that there was/is such a Divine command commits kufr. Such a command cannot mean military jihad, as there was no permission - much less an order - for such a jihad until the Madinan period.
Further, the Prophet said upon him peace:
1. "The mujahid is he who makes jihad against his nafs (ego) for the sake of obeying Allah.
- Ibn Hibban (#1624, 2519): Authentic;
- Shu`ayb al-Arna'ut (Commentary on Ibn Hibban): authentic;
- al-Hakim: sahih;
- it is also in Tirmidhi, Ahmad, and Tabarani;
2. "`A'isha, Allah be well-pleased with her, asked: 'Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784)
3. On another occasion, a man asked: "Should I join the jihad?" The Prophet asked upon him peace, "Do you have parents?" The man said yes. The Prophet said: "Then do jihad by serving them!" (Sahih Al-Bukhari #5972)
4. Another man asked: "What kind of jihad is better?" The Prophet replied upon him peace: "A word of truth spoken in front of an oppressive ruler." (Sunan Al-Nasa'i #4209)
5. The Prophet also said upon him peace: "The strong one is not the one who overcomes people, the strong one is he who overcomes his nafs [ego]. Al-Haythami declared it authentic in Majma` al-Zawa'id.
6. The Prophet upon him peace, said to Abu Sa`id al-Khudri: "Even if one strikes unbelievers and idolaters with his sword until it breaks, and he is *completely* dyed with their blood, the Rememberers of Allah are above him one degree."
The above authentic hadiths provide additional explicit evidence - especially 1 and 5 - refuting the lie that "all the evidence for jihad al-nafs is fabricated or weak."
Further:
Allah Most High is Tayyibun and accepts only the Tayyib. He declares in the Qur'an that He accepts acts of worship only if they are based on:
- purification of the self (qad aflaha man zakkaha)
- soundness of the heart (illa man ata Allaha bi-qalbin salim)
- an humble spirit (wa-innaha lakabiratun illa `alal khashi`in)
Purification of the Intention is the general heading for these. That is why the Imams (eg Bukhari, Shafi`i, Nawawi) always began their books of fiqh with the hadith of intention: "Actions count only according to intention."
An act outwardly considered worship but performed without pure intention is not considered worship, even fighting and dying in defense of Muslims. The Prophet upon him peace, explicitly said of one such fighter that he was bound for the fire.
In fact, purification of intention is needed for all five pillars of Islam. Such purification is a fard `ayn and is required of all.
Thus those that claim there is no jihad al-nafs in Islam have imperiled their Islam and might make their shahada, salat, zakat, sawm, hajj, AND jihad worthless. Allah is our refuge from this.
Furthermore, personality is reflected in the person’s behavior when exposed to the stresses of life. The first step in developing and perfecting the personality is to learn the methods of exploring the hidden powers and capabilities of one’s self, throughout one’s sojourn on Earth. Some of us, who are not fond of resisting temptation, have no inclination to develop our personality.
To have a greater understanding of one’s self, one has to delve much deeper into oneself and spot all those avenues that have been ignored by one for too long. These include making amends to those whom we hurt by our speech and actions, as well as to forgive those who did us the same. There is never a wrong time to do the right thing. As time is against all of us, we should begin to probe our “self” as of today.
“If you would like to know how many people will remember you and pray for you once you have passed away, then ponder how may people do you yourself remember and pray for?”
اللهم آلهمني رشدي وآعذني من شر نفسي
allahumma alhimni rushdi wa-a'idhni min sharri nafsi
allah guide me straight and save me from my nafs
RasoolAllah (saw) in one of Hadith said : Welcome from little (struggle between muslims and mushriks) Jeehad to Big Jeehad(Struggle between you and your NAFS/Qalb).
Jeehad against your Nafs is harder than jeehad against human. everytime satan gonna make you to do something that not allowed by shariah.
for example: ZINA, HAMR, SHAHWAH, and so on.
also Jeehad against nafs is jeehad against satan.
A few things to keep in mind:
* "Surely Allah will not change the condition of a people till they change that which is within themselves." [13:11]
* Constantly watch yourself, you actions, your speech. I do not know which aspects you are dealing with, but watch yourself for them, and as soon as you feel that you are falling into that, the consider...
* ... "And if an evil whisper comes to you from Shaitan then seek refuge with Allah. Verily, He is All-Hearer, All-Knower. Verily, those who are Al-Muttaqun, when an evil thought comes to them from Shaitan, they remember (Allah), and (indeed) they then see (aright). But (as for) their brothers (the devils) they (i.e. the devils) plunge them deeper into error, and they never stop short. [7: 200-2001]
* You must watch and not overlook even the tiniest of sins, and repent often. What is the character of the Book of deeds we will receive on the Day we are Judged? It leaves NOTHING out. “…What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.” [18:49]
* Understand that Shaytan’s power is only limited. "Verily! He has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allah) [i.e. those who are Mushrikun - polytheists - see Verse 6:121]." [16:99-100]
* Remember always that you are fighting against your nafs/desires. You must defeat them, and not let them take over you, or let them dictate you, even for a moment. "Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?" [45:23]
* We cannot just live in this life and simply walk into Jannah. It requires work; effort: "And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah). " [17:19]
* The more you practise something, the more you will become better at it. E.g. strength. Try to be strong, and even if you are not, force yourself to be. It will become a part of your nature eventually insha’Allaah.
* Be grateful when seeing change. "And if not for the favour of Allaah upon you and His Mercy, not one of you would have been pure ever, but Allaah purifies whom He wills, and Allaah is Hearing and Knowing." [24:21]
......................InshaAllah we will win this Jeehad. .......................
Wednesday, 17 February 2010
Abdullah ibn Hudhafah Ahs-Sami.And Abdullh aAs-Sahmi...(R.A).....
Abdullah ibn Hudhafah Ahs-Sami........In the nineteenth year after the Hijrah, 'Umar dispatched an army to fight against the Byzantines. In it was Abdullah ibn Hudhafah Ahs-Sami. News of the Muslim force reached the Byzantine emperor, Heraclius. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of Allah and His Prophet. He gave orders to his men to bring to him any Muslim captives they might take alive..
God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you." "What is it?" asked Abdullah. "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge." The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do." "I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide." The prisoner, shackled in his chains, smiled and said, "By Allah, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so." "Then I shall kill you." "Do what you want," answered Abdullah. The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do. The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity. This was the most terrible test that Abdullah had had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused. "Damn you! Why did you weep then?" shouted the emperor. "I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of Allah." The tyrant then said, "Will you kiss my head? I will then set you free?" "And all the Muslim prisoners also?" asked Abdullah. This the emperor agreed to do and Abdullah said to himself, "One of the enemies of Allah! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah. Abdullah ibn Hudhafah eventually came to 'Umar ibn al Khattab and told him what had happened. 'Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start." Umar then got up and kissed the head of Abdullah ibn Hudhafah. Source: Scanned from "Companions of The Prophet", Vol.1.
Abdullh aAs-Sahmi........
Abdullh aAs-Sahmi: Two of the strongest men, to arrest the Prophet
The story of Abdullah ibn Hudhada with Khusraw Parvez began in the sixth year of the hijrah when the Prophet decided to send some of his Companions with letters to rulers outside the Arabian peninsula inviting them to Islam.
The Prophet attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous..
To make known his plan, the Prophet called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:
"I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary. "O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."
The Prophet commissioned six of his Sahabah to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet's letter to Khusraw Parvez, the Persian king.
Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persian.
He sought permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.
Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.
As soon as Khusraw Parvez saw him approaching he signal led to one of his men to take the letter from his hand.
"No," said Abdullah. 'The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."
"Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:
"In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."
Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave". He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.
Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.
When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.
Back in Madinah, Abdullah told the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".
Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.
Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.
The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."
The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."
The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."
On the following day, they came to the Prophet and said to him, "Are you prepared to go with us to meet Khusraw?"
"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."
The two men stared in the face of the Prophet. They were completely dumbfounded.
"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"
"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".
The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him."
Not long afterwards a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."
As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim
God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you." "What is it?" asked Abdullah. "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge." The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do." "I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide." The prisoner, shackled in his chains, smiled and said, "By Allah, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so." "Then I shall kill you." "Do what you want," answered Abdullah. The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do. The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity. This was the most terrible test that Abdullah had had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused. "Damn you! Why did you weep then?" shouted the emperor. "I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of Allah." The tyrant then said, "Will you kiss my head? I will then set you free?" "And all the Muslim prisoners also?" asked Abdullah. This the emperor agreed to do and Abdullah said to himself, "One of the enemies of Allah! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah. Abdullah ibn Hudhafah eventually came to 'Umar ibn al Khattab and told him what had happened. 'Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start." Umar then got up and kissed the head of Abdullah ibn Hudhafah. Source: Scanned from "Companions of The Prophet", Vol.1.
Abdullh aAs-Sahmi........
Abdullh aAs-Sahmi: Two of the strongest men, to arrest the Prophet
The story of Abdullah ibn Hudhada with Khusraw Parvez began in the sixth year of the hijrah when the Prophet decided to send some of his Companions with letters to rulers outside the Arabian peninsula inviting them to Islam.
The Prophet attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous..
To make known his plan, the Prophet called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:
"I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary. "O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."
The Prophet commissioned six of his Sahabah to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet's letter to Khusraw Parvez, the Persian king.
Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persian.
He sought permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.
Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.
As soon as Khusraw Parvez saw him approaching he signal led to one of his men to take the letter from his hand.
"No," said Abdullah. 'The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."
"Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:
"In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."
Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave". He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.
Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.
When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.
Back in Madinah, Abdullah told the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".
Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.
Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.
The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."
The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."
The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."
On the following day, they came to the Prophet and said to him, "Are you prepared to go with us to meet Khusraw?"
"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."
The two men stared in the face of the Prophet. They were completely dumbfounded.
"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"
"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".
The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him."
Not long afterwards a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."
As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim
Sunday, 14 February 2010
Naseehah (Advising) and Tajreeh (Disparaging)
The Difference between Naseehah (Advising) and Tajreeh (Disparaging)
The Linguistic and Technical Meaning of the word Naseehah (Advising)
The word “Naseehah” linguistically indicates something that is pure. It means purity from everything that is corrupt. It is said that milk is
Naasih (pure) when it is free of impurity. Therefore the religion that Allah sent to our Prophet Muhammad (may peace & blessings be upon him)
commands (us to observe) this aspect of Naseehah which is a purity from all that is deceptive, whatever that form of deceit may be. Whether it
occurs in the relations people have, or during counseling sessions, or in their business transactions. Even during their arguments and disputes,
or the rulings given amongst the people all of that is done sincerely without any deceit or its involvement.
Naseehah begins first with Allah which is to believe in Him, and to believe in His names and attributes while worshiping Him the Glorified, the
Most High, the one who is alone having no partner. This is the meaning of Naseehah to Allah.
Then there is Naseehah to the Book of Allah. It is to believe that the Quran is the speech of Allah the Glorious, the Most High.
To use it as a source of reaching a ruling in order to settle disputes, to adhere to what was revealed within it, to act according to its commands
and to leave that which it prohibits.
Then there is Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him) which is to believe in him
(as the final prophet) and to affirm this belief while loving him and obeying him. It is to adhere to what he brought and to abandon all of the
newly invented matters and innovations that oppose what was revealed to him (may the peace & blessings of Allah be upon him). This is the
meaning of Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him).
Then there is Naseehah to the Muslim rulers who are in charge of running the affairs of the people. This is done by listening to them and obeying
them in goodness without trying to overthrow them. It also includes supplicating for them to have piety and honesty as well as carrying out the
work that they have entrusted the people with from amongst the high ranking officials. So when they entrust those who are reliable with an order
concerning the affairs of the Muslims and they place them in charge of them, then it is obligatory for the ruler to advise them in performing their
jobs and carrying them out. This includes the princes, the judges, the employees, and the workers, all of those whom the ruler has placed in
positions.
All of them must be given Naseehah by the ruler in order to carry out their work. Just as Naseehah is to be given to the ruler as well in conveying
what they observe form his shortcomings until he acts based on what he rectified and what he reconciled (of his shortcomings).
This is Naseehah to them (the rulers) and cooperation with them.
Then there is Naseehah to the common Muslim people and that is by spreading love amongst the Muslims and rectifying all forms of discord.
The Most High says: {Fear Allah and rectify all forms of discord amongst yourselves.} Soorat-ul-Anfaal: 1
And the Most High says: {And if two groups from amongst the believers begin to fight with one another then make peace between them both.
However if one breaks the peace by resuming the differences amongst the two then all of you must fight the group that rebelled until it complies
with the order of Allah. If they comply then make peace between them in fairness and be just. Indeed Allah loves those who are just.}
Soorat-ul-Hujuraat: 9 -10
This is the Naseehah that is to be given to the Muslims.
Naseehah also includes enjoining the good and forbidding the evil to whoever falls into that which opposes (the religion) until he returns to the
correct position.
{And the believing men and the believing women are supporters of one another. They enjoin the good and forbid the evil, they establish prayer,
they pay the alms tax, and they obey Allah and His messenger. They are the ones whom Allah will have mercy upon. Indeed Allah is Mighty and
Wise.} Soorat-ut-Tawbah: 71
Therefore enjoining the good and forbidding the evil is Naseehah. How do you watch your brother opposing (the religion) or upon some form of
disobedience, you harm him and you harm society by not advising one another! You must advise one another and enjoin the good and forbid the
evil by using wisdom and good admonition. Debating by using good words is best, not by disparaging, condemning, and belittling.
This is not Naseehah rather this is Fadheehah (scandal and controversy): {Indeed those who love that al-Faahishah (filthy vile language,
illegal sexual intercourse, etc.) be spread amongst those who believe, they will suffer a painful punishment in this life and in the hereafter.
And Allah knows but you do not.} Soorat-un-Noor: 19
The Difference between Naseehah (Advising) and Tajreeh (Disparaging)
It is not permissible to broadcast mistakes and to disparage those who have fallen into them and to construct our gatherings upon back biting
and slandering them. Allah has prohibited all of that. The Most High says: {O you who believe do not let a group among you make fun of another
group among you. It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule
another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11
So perhaps the one being spoken about is better than the one who speaks about him (as Allah says:) {It may be that those being ridiculed are
better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that
those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11
The deficiency found in your brother is a deficiency found in you. If you want to rectify this deficiency that has occurred from the ruler or from the
general Muslims then let this Naseehah occur between you and between the one being advised in private. That you sit in a gathering or speak
on a tape recording or speak upon the pulpit during a sermon and disparage the Muslim rulers or that you disparage your Muslim brothers then
this affair is not permissible. This is not Naseehah. On the contrary this is Fadheehah (scandal and controversy). It is the difference between
Naseehah and Tajreeh (disparagement).
Naseehah is what Allah the Glorious and Most High commands. The Messenger (may the peace & blessings of Allah be upon him) commands it.
It is (a form of) rectification. As for Tajreeh (disparagement) then it is corruption. It is the difference between corruption and rectification:
{And Allah knows the corrupt person from the one who wants to make peace.} Soorat-ul-Baqarah: 22
The one who desires rectification does not call out his brothers when they fall into mistakes. He does not disparage them or announce their
shortcomings. Rather he must sit with the one being advised or speak to him via the various modes of communication and discuss it privately.
He may not know about the mistake that he has fallen into. So he is advised of it for the sake of avoiding it and no one is informed of that.
This is the Naseehah which indicates clarity within the souls and love within the hearts. And this will produce rectification to those things which
are corrupt as well as produce mutual brotherhood between the Muslims and the safeguarding used to cover up mistakes. So whoever covers
up the fault of a Muslim, Allah will cover his in this life and in the hereafter.
Real meanings of Islam
Does the world know the real meanings of Islam, or does it only know the irresponsible behavior of some reckless Muslims?
I think the second question is the most relevant. People living in remote villages in Europe, America, Brazil or Argentina will
not look at Islam academically but rather through the extreme conduct of some Muslims: murder, threats, blowing up trains
and hijacking aircraft. They will not know about Islam from great Muslim scholars, but rather from people like Osama Bin Laden,
Mullah Muhammad Omar, Ayman Al-Zawahri and others whose hands have been soaked in the blood of the innocent.
I think the first thing we should begin with is to purify the major sources from which the communities come to know about Islam
being mosques or schools.
The curricula might project a distorted picture of Islam either because they contain extreme and rigid opinions canceling the
other or because they are unable to cope with new developments in the world.
We cannot correct Islam through advertisement and publicity but rather through being a role model in conduct, discipline and good
manners. It is ironic to talk about the tolerance of Islam while some preachers hit girls with sticks and follow young men in our streets.
By doing so we are contradicting ourselves and affirming the already bad picture of Islam. We cannot correct the real understanding
of Islam while we are doing provocative things. This is a truth that many people do not understand.
The Linguistic and Technical Meaning of the word Naseehah (Advising)
The word “Naseehah” linguistically indicates something that is pure. It means purity from everything that is corrupt. It is said that milk is
Naasih (pure) when it is free of impurity. Therefore the religion that Allah sent to our Prophet Muhammad (may peace & blessings be upon him)
commands (us to observe) this aspect of Naseehah which is a purity from all that is deceptive, whatever that form of deceit may be. Whether it
occurs in the relations people have, or during counseling sessions, or in their business transactions. Even during their arguments and disputes,
or the rulings given amongst the people all of that is done sincerely without any deceit or its involvement.
Naseehah begins first with Allah which is to believe in Him, and to believe in His names and attributes while worshiping Him the Glorified, the
Most High, the one who is alone having no partner. This is the meaning of Naseehah to Allah.
Then there is Naseehah to the Book of Allah. It is to believe that the Quran is the speech of Allah the Glorious, the Most High.
To use it as a source of reaching a ruling in order to settle disputes, to adhere to what was revealed within it, to act according to its commands
and to leave that which it prohibits.
Then there is Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him) which is to believe in him
(as the final prophet) and to affirm this belief while loving him and obeying him. It is to adhere to what he brought and to abandon all of the
newly invented matters and innovations that oppose what was revealed to him (may the peace & blessings of Allah be upon him). This is the
meaning of Naseehah to the Messenger of Allah (may the peace & blessings of Allah be upon him).
Then there is Naseehah to the Muslim rulers who are in charge of running the affairs of the people. This is done by listening to them and obeying
them in goodness without trying to overthrow them. It also includes supplicating for them to have piety and honesty as well as carrying out the
work that they have entrusted the people with from amongst the high ranking officials. So when they entrust those who are reliable with an order
concerning the affairs of the Muslims and they place them in charge of them, then it is obligatory for the ruler to advise them in performing their
jobs and carrying them out. This includes the princes, the judges, the employees, and the workers, all of those whom the ruler has placed in
positions.
All of them must be given Naseehah by the ruler in order to carry out their work. Just as Naseehah is to be given to the ruler as well in conveying
what they observe form his shortcomings until he acts based on what he rectified and what he reconciled (of his shortcomings).
This is Naseehah to them (the rulers) and cooperation with them.
Then there is Naseehah to the common Muslim people and that is by spreading love amongst the Muslims and rectifying all forms of discord.
The Most High says: {Fear Allah and rectify all forms of discord amongst yourselves.} Soorat-ul-Anfaal: 1
And the Most High says: {And if two groups from amongst the believers begin to fight with one another then make peace between them both.
However if one breaks the peace by resuming the differences amongst the two then all of you must fight the group that rebelled until it complies
with the order of Allah. If they comply then make peace between them in fairness and be just. Indeed Allah loves those who are just.}
Soorat-ul-Hujuraat: 9 -10
This is the Naseehah that is to be given to the Muslims.
Naseehah also includes enjoining the good and forbidding the evil to whoever falls into that which opposes (the religion) until he returns to the
correct position.
{And the believing men and the believing women are supporters of one another. They enjoin the good and forbid the evil, they establish prayer,
they pay the alms tax, and they obey Allah and His messenger. They are the ones whom Allah will have mercy upon. Indeed Allah is Mighty and
Wise.} Soorat-ut-Tawbah: 71
Therefore enjoining the good and forbidding the evil is Naseehah. How do you watch your brother opposing (the religion) or upon some form of
disobedience, you harm him and you harm society by not advising one another! You must advise one another and enjoin the good and forbid the
evil by using wisdom and good admonition. Debating by using good words is best, not by disparaging, condemning, and belittling.
This is not Naseehah rather this is Fadheehah (scandal and controversy): {Indeed those who love that al-Faahishah (filthy vile language,
illegal sexual intercourse, etc.) be spread amongst those who believe, they will suffer a painful punishment in this life and in the hereafter.
And Allah knows but you do not.} Soorat-un-Noor: 19
The Difference between Naseehah (Advising) and Tajreeh (Disparaging)
It is not permissible to broadcast mistakes and to disparage those who have fallen into them and to construct our gatherings upon back biting
and slandering them. Allah has prohibited all of that. The Most High says: {O you who believe do not let a group among you make fun of another
group among you. It may be that those being ridiculed are better than those who ridicule them. Nor allow a group of women among you to ridicule
another group of women among you. It may be that those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11
So perhaps the one being spoken about is better than the one who speaks about him (as Allah says:) {It may be that those being ridiculed are
better than those who ridicule them. Nor allow a group of women among you to ridicule another group of women among you. It may be that
those being ridiculed are better than those who ridicule them.} Soorat-ul-Hujuraat: 11
The deficiency found in your brother is a deficiency found in you. If you want to rectify this deficiency that has occurred from the ruler or from the
general Muslims then let this Naseehah occur between you and between the one being advised in private. That you sit in a gathering or speak
on a tape recording or speak upon the pulpit during a sermon and disparage the Muslim rulers or that you disparage your Muslim brothers then
this affair is not permissible. This is not Naseehah. On the contrary this is Fadheehah (scandal and controversy). It is the difference between
Naseehah and Tajreeh (disparagement).
Naseehah is what Allah the Glorious and Most High commands. The Messenger (may the peace & blessings of Allah be upon him) commands it.
It is (a form of) rectification. As for Tajreeh (disparagement) then it is corruption. It is the difference between corruption and rectification:
{And Allah knows the corrupt person from the one who wants to make peace.} Soorat-ul-Baqarah: 22
The one who desires rectification does not call out his brothers when they fall into mistakes. He does not disparage them or announce their
shortcomings. Rather he must sit with the one being advised or speak to him via the various modes of communication and discuss it privately.
He may not know about the mistake that he has fallen into. So he is advised of it for the sake of avoiding it and no one is informed of that.
This is the Naseehah which indicates clarity within the souls and love within the hearts. And this will produce rectification to those things which
are corrupt as well as produce mutual brotherhood between the Muslims and the safeguarding used to cover up mistakes. So whoever covers
up the fault of a Muslim, Allah will cover his in this life and in the hereafter.
Real meanings of Islam
Does the world know the real meanings of Islam, or does it only know the irresponsible behavior of some reckless Muslims?
I think the second question is the most relevant. People living in remote villages in Europe, America, Brazil or Argentina will
not look at Islam academically but rather through the extreme conduct of some Muslims: murder, threats, blowing up trains
and hijacking aircraft. They will not know about Islam from great Muslim scholars, but rather from people like Osama Bin Laden,
Mullah Muhammad Omar, Ayman Al-Zawahri and others whose hands have been soaked in the blood of the innocent.
I think the first thing we should begin with is to purify the major sources from which the communities come to know about Islam
being mosques or schools.
The curricula might project a distorted picture of Islam either because they contain extreme and rigid opinions canceling the
other or because they are unable to cope with new developments in the world.
We cannot correct Islam through advertisement and publicity but rather through being a role model in conduct, discipline and good
manners. It is ironic to talk about the tolerance of Islam while some preachers hit girls with sticks and follow young men in our streets.
By doing so we are contradicting ourselves and affirming the already bad picture of Islam. We cannot correct the real understanding
of Islam while we are doing provocative things. This is a truth that many people do not understand.
Friday, 12 February 2010
My God and my Protector-(Du'a (supplication)
Dua, sometimes written duah, means calling, asking for something, and in the Islamic sense of the word it is doing just that, but to God. The word Dua can be translated in English to 'prayer', and this is accurate, but should not be confused with the other form of Muslim prayer, the Salat (aka namaz) which is something different. Dua is unlike the obligatory pillars of Islam such as Salat and Sawm (fasting) which have a rigid standard of regulations, because through du'a we are able to use our very own individual styles of expression. the Muslim supplicator raises his hands palm-up in front of him, at the level of his chest, or on his lap during this type of prayer,
Du'a (supplication) is our own personal means of communication with our Creator and it is accepted in any language. An individual may pray to ask for forgiveness, prosperity, help, improvement of a situation, increase in faith, or to thank God for His bounty or answering previous prayers; A person can pray for anything that is good and halal (permitted Islamically), and he can also pray for the damnation of the enemy and the ending of the world's evils. An individual may also pray for other persons.
Duas can be individual and personal, but there are a great number of books that have pre-written duas, written and compiled by scholars, and these relate duas presented by Prophets (PBUT),
The Quran itself has a number of duas within its pages, one such dua is this one where Prophet Abraham (PBUH) says:
الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
[Quran 14.39] Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer:
[14.40] My Lord! make me keep up prayer and from my offspring (too), O our Lord, and accept my prayer:
[14.41] O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass!
The last line from that dua is sometimes said in a popular Qunoot dua, which is a special type of dua that is said in regular Salat prayers. A future article will be written about this to further elaborate.
Another dua from the Quran that we can use personally when we make dua is this:
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2.286] ...Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
We have all undoubtedly been through some testing moments in our lives, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem. Therefore it is necessary to confide in He who is the All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the Holy Quran,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
[Quran 2.186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
However, it is important that we do not get into the habit of making du'a as a last resort and only after all else has failed. Surely if we remember Allah (SWT) at times of well-being, then He will remember us at times of difficulty. Therefore supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT).
The severity of neglecting du'a
The consequence of not making du'a is explicitly summarized in a single ayah (verse) of the Holy Quran:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
[Quran 40.60] And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.
Du'a - Our connection to the heavens
Dua, sometimes written duah, means calling, asking for something, and in the Islamic sense of the word it is doing just that, but to God. The word Dua can be translated in English to 'prayer', and this is accurate, but should not be confused with the other form of Muslim prayer, the Salat (aka namaz) which is something different. Dua is unlike the obligatory pillars of Islam such as Salat and Sawm (fasting) which have a rigid standard of regulations, because through du'a we are able to use our very own individual styles of expression.
The Muslim supplicator raises his hands palm-up in front of him, at the level of his chest, or on his lap during this type of prayer, but this is not a requirement.
Du'a (supplication) is our own personal means of communication with our Creator and it is accepted in any language. An individual may pray to ask for forgiveness, prosperity, help, improvement of a situation, increase in faith, or to thank God for His bounty or answering previous prayers; A person can pray for anything that is good and halal (permitted Islamically), and he can also pray for the damnation of the enemy and the ending of the world's evils. An individual may also pray for other persons.
Duas can be individual and personal, but there are a great number of books that have pre-written duas, written and compiled by scholars, and these relate duas presented by Prophets (PBUT), Imams (AS), and other Ma'soomeen (AS). The Quran itself has a number of duas within its pages, one such dua is this one where Prophet Abraham (PBUH) says:
الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
[Quran 14.39] Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer:
[14.40] My Lord! make me keep up prayer and from my offspring (too), O our Lord, and accept my prayer:
[14.41] O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass!
The last line from that dua is sometimes said in a popular Qunoot dua, which is a special type of dua that is said in regular Salat prayers. A future article will be written about this to further elaborate.
Another dua from the Quran that we can use personally when we make dua is this:
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2.286] ...Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
Other duas can be found in special books, and some of these duas are formulated to help certain situations like seeking pregnancy, stopping nightmares and many other things. Some published duas are very popular, like.There is a formulated dua for every day of the week and almost every situation, and these are good to recite, and very beneficial.
Importance of du'a
We have all undoubtedly been through some testing moments in our lives, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem. Therefore it is necessary to confide in He who is the All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the Holy Quran,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
[Quran 2.186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
However, it is important that we do not get into the habit of making du'a as a last resort and only after all else has failed. Surely if we remember Allah (SWT) at times of well-being, then He will remember us at times of difficulty. Therefore supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT).
The severity of neglecting du'a
The consequence of not making du'a is explicitly summarized in a single ayah (verse) of the Holy Quran:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
[Quran 40.60] And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.
Recommended etiquettes of du'a
As with all actions it is commendable that we start with the phrase 'Bismillah ar-Rahman ar-Raheem' (In the name of Allah, Most Gracious, Most Merciful), it is also recommended that we refer to our Creator and His glory through mentioning His names and attributes. Next, it is beneficial to invoke blessings on the Prophet Muhammad (SAW)
It is also strongly advised that before praying for ourselves we pray for others first, especially for those who have died. This is because when a person's life draws to a close, the opportunity for repentance and doing good ceases, and the deceased is held at a transitional phase which lies between death and the day of judgment - this is the state of Barzakh. . During this very vulnerable time the person is subject to a lot of questioning and punishment, therefore it is the supplication of the living for the dead that can help them at this most crucial point. In remembering the dead in our prayers we can only hope that when the time comes for our own souls to return to their Maker, there will be Muslims praying for us throughout this duration of difficulty. In addition to this, mentioning our Muslim brothers and sisters in du'a not only teaches us to be more compassionate, but it also means that the du'a is more likely to be accepted.
There are a couple of prerequisites for du'a to be accepted, with some being more serious than others. One important thing to keep in mind is the 'give and take' aspect of du'a - why should Allah give us anything we ask for if we do not do what He asks of us - we don't give anything back for what He has given us. Why would Allah grant a poor excuse for a believer what he covets, when this bad Muslim only angers God by sinning continuously and not even doing the simple obligatory deeds of worship, the minimum at least?
God has an agreement with the people that He will grant them what they wish if they fulfill the requirements of the covenant, but yet people continue to sin and they ask: Why are my prayers not answered? People should ask: Do I really deserve it?
Some things that are required for prayers to be accepted:
Stop Sinning - Sins come in three grades: Greater sins, great sins, and minor sins. A single greater sin can make your dua count for nothing for a considerable time, sometimes (but rarely) permanently. After doing such a sin the person must truly repent for ever, just hoping that God may shed His mercy upon them, even though He could deny them His mercy for they are not worthy. A great sin is grave enough for dua to be denied for a good length of time, until the perpetrator asks god to forgive them a couple of times sincerely. A great number of minor sins, sins that sometimes the sinner does not realize they are doing, can add-up and rise to a certain level where God just says this person does not even deserve anything because the person does not cease their evil-doings. If someone has wronged another person then they should right that wrong before they should expect their prayers to be answered, or for them to be forgiven.
A few lines explain these concepts:
O Allah! Forgive me those sins, which tear apart modesty. O Allah! Forgive me those sins, which bring down misfortunes. O Allah! Forgive me those sins, which alter blessings. O Allah! Forgive me those sins, which hold back supplication. O Allah! Forgive me those sins, which cut down hopes. O Allah! Forgive me those sins, which bring down distress. O Allah! Forgive me every sin that I have committed, and every mistake that I have made. ... O my Master! I ask You by Your might, not to let my ugly deeds and acts conceal my supplication from You, not to disgrace me by exposing what is secret of my (acts), which (only) You are aware of, ... My God and my Protector! You have laid on me rules (to follow), but I followed my own whims. ... I come to You, My God, after my shortcoming, ... I do not find any way out from what I have done, nor any place of refuge to turn to about my affairs, other than Your acceptance of my apology, and Your entering me into the range of Your mercy. O Allah! Therefore, accept my apology, have mercy upon the severity of my affliction, and free me from the tightness of my chains.
Good fortune.
1. Wealth: If a Muslim becomes the owner of vast wealth, he should show his gratitude to Allah by paying Zakat duly.
2. Health: If a Muslim is physically healthy, he should show his gratitude and obedience by performing the pilgrimage (Hajj), provided that he is financially capable
3. Sudden solution: If a Muslim finds that a big problem in his life has been solved, he should show gratitude immediately to Allah by performing a Sijdah. And later, he should perform extra prayers.
Misfortune
Well, you can come up with examples yourself.
The main thing is that Muslims should do his work and for the results depend on Allah. If he is going through hard times, he should still stick to praying to Him and abiding by His orders to show His trust in Him.
If a person close to him dies, instead of asking Allah questions, he should accept the tragedy and understand that what has happened is Allah's decision. This shows trust in Allah's decisions
I have always felt that it is really not the death of the one that dies, but the one that lives on. The dearly departed are released from the toil of this life for a serenity that we cannot imagine. In published data about NDEs or near death experiences in which people have had cardiac arrests but were resuscitated, the next world is reported to be one of incredible peace and pleasure. The refrain in all these NDE reports is that the subject did not want to return to this world but was told that their time had not yet come so they had to. What gives credibility to these reports is the amazing concordance in all of them describing a tunnel with a light at the end of it, seeing predeceased relatives and experiencing an enveloping tranquillity.
The suffering of the survivors is usually intense and seemingly endless. The multifarious struggles: financial, logistic, emotional and spiritual. And the invariable "why me" question, for which no answers come then.
"Do they not then earnestly seek to understand the Qur'aan or are their hearts locked up?" (Surah Muhammad 47:24) is only one of the many verses in the Qur'aan that exhort us to think and reflect on nature and events. "Not a leaf falls without His knowledge," (Surah An'am 6:59) and other verses like: "No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah," (Surah Al-Hadid 57:22) are evidence against events happening randomly or due to tectonic shifts or weather related phenomena.
A Muslim's belief is complete only after his acknowledgment of God, all the prophets, the angels, the books, the Day of Judgment and "qadaa wa qadar" or fate and predestination. Belief in fate and predestination does not in any way release us from responsibility of our actions. The fact that God has full knowledge of all that will be does not reduce us to a robot-like state. Shaykh Fadlallah Haeri explains well in his book "Decree and Destiny" that there was the advent of the Jabbariyya who believed that all was determined by God and Man was powerless, and the Qaddarriya who believed that nothing was predetermined and man was able to control his destiny. Shaykh Haeri states that the reality actually lies somewhere between those two extremes.
"And know that your possessions and your progeny are but a trial, and it is with Allah that lies your highest reward" (Surah Anfaal, 8:28). This verse speaks of how man will be tested and the Qur'aan speaks also of punishment in this world as well as the next. I spent many years trying to figure out how one could tell whether an unfortunate incident was a test or a punishment. At the inception with the moral compass given to us at the time of the Primordial Oath, we are able to distinguish right from wrong and thus tell whether our record has been good, bad or ugly.
In less clear situations, it was Shaykh Abdul Qadir Jilani's book "Futuhul Ghayb" or Revelations of the Unseen that gave me my answer. He says that it is a punishment if the person complains all the time and is bitter, a test if the person tolerates it with patience and for spiritual elevation if the misfortune is borne with cheerfulness.
On August 19, 1999 a powerful earthquake killed 6000 people in Turkey. The day prior to it the Turkish government had passed a law that would jail any person caught teaching their children the Qur'aan within their home. True to the refrain in the Qur'aan, the revelation in the Qur'aan is only for those who reflect. In the town of Golcuk buildings that were constructed recently were destroyed but a mosque and its minaret built a century earlier stand unscathed. The building next to it is also standing for had it fallen it would have likely damaged the mosque. It is easy to give bland scientific explanations for natural disasters. And yet if one was to reflect and realise that there is nothing that occurs without a reason, a whole lot could be learned from life and events. And we would be a step closer to our Maker, knowing whom, or gnosis, should be our raison d'etre.
In the recent tsunami, the province of Aceh in Indonesia was essentially wiped out. And yet in many affected areas in Indonesia dozens of mosques stand untouched amidst the rubble around them. Secular interpretations say that mosques were better constructed and so escaped damage. However, according to an article by a non-Muslim journalist, in the town of Sigli a mosque made of wood stands whilst surrounding structures have been destroyed.
Whilst rebellious incidents such as the legislation in Turkey just prior to the earthquake have not been reported from Indonesia, it seems to be a matter of whether or not one is able to appreciate the concept of cause and effect that is mentioned in the Qur'aan. Our bad deeds as cause and ravaging disasters as effect, with the House of God bearing silent sombre testimony to His ire. On the happier side a great test for the survivors who lost entire families with an unscathed mosque as though saying that He tests us with our money and our children and those that bear with patience and fortitude earn a great station of closeness with Him and lasting bliss in the Hereafter.
Allah menitions in the Quran that when an evil befalls us it is due to what our own hands have earned. Also our beloved Messenger, Muhammad (sallalahu 'alayhi wassallam) said in a hadith that the most tried are the Prophets, then those in piety after those. So therefore in our day to daylife when things go wrong in our lives how do we decide whether it is due to our sinfulness or that Allah loves us . and therefore sends a trial upon us
Jazakallahu khairun
Du'a (supplication) is our own personal means of communication with our Creator and it is accepted in any language. An individual may pray to ask for forgiveness, prosperity, help, improvement of a situation, increase in faith, or to thank God for His bounty or answering previous prayers; A person can pray for anything that is good and halal (permitted Islamically), and he can also pray for the damnation of the enemy and the ending of the world's evils. An individual may also pray for other persons.
Duas can be individual and personal, but there are a great number of books that have pre-written duas, written and compiled by scholars, and these relate duas presented by Prophets (PBUT),
The Quran itself has a number of duas within its pages, one such dua is this one where Prophet Abraham (PBUH) says:
الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
[Quran 14.39] Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer:
[14.40] My Lord! make me keep up prayer and from my offspring (too), O our Lord, and accept my prayer:
[14.41] O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass!
The last line from that dua is sometimes said in a popular Qunoot dua, which is a special type of dua that is said in regular Salat prayers. A future article will be written about this to further elaborate.
Another dua from the Quran that we can use personally when we make dua is this:
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2.286] ...Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
We have all undoubtedly been through some testing moments in our lives, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem. Therefore it is necessary to confide in He who is the All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the Holy Quran,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
[Quran 2.186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
However, it is important that we do not get into the habit of making du'a as a last resort and only after all else has failed. Surely if we remember Allah (SWT) at times of well-being, then He will remember us at times of difficulty. Therefore supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT).
The severity of neglecting du'a
The consequence of not making du'a is explicitly summarized in a single ayah (verse) of the Holy Quran:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
[Quran 40.60] And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.
Du'a - Our connection to the heavens
Dua, sometimes written duah, means calling, asking for something, and in the Islamic sense of the word it is doing just that, but to God. The word Dua can be translated in English to 'prayer', and this is accurate, but should not be confused with the other form of Muslim prayer, the Salat (aka namaz) which is something different. Dua is unlike the obligatory pillars of Islam such as Salat and Sawm (fasting) which have a rigid standard of regulations, because through du'a we are able to use our very own individual styles of expression.
The Muslim supplicator raises his hands palm-up in front of him, at the level of his chest, or on his lap during this type of prayer, but this is not a requirement.
Du'a (supplication) is our own personal means of communication with our Creator and it is accepted in any language. An individual may pray to ask for forgiveness, prosperity, help, improvement of a situation, increase in faith, or to thank God for His bounty or answering previous prayers; A person can pray for anything that is good and halal (permitted Islamically), and he can also pray for the damnation of the enemy and the ending of the world's evils. An individual may also pray for other persons.
Duas can be individual and personal, but there are a great number of books that have pre-written duas, written and compiled by scholars, and these relate duas presented by Prophets (PBUT), Imams (AS), and other Ma'soomeen (AS). The Quran itself has a number of duas within its pages, one such dua is this one where Prophet Abraham (PBUH) says:
الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاء
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
[Quran 14.39] Praise be to Allah, Who has given me in old age Ismail and Ishaq; most surely my Lord is the Hearer of prayer:
[14.40] My Lord! make me keep up prayer and from my offspring (too), O our Lord, and accept my prayer:
[14.41] O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass!
The last line from that dua is sometimes said in a popular Qunoot dua, which is a special type of dua that is said in regular Salat prayers. A future article will be written about this to further elaborate.
Another dua from the Quran that we can use personally when we make dua is this:
لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 2.286] ...Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.
Other duas can be found in special books, and some of these duas are formulated to help certain situations like seeking pregnancy, stopping nightmares and many other things. Some published duas are very popular, like.There is a formulated dua for every day of the week and almost every situation, and these are good to recite, and very beneficial.
Importance of du'a
We have all undoubtedly been through some testing moments in our lives, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem. Therefore it is necessary to confide in He who is the All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the Holy Quran,
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
[Quran 2.186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
However, it is important that we do not get into the habit of making du'a as a last resort and only after all else has failed. Surely if we remember Allah (SWT) at times of well-being, then He will remember us at times of difficulty. Therefore supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT).
The severity of neglecting du'a
The consequence of not making du'a is explicitly summarized in a single ayah (verse) of the Holy Quran:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ
[Quran 40.60] And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased.
Recommended etiquettes of du'a
As with all actions it is commendable that we start with the phrase 'Bismillah ar-Rahman ar-Raheem' (In the name of Allah, Most Gracious, Most Merciful), it is also recommended that we refer to our Creator and His glory through mentioning His names and attributes. Next, it is beneficial to invoke blessings on the Prophet Muhammad (SAW)
It is also strongly advised that before praying for ourselves we pray for others first, especially for those who have died. This is because when a person's life draws to a close, the opportunity for repentance and doing good ceases, and the deceased is held at a transitional phase which lies between death and the day of judgment - this is the state of Barzakh. . During this very vulnerable time the person is subject to a lot of questioning and punishment, therefore it is the supplication of the living for the dead that can help them at this most crucial point. In remembering the dead in our prayers we can only hope that when the time comes for our own souls to return to their Maker, there will be Muslims praying for us throughout this duration of difficulty. In addition to this, mentioning our Muslim brothers and sisters in du'a not only teaches us to be more compassionate, but it also means that the du'a is more likely to be accepted.
There are a couple of prerequisites for du'a to be accepted, with some being more serious than others. One important thing to keep in mind is the 'give and take' aspect of du'a - why should Allah give us anything we ask for if we do not do what He asks of us - we don't give anything back for what He has given us. Why would Allah grant a poor excuse for a believer what he covets, when this bad Muslim only angers God by sinning continuously and not even doing the simple obligatory deeds of worship, the minimum at least?
God has an agreement with the people that He will grant them what they wish if they fulfill the requirements of the covenant, but yet people continue to sin and they ask: Why are my prayers not answered? People should ask: Do I really deserve it?
Some things that are required for prayers to be accepted:
Stop Sinning - Sins come in three grades: Greater sins, great sins, and minor sins. A single greater sin can make your dua count for nothing for a considerable time, sometimes (but rarely) permanently. After doing such a sin the person must truly repent for ever, just hoping that God may shed His mercy upon them, even though He could deny them His mercy for they are not worthy. A great sin is grave enough for dua to be denied for a good length of time, until the perpetrator asks god to forgive them a couple of times sincerely. A great number of minor sins, sins that sometimes the sinner does not realize they are doing, can add-up and rise to a certain level where God just says this person does not even deserve anything because the person does not cease their evil-doings. If someone has wronged another person then they should right that wrong before they should expect their prayers to be answered, or for them to be forgiven.
A few lines explain these concepts:
O Allah! Forgive me those sins, which tear apart modesty. O Allah! Forgive me those sins, which bring down misfortunes. O Allah! Forgive me those sins, which alter blessings. O Allah! Forgive me those sins, which hold back supplication. O Allah! Forgive me those sins, which cut down hopes. O Allah! Forgive me those sins, which bring down distress. O Allah! Forgive me every sin that I have committed, and every mistake that I have made. ... O my Master! I ask You by Your might, not to let my ugly deeds and acts conceal my supplication from You, not to disgrace me by exposing what is secret of my (acts), which (only) You are aware of, ... My God and my Protector! You have laid on me rules (to follow), but I followed my own whims. ... I come to You, My God, after my shortcoming, ... I do not find any way out from what I have done, nor any place of refuge to turn to about my affairs, other than Your acceptance of my apology, and Your entering me into the range of Your mercy. O Allah! Therefore, accept my apology, have mercy upon the severity of my affliction, and free me from the tightness of my chains.
Good fortune.
1. Wealth: If a Muslim becomes the owner of vast wealth, he should show his gratitude to Allah by paying Zakat duly.
2. Health: If a Muslim is physically healthy, he should show his gratitude and obedience by performing the pilgrimage (Hajj), provided that he is financially capable
3. Sudden solution: If a Muslim finds that a big problem in his life has been solved, he should show gratitude immediately to Allah by performing a Sijdah. And later, he should perform extra prayers.
Misfortune
Well, you can come up with examples yourself.
The main thing is that Muslims should do his work and for the results depend on Allah. If he is going through hard times, he should still stick to praying to Him and abiding by His orders to show His trust in Him.
If a person close to him dies, instead of asking Allah questions, he should accept the tragedy and understand that what has happened is Allah's decision. This shows trust in Allah's decisions
I have always felt that it is really not the death of the one that dies, but the one that lives on. The dearly departed are released from the toil of this life for a serenity that we cannot imagine. In published data about NDEs or near death experiences in which people have had cardiac arrests but were resuscitated, the next world is reported to be one of incredible peace and pleasure. The refrain in all these NDE reports is that the subject did not want to return to this world but was told that their time had not yet come so they had to. What gives credibility to these reports is the amazing concordance in all of them describing a tunnel with a light at the end of it, seeing predeceased relatives and experiencing an enveloping tranquillity.
The suffering of the survivors is usually intense and seemingly endless. The multifarious struggles: financial, logistic, emotional and spiritual. And the invariable "why me" question, for which no answers come then.
"Do they not then earnestly seek to understand the Qur'aan or are their hearts locked up?" (Surah Muhammad 47:24) is only one of the many verses in the Qur'aan that exhort us to think and reflect on nature and events. "Not a leaf falls without His knowledge," (Surah An'am 6:59) and other verses like: "No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allah," (Surah Al-Hadid 57:22) are evidence against events happening randomly or due to tectonic shifts or weather related phenomena.
A Muslim's belief is complete only after his acknowledgment of God, all the prophets, the angels, the books, the Day of Judgment and "qadaa wa qadar" or fate and predestination. Belief in fate and predestination does not in any way release us from responsibility of our actions. The fact that God has full knowledge of all that will be does not reduce us to a robot-like state. Shaykh Fadlallah Haeri explains well in his book "Decree and Destiny" that there was the advent of the Jabbariyya who believed that all was determined by God and Man was powerless, and the Qaddarriya who believed that nothing was predetermined and man was able to control his destiny. Shaykh Haeri states that the reality actually lies somewhere between those two extremes.
"And know that your possessions and your progeny are but a trial, and it is with Allah that lies your highest reward" (Surah Anfaal, 8:28). This verse speaks of how man will be tested and the Qur'aan speaks also of punishment in this world as well as the next. I spent many years trying to figure out how one could tell whether an unfortunate incident was a test or a punishment. At the inception with the moral compass given to us at the time of the Primordial Oath, we are able to distinguish right from wrong and thus tell whether our record has been good, bad or ugly.
In less clear situations, it was Shaykh Abdul Qadir Jilani's book "Futuhul Ghayb" or Revelations of the Unseen that gave me my answer. He says that it is a punishment if the person complains all the time and is bitter, a test if the person tolerates it with patience and for spiritual elevation if the misfortune is borne with cheerfulness.
On August 19, 1999 a powerful earthquake killed 6000 people in Turkey. The day prior to it the Turkish government had passed a law that would jail any person caught teaching their children the Qur'aan within their home. True to the refrain in the Qur'aan, the revelation in the Qur'aan is only for those who reflect. In the town of Golcuk buildings that were constructed recently were destroyed but a mosque and its minaret built a century earlier stand unscathed. The building next to it is also standing for had it fallen it would have likely damaged the mosque. It is easy to give bland scientific explanations for natural disasters. And yet if one was to reflect and realise that there is nothing that occurs without a reason, a whole lot could be learned from life and events. And we would be a step closer to our Maker, knowing whom, or gnosis, should be our raison d'etre.
In the recent tsunami, the province of Aceh in Indonesia was essentially wiped out. And yet in many affected areas in Indonesia dozens of mosques stand untouched amidst the rubble around them. Secular interpretations say that mosques were better constructed and so escaped damage. However, according to an article by a non-Muslim journalist, in the town of Sigli a mosque made of wood stands whilst surrounding structures have been destroyed.
Whilst rebellious incidents such as the legislation in Turkey just prior to the earthquake have not been reported from Indonesia, it seems to be a matter of whether or not one is able to appreciate the concept of cause and effect that is mentioned in the Qur'aan. Our bad deeds as cause and ravaging disasters as effect, with the House of God bearing silent sombre testimony to His ire. On the happier side a great test for the survivors who lost entire families with an unscathed mosque as though saying that He tests us with our money and our children and those that bear with patience and fortitude earn a great station of closeness with Him and lasting bliss in the Hereafter.
Allah menitions in the Quran that when an evil befalls us it is due to what our own hands have earned. Also our beloved Messenger, Muhammad (sallalahu 'alayhi wassallam) said in a hadith that the most tried are the Prophets, then those in piety after those. So therefore in our day to daylife when things go wrong in our lives how do we decide whether it is due to our sinfulness or that Allah loves us . and therefore sends a trial upon us
Jazakallahu khairun
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