Performe ablution perfectly
1. Mentioning the name of Allah-In the Name of Allah, the Most Beneficent, the Most Merciful [saying: bismillah ar-Rahman ar-Rahim]
2. Washing the hands thrice.
3. [Starting by] Rinsing the mouth and nose before washing the face.
4. Rinsing the nose by one's left hand. This is because it is mentioned in the hadith that the Prophet (peace and blessings be upon him), "washed his hands thrice, then he rinsed his mouth and washed his nose with water by putting water in it and blowing it out, and he washed his face thrice…) [Narrated by Bukhari and Muslim].
5. Exaggerating in rinsing one's mouth and nose if not fasting by moving water around the mouth and snuffing water to the end of one's nose. This is because of the hadith, "…and snuff with water well except when you are fasting". [Sunnan At-Tirmithi, Abu Dawoud, ibn Maja and An-Nasa'i].
6. Rinsing one's mouth and nose with the same handful of water. This is because of the hadith, "He [the Prophet] put his hand [into the vessel containing water] rinsed his mouth and his nose". [Bukhari and Muslim].
7. Using tooth stick [Ar. Siwak] before rinsing one's mouth. The Prophet (peace and blessings be upon him says, "Had I not thought it difficult for my Ummah, I would have commanded them to use the Siwak (tooth-stick) before every Prayer.''[Narrated by Ahmed and An-Nasa'i].
8. Running one's wet finger through the beard upon washing the face. It is mentioned in the hadith that the Prophet (peace and blessings be upon him used to run his wet finger through his beard while performing ablution. [At-Tirmithi].
9. Wiping over one's head. This is performed as follows: passing one's wet hands over the head from front to back and so forth. As for obligatory wiping over one's head, it is to wipe over one's head in any way. It is narrated that the Messenger of Allah used to pass his hands over his head [in ablution] from the front to the back. [Bukhari and Muslim].
10. Running wet fingers between the fingers and toes. The Prophet (peace and blessings be upon him) said, "Perform your ablution perfectly and let water to run between the fingers [and toes]".
11. Washing the right [limb] before the left. It is narrated in the hadith that the Messenger of Allah (peace and blessings be upon him): "Used to start from the right side on wearing shoes, combing his hair, cleaning or washing himself and on doing anything else" [Bukhari and Muslim].
12. Performing the actions thrice when washing the face, hands and foot.
13. Saying the two testifications of faith [Ar.Shahadatan] after finishing ablution. Meaning, to says, "I testify that there is no god except Allah and that Muhammad is His Messenger". It is narrated that the Prophet (peace and blessings be upon him) said, " If anyone amongst you performs the ablution perfectly and then says: I testify that there is no god but Allah and that Muhammad is the servant of Allah and His Messenger, the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes". [Muslim]
14. Performing ablution in one's house. The Prophet (peace and blessings be upon him) said, "Whoever purifies in his house and walks to the mosque to perform obligatory prayer, his steps are counted as one expiates a sin and the other raises his rank" [Muslim]
15. Passing one's hand over the limb while or after washing.
16. Using little amount of water. The Prophet (peace and blessings be upon him) used to use little amount of water in ablution. [Narrated by Bukhari and Muslim]
17. Washing above the limits of the four limbs [hands and foot]. It is narrated that Abu Huraira (may Allah be pleased with him) performed ablution, he washed his arm up to the elbows and his feet up to the ankles and said: this is how the Messenger of Allah (peace and blessings be upon him) performed ablution". [Muslim]
18. Performing two rak'ahs [Eng. Units of prayer] after ablution. The Messenger of Allah (peace and blessings be upon him) said, " He who performs ablution like this of mine and then stood up (for prayer) and offered two rak'ahs of prayer without allowing his thoughts to be distracted, all his previous sins are expiated" [Narrated by Bukhari and Muslim]
In a report by Muslim through 'Uqba ibn 'Amir: "He will be rewarded by nothing except Paradise".
19. Perfecting one's ablution: washing each part perfectly. Muslims vary in times of performing ablution during the day, and everyone has to observe these Sunnahs in every time he performs ablution.
Virtue of observing the above Sunnahs:
The Prophet (peace and blessings be upon him) said, "He who performed ablution perfectly, his sins would come out from his body, even coming out from under his nails." [Muslim].
How can you gain the Love of Allah the Almighty?
All praise be to Allah the Almighty. Non has the right to be worshipped except Allah alone, and peace be upon his Prophet Muhammad, his family, wives, relatives and companions,,,
The most important thing in the daily life of any Muslim is following the Sunnah (Way) of the Prophet – Peace be upon him – in all of his actions, deeds, and sayings in order to organize his life according to the Prophetic Sunnah, from the morning to the evening. Thun -Noon Al Masri, said: (One of the signs of loving Allah the Almighty is following the Sunnah of His Prophet – Peace be upon him – in his morals, deeds, orders and actions.
Allah the Almighty said: {Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive your sins. And Allah is Forgiving and Merciful} (Aal-Imran: 31).
Al Hassan Al Basri said, explaining the above mentioned verse: The sign of their love to Allah is following the Sunnah of His Prophet – Peace be upon him – because the rank of the believer can be measured by the extent of following the Prophet – Peace be upon him – therefore, as much as he is following the Sunnah, Allah will give him a higher rank.
Therefore, I have collected this brief search for the sake of reviving the Sunnah of the Prophet – Peace be upon him – in the daily life of all Muslims; in their worship, eating, drinking, dealing with people, ablution, their ingress and egress, wearing clothes and all their activities and actions during the day.
Just think when a person loses a sum of money, he will search hardly to find such amount, but will he exert the same care for any forgotten prophetic sunnah in order to apply it in his daily life??
The problem today is that we take care of our properties more than the Sunnah, to the degree that if someone promised a sum of money to the one who keeps the Prophet’s Sunnah , you will find people very keen to apply the Sunnah in their life affairs because they are looking for money. But what is the use of money when you are lodged in your grave and the people pour soil on you.
Allah The Almighty said: {But you prefer the worldly life* While the Hereafter is better and more enduring} (Al-A'laa: 16-17).
The Sunnah is (Prophetic deeds, actions, habits, way of life) the deeds for which you will be rewarded if you apply, but you won't be punished if you do not. The Sunnah is repeated day and night and is easy to be applied be every one of us.
And I noticed that every person, if applying the daily prophetic deeds, will apply more than one thousand prophetic deeds per day in all fields of his life affairs.
So the purpose of this search is to introduce the easiest mean of applying such daily prophetic deeds, which exceed one thousand per day and thirty thousand per month. Therefore, how much will you lose if you don’t know such prophetic deeds or if you know them but don't apply!!
The advantages of applying the Prophetic Deeds:
1- Reaching to the rank of love by Allah.
2- Compensating any shortage in the religious duties.
3- Preserving from committing heresies.
4- Respecting the religious rituals.
O Muslims! You are urged to follow the Sunnah of your Prophet – Muhammad peace be upon him. Revive and apply it in your daily life. It is the proof for loving the Prophet – Peace be upon him – and a sign for the true belief.
Meditating upon Allah’s Favors
He (PBUH) said: (meditate upon Allah’s boons, but, do not meditate upon Allah). Narrated by At-Tabarani in “Al-Awsat” and Al-Bayhaqi in “Al-Shi’ab”. Al-Albani said it is good.
One of the things that repeat several times, during the Muslim’s day and night, is his sense of Allah’s favor upon him. There are many situations and many scenes that a Muslim see and hear about during his day and night, and which require that he thinks and meditates upon these favors, which he has blessed with, and praise Allah for it.
1- Have you sensed Allah’s favor upon you, when you go to the mosque? And how some people around you have been deprived of this favor, especially at the time of fajr (dawn) prayer, when you look at the Muslims’ homes, while are in a deep sleep, as if they were dead?
2- Have you sensed Allah’s favor upon you, when you walk in the street and see the various scenes; this has had an accident and this, Satan’s voice (singing) comes out of his car loudly and so on?
3- Have you sensed Allah’s favor upon you, when you hear or read the world news, including famines, floods, the spread of diseases, accidents, earthquakes, wars and homelessness?
I say that the successful slave: is the one from whose heart, feeling and sensation, Allah’s favor upon him never vanishes, in every situation and every scene. He remains constantly praising Allah and thanking Him for His favors, which he has been blessed with, such as: religion, health, prosperity and safety from evils…
In the hadith (the Prophet’s saying), he (PBUH) said: (if someone sees an ill person and thus says: “all praise is to Allah Who has protected me against what He has afflicted you with and Who has graced me over many of whom He has created with marked graciousness”, he will never be afflicted with this scourge). At-Termithi said that this is a good hadith.
The following beautiful prayer was taught by the Prophet to his companions:
O God, grant me to love Thee and to love those who love Thee, and whatsoever brings me nearer to Thy love
and make Thy love more precious to me than cold water to the thirsty.
: from the Al-Ghazali's Alchemy of Happiness | The chapter on The Love of God.
On the topic of Love of God it is also worthy to metion that, in Quran this love is spoken in a very simple reciprocal manner, "He (God) loves them and they love Him"
Also, saintly scholar Hassan Basri used to say, "He who knows God loves Him, and he who knows the world hates it."Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Sunday, 27 June 2010
The Qur'an uses several words for the term "love"
The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace be upon him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace be upon him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on roof-tops chanting La ilaha ilia Allah and Allaahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their duffs and singing the words of welcome: Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'. "The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those w ho call (to God). As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness. Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Amir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them. The happiness which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked: 'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Amir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge o f someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock. There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others: 'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.' Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and sa id to myself: 'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace." Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful racier of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, and then known as the "emerald o f the world", and that he would be one of its governors. The fateful decision however was taken. Alone, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam". Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were i n close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said: "One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked: 'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.) 'Every one of us would like that, O Messenger of God,' we all replied. 'Now,' he said, 'each one of you should go to the mosque and learn two ayahs (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)." In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation an d a powerful incentive to acquire knowledge. On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes." Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion: "I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.’Uqbah,' the Prophet said to me, 'don't you want to ride.'?' I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.' The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me: 'Uqbah, shall I not teach you two Suras the like of which has not been heard before.'' 'Certainly, O Messenger of God,' I replied. And he recited to me,"Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two Suras of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two Suras. (Afterwards), he said: 'Read both these Suras when you go to sleep and whenever you wake up.'" The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace. Two objectives occupied Uqbah attention, throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (racier of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a fiqh (jurist); a farad (expert on the Islamic laws of inheritance); an adlib (littérateur); a fasih (orator) and a sha'ir (poet). In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companion s would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God which his recitation induced. One day Umar ibn al-Khattab invited him and said: "Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet. Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Amir himself. At the end of this text was written: "Uqbah ibn Amir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims. In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring groups of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar. Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea. An indication of Uqbah enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear thro wing. Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advice. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran." Uqbah ibn Amir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Hub is available to those:
* Who repent (2:222)
* Who do good (2:195; 5:13)
* Who are just (5:42; 49:9)
* Who persevere in patience (3:145)
* Who fight for His cause (61:4?)
* Who love cleanliness (61:4)
* Who put their trust in Him (3:158)
And so on. But it is not available to:
* The conceited, boastful man (2:190)
* The mischievous disturbers of peace (28:77)
* The unjust (42:40)
* The extravagant (6:142)
* The supercilious (16:23)
* The transgressors (2:190)
Thus while there is a divine love (rafah, Ramah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Quran says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Quran does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (Ramah) is left in the Quran open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Quran says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Quran says that God guides or admits into His own Ramah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Quran) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His Ramah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Quran, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Quran (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Quran uses several words for the term "love" with different shades of meaning. If all these words -- rafah, Rahma, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Quran, appearing on average about once in every 15 ayah (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Quran that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but my rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is and nothing more.
Uqbah ibn Amir? Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say : "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best surahs ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two surahs).
When he alighted for prayer, he led the people in the morning prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’ , reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
My servant (i.e. man) comes even nearer to Me until I love him.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. It's then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat- al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion? And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari ‘at.
It is just this clear road. And nothing more. Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’ at.
It is just this clear road. And nothing more.? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf ? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf ? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf ? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’at.
It is just this clear road. And nothing more.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace be upon him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace be upon him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on roof-tops chanting La ilaha ilia Allah and Allaahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their duffs and singing the words of welcome: Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'. "The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those w ho call (to God). As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness. Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Amir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them. The happiness which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked: 'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Amir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge o f someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock. There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others: 'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.' Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and sa id to myself: 'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace." Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful racier of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, and then known as the "emerald o f the world", and that he would be one of its governors. The fateful decision however was taken. Alone, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam". Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were i n close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said: "One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked: 'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.) 'Every one of us would like that, O Messenger of God,' we all replied. 'Now,' he said, 'each one of you should go to the mosque and learn two ayahs (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)." In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation an d a powerful incentive to acquire knowledge. On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes." Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion: "I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.’Uqbah,' the Prophet said to me, 'don't you want to ride.'?' I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.' The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me: 'Uqbah, shall I not teach you two Suras the like of which has not been heard before.'' 'Certainly, O Messenger of God,' I replied. And he recited to me,"Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two Suras of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two Suras. (Afterwards), he said: 'Read both these Suras when you go to sleep and whenever you wake up.'" The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace. Two objectives occupied Uqbah attention, throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (racier of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a fiqh (jurist); a farad (expert on the Islamic laws of inheritance); an adlib (littérateur); a fasih (orator) and a sha'ir (poet). In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companion s would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God which his recitation induced. One day Umar ibn al-Khattab invited him and said: "Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet. Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Amir himself. At the end of this text was written: "Uqbah ibn Amir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims. In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring groups of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar. Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea. An indication of Uqbah enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear thro wing. Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advice. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran." Uqbah ibn Amir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Hub is available to those:
* Who repent (2:222)
* Who do good (2:195; 5:13)
* Who are just (5:42; 49:9)
* Who persevere in patience (3:145)
* Who fight for His cause (61:4?)
* Who love cleanliness (61:4)
* Who put their trust in Him (3:158)
And so on. But it is not available to:
* The conceited, boastful man (2:190)
* The mischievous disturbers of peace (28:77)
* The unjust (42:40)
* The extravagant (6:142)
* The supercilious (16:23)
* The transgressors (2:190)
Thus while there is a divine love (rafah, Ramah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Quran says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Quran does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (Ramah) is left in the Quran open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Quran says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Quran says that God guides or admits into His own Ramah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Quran) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His Ramah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Quran, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Quran (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Quran uses several words for the term "love" with different shades of meaning. If all these words -- rafah, Rahma, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Quran, appearing on average about once in every 15 ayah (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Quran that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but my rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is and nothing more.
Uqbah ibn Amir? Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).
When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? The Authority of Uqbah ibn Amir
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say : "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise."
Uqbah Ibn Amir
Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them.
Surah al-Falaq and Surah al-Nas (113 and 114). Narrated Uqbah ibn Amir:
I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best surahs ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two surahs).
When he alighted for prayer, he led the people in the morning prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.
‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’ , reports Uqbah Ibn Amir (Abu Daud).
"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
My servant (i.e. man) comes even nearer to Me until I love him.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Quranic concept of God's hub.
* It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
* The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
* Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.
I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.
However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. It's then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.
This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:
* for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and
* Islam contains the best of teachings of previous revelations on this subject and states them in rational language.
The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.
The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.
God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:
My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)
O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)
These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]
For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].
The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).
Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.
Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat- al-Masabih, Book 9, chap.2).
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.
What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion? And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari ‘at.
It is just this clear road. And nothing more. Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’ at.
It is just this clear road. And nothing more.? Love and affection.
It is the cure for hatred and vengeance. And nothing more.
What is Tasawwuf ? The heart attaining tranquility -
Which is the root of religion. And nothing more.
What is Tasawwuf ? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.
What is Tasawwuf ? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.
Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.
Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.
Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.
Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.
I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.
Tasawwuf is nothing but Shari’at.
It is just this clear road. And nothing more.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Friday, 18 June 2010
The Sahaaba in the light of the Aayaats from the Qur’aan
The Sahaaba in the light of the Aayaats from the Qur’aan
Abdullah ibn Umm MaktumR.A. was a cousin of Khadijah bint Khuwaylid R.A., Mother of the Believers, may God be pleased with her. His father was Qays ibn Said and his mother was Aatikah bint Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.
Abdullah witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of God and his devotion to His messenger.
Abdullah was devoted to the noble Prophet and he was so eager to memorize the Quran that he would not miss any opportunity to achieve his hearts desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet.
In this period, the Prophet, peace be upon him, was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met Utbah ibn Rabiah and his brother Shaybah, Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid ibn Mughirah, the father of Khalid ibn Walid who was later to be known as Sayf Allah or 'the sword of God'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call off their persecution of his companions.
While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Quran. "O messenger of God," he said, "teach me from what God has taught you."
The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him:
"He frowned and turned away when the blind man approached him ! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard.
Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous.' (Surah Abasa 8O: 116).
These are the sixteen verses which were revealed to the noble Prophet about Abdullah ibn Umm Maktum, sixteen verses that have continued to be recited from that time till today and shall continue to be recited.
From that day the Prophet did not cease to be generous to Abdullah ibn Umm Maktum, to ask him about his affairs, to fulfill his needs and take him into his council whenever he approached. This is not strange. Was he not censured by God in a most severe manner on Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum with these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me." When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullahs response was prompt. He and Musab ibn Umayr were the first of the Companions to reach Madinah.
As soon as they reached Yathrib, he and Musab began discussing with the people, reading the Quran to them and teaching them the religion of God. When the Prophet, upon whom be peace, arrived in Madinah, he appointed Abdullah and Bilal ibn Rabah to be muadh-dhins for the Muslims, proclaiming the Oneness of God five times a day, calling man to the best of actions and summoning them to success .
Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began. The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.
One of the responsibilities that the Prophet placed on Abdullah ibn Umm Maktum was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.
Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qaideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qaid to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said:
O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.
His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became:
"Not equal are those who remain seated among the believers, except those who possess disabilities, and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).
In spite of thus being excused from jihad, the soul of Abdullah ibn Umm Maktum refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moment. He determined that no campaign should by-pass him. He fixed a role for himself on the battle field. He would say: "Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away. "
In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors:
"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."
Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid Abdullah ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim conquests. On the third day, the Muslims achieved a mighty victory as one of the greatest empires in the world collapsed and one of the most secure thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was Abdullah ibn Umm Maktum. He was found dead on the battlefield clutching the flag of the Muslims.
......The Prophet’s behavior toward disabled people.......
In our everyday lives, we often encounter handicapped people. Whether we stop to chat with them or not, many of us find ourselves thanking God for creating us free of disabilities while simultaneously uttering a prayer for them.
Interestingly enough though, whereas we may consider such people disadvantaged, there is very little evidence in the Qur’an or the traditions of Prophet Muhammad (pbuh) that Islam views them in a similar fashion. For instance, the Qur’an contains hardly any direct reference to disabled people except in the context of jihad: “Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (4:95)
In another place, when God rebukes the Prophet, pbuh, in Surah Abasa (Ch. 80) on account of his behavior toward Abdullah ibn Umm Maktum, He does not dwell on the latter’s disability except to refer to him as the “blind man.” In other words, the Prophet is not being admonished on his insensitivity towards a handicapped person, but rather on his negligence of someone who came to him to learn.
The Prophet’s behavior toward disabled people is an example par excellence for us. In addition to greeting Abdullah ibn Umm Maktum with respect and humility, the Prophet, pbuh, designated him as the Leader of Madinah many times in his own absence. As far as the Prophet was concerned, Abdullah ibn Umm Maktum’s blindness was not a hindrance in his ability to carry out his duties.
Similarly, the case of Julaybib, another companion of the Prophet, is instructive. He was thus known because of his diminutive figure. He was also described as being deformed or revolting in appearance. While many people in Madinah had made him an outcast, the Prophet, pbuh, instead approached a family to give their beautiful daughter as a bride for Julaybib. As may be expected, the parents were blinded by his apparent handicaps – yet their daughter surrendered herself to the will of the Prophet, pbuh.
These examples are important because they show that even though the Prophet, pbuh, was sensitive to their particular circumstances, he did not consider these to be things which should stand in their way of leading normal lives. Rather, he was intent upon focusing on their inner beauty and amorphous souls – just as he did with all of his companions.
Therefore, putting aside our own prejudices and assumptions, we must recognize that disability in and of itself is not necessarily a hindrance or disadvantage. No doubt, it causes the afflicted person far more difficulty than someone who is not in his/her position. This is all the more reason why we should make extra efforts to provide facilitation to our brothers and sisters by ensuring not only their physical comfort through appropriate measures but their mental and emotional ease as well. The latter can only be accomplished if we view them beyond their physical state, just as the Prophet, pbuh, did.
After all, God has promised us that our lives are a test for us. Degrees and forms of our trials vary from person to person, even family to family. However, it is up to us to have fortitude, accept our fate, and then actively work to make the best out of them. Indeed, God has promised us that “with every hardship there is relief,” (94:5) and that “no person shall have a burden laid on him greater than he can bear” (2:286).
In general, handicapped people face the challenge of normalizing their lives with patience, strength and courage. Many of them accomplish this with such flair that they no longer see themselves as “different.” May God facilitate them in their adversity and enable others of us to become a supportive force for them.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Abdullah ibn Umm MaktumR.A. was a cousin of Khadijah bint Khuwaylid R.A., Mother of the Believers, may God be pleased with her. His father was Qays ibn Said and his mother was Aatikah bint Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.
Abdullah witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of God and his devotion to His messenger.
Abdullah was devoted to the noble Prophet and he was so eager to memorize the Quran that he would not miss any opportunity to achieve his hearts desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet.
In this period, the Prophet, peace be upon him, was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met Utbah ibn Rabiah and his brother Shaybah, Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid ibn Mughirah, the father of Khalid ibn Walid who was later to be known as Sayf Allah or 'the sword of God'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call off their persecution of his companions.
While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Quran. "O messenger of God," he said, "teach me from what God has taught you."
The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him:
"He frowned and turned away when the blind man approached him ! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard.
Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous.' (Surah Abasa 8O: 116).
These are the sixteen verses which were revealed to the noble Prophet about Abdullah ibn Umm Maktum, sixteen verses that have continued to be recited from that time till today and shall continue to be recited.
From that day the Prophet did not cease to be generous to Abdullah ibn Umm Maktum, to ask him about his affairs, to fulfill his needs and take him into his council whenever he approached. This is not strange. Was he not censured by God in a most severe manner on Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum with these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me." When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullahs response was prompt. He and Musab ibn Umayr were the first of the Companions to reach Madinah.
As soon as they reached Yathrib, he and Musab began discussing with the people, reading the Quran to them and teaching them the religion of God. When the Prophet, upon whom be peace, arrived in Madinah, he appointed Abdullah and Bilal ibn Rabah to be muadh-dhins for the Muslims, proclaiming the Oneness of God five times a day, calling man to the best of actions and summoning them to success .
Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began. The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.
One of the responsibilities that the Prophet placed on Abdullah ibn Umm Maktum was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.
Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qaideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qaid to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said:
O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.
His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became:
"Not equal are those who remain seated among the believers, except those who possess disabilities, and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).
In spite of thus being excused from jihad, the soul of Abdullah ibn Umm Maktum refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moment. He determined that no campaign should by-pass him. He fixed a role for himself on the battle field. He would say: "Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away. "
In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors:
"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."
Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid Abdullah ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim conquests. On the third day, the Muslims achieved a mighty victory as one of the greatest empires in the world collapsed and one of the most secure thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was Abdullah ibn Umm Maktum. He was found dead on the battlefield clutching the flag of the Muslims.
......The Prophet’s behavior toward disabled people.......
In our everyday lives, we often encounter handicapped people. Whether we stop to chat with them or not, many of us find ourselves thanking God for creating us free of disabilities while simultaneously uttering a prayer for them.
Interestingly enough though, whereas we may consider such people disadvantaged, there is very little evidence in the Qur’an or the traditions of Prophet Muhammad (pbuh) that Islam views them in a similar fashion. For instance, the Qur’an contains hardly any direct reference to disabled people except in the context of jihad: “Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (4:95)
In another place, when God rebukes the Prophet, pbuh, in Surah Abasa (Ch. 80) on account of his behavior toward Abdullah ibn Umm Maktum, He does not dwell on the latter’s disability except to refer to him as the “blind man.” In other words, the Prophet is not being admonished on his insensitivity towards a handicapped person, but rather on his negligence of someone who came to him to learn.
The Prophet’s behavior toward disabled people is an example par excellence for us. In addition to greeting Abdullah ibn Umm Maktum with respect and humility, the Prophet, pbuh, designated him as the Leader of Madinah many times in his own absence. As far as the Prophet was concerned, Abdullah ibn Umm Maktum’s blindness was not a hindrance in his ability to carry out his duties.
Similarly, the case of Julaybib, another companion of the Prophet, is instructive. He was thus known because of his diminutive figure. He was also described as being deformed or revolting in appearance. While many people in Madinah had made him an outcast, the Prophet, pbuh, instead approached a family to give their beautiful daughter as a bride for Julaybib. As may be expected, the parents were blinded by his apparent handicaps – yet their daughter surrendered herself to the will of the Prophet, pbuh.
These examples are important because they show that even though the Prophet, pbuh, was sensitive to their particular circumstances, he did not consider these to be things which should stand in their way of leading normal lives. Rather, he was intent upon focusing on their inner beauty and amorphous souls – just as he did with all of his companions.
Therefore, putting aside our own prejudices and assumptions, we must recognize that disability in and of itself is not necessarily a hindrance or disadvantage. No doubt, it causes the afflicted person far more difficulty than someone who is not in his/her position. This is all the more reason why we should make extra efforts to provide facilitation to our brothers and sisters by ensuring not only their physical comfort through appropriate measures but their mental and emotional ease as well. The latter can only be accomplished if we view them beyond their physical state, just as the Prophet, pbuh, did.
After all, God has promised us that our lives are a test for us. Degrees and forms of our trials vary from person to person, even family to family. However, it is up to us to have fortitude, accept our fate, and then actively work to make the best out of them. Indeed, God has promised us that “with every hardship there is relief,” (94:5) and that “no person shall have a burden laid on him greater than he can bear” (2:286).
In general, handicapped people face the challenge of normalizing their lives with patience, strength and courage. Many of them accomplish this with such flair that they no longer see themselves as “different.” May God facilitate them in their adversity and enable others of us to become a supportive force for them.
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Thursday, 17 June 2010
The Sahaaba in the light of the Aayaats from the Qur’aan
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions).
The Sahaaba in the light of the Aayaats from the Qur’aan
Glad tidings of Jannah and absolution
So those who emigrated and were driven out of their homes, who suffered in My cause, who fight and were slain - (will most certainly blot out from them their iniquities, and admit them into gardens beneath which rivers flow. A reward from Allah; and with Allah is the best of 'reward (Surah Aal-`Imran: 19.5)
Most of the companions of the Prophet were Youth
Ali Ibn Abi Taleb (10 years old), Talhah ibn Ubaydullah (14 years old), Said ibn Zayd ( 15 years Old), Sad ibn Abi Waqqas (17 years old), Umar Ibn Al Khattab (26 years old) Abdur-Rahman ibn Awf (30 years), Othman Ibn Affan (34 years old), Abu Bakr (37 years old)
The First To Accept Islam (As-Saabiqun al-Awwalun)
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions) who believed in the message of Islam brought by Prophet Muhammad, those who made the first hijra (migration) to al-Habash (Abyssinia, now Ethiopia), those among the Ansar (Helpers from Madina) who pledged their loyalty to Prophet Muhammad at 'Aqaba, the first and the second time, and those who migrated to Madina prior to Prophet Muhammad, may the blessings and peace of Allah be upon him.
As-Saabiqul al-Awwalun are mentioned in the Holy Qur'an in verse (9:100)
Some of the well-known companions who were the first to accept Islam and follow Prophet Muhammad, peace be upon him, are:
1. Sayyidatina Khadija bint Khuwaylid
2. Sayyidina 'Ali ibn Abi Talib
3. Sayyidina Abu Bakr as-Siddiq
4. Sayyidina Zayd ibn Harithah
5. Sayyidina 'Uthman ibn 'Affan
6. Sayyidina Zubayr ibn al-'Awwaam
7. Sayyidina 'AbdurRahman ibn 'Awf
8. Sayyidina Sa'd ibn Abi Waqqas
9. Sayyidina Talha ibn 'Ubaydillah
10. Sayyidina Abu 'Ubayda, 'Aamir ibn 'Abdillah ibn al-Jarrah
11. Sayyidina Sa'id ibn Zayd
12. Sayyidatina Fatima bint al-Khattab
(she was the wife of Sayyidina Sa'id ibn Zayd mentioned above and the sister of Sayyidina 'Umar al-Faruq)
13. Sayyidina al-Arqam ibn Abu'l Arqam
14. Sayyidina 'Uthman ibn Maz'un
15. Sayyidatina Khawlah, the wife of Sayyidina 'Uthman ibn Maz'un
16. Sayyidina Bilal ibn Rabah
17. Sayyidina Abu Dharr al-Ghifari
18. Sayyidina 'Amir ibn Fuhayrah
19. Sayyidina 'Ammar ibn Yasir
20. Sayyidatina Sumayya bint Khubbat, mother of Sayyidina 'Ammar ibn Yasir
21. Sayyidina Suhayb ibn Sinan ar-Rumi
22. Sayyidina Miqdad ibn 'Amr (also known as Sayyidina Miqdad al-Aswad)
23. Sayyidina Mus'ab ibn 'Umayr
24. Sayyidina Ja'far ibn Abi Talib
25. Sayyidatina Asma' bint 'Umays ibn an-Nu'man
(wife of Sayyidina Ja'far ibn Abi Talib mentioned above)
26. Sayyidatina Umm al-Fadl, Lubaba bint al-Harith
(the aunt of the Holy Prophet Muhammad and the wife of his uncle Sayyidina 'Abbas ibn 'Abdul Muttalib)
27. Sayyidatina Safiyya
(the aunt of the Holy Prophet Muhammad and the mother of Sayyidina Zubayr ibn al-'Awwaam)
28. Sayyidatina Umm Ruman, wife of Sayyidina Abu Bakr as-Siddiq
29. Sayyidatina Asma' bint Abu Bakr as-Siddiq
30. Sayyidatina Umm Ayman, who married Sayyidina Zayd ibn Harithah
31. Sayyidina Khabbab ibn al-Aratt
32. Sayyidina 'Abdullah ibn Mas'ud
33. Sayyidina 'Abdullah ibn Jahsh ibn Ri'ab
34. Sayyidina Abu Hudhayfa ibn 'Utba
35. Sayyidina Hamza ibn 'Abdul Muttalib
36. Sayyidina 'Umar ibn al-Khattab,
may Allah be pleased with them all.
Appreciative Explanation
1. The above list is partial rather than comprehensive. It includes the names of only the more well-known companions of the beloved Prophet Muhammad, peace be upon him, who were the first to accept Islam.
2. An attempt has been made to sequence these in the order in which they accepted Islam, based on Hadith sources though no such sequence can claim complete accuracy.
3. Only 40 men and 11 women had accepted Islam in the first six years of the mission of the Holy Prophet Muhammad, peace be upon him. However, by the time of his Farewell Pilgrimage at the end of his full 23 years of mission, 124,000 companions had accepted Islam.
Sumayyah Bint Khubbat The First Female Martyr
.
Three brothers set out from Yemen to go to Mekkah. They heard about this city and wanted to experience its culture and to partake of it various social activities. One was named Yasir and the other two were named Harith and Malik. The later two left to return home to Yemen after some time, but Yasir liked living there so much that he decided to stay on permanently. According to the custom of the time he got the sponsorship and support of Abu Huthaifah bin Abdullah Makhzoomi, and became his companion and partner. As they go to know each other better, they took a liking to each other. Abu huthaifah had a very intelligent and sensible slave girl in his house, Sumaayyah. In due course of time she got married to Yasir.
It was a happy marriage and soon they had a son whom they names ‘Ammar. Abu Huthaifah was very kind, loving and generous man, and he liberated the family from bondage, but he continued to keep good terms with them and very often helped them with cash as well. Yasir had two more sons, whom he named Abdullah and Hareeth. The latter was murdered before the advent of islam, and with this tragedy it seemed ill fortune started to haunt the family.
Sumayyah bint Khabat (RA) was one of the first seven people to be enlightened by Islam and swear allegiance to the Prophet (SAW). She is among the foremost of the greatest women companion. Islam is unique in the sense that a persons value does not depend on colour, race, language sex or nationality. The norms are purity of heart and goodwill towards all. As Allah says “Verily the most honourable of you with allah is that (believer) who is most pious”. (Qur'an 49:13)
Thus a person who wishes for his fellow human beings what he wishes for himself, who is kind to his fellow human beings for the sake of Allah (SWT), is the one who fulfils the conditions of the test set by Him.
The seven people who first accepted islam were the following:
Abu Bakkar Siddique, Ali bin Talib, Khadijah, Zaid bin Harith, Sumayyah bint Khabat, ‘Ammar bin Yasir, Bilal bin Abi Rabiah ( not set in order).
The Quraish of Mekkah could not harm the Prophet (SAW) because of the power and position of his uncle Abu Talib. Abu Bakkar Siddique was also a very powerful man because of the wealth of his tribe and his own personal influence. But the common muslim whether man or woman was not spared any imaginable torture or torment.
Sumayyah bint Khabat (RA), her husband and her son ‘Ammar were very often the targets for the cruelty of the Quraish. On one occasion as the Prophet (SAW) was passing by the market place he saw all three members of the family being put through the worst form of torture possible. But the Prophet (SAW) was so helpless that there was no way he could rescue them. He could only console them and said, “Be patient O family of Yasir! For your final destination is Paradise”
Uthman (RA) also narrated that the Prophet (SAW) used to say these words to comfort the family. Once ‘Ammer managed to escape and reach the Prophet (SAW). He then asked when this persecution of the innocent muslims would end, and when they would be able to breathe peacefully. He said things were going beyond all limits. The Prophet (SAW) then comforted him with a prayer to Allah (SWT) to protect and save the family of Yasir from the hell fire.
Abu Jahl gave Sumayyah bint Khubbat the worst kind of punishment, but she did not waver even for a second and remained as steady as a rock. He tried to pressure, cajole with and threaten her to recant, but she bluntly refused. He could not accept the fact that she could resist him so stubbornly and in out of rage he thrust his spear into her. This proved to be a fatal blow, and she died. Thus Sumayyah bint Khubbat had the distinction of being the first woman martyr of Islam. This incdent took place seven years before the Hijrah. Then her husband also fell victim to the torture of the Quraish and he also died. After the martyrdom of both the parents, ‘Ammar took a special place in the affections of the Prophet (SAW). He used to address him lovingle as ibn Sumayyah. The Prophet (SAW) often spoke of the family of Yasir in the highest terms of praise.
Abdullah bin Mas’ood (RA) says the Prophet (SAW) once said that when dissensions and disputes appeared among the people Ibn Sumayyah would always stand by the right and just.
This family sacrificed their lives, all in order to nourish the truth and also to earn rewards for the hereafter. It is about people like these that Allah says:
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the paradise. They fight in Allahs cause so they kill (others) and are killed. It is promise in truth which is binding on him in the Taurat and the Injeel and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain that you have concluded. Hat is the supreme success” (Qur'an 9:111).
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
The Sahaaba in the light of the Aayaats from the Qur’aan
Glad tidings of Jannah and absolution
So those who emigrated and were driven out of their homes, who suffered in My cause, who fight and were slain - (will most certainly blot out from them their iniquities, and admit them into gardens beneath which rivers flow. A reward from Allah; and with Allah is the best of 'reward (Surah Aal-`Imran: 19.5)
Most of the companions of the Prophet were Youth
Ali Ibn Abi Taleb (10 years old), Talhah ibn Ubaydullah (14 years old), Said ibn Zayd ( 15 years Old), Sad ibn Abi Waqqas (17 years old), Umar Ibn Al Khattab (26 years old) Abdur-Rahman ibn Awf (30 years), Othman Ibn Affan (34 years old), Abu Bakr (37 years old)
The First To Accept Islam (As-Saabiqun al-Awwalun)
As-Saabiqun al-Awwalun are the first and the foremost sahaba (companions) who believed in the message of Islam brought by Prophet Muhammad, those who made the first hijra (migration) to al-Habash (Abyssinia, now Ethiopia), those among the Ansar (Helpers from Madina) who pledged their loyalty to Prophet Muhammad at 'Aqaba, the first and the second time, and those who migrated to Madina prior to Prophet Muhammad, may the blessings and peace of Allah be upon him.
As-Saabiqul al-Awwalun are mentioned in the Holy Qur'an in verse (9:100)
Some of the well-known companions who were the first to accept Islam and follow Prophet Muhammad, peace be upon him, are:
1. Sayyidatina Khadija bint Khuwaylid
2. Sayyidina 'Ali ibn Abi Talib
3. Sayyidina Abu Bakr as-Siddiq
4. Sayyidina Zayd ibn Harithah
5. Sayyidina 'Uthman ibn 'Affan
6. Sayyidina Zubayr ibn al-'Awwaam
7. Sayyidina 'AbdurRahman ibn 'Awf
8. Sayyidina Sa'd ibn Abi Waqqas
9. Sayyidina Talha ibn 'Ubaydillah
10. Sayyidina Abu 'Ubayda, 'Aamir ibn 'Abdillah ibn al-Jarrah
11. Sayyidina Sa'id ibn Zayd
12. Sayyidatina Fatima bint al-Khattab
(she was the wife of Sayyidina Sa'id ibn Zayd mentioned above and the sister of Sayyidina 'Umar al-Faruq)
13. Sayyidina al-Arqam ibn Abu'l Arqam
14. Sayyidina 'Uthman ibn Maz'un
15. Sayyidatina Khawlah, the wife of Sayyidina 'Uthman ibn Maz'un
16. Sayyidina Bilal ibn Rabah
17. Sayyidina Abu Dharr al-Ghifari
18. Sayyidina 'Amir ibn Fuhayrah
19. Sayyidina 'Ammar ibn Yasir
20. Sayyidatina Sumayya bint Khubbat, mother of Sayyidina 'Ammar ibn Yasir
21. Sayyidina Suhayb ibn Sinan ar-Rumi
22. Sayyidina Miqdad ibn 'Amr (also known as Sayyidina Miqdad al-Aswad)
23. Sayyidina Mus'ab ibn 'Umayr
24. Sayyidina Ja'far ibn Abi Talib
25. Sayyidatina Asma' bint 'Umays ibn an-Nu'man
(wife of Sayyidina Ja'far ibn Abi Talib mentioned above)
26. Sayyidatina Umm al-Fadl, Lubaba bint al-Harith
(the aunt of the Holy Prophet Muhammad and the wife of his uncle Sayyidina 'Abbas ibn 'Abdul Muttalib)
27. Sayyidatina Safiyya
(the aunt of the Holy Prophet Muhammad and the mother of Sayyidina Zubayr ibn al-'Awwaam)
28. Sayyidatina Umm Ruman, wife of Sayyidina Abu Bakr as-Siddiq
29. Sayyidatina Asma' bint Abu Bakr as-Siddiq
30. Sayyidatina Umm Ayman, who married Sayyidina Zayd ibn Harithah
31. Sayyidina Khabbab ibn al-Aratt
32. Sayyidina 'Abdullah ibn Mas'ud
33. Sayyidina 'Abdullah ibn Jahsh ibn Ri'ab
34. Sayyidina Abu Hudhayfa ibn 'Utba
35. Sayyidina Hamza ibn 'Abdul Muttalib
36. Sayyidina 'Umar ibn al-Khattab,
may Allah be pleased with them all.
Appreciative Explanation
1. The above list is partial rather than comprehensive. It includes the names of only the more well-known companions of the beloved Prophet Muhammad, peace be upon him, who were the first to accept Islam.
2. An attempt has been made to sequence these in the order in which they accepted Islam, based on Hadith sources though no such sequence can claim complete accuracy.
3. Only 40 men and 11 women had accepted Islam in the first six years of the mission of the Holy Prophet Muhammad, peace be upon him. However, by the time of his Farewell Pilgrimage at the end of his full 23 years of mission, 124,000 companions had accepted Islam.
Sumayyah Bint Khubbat The First Female Martyr
.
Three brothers set out from Yemen to go to Mekkah. They heard about this city and wanted to experience its culture and to partake of it various social activities. One was named Yasir and the other two were named Harith and Malik. The later two left to return home to Yemen after some time, but Yasir liked living there so much that he decided to stay on permanently. According to the custom of the time he got the sponsorship and support of Abu Huthaifah bin Abdullah Makhzoomi, and became his companion and partner. As they go to know each other better, they took a liking to each other. Abu huthaifah had a very intelligent and sensible slave girl in his house, Sumaayyah. In due course of time she got married to Yasir.
It was a happy marriage and soon they had a son whom they names ‘Ammar. Abu Huthaifah was very kind, loving and generous man, and he liberated the family from bondage, but he continued to keep good terms with them and very often helped them with cash as well. Yasir had two more sons, whom he named Abdullah and Hareeth. The latter was murdered before the advent of islam, and with this tragedy it seemed ill fortune started to haunt the family.
Sumayyah bint Khabat (RA) was one of the first seven people to be enlightened by Islam and swear allegiance to the Prophet (SAW). She is among the foremost of the greatest women companion. Islam is unique in the sense that a persons value does not depend on colour, race, language sex or nationality. The norms are purity of heart and goodwill towards all. As Allah says “Verily the most honourable of you with allah is that (believer) who is most pious”. (Qur'an 49:13)
Thus a person who wishes for his fellow human beings what he wishes for himself, who is kind to his fellow human beings for the sake of Allah (SWT), is the one who fulfils the conditions of the test set by Him.
The seven people who first accepted islam were the following:
Abu Bakkar Siddique, Ali bin Talib, Khadijah, Zaid bin Harith, Sumayyah bint Khabat, ‘Ammar bin Yasir, Bilal bin Abi Rabiah ( not set in order).
The Quraish of Mekkah could not harm the Prophet (SAW) because of the power and position of his uncle Abu Talib. Abu Bakkar Siddique was also a very powerful man because of the wealth of his tribe and his own personal influence. But the common muslim whether man or woman was not spared any imaginable torture or torment.
Sumayyah bint Khabat (RA), her husband and her son ‘Ammar were very often the targets for the cruelty of the Quraish. On one occasion as the Prophet (SAW) was passing by the market place he saw all three members of the family being put through the worst form of torture possible. But the Prophet (SAW) was so helpless that there was no way he could rescue them. He could only console them and said, “Be patient O family of Yasir! For your final destination is Paradise”
Uthman (RA) also narrated that the Prophet (SAW) used to say these words to comfort the family. Once ‘Ammer managed to escape and reach the Prophet (SAW). He then asked when this persecution of the innocent muslims would end, and when they would be able to breathe peacefully. He said things were going beyond all limits. The Prophet (SAW) then comforted him with a prayer to Allah (SWT) to protect and save the family of Yasir from the hell fire.
Abu Jahl gave Sumayyah bint Khubbat the worst kind of punishment, but she did not waver even for a second and remained as steady as a rock. He tried to pressure, cajole with and threaten her to recant, but she bluntly refused. He could not accept the fact that she could resist him so stubbornly and in out of rage he thrust his spear into her. This proved to be a fatal blow, and she died. Thus Sumayyah bint Khubbat had the distinction of being the first woman martyr of Islam. This incdent took place seven years before the Hijrah. Then her husband also fell victim to the torture of the Quraish and he also died. After the martyrdom of both the parents, ‘Ammar took a special place in the affections of the Prophet (SAW). He used to address him lovingle as ibn Sumayyah. The Prophet (SAW) often spoke of the family of Yasir in the highest terms of praise.
Abdullah bin Mas’ood (RA) says the Prophet (SAW) once said that when dissensions and disputes appeared among the people Ibn Sumayyah would always stand by the right and just.
This family sacrificed their lives, all in order to nourish the truth and also to earn rewards for the hereafter. It is about people like these that Allah says:
“Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the paradise. They fight in Allahs cause so they kill (others) and are killed. It is promise in truth which is binding on him in the Taurat and the Injeel and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain that you have concluded. Hat is the supreme success” (Qur'an 9:111).
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.
Sunday, 13 June 2010
"O Allah, make the months of Rajab blessed for us.
Alhamdulillah, most of you will be familiar to the many blessings and endless mercy which transcends this holy month but here is the Prophet (sws) & Sahaba (ra) describing the Month of Rajab.
Month of Rajab
The Prophet said "Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of my Nation."
Is the seventh month of the Islamic Calendar.
The meaning of Rajab: The lexical definition of Rajaba is "to respect", which is where the word Rajab has been deprived from.
This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet Sall-Allahu alayhi wa sallam. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet Sall-Allahu alayhi wa sallam sighted the moon of Rajab, he used to pray to Allah in the following words:
"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."
Al-Hafidh Ibn `Ali ibn Muhammad ibn Hajar Al-`Asqalani, an eminent scholar, wrote a detailed study entitled “Tabyeen Al-`Ajab bima Warada fi Fadl Rajab.” Ibn Hajar included in this study almost all the hadiths reported about the merit of Rajab and the rewards entailed by observing fasting and optional Prayer during it, classifying these hadiths into either weak or fabricated ones.
He also mentioned that Rajab has eighteen names, the most famous of which are these:
Al-Asamm (“the Deaf Month”). It was called so because no rattle of weapons was heard during it, it being one of the sacred months in which fighting is prohibited.
It was called also Al-Asabb (“the Poured-in Month”), because [it was believed that] mercy is poured on people during it. It was called also “the Iron Remover.” In this regard it was reported that Abu Raja’ Al-`Utaridi said, “We used to worship stones [before Islam]. But when we found a better stone than the first one, we would throw the first one and take the latter. If we could not get a stone then we would collect some earth (soil), then bring a sheep and milk that sheep over it, and perform Tawaf around it. When the month of Rajab came, we used (to stop the military actions), calling this month the Iron Remover, for we used to remove and throw away the iron parts of every spear and arrow during it” (Al-Bukhari).
The merit of Rajab is like the merit of the rest of the other sacred months. Allah Almighty says: (Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them) (At-Tawbah 9: 36).
The names of these sacred months are mentioned in an authentic hadith said by the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage. According to this hadith, the sacred months are four, three in succession—that is, Dhul-Qi`dah, Dhul-Hijjah, and Muharram—and the fourth is Rajab, which comes between Jumada Thani and Sha`ban.
According to the above verse, Allah Almighty has ordered the Muslims not to wrong themselves (or others), especially in these sacred months. So no fighting between tribes was to be waged during these months, so that people would guarantee that the way to the Sacred House be safe. This is indicated by Almighty Allah’s saying in another verse: (Then, when the sacred months have passed, slay the idolaters wherever ye find them) (At-Tawbah 9: 5).
Another manifestation of not wronging oneself in the sacred months is to avoid committing sins or wronging others. Some scholars derived from Almighty Allah’s ordering Muslims not to wrong themselves especially in the sacred months that the blood money paid in the case of killing a person by mistake is to be increased by one third if this act is committed during the sacred months. But it is to be noted that the fatwas of those scholars are not based on direct evidence from the Qur’an or Sunnah.
Observing voluntary fasting in the sacred months, including Rajab, is recommended. In this regard, Abu Dawud reported on the authority of Mujibah Al-Bahilyyah that the Prophet (peace and blessings be upon him) said to her father or uncle, “Observe fasting for some days in the sacred months and leave fasting for other days.” He (peace and blessings be upon him) said this three times, folding three fingers of him and then unfolding them each time. The Prophet’s using three fingers here is meant to assert his recommendation of fasting during these months, and not to indicate the number of the days to observe fasting therein.
Hence, doing good deeds, including fasting, in Rajab is generally praiseworthy like doing so in the rest of the sacred months. According to Ibn Hajar, there is no hadith, whether authentic or good, reported to the effect that observing fasting in Rajab entails a special reward.
Among the weak hadiths circulated about the special rewards entailed by fasting in Rajab is this: “There is a river in Paradise called Rajab; its water is whiter than milk and sweeter than honey. He who observes fasting of a day from the month of Rajab is like him who observes fasting for a whole month; he who observes fasting of seven days from it will be given refuge against the seven gates of the Fire; he who observes fasting of eight days from it, the eight gates of Paradise will be opened for him; and he who observes fasting of ten days from it, his bad deeds will be turned into good ones.”
There is another long hadith reported in this regard, in the context of which it is reported “Rajab is Almighty Allah’s month, Sha`ban is my month, and Ramadan is my Ummah’s month.” This hadith was said to be fabricated. It was also mentioned in Al-Jami` Al-Kabir by As-Syuti that this hadith was reported by Abu Al-Fat-h ibn Abu Al-Fawaris in his book Amali as a mursal hadith (a hadith which a Successor has directly attributed to the Prophet without mentioning a Companion).
Of the fabricated hadiths reported about the praiseworthiness of offering special Prayers during Rajab is this: “He who performs the Maghrib Prayer in the first night of Rajab, and then offers twenty rak`ahs, two by two, reciting in each rak`ah surat Al-Fatihah and surat “Qul huwa Allahu Ahad,” Allah Almighty will guard him, his family, his wealth, his children; he will also be given refuge against the punishment of the grave and will pass over the bridge above Hell like lightening without being brought to account or exposed to punishment (in the Hereafter).”
Ibn Hajar dedicated in the study referred to above, a whole chapter for the hadiths reported about prohibiting fasting the whole month of Rajab. He then said, “This prohibition applies to the person who observes fasting during it out of following the pre-Islamic tradition of sanctifying this month. But if he observes fasting in this month for Allah’s sake without obligating himself to fast certain days from it, or to offer night vigil Prayer in certain nights of it, there is nothing wrong in this. The prohibition meant here is analogous to the prohibition referred to in the Prophet’s hadith ‘Do not single out the night (preceding) Friday among the nights for Prayer and do not single out Friday among days for fasting.’ ”
As for him who observes fasting in Rajab, believing that fasting during it is more praiseworthy than fasting in the other months, this is controversial among scholars, but Ibn Hajar was of the opinion that this is not permissible.
Ibn Hajar also quoted Abu Bakr At-Tartushi as saying in Al-Bida` wa Al-Hawadith, “It is not recommended to observe fasting in Rajab if this is done out of one of three intentions, one of which is to do so out of believing that its fasting is obligatory like the fasting of Ramadan, or it is a regular act of Sunnah, or that its fasting is more rewarded and praiseworthy than fasting in the other months. If anything of the kind had been true, the Prophet (peace and blessings be upon him) would have clarified it. According to Ibn Dihyah, fasting in general is a good act, but it should not be observed in Rajab out of believing that it entails special rewards then. `Umar (may Allah be pleased with him) would not recommend fasting in Rajab out of this belief.”
Concerning visiting graves in Rajab, many people, especially women, are used to visiting graves on the first Friday of Rajab. There is nothing in Shari`ah that recommends such an act, and doing so does not entail a reward better than that entailed by visiting graves on any other ordinary day.
Muslims should, rather, remember the important events that took place in the history of Islam during this month, such as the Night Journey and Ascension, the Battle of Tabuk, and the liberation of Al-Aqsa Mosque from the crusaders at the hands of Salah Ad-Din Al-Ayubi (AH 538). Muslims should derive lessons from this glorious history, so that they may reunite and seek to liberate Al-Aqsa Mosque anew from its recent brutal occupiers.
Events of Rajab:- The Holy Prophet ascended to Heaven on the 27th of Rajab on either Sunday or Monday (Mi'raaj).
-Hadhrat Bilal Ibn Haritha (R.A) brought a congregation of four hundred men named Banu Muzeena in the presence of the Holy Prophet . They all embraced Islam and became followers of the Holt Prophet in the year 5 A.H
-The battle of Tabook took place in the year 9 A.H. This was the last battle which the Holy Prophet participated in.
-The second Oath of Aqabah took place in Rajab, 12 A.H.
Deaths in Rajab:-
-Imam Abu Hanifa (R.A) passed away on the 15th of Rajab 150 A.H.
-Imam Shafi'ee (R.A) passed away on the 14th Rajab 204 A.H.
-Imam Muslim (R.A) passed away on the 24th of Rajab 261 A.H.
-Imam Nawawee (R.A) passed away on the 14th of Rajab 677 A.H.
“Knowledge knocks on the door of action. If it receives a reply, it stays, otherwise it departs.”
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me. !! .
Month of Rajab
The Prophet said "Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of my Nation."
Is the seventh month of the Islamic Calendar.
The meaning of Rajab: The lexical definition of Rajaba is "to respect", which is where the word Rajab has been deprived from.
This month was regarded as one of the sacred months (Al-Ashhur-al-hurum) in which battles were prohibited in the days of the Holy Prophet Sall-Allahu alayhi wa sallam. It is also a prelude to the month of Ramadan, because Ramadan follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet Sall-Allahu alayhi wa sallam sighted the moon of Rajab, he used to pray to Allah in the following words:
"O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (i.e. prolong our life up to Ramadan, so that we may benefit from its merits and blessings)."
Al-Hafidh Ibn `Ali ibn Muhammad ibn Hajar Al-`Asqalani, an eminent scholar, wrote a detailed study entitled “Tabyeen Al-`Ajab bima Warada fi Fadl Rajab.” Ibn Hajar included in this study almost all the hadiths reported about the merit of Rajab and the rewards entailed by observing fasting and optional Prayer during it, classifying these hadiths into either weak or fabricated ones.
He also mentioned that Rajab has eighteen names, the most famous of which are these:
Al-Asamm (“the Deaf Month”). It was called so because no rattle of weapons was heard during it, it being one of the sacred months in which fighting is prohibited.
It was called also Al-Asabb (“the Poured-in Month”), because [it was believed that] mercy is poured on people during it. It was called also “the Iron Remover.” In this regard it was reported that Abu Raja’ Al-`Utaridi said, “We used to worship stones [before Islam]. But when we found a better stone than the first one, we would throw the first one and take the latter. If we could not get a stone then we would collect some earth (soil), then bring a sheep and milk that sheep over it, and perform Tawaf around it. When the month of Rajab came, we used (to stop the military actions), calling this month the Iron Remover, for we used to remove and throw away the iron parts of every spear and arrow during it” (Al-Bukhari).
The merit of Rajab is like the merit of the rest of the other sacred months. Allah Almighty says: (Lo! the number of the months with Allah is twelve months by Allah’s ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them) (At-Tawbah 9: 36).
The names of these sacred months are mentioned in an authentic hadith said by the Prophet (peace and blessings be upon him) in the Farewell Pilgrimage. According to this hadith, the sacred months are four, three in succession—that is, Dhul-Qi`dah, Dhul-Hijjah, and Muharram—and the fourth is Rajab, which comes between Jumada Thani and Sha`ban.
According to the above verse, Allah Almighty has ordered the Muslims not to wrong themselves (or others), especially in these sacred months. So no fighting between tribes was to be waged during these months, so that people would guarantee that the way to the Sacred House be safe. This is indicated by Almighty Allah’s saying in another verse: (Then, when the sacred months have passed, slay the idolaters wherever ye find them) (At-Tawbah 9: 5).
Another manifestation of not wronging oneself in the sacred months is to avoid committing sins or wronging others. Some scholars derived from Almighty Allah’s ordering Muslims not to wrong themselves especially in the sacred months that the blood money paid in the case of killing a person by mistake is to be increased by one third if this act is committed during the sacred months. But it is to be noted that the fatwas of those scholars are not based on direct evidence from the Qur’an or Sunnah.
Observing voluntary fasting in the sacred months, including Rajab, is recommended. In this regard, Abu Dawud reported on the authority of Mujibah Al-Bahilyyah that the Prophet (peace and blessings be upon him) said to her father or uncle, “Observe fasting for some days in the sacred months and leave fasting for other days.” He (peace and blessings be upon him) said this three times, folding three fingers of him and then unfolding them each time. The Prophet’s using three fingers here is meant to assert his recommendation of fasting during these months, and not to indicate the number of the days to observe fasting therein.
Hence, doing good deeds, including fasting, in Rajab is generally praiseworthy like doing so in the rest of the sacred months. According to Ibn Hajar, there is no hadith, whether authentic or good, reported to the effect that observing fasting in Rajab entails a special reward.
Among the weak hadiths circulated about the special rewards entailed by fasting in Rajab is this: “There is a river in Paradise called Rajab; its water is whiter than milk and sweeter than honey. He who observes fasting of a day from the month of Rajab is like him who observes fasting for a whole month; he who observes fasting of seven days from it will be given refuge against the seven gates of the Fire; he who observes fasting of eight days from it, the eight gates of Paradise will be opened for him; and he who observes fasting of ten days from it, his bad deeds will be turned into good ones.”
There is another long hadith reported in this regard, in the context of which it is reported “Rajab is Almighty Allah’s month, Sha`ban is my month, and Ramadan is my Ummah’s month.” This hadith was said to be fabricated. It was also mentioned in Al-Jami` Al-Kabir by As-Syuti that this hadith was reported by Abu Al-Fat-h ibn Abu Al-Fawaris in his book Amali as a mursal hadith (a hadith which a Successor has directly attributed to the Prophet without mentioning a Companion).
Of the fabricated hadiths reported about the praiseworthiness of offering special Prayers during Rajab is this: “He who performs the Maghrib Prayer in the first night of Rajab, and then offers twenty rak`ahs, two by two, reciting in each rak`ah surat Al-Fatihah and surat “Qul huwa Allahu Ahad,” Allah Almighty will guard him, his family, his wealth, his children; he will also be given refuge against the punishment of the grave and will pass over the bridge above Hell like lightening without being brought to account or exposed to punishment (in the Hereafter).”
Ibn Hajar dedicated in the study referred to above, a whole chapter for the hadiths reported about prohibiting fasting the whole month of Rajab. He then said, “This prohibition applies to the person who observes fasting during it out of following the pre-Islamic tradition of sanctifying this month. But if he observes fasting in this month for Allah’s sake without obligating himself to fast certain days from it, or to offer night vigil Prayer in certain nights of it, there is nothing wrong in this. The prohibition meant here is analogous to the prohibition referred to in the Prophet’s hadith ‘Do not single out the night (preceding) Friday among the nights for Prayer and do not single out Friday among days for fasting.’ ”
As for him who observes fasting in Rajab, believing that fasting during it is more praiseworthy than fasting in the other months, this is controversial among scholars, but Ibn Hajar was of the opinion that this is not permissible.
Ibn Hajar also quoted Abu Bakr At-Tartushi as saying in Al-Bida` wa Al-Hawadith, “It is not recommended to observe fasting in Rajab if this is done out of one of three intentions, one of which is to do so out of believing that its fasting is obligatory like the fasting of Ramadan, or it is a regular act of Sunnah, or that its fasting is more rewarded and praiseworthy than fasting in the other months. If anything of the kind had been true, the Prophet (peace and blessings be upon him) would have clarified it. According to Ibn Dihyah, fasting in general is a good act, but it should not be observed in Rajab out of believing that it entails special rewards then. `Umar (may Allah be pleased with him) would not recommend fasting in Rajab out of this belief.”
Concerning visiting graves in Rajab, many people, especially women, are used to visiting graves on the first Friday of Rajab. There is nothing in Shari`ah that recommends such an act, and doing so does not entail a reward better than that entailed by visiting graves on any other ordinary day.
Muslims should, rather, remember the important events that took place in the history of Islam during this month, such as the Night Journey and Ascension, the Battle of Tabuk, and the liberation of Al-Aqsa Mosque from the crusaders at the hands of Salah Ad-Din Al-Ayubi (AH 538). Muslims should derive lessons from this glorious history, so that they may reunite and seek to liberate Al-Aqsa Mosque anew from its recent brutal occupiers.
Events of Rajab:- The Holy Prophet ascended to Heaven on the 27th of Rajab on either Sunday or Monday (Mi'raaj).
-Hadhrat Bilal Ibn Haritha (R.A) brought a congregation of four hundred men named Banu Muzeena in the presence of the Holy Prophet . They all embraced Islam and became followers of the Holt Prophet in the year 5 A.H
-The battle of Tabook took place in the year 9 A.H. This was the last battle which the Holy Prophet participated in.
-The second Oath of Aqabah took place in Rajab, 12 A.H.
Deaths in Rajab:-
-Imam Abu Hanifa (R.A) passed away on the 15th of Rajab 150 A.H.
-Imam Shafi'ee (R.A) passed away on the 14th Rajab 204 A.H.
-Imam Muslim (R.A) passed away on the 24th of Rajab 261 A.H.
-Imam Nawawee (R.A) passed away on the 14th of Rajab 677 A.H.
“Knowledge knocks on the door of action. If it receives a reply, it stays, otherwise it departs.”
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me. !! .
Friday, 11 June 2010
Remember Allah in times of ease,
Understanding that We are in constant need of Allah the Most High, is crucial to a believer, and therefore the tool of dua (supplication) is vital to a believers success. How, when, where.
Blow over the sick person and make Dua for his recovery
Hadrat Aa'isha (Radiyallaahu anha) relates: Whenever anyone of us would become sick, Rasulullah(Sallallaahu alaiyhi wassallam) would pass his right hand over the affected part of the sick person's body and recite the following dua:
Azhubil ba'sa rabban naas washfi. Antash shaafie. Laa shifaa-a illaa shifaa-uk. Shifaa-al laa yughaa diru saqamaa 0 Allah, Lord and Sustainer of mankind, remove his difficulty and cure him You are the only One who cures. There is no cure but Yours. Grant such (complete) cure that leaves no trace of illness. (Bukhaari and Muslim)
Rasulullah(Sallallaahu alaiyhi wassallam) once visited a Muslim man who was sick. His voice was very feeble and he had become very thin and weak. Seeing his condition, Rasulullah(Sallallaahu alaiyhi wassallam) asked him, 'What dua have you been making to Allah?' He said, 'Yes, I used to say: 0 Allah! Whatever punishment was in store for me in the Aakhirah, let it descend upon me now.' Rasulullah(Sallallaahu alaiyhi wassallam) said, 'Subhaanallah! You do not have the strength to bear it. Why do you not say this dua:
Rabbanaa aatinaa fid dunyaa hasana taw wafil aakhirati hasana taw wa qinaa azaaban naar O Allah, our Lord and Sustainer, grant us good in this world and good in the Hereafter, and save us from the Fire of Jahannam.
The narrator, Hadrat Anas(R.A.), says that the man thereafter began to make this dua (abundantly), and Allah Ta'ala cured him. (Musnad Ahmad)
Another Hadith has it that whoever visits a sick person, not yet destined to die, and he recites the following dua seven times, Allah Ta'ala will certainly cure him of his sickness:
As-alul laahal azeem Rabbal arshil azeem Ay yashfi yak I beg Allah the Almighty, the Owner of the Majestic Throne, that He should cure you. (Abu Dawood)
Hadrat Ibn Abbaas(R.A.) relates that when Rasulullah(Sallallaahu alaiyhi wassallam) would visit any sick person he would say:
Laaba-sa tahoorun, lnshaa Allah Have no fear ! If Allah wills, your sickness will purify you of your sins. (Sahih Bukhaari)
Hadrat Usmaan bin abil-Aas(R.A.) says that he once complained about pain in his body to Rasulullah(Sallallaahu alaiyhi wassallam). Rasulullah(Sallallaahu alaiyhi wassallam) instructed him: Place your hand on the area of the pain and recite:
Bismillah thrice and say (the following) seven times: A'oozu bi'izza tillaahi wa qudratihi min sharri maa ajidu wa uhaaziru I seek protection in the great might of Allah and His power against the evil I am experiencing and dread. (Sahih Muslim)
Usmaan(R.A.)thereafter says, 'I did this and Allah removed my pain.'
Our Lord! accept from us; surely Thou art the Hearing, the Knowing. (Aameen)
Dua (supplication) is one of the most excellent forms of worship, one of the deeds most beloved to Allah, one of the best gifts that a Muslim can give to another and one of the most formidable weapons in the armoury of a believer. That said, the number of instances mentioned in the Quran and Sunnah where dua is mentioned alone, without any accompanying action, are very few. Rather, the norm in the Quran and the life of the Messenger (SAWS) and his Companions and the Pious Predecessors is dua accompanied by action
For example, at the Battle of Uhud, the Prophet (SAWS) and the believers did not just sit in Madinah and make dua. Rather, they went out to face the army of their enemy and then made dua before, during and after the battle. After establishing authority in Madinah, the Prophet (SAWS) did not just make dua for the spreading of the Message. Rather, he sent out emissaries, propagators and scholars to call the masses to the Message, but made dua before, during and after his efforts. There are numerous other examples in the Quran and Sunnah.
In the above verse, Allah the Exalted mentions actions WITH dua: He does not mention dua alone, without actions. Dua is mentioned without action only in a few, emergency circumstances,
where action was all but impossible.
For example, Yunus (AS) made dua alone in the belly of the whale because there was nothing else practical that he could do in his situation. When Musa (AS) had delivered his people from Firoun, only to be sandwiched between the sea and Firoun’s army, he made dua alone because he had exhausted all of his efforts. Likewise, after the Prophet (SAWS) had called the people of Taif to Islam, and been mocked and beaten by them until his sandals were flowing with blood; he made dua to Allah, having exhausted his efforts. In the hadith of the three men trapped by a rock in a cave, each one in turn made dua alone to Allah because there was practically no action that they could undertake.
Virtues of Supplication (Dua)
Ayah: "And your Lord says: Call on me; I will answer (your prayer). But those who are too arrogant to serve Me will surely find themselves in Hell in humiliation."
[Ghafur / Mu'min: 60]
Ayah: "When my servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every supplicant when he calls on Me. . ."
[Baqarah:186]
Hadith: "Dua is (a form) of worship; your Lord said, "Call on Me; I will answer you (your prayer).
Hadith: "Verily, your Lord (Blessed is He and Almighty) is alive, generous and if His servant raises his hands towards Him, He feels reluctant not to return anything to him."
Hadith: "Any Muslim who supplicates Allah with a supplication that does not contain any sin or cutting off of family relations, Allah will give him one of three things for it:
1. Either He will speedily answer his dua
2. or He will save it for him until the Hereafter
3. or He will avert something bad from him equal to the value of his dua.
(Explanation: a dua has a certain relative value determined by Allah, so if a person says a particular dua, say 15 times in a day, then Allah protects him from something bad that is equal to the valued amount of his dua.)
Customs and Manners of Making duas and the Causes for their Being Answered:
1. Faithfulness to Allah
2. To start with thanking Allah and praising Him and then giving salat on the Prophet (SAW) and ending the dua with the same.
3. To be serious in dua and certain that it will be answered
4. Persistence in the dua and not rushing it (Hadith says don't rush or be impatient. Don't say "I prayed for such and such a thing and Allah didn't answer my prayer. Allah dislikes that.)
5. To put your heart into the dua -- make it from your heart (even if you are reading the words, i.e., mean what you say)
6. Say dua in times of crises as well as times that are good -- don't just say dua in times of need only.
7. Ask Allah alone -- and no one else.
8. Do not make dua on someone's family or money or child or life -- that is, don't say I wish that that person's family be destroyed, or I pray that she loses all her money, or I wish his oldest son would fail or I wish that he would die.
9. Make dua in a moderately low voice -- not silent yet not completely out loud.
10. Know your sins (faults) and seek forgiveness for them and know and acknowledge the benefits and blessings you have been given and thank Allah for them.
11. The oppressor should make amends for what he has done and repent.
12. Turn to Allah with humility, desire and fear of Him.
13. Do not use rhymed prose when making dua.
14. The supplication is (said) three (times). [Hadith that states that the Messenger of Allah (SAW) when making dua, repeated it 3 times.]
15. Face the Qiblah when making dua.
16. Raise the hands during dua [sunnah, not wajib]
17. Make wudu before making dua when possible.
18. Don't pray for injurious or harmful things to happen to people (like praying someone has an unfortunate mishap, or falls down, or chokes or breaks his leg, etc.) Also remember, that the Angels say "Ameen" and the same for you," after your dua.
19. The person making dua should start with himself if he is going to pray for someone else.
20. To make intercession to Allah by use of His beautiful Names and superior Attributes, or by some good deed that the supplicator performed or by the dua of a good man living, who is in his presence (e.g., asking someone who is a good Muslim to make dua for you)
21. That the food and drink and clothing is halal and of a halal source
22. Do not make dua for a sin or cutting off of family ties.
23. To order that which is good and forbid that which is forbidden
24. Distancing one's self from all types of sin.
...... THE PREFERRED TIMES,
CONDITIONS AND PLACES SUPPLICATIONS ARE ANSWERED: (bearing in mind that one can make dua at any time and in any place; however, the following are the most preferable times, conditions and places.)
1. Lailatul Qadr
2. Deep in the last third of the night
3. Immediately after the mandatory prayers
4. Between the adhan and iqamah
5. An hour during every night -- [hadith states that Allah comes down to the sky of the earth during the last 3rd of the night and hears the duas of the believers]
6. At the time of the call to the mandatory prayers
7. At the time of rain
8. During jihad when the ranks of fighters (mujahidoun) advance in the path of Allah
9. An hour every Friday -- the soundest opinion regarding this hour is the last hour between the hours of Asr on the day of Juma, and it could be the hour of the khutba and salat.
10. At the time of drinking Zamzam water with true intentions
11. During sajda
12. At the time of waking up at night and there are hadith regarding what the Prophet r said in these duas
13. If you sleep after having made wudu then wake up at night and then make supplication
14. After you say dua Yunus, make your personal dua or one from Qur'an or sunnah and it is La illah ila Allah subhannaka inni kuntu min al thaalimeen.
15. Dua of people after the death of a person (e.g. the dua of a person who is praying for someone who has just died)
16. Dua after praising Allah and giving salat on the Prophet (SAW) in the tashah-hud at the end of salat. Make your dua before the 2 tasleems.
17. At the time of dua, call upon Allah by the greatest of His names that, if called by them, He answers, and if asked by them, He gives (e.g. Ya Rahman, Ya Raheem, Ya Thal Jalaali wal Ikraam, Ya Al Ahad As Samad, lam yalid wa lam yulad wa lam yakum kuf wan ahad)
18. The dua of a Muslim for his brother or sister Muslim stemming from the heart.
19. Dua on the Day of Arafat
20. Dua during the month of Ramadan
21. Dua at the time of a Muslim gathering for the purpose of remembering Allah.
22. Dua at the time of a crisis by saying Inna lilahi wa inna ilaihi raje'oon, Allahuma ajurni fi museebati, wa akhlif li khairun minha. Verily, we belong to Allah, and verily, to Him is our return. O Allah, Bless me in my problem and replace it for me with something better than it.
23. Dua when the heart reaches out to Allah and is ready to be totally sincere
24. Dua of the oppressed against the one who is oppressing him
25. Dua of the father or mother for or against the son
26. Dua of the traveler
27. Dua of the one fasting until he breaks his fast.
28. Dua of the one fasting at the time of breaking fast
29. Dua of a desperate person
30. Dua of a just Imam
31. Dua of a son or daughter obedient to his or her parents
32. Dua immediately after wudu saying what has been mentioned in the hadith that is directly related to it (ablution)
33. Dua after stoning the small Shaitan (jamrat sugra) during Hajj
34. Dua after stoning the middle Shaitan (jamrat wusta) during Hajj.
35. Dua made inside the Ka'aba and the dua of one who prays inside the hijr as it is part of the house (bait Allah). [This is the semicircle to the right of the Ka'aba if you face the door.]
36. Dua on the mount of Safa during Umrah or Hajj
37. Dua on the mount of Marwa during Umrah or Hajj
38. Dua at any of the holy sites.
Note: The believer can call to his Lord at any time, wherever he is but these times and conditions and places are special and more care should be taken.
Note: All of these circumstances are substantiated by hadith
“Remember Allah in times of ease, and He will remember you in times of distress. What hit you could not have missed you, what missed you could not have hit you. Remember that victory comes with patience, relief comes with affliction and ease comes with hardship.”
Remember the time when we wanted something from our mother and she said “NO, it is not good for you”
Therefore, surely Allah knows what is best for us, more than a mother. Whenever a duaa is not answered, try to accept that it is actually what is best for us and say Alhamdulillah.
He is the Merciful, He gave us things that we did not even ask for.
Are you making Dua's.( Don’t be lazy, make Dua!)
Allah’s Messenger, sal Allahu alayhi wa sallam, would often pray,
“O Allah! I seek your protection from anxiety and grief,from incapacity and laziness, from stinginess and cowardice, and from the burden of debt and the domination of people.”{Bukhari}
[Lessons from this Hadith]
None of us wants to live in depression or in debt or be lazy. Seek Allah’s protection from all of this, just like your Prophet, salAllah alayhi wa sallam, did. Learn the dua, and say it often
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me. !! .
Blow over the sick person and make Dua for his recovery
Hadrat Aa'isha (Radiyallaahu anha) relates: Whenever anyone of us would become sick, Rasulullah(Sallallaahu alaiyhi wassallam) would pass his right hand over the affected part of the sick person's body and recite the following dua:
Azhubil ba'sa rabban naas washfi. Antash shaafie. Laa shifaa-a illaa shifaa-uk. Shifaa-al laa yughaa diru saqamaa 0 Allah, Lord and Sustainer of mankind, remove his difficulty and cure him You are the only One who cures. There is no cure but Yours. Grant such (complete) cure that leaves no trace of illness. (Bukhaari and Muslim)
Rasulullah(Sallallaahu alaiyhi wassallam) once visited a Muslim man who was sick. His voice was very feeble and he had become very thin and weak. Seeing his condition, Rasulullah(Sallallaahu alaiyhi wassallam) asked him, 'What dua have you been making to Allah?' He said, 'Yes, I used to say: 0 Allah! Whatever punishment was in store for me in the Aakhirah, let it descend upon me now.' Rasulullah(Sallallaahu alaiyhi wassallam) said, 'Subhaanallah! You do not have the strength to bear it. Why do you not say this dua:
Rabbanaa aatinaa fid dunyaa hasana taw wafil aakhirati hasana taw wa qinaa azaaban naar O Allah, our Lord and Sustainer, grant us good in this world and good in the Hereafter, and save us from the Fire of Jahannam.
The narrator, Hadrat Anas(R.A.), says that the man thereafter began to make this dua (abundantly), and Allah Ta'ala cured him. (Musnad Ahmad)
Another Hadith has it that whoever visits a sick person, not yet destined to die, and he recites the following dua seven times, Allah Ta'ala will certainly cure him of his sickness:
As-alul laahal azeem Rabbal arshil azeem Ay yashfi yak I beg Allah the Almighty, the Owner of the Majestic Throne, that He should cure you. (Abu Dawood)
Hadrat Ibn Abbaas(R.A.) relates that when Rasulullah(Sallallaahu alaiyhi wassallam) would visit any sick person he would say:
Laaba-sa tahoorun, lnshaa Allah Have no fear ! If Allah wills, your sickness will purify you of your sins. (Sahih Bukhaari)
Hadrat Usmaan bin abil-Aas(R.A.) says that he once complained about pain in his body to Rasulullah(Sallallaahu alaiyhi wassallam). Rasulullah(Sallallaahu alaiyhi wassallam) instructed him: Place your hand on the area of the pain and recite:
Bismillah thrice and say (the following) seven times: A'oozu bi'izza tillaahi wa qudratihi min sharri maa ajidu wa uhaaziru I seek protection in the great might of Allah and His power against the evil I am experiencing and dread. (Sahih Muslim)
Usmaan(R.A.)thereafter says, 'I did this and Allah removed my pain.'
Our Lord! accept from us; surely Thou art the Hearing, the Knowing. (Aameen)
Dua (supplication) is one of the most excellent forms of worship, one of the deeds most beloved to Allah, one of the best gifts that a Muslim can give to another and one of the most formidable weapons in the armoury of a believer. That said, the number of instances mentioned in the Quran and Sunnah where dua is mentioned alone, without any accompanying action, are very few. Rather, the norm in the Quran and the life of the Messenger (SAWS) and his Companions and the Pious Predecessors is dua accompanied by action
For example, at the Battle of Uhud, the Prophet (SAWS) and the believers did not just sit in Madinah and make dua. Rather, they went out to face the army of their enemy and then made dua before, during and after the battle. After establishing authority in Madinah, the Prophet (SAWS) did not just make dua for the spreading of the Message. Rather, he sent out emissaries, propagators and scholars to call the masses to the Message, but made dua before, during and after his efforts. There are numerous other examples in the Quran and Sunnah.
In the above verse, Allah the Exalted mentions actions WITH dua: He does not mention dua alone, without actions. Dua is mentioned without action only in a few, emergency circumstances,
where action was all but impossible.
For example, Yunus (AS) made dua alone in the belly of the whale because there was nothing else practical that he could do in his situation. When Musa (AS) had delivered his people from Firoun, only to be sandwiched between the sea and Firoun’s army, he made dua alone because he had exhausted all of his efforts. Likewise, after the Prophet (SAWS) had called the people of Taif to Islam, and been mocked and beaten by them until his sandals were flowing with blood; he made dua to Allah, having exhausted his efforts. In the hadith of the three men trapped by a rock in a cave, each one in turn made dua alone to Allah because there was practically no action that they could undertake.
Virtues of Supplication (Dua)
Ayah: "And your Lord says: Call on me; I will answer (your prayer). But those who are too arrogant to serve Me will surely find themselves in Hell in humiliation."
[Ghafur / Mu'min: 60]
Ayah: "When my servants ask you concerning Me, I am indeed close (to them). I listen to the prayer of every supplicant when he calls on Me. . ."
[Baqarah:186]
Hadith: "Dua is (a form) of worship; your Lord said, "Call on Me; I will answer you (your prayer).
Hadith: "Verily, your Lord (Blessed is He and Almighty) is alive, generous and if His servant raises his hands towards Him, He feels reluctant not to return anything to him."
Hadith: "Any Muslim who supplicates Allah with a supplication that does not contain any sin or cutting off of family relations, Allah will give him one of three things for it:
1. Either He will speedily answer his dua
2. or He will save it for him until the Hereafter
3. or He will avert something bad from him equal to the value of his dua.
(Explanation: a dua has a certain relative value determined by Allah, so if a person says a particular dua, say 15 times in a day, then Allah protects him from something bad that is equal to the valued amount of his dua.)
Customs and Manners of Making duas and the Causes for their Being Answered:
1. Faithfulness to Allah
2. To start with thanking Allah and praising Him and then giving salat on the Prophet (SAW) and ending the dua with the same.
3. To be serious in dua and certain that it will be answered
4. Persistence in the dua and not rushing it (Hadith says don't rush or be impatient. Don't say "I prayed for such and such a thing and Allah didn't answer my prayer. Allah dislikes that.)
5. To put your heart into the dua -- make it from your heart (even if you are reading the words, i.e., mean what you say)
6. Say dua in times of crises as well as times that are good -- don't just say dua in times of need only.
7. Ask Allah alone -- and no one else.
8. Do not make dua on someone's family or money or child or life -- that is, don't say I wish that that person's family be destroyed, or I pray that she loses all her money, or I wish his oldest son would fail or I wish that he would die.
9. Make dua in a moderately low voice -- not silent yet not completely out loud.
10. Know your sins (faults) and seek forgiveness for them and know and acknowledge the benefits and blessings you have been given and thank Allah for them.
11. The oppressor should make amends for what he has done and repent.
12. Turn to Allah with humility, desire and fear of Him.
13. Do not use rhymed prose when making dua.
14. The supplication is (said) three (times). [Hadith that states that the Messenger of Allah (SAW) when making dua, repeated it 3 times.]
15. Face the Qiblah when making dua.
16. Raise the hands during dua [sunnah, not wajib]
17. Make wudu before making dua when possible.
18. Don't pray for injurious or harmful things to happen to people (like praying someone has an unfortunate mishap, or falls down, or chokes or breaks his leg, etc.) Also remember, that the Angels say "Ameen" and the same for you," after your dua.
19. The person making dua should start with himself if he is going to pray for someone else.
20. To make intercession to Allah by use of His beautiful Names and superior Attributes, or by some good deed that the supplicator performed or by the dua of a good man living, who is in his presence (e.g., asking someone who is a good Muslim to make dua for you)
21. That the food and drink and clothing is halal and of a halal source
22. Do not make dua for a sin or cutting off of family ties.
23. To order that which is good and forbid that which is forbidden
24. Distancing one's self from all types of sin.
...... THE PREFERRED TIMES,
CONDITIONS AND PLACES SUPPLICATIONS ARE ANSWERED: (bearing in mind that one can make dua at any time and in any place; however, the following are the most preferable times, conditions and places.)
1. Lailatul Qadr
2. Deep in the last third of the night
3. Immediately after the mandatory prayers
4. Between the adhan and iqamah
5. An hour during every night -- [hadith states that Allah comes down to the sky of the earth during the last 3rd of the night and hears the duas of the believers]
6. At the time of the call to the mandatory prayers
7. At the time of rain
8. During jihad when the ranks of fighters (mujahidoun) advance in the path of Allah
9. An hour every Friday -- the soundest opinion regarding this hour is the last hour between the hours of Asr on the day of Juma, and it could be the hour of the khutba and salat.
10. At the time of drinking Zamzam water with true intentions
11. During sajda
12. At the time of waking up at night and there are hadith regarding what the Prophet r said in these duas
13. If you sleep after having made wudu then wake up at night and then make supplication
14. After you say dua Yunus, make your personal dua or one from Qur'an or sunnah and it is La illah ila Allah subhannaka inni kuntu min al thaalimeen.
15. Dua of people after the death of a person (e.g. the dua of a person who is praying for someone who has just died)
16. Dua after praising Allah and giving salat on the Prophet (SAW) in the tashah-hud at the end of salat. Make your dua before the 2 tasleems.
17. At the time of dua, call upon Allah by the greatest of His names that, if called by them, He answers, and if asked by them, He gives (e.g. Ya Rahman, Ya Raheem, Ya Thal Jalaali wal Ikraam, Ya Al Ahad As Samad, lam yalid wa lam yulad wa lam yakum kuf wan ahad)
18. The dua of a Muslim for his brother or sister Muslim stemming from the heart.
19. Dua on the Day of Arafat
20. Dua during the month of Ramadan
21. Dua at the time of a Muslim gathering for the purpose of remembering Allah.
22. Dua at the time of a crisis by saying Inna lilahi wa inna ilaihi raje'oon, Allahuma ajurni fi museebati, wa akhlif li khairun minha. Verily, we belong to Allah, and verily, to Him is our return. O Allah, Bless me in my problem and replace it for me with something better than it.
23. Dua when the heart reaches out to Allah and is ready to be totally sincere
24. Dua of the oppressed against the one who is oppressing him
25. Dua of the father or mother for or against the son
26. Dua of the traveler
27. Dua of the one fasting until he breaks his fast.
28. Dua of the one fasting at the time of breaking fast
29. Dua of a desperate person
30. Dua of a just Imam
31. Dua of a son or daughter obedient to his or her parents
32. Dua immediately after wudu saying what has been mentioned in the hadith that is directly related to it (ablution)
33. Dua after stoning the small Shaitan (jamrat sugra) during Hajj
34. Dua after stoning the middle Shaitan (jamrat wusta) during Hajj.
35. Dua made inside the Ka'aba and the dua of one who prays inside the hijr as it is part of the house (bait Allah). [This is the semicircle to the right of the Ka'aba if you face the door.]
36. Dua on the mount of Safa during Umrah or Hajj
37. Dua on the mount of Marwa during Umrah or Hajj
38. Dua at any of the holy sites.
Note: The believer can call to his Lord at any time, wherever he is but these times and conditions and places are special and more care should be taken.
Note: All of these circumstances are substantiated by hadith
“Remember Allah in times of ease, and He will remember you in times of distress. What hit you could not have missed you, what missed you could not have hit you. Remember that victory comes with patience, relief comes with affliction and ease comes with hardship.”
Remember the time when we wanted something from our mother and she said “NO, it is not good for you”
Therefore, surely Allah knows what is best for us, more than a mother. Whenever a duaa is not answered, try to accept that it is actually what is best for us and say Alhamdulillah.
He is the Merciful, He gave us things that we did not even ask for.
Are you making Dua's.( Don’t be lazy, make Dua!)
Allah’s Messenger, sal Allahu alayhi wa sallam, would often pray,
“O Allah! I seek your protection from anxiety and grief,from incapacity and laziness, from stinginess and cowardice, and from the burden of debt and the domination of people.”{Bukhari}
[Lessons from this Hadith]
None of us wants to live in depression or in debt or be lazy. Seek Allah’s protection from all of this, just like your Prophet, salAllah alayhi wa sallam, did. Learn the dua, and say it often
Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me. !! .
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