Monday, July 15, 2013

The Encouragement to Fast Ramadan Seeking a Reward Compiled & translated By Abbas Abu Yahya


Published by Miraath Publications
1 – (992) – From Abu Hurairah -Radhi Allaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam- who said:
من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه ومن صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
‘Whoever prayed during the night of Laylatul – Qadr due to Eemaan and seeking a reward, then he is forgiven his previous sins. Whoever Fasts Ramadan due to Eemaan and seeking a reward, then he is forgiven his previous sins.’
[Collected by Bukhari, Muslim, Abu Dawood, Nisa’ee, Ibn Majah & Albaani declared it to be Saheeh]
Al-Khattabi said: ‘The meaning of the Prophet’s saying: ‘due to Eemaan and seeking a reward’means having the intention and a strong resolve, which is to fast Ramadan with certainty and desiring a reward for it. Wanting to make oneself better due to Ramadan, without disliking it, nor with feeling it burdensome due to fasting it, nor due to its long drawn out days, but rather taking opportunity of the many days of Ramadan for its great reward.’
Baghawi said: ‘The saying of the Prophet: ‘seeking a reward’ means seeking Allaah’s Face and His reward.’
2- (993) – Abu Hurairah -Radhi Allaahu anhu- said:
كان رسول الله صلى الله عليه وسلم يرغب في قيام رمضان من غير أن يأمرهم بعزيمة ثم يقول
من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to encourage praying in the night during Ramadan, without ordering them to do so as an obligation, then he would say:
‘Whoever prayed during the night in Ramadan due to Eemaan and seeking a reward, then he is forgiven his previous sins.’
[Collected by Muslim, Abu Dawood, Tirmidhi, Nisa’ee & Albaani declared it to be Saheeh.]
Shaykh Albaani mentioned in the footnote:
‘This encouragement of having sins forgiven and those similar to it, are a clarification of the excellence of this type of worship, which is that if a person had sins then they are forgiven for him due to this type of worship. It is known that the means which lead to general forgiveness are many, so when these means are gathered/ combined, what can remain from those sins so that he needs to be forgiven?
So the purpose is a clarification of the excellence of this worship, that Allaah gives this worship this amount of excellence. If there was no sin upon a person, then this excellence is expressed in raising the rank of a person, the like of that which is rightful for the Prophets, who are infallible from committing sin. And Allaah knows best.’
3 – (994) – Abu Hurairah -Radhi Allaahu anhu- from the Messenger of Allaah -sallAllaahu alayhi wa sallam- who said:
الصلوات الخمس والجمعة إلى الجمعة ورمضان إلى رمضان مكفرات ما بينهن إذا اجتنبت الكبائر
‘The five daily prayers, from one Juma till the next Juma, from Ramadan to the next Ramadan, are an expiation for what takes place between them, as long as the major sins are kept away from.’
[Collected by Muslim]
4 – (998) – Abu Hurairah -Radhi Allaahu anhu- from the Messenger of Allaah -sallAllaahu alayhi wa sallam- who said:
إذا جاء رمضان فتحت أبواب الجنة وغلقت أبواب النار وصفدت الشياطين
‘When Ramadan comes in, the doors of Paradise are opened, the doors of Hell-Fire are closed and the Devils are locked up.’
[Collected by Bukhari & Muslim]
In the narration of Muslim:
فتحت أبواب الرحمة وغلقت أبواب جهنم وسلسلت الشياطين
‘The doors of mercy are opened, the doors of Hell are closed, and the Devils are chained up.’
In the wording from Tirmidhi and Ibn Majah:
إذا كان أول ليلة من شهر رمضان صفدت الشياطين ومردة الجن وغلقت أبواب النار فلم يفتح منها باب وفتحت أبواب الجنة فلم يغلق منها باب وينادي مناد يا باغي الخير أقبل ويا باغي الشر أقصر ولله عتقاء من النار وذلك كل ليلة
‘When it is the first night of the month of Ramadan, the Devils are locked up and the evil Jinn, the doors of Hell-Fire are closed, so that no door from it is open. The doors of Paradise are opened, so no door from it is closed. A caller will call out: O seeker of good come forward, and O seeker of evil keep away from sin, and Allaah has slaves freed from the fire, and that is every night of Ramadan.’
[Albaani declared it Hasan]
5 – (1002) – It is narrated from Abu Saeed al-Khudri -Radhi Allaahu anhu- who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
إن لله تبارك وتعالى عتقاء في كل يوم وليلة – يعني في رمضان – وإن لكل مسلم في كل يوم وليلة دعوة مستجابة
‘Indeed Allaah -Tabaraka wa Ta’ala- has freed slaves every day and night -meaning in Ramadan- and indeed every Muslim has every day and night a supplication that is answered.’
[Collected by al- Bazzar & Albaani declared it to be Saheeh lighayrihi.]
6 – 1003 – From Amr bin Murra al-Juhani -Radhi Allaahu anhu- who said: ‘A man came to the Prophet -sallAllaahu alayhi wa sallam- and asked: ‘O Messenger of Allaah! Do you see that if I testify that there is none worthy of worship except Allaah, and that you are the Messenger of Allaah, and I pray the five prayers, and I gave the Zakat, and Fast Ramadan, and prayed during its nights, so who will I be from?’
He -sallAllaahu alayhi wa sallam- said:
من الصديقين والشهداء
‘From the righteous and the martyrs.’
[Collected by al-Bazzar, Ibn Khuzaimah, Ibn Hibban & Albaani declared it Saheeh.]
[Taken from: ‘Saheeh Targheeb wa Tarheeb’ by Shaykh Albaani – Vol.1 p.582]

Discouraging from concentrating on satisfying the stomach, and having vast amount of food and drink being greedy and wanton


Translated By Abbas Abu Yahya
1 – (2134) From Abu Hurairah - Radi Allaahu anhu– who said the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
المسلم يأكل في معى واحد والكافر في سبعة أمعاء
‘A Muslim eats for one stomach, and a non-Muslim eats for seven stomachs.’
[Collected by Malik, Bukhari, Muslim, Ibn Majah and others. Albaani declared it Saheeh No.2134]
And in the narration of Bukhari:
‘There used to be a man who would eat a lot, then he accepted Islaam, and he would only eat a small amount, so this was mentioned to the Messenger of Allaah -sallAllaahu alayhi wa sallam-, so he said:
إن المؤمن يأكل في معى واحد وإن الكافر يأكل في سبعة أمعاء
‘Indeed the believer eats for one stomach, and indeed the non-Muslim eats for seven stomachs.’
And in the narration of Muslim he said:
‘That the Messenger of Allaah -sallAllaahu alayhi wa sallam- hosted a non Muslim guest, so the Messenger of Allaah -sallAllaahu alayhi wa sallam- ordered for a goat to be milked and the guest drank its milk, then another one was milked and he drank its milk, then another one was milked and he drank its milk, until he had drunk the milk of seven goats!  Then in the morning he had accepted Islaam. The Messenger of Allaah -sallAllaahu alayhi wa sallam- ordered for a goat and the man drank its milk, then another but he could not finish it, so the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
إن المؤمن ليشرب في معى واحد والكافر يشرب في سبعة أمعاء
‘A believer drinks for one stomach, and the kaffir drinks for seven stomachs.’
[It was also collected by Malik and Tirmidhi, with similar wording]

2 -  (2135) From Al-Miqdad bin Ma’d Yakrib -Radhi Allaahu anhu- who said:
‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:
ما ملأ آدمي وعاء شرا من بطن بحسب ابن آدم أكيلات يقمن صلبه فإن كان
 لا محالة فثلث لطعامه وثلث لشرابه وثلث لنفسه
‘A human does not fill a more evil container than a stomach.  It is sufficient for the son of Adam to eat small portions by which his back can remain straight.  If it is not possible, then he should reserve his stomach, a third for his food, third for his drink and a third for his breathing.’
[Collected by Tirmidhi and he declared it to be Hasan,  and by Ibn Majah and Ibn Hibban & Albaani declared it to be Saheeh. No.  2135]
3 – (2136)  From Abu Juhayfah -Radhi Allaahu anhu- who said:
‘I had eaten a broth made of bread and meat, then I came to the Prophet -sallAllaahu alayhi wa sallam- and I began burping.  The Prophet -sallAllaahu alayhi wa sallam- said:
يا هذا كف عنا من جشائك فإن أكثر الناس شبعا في الدنيا أكثرهم جوعا يوم القيامة
‘O person!  Stop your burping, indeed majority of those people who are satiated and full from food in the Dunyaa, will be the hungry on the Day of Judgement.’
[Collected by al-Hakim and he said: Saheeh al Isnad & Albaani declared it to be Saheeh. No. 3136]
[Taken from: ‘Saheeh Targheeb wa Tarheeb’ by Shaykh Albaani – Vol.2 p.501- 502]
4  – From al-Miqdaam bin Ma’ad Yakrib al-Kindee who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:
ما ملأ آدمي وعاء شرا من بطن بحسب ابن آدم أكلات يقمن صلبه فإن كان
 لا محالة فثلث لطعامه وثلث لشرابه وثلث لنفسه
‘A human does not fill a vessel more evil than his stomach. It is sufficient for the son of Adam to eat food that would keep his back straight. If it is inevitable (that he eats a full meal) then a third is for his food, a third for his drink and a third for air.’
[Taken from: ‘Silsilah Ahadeeth Saheehah’ No. 2265]

Monday, June 17, 2013

Believing in Angels.

1. To believe in their existence, and not denying it.
2. Believing in the names of the Angels mentioned in the Quran and Sunnah.
3. To believe in their qualities which are mentioned in the Quran and Sunnah.
4. To believe in their actions ordered by Allah.

Fruits
1. Knowing the magnificence of Allah.
2 .Thanking Allah for his care by making Angels guardians.
3. Having love for the Angels as servants of Allah.

Friday, June 14, 2013

Story about a Student of Knowledge from 1980s as mentioned by Shaykh Falaah Ismaeel

In this lecture the Shaykh covered everything in regards with following the Salaf. He mentioned that we should follow the Salaf in their Aqeedah (creed), Ibadaat (acts of worship), Ikhlaaq (good manners), Mua’mulaat, and in everything. He mentioned many stories and one of the stories was about one of the Student of Knowledge (حفظه الله).
The Shaykh said – “I met one Student of Knowledge about 30 years ago when he was studying in Madinah (Saudi Arabia). We used to live together and sit with Ulemah. He was a very good student, he was excellent in the first year, excellent in the second, and in the third year but when the forth year started, he came to me and told me that he would like to go back to his home country (United Kingdom). Everybody asked him that why you want to leave, you are almost there, finish your education, get your degree, and then leave. He began to cry and said that he got a phone call from his family member and they told him that his father is very sick and he is in the hospital and the family is afraid that he may die (upon kufr). We told him that your father may not die, a lot of people go to the hospital but not everyone dies immediately. But he said that something in my heart telling me to leave. So he got on the plane and went back and didn’t finish the forth and last year of the University”.
The Shaykh said that he didn’t care about the degree. He was truthful with Allah as related to guiding his father to Al-Islam and Allah was truthful with him as well. He went back and after a couple of days, we talked to him and he said alhamdulillah my father has accepted Islam. He said that alhamdulillah my father died upon Islam in the same hospital. The Shaykh said I visited him after many years and he said that now my mother is Muslim and my whole family is Muslim. The Shaykh said what we learn from this story that if you really care about your family and they are non Muslims, then focus your time and do what you can, the success is with Allah (سبحانه وتعالى).

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Friday, May 31, 2013

The Pearl Necklace


The story you can listen [mp3] Story of the Pearl Necklace as read by Dr. Saleh As-Saleh
This story is recorded in the book “Gems and Jewels” published by Dar-us-salam, audio book of this you can listen
Qazi Abu Bakr Muhammad bin Abdul Baqi Ansari is an illustrious personality of Islamic History. He was the most pious person of his time. Even after the lapse of nine centuries, his exemplary life is a source of guidance to Muslims. His biographers tell a number of tales of his honesty and reliability but the one that affected his whole life is full of strange and unique events. He has narrated this story in his own words and it adorns the pages of history books.
“In the middle of the 5th century Hijri, I was a student of the Holy Quran and Hadith in Makkah. During that period, I once became jobless and my means of income came to an end. I managed, somehow, to subsist for a few days but soon it became hard to obtain even two square meals. My studies were discontinued and I had to sell a few of my books to support myself. I was at the edge of starvation but my feelings of self-respect did not allow me to borrow or beg from anybody.
One day, I was hungry, as usual. I went to the Holy Ka’bah to pray to Almighty Allah to save me from my sad plight. On my way back, I saw a velvet cloth pouch lying near the road edge. I picked it up. It was nicely sewn and neatly tied with a silk cord. I looked around to find its owner but the road was deserted and nobody was in sight. I carried the pouch to my house.
I was curious to know the contents of the small bag. As I untied the cord, a very precious necklace of pearls slipped into my hand. The luster of the spotless pearls almost lit my room. The pearls of different sizes were nicely put together in a string of crimson colored silk. It was a radiant beauty and I was thrilled to hold the valuable ornament. For a moment, I altogether forgot the hungry and pitiable state in which I was. My thoughts went to the unfortunate owner who had lost the precious jewelry. He must be unhappy and very worried due to his great loss. The course of action which I instantly decided on was to look for the owner and give him back his necklace to relieve him of this mental suffering. It never came to my mind to keep it wrongfully in my possession. So I set out to search for him. Leaving the bag behind, I went straight to the place were it was found.
A group of excited men were standing there and were busy in anxious conversation. I went close to them. Their topic of discussion was the missing pouch of pearls. An old man whose nobility and magnanimity was evident from his imposing personality, was standing amidst them. He was explaining the loss of his pearls to the attentive audience and was announcing a reward of five hundred gold coins to the person who could help him in recovering the lost necklace.
I listened to his account of the loss very carefully. When I was sure of his ownership, I held his hand gently and requested him to come along with me. He looked at me very hopefully and without asking any questions, he followed me. On the way back to my house, I was delightfully thinking that a handsome amount of five hundred dinars would be mind after a short while. The very thought of getting a reward of that much money was very pleasing. I was wondering whether my miseries would be over. I would no longer be a hungry or poor person. With such happy ideas in my mind, I entered my house and also invited the old man to come in.
When we sat down, I asked my perplexed guest about some marks of identification of his lost bad, so that his ownership could be established beyond doubt. He readily explained the shape and color of the pouch. He told me about its contents and gave an exact count of the pearls. He even described the tying cord. It convincingly proved that he was the rightful owner of the bad and the necklace of pearls. I silently rose and brought out the necklace pouch. As he saw it, his gloomy expression at once changed. His shining eyes beamed with joy and he looked at me with sincere gratefulness. His pleasant glance of thanks impressed me, and my own mode of thinking suddenly changed.
A little earlier, I was enjoying the idea of getting a good reward but now my mind was reasoning as to what I had actually done to deserve it. It was by sheer chance that the bag had came into my possession. I had exerted no efforts to obtain it. Therefore, why did I expect to get a reward for returning it to its rightful owner? But I was actually in dire need of money. My poverty and the grim realities of life were looking me in the face. Why shouldn’t I accept the reward? It was absolutely legitimate and surely there was no harm in taking it. A painful conflict of indecision was going on within me and I was in an uneasy state of double mindedness.
The noble old man was looking at the necklace again and again as to assure himself of its recovery. He then looked at me and said, “O dear me, you are a virtuous person and I thank you from the core of my heart. I am unable to express fully my feelings o fgratittude for your act of praiseworthy conduct. Nevertheless, I offer you a purse of five hundred dinars as a humble present and request you to kindly accept it.”
He then placed in front of me a purse full of gold coins. A conflicting struggle of ideas was still going on in my mind. The sight of money which was within my easy reach was very tempting but I checked myself and said, “Sir, I thank you for offering me a substantial amount as a reward but it is impossible for me to accept it.”
“Why not?” asked my noble guest, “You justly deserve the reward because I am giving it entirely of my own free will. I gladly give it to you as a humble token of my gratitude. Please do not dishearten me by refusing it.” I replied, “Sir, I cannot even think of being rude to decline your kind offer, but iti is certainly improper for me to take it without doing anything to earn it. The necklace is yours and I happened to find it only by chance. Its restoration to you does not entitle me to take anything in return. Please do not insist on me to accept what is not morally due to me.”
He was rather surprised by my firm refusal. Normally people yearn for money but I was adamantly declining it. He said, “My son! It is a virtue to be an honest person but the money is which is being offered to you is not disallowed by our faith. It is not prohibited to offer or accept such presents. Therefore, I request you to reconsider your unrealistic stand and keep that purse for the sake of my pleasure if not for anything else.”
I said, “Sir, I do not at all intend to displease you, but the pleasure of Almighty Allah is more important to be reckoned with than your or my pleasure. If there is any good in my action, I will prefer to leave the matter to His Grace for compensation, which I do not wan tot risk for all the riches of this world. Kindly do not insist because I am determined not to accept any undue reward.” My guest collected his pouch and purse and stood much dejectedly to leave. He patted me on the back and left without a word.
After a week or so, I got back my previous job. My days of deprivation and hunger were over. I rejoined my classes and forgot all about the incident I my busy schedule of daily routine. I exerted all of my energy to acquire knowledge of the Holy Qur’an and Hadith. My main subject of interest was Islamic Jurisprudence. I completed my studies with a distinction.
On the recommendation of my tutor, I was offered an appointment as Qazi of Qurtaba, (Cordova) the capital city of Haspaniyah (presently known as Spain). I readily accepted the post and started to prepare myself very happily for the long journey. I took leave of my colleagues and went to the port of Jeddah to embark on the ship for my destination. I boarded a merchant ship to carry me to the land of my future hopes.
For the first few days, the voyage was smooth and very enjoyable. Then suddenly a violent storm of severe intensity overtook us and the ship was engulfed by stormy waves. The mountain high waves tossed the ship around like a tiny toy. The masts were broken and the sails torn. A mighty wave crushed the ship and wrecked it completely. A few screams were heard and it was all over. I saw some floating boards and a few victims of the crash swimming around trying to save their lives. They were the only survivors of the hapless ship who were drifting over the ocean surface. When I recovered from the shock, I found myself clinging to a plan and moving with it at the mercy of the waves.
After drifting for two days, in a semi-conscious state, the waves tossed me upon the shore. I thanked Almighty Allah for saving me from the jaws of death. I was so weak that I couldn’t move. I helplessly lay there exposed to the scorching heat of the burning rays of the sun. I crawled to the dim shadows of a thorny bush. I lost track of time and was in a state between dizziness and heavy slumber.
After some time, I slightly opened my eyes and saw a few strange faces staring at me. They poured a few drops of water into my mouth and I came out of my oblivion but was still unable to speak. They made up a stretcher and carried me to a nearby town. When we approached near it, the first man-made thing which caught my eye was a towering minaret of a Masjid. I thanked Allah for being among my own brethren of faith.
They took me to a house belonging to one of them and laid me on a comfortable bed. With proper care, feeding, and treatment, I soon regained my lost energy. I told my kind host all about myself and the mishap of the ship wreck. My host, whose name was Faleh Hasan, informed me that I was in Hodeida, a coastal town of Yemen. The tract where I was luckily found was a desolate region and was a less treaded part of the coast. Faleh Hasan and his friends noticed a few vultures circling over the area, so they went to investigate and found me there in an unconscious state. He introduced me to his friends and I expressed my heartful thanks for saving my life. Due to their loving concern, I was soon normal, both mentally and physically.
I began to attend Masjid to offer my regular prayers and there I came to know many persons of nobility and of high-ranking positions. They all knew my unhappy episode through my host and treated me with understanding and respect. One of them was the aged and pious Sheikh Ahmad bin Suhail who usually led the prayers. He always greeted me with fatherly affection which touched me to the heart.
One day, he was a little late to arrive to the Masjid, so the people requested me to lead the prayers. My hesitation and excuses proved to be useless before their sincere appeals. That day I performed the duties of Imam. I did my best to recite clearly the Verses of the Holy Qur’an during the prayer and afterwards delivered a brief sermon on Islamic Law. Everyone seemed to be highly impressed. Sheikh Ahmad bin Suhail came forward and congratulated me on my excellent performance. I thanked him for his appreciation and encouragement. I came back to the house of my host filled with delight and self-confidence.
But later, I had sometimes thought that I had overstayed my welcome. So after the evening prayers, I stated my intention of leaving, but my host disagreed with me. He wanted me to stay for a few more days to recoup my health fully. At night, when I was going to bed, Sheikh Ahmad bin Suhail came with a few respectable people of the town. The friends of Faleh Hasan, who were my saviors, were also with them. When the preliminary formalities of greeting each other were over and all were comfortably seated, Sheikh Ahmad turned his eyes towards me and said, “Dear Abu Bakr, I have been honored by these gentlemen to speak to you, on behalf of them, about their commendable wish. I expect, you will please assent to it.”
I was perplexed by that kind of address. So I said nervously, “Sir, you are very helpful and kind to me. I cannot disregard any of your commands or wishes. You can order me to do anything and it will be an honor for me to obey it.”
He said, “Dear son, we all earnestly desire you to stay here with us forever. The regular Imam of our Masjid had died last year. We still mourn his death and perhaps will do so forever. His respect is deeply rooted in our hearts. He had enlightened our lives with the torch of knowledge. We wish you to take his place and consent to be our Imam. We may not be able to offer you a better paid position than that of the Qazi in Qurtaba, but we will surely give you our love, affection, and respect.”
“But Sir,” I protested, “I am a fresh, inexperienced student and feel small to carry out the sacred duties of the high office of Imam.” The Sheikh said, “My son, do not underestimate yourself. We all have heard your recitiation and sermon, and are fully convinced of your ability to fulfill those responsibilities.”
Before I could think of any evasive answer, my host, Faleh Hasan, and his friends vehemently backed up the proposal. I was left with no other alternative but to nod in affirmative. Everybody was pleased with my decision, especially Sheikh Ahmad who thanked me and kissed my forehead. They all rose to leave and thanking me individually, departed very happy.
They left me thinking how the secret hands of fate change the course of destiny in a secret manner. Circumstances secretly take such a turn that they altogether change the plans made up by man. I had cherished the hope of being a Qazi of Qurtaba and had taken steps to attain that goal, but preordained events made me an Imam of the Masjid in Hodeida.
So a new phase in my life began. I took charge of the imposed position and shifted to the assigned house of the Imam. I restarted the primary school that had closed due to the sad demise of the former Imam. I also commenced evening classes to impart lessons to explain the meaning of the Holy Qur’an.
I completely adjusted myself to the new environment and people generally accepted me as their religious leader. I was very contented and never for a moment regretted my decision to settle there. All the people, young and old alike, were happy and respected me. The feelings of any estrangement all faded away and I became as if I was one of them for ages.
One day, Sheikh Ahmad came to me and after enquiring about my welfare, said, “Dear Abu Bakr, your services to or townsmen are praiseworthy and beyond our expectations. I am glad that you had accepted our offer of staying with us. Now have come to you to ask one more favor.”
I said, “Sir, I am at your service. Please tell me and I will comply with your order.”
He said, “Dear son, a man is not perfect without his partner of life. I want you to marry and take full advantage of life. Marriage is also a sacred Sunna of our Holy Prophet. The sweet marital responsibilities are a real blessing which have been conferred onto man.”
I replied, “Sir, you have always advised me in my best interest. I take you as a father to me and in this matter also, I will follow you counsel.”
The Sheikh said, “Your predecessor, the late Imam of this Masjid was a very close friend of mine. He had a daughter, and when he was sure of his end, he entrusted her to my protection and care. Since then she has been under my guardianship. She is a lovely and adorable girl of good manners. Allah has endowed her with physical and mental beauty. She is virtuous and is a suitable match for you. I wish to give her in marriage to you and I feel sure that it will be a marriage of true minds.”
I had no objection to the proposal whatsoever. A few days later, the bonds of marriage united us. After the festive ceremonies were over, Sheikh Ahmad escorted her to my house that was in fact her old abode where she had lived with her late father. I looked at her and my gaze was concentrated steadily on her. I forgot to even say welcome to her. I was not only looking at her beautiful and charming face, and at her downcast eyes; but my glance was riveted upon her pretty neck, which was ornamented by precious pearls. I at once recognized that necklace. It was the same necklace that I once found on a deserted road of Makkah. I looked at her in silent and open-mouthed wonder.
Sheikh Ahmad noticed my confused condition and thought that her beauty and the luster of the pearls had enchanted me. He politely said, “Dear Abu Bakr, that necklace and its wearer, both are yours now and you can take all your time to behold them. It may, perhaps, interest you to know that the necklace has a strange story of its own. Five years ago, my friend went to Makkah for pilgrimage and took that necklace with him to get it re-polished. There, he lost it. But due to the goodness of an honest young man, he recovered it intact. That commendable young man refused to sell his honesty and declined the pressing offer of a handsome reward. He left a lasting impression upon my friend who always remembered and talked about him. He once confided to me that he had a mind to go to Makkah again and ask that virtuous young man to accept the hand of his daughter, but time did not allow him to do so. Anyhow, it was destined differently. His daughter was to become your wife instead of his. The decreed decisions of fate are strange and beyond the understanding of man.”
An emotional storm erupted within me. The strange happenings of the fateful events which were unfolded by the hidden hands of destiny agitated me and drops of tears rolled down my cheeks; I looked towards Sheikh Ahmad through misty eyes and said, “Dear Sir, you are very right to say that insight into the unknown mysteries of fate is not possible. It would perhaps be a pleasant surprise to know that I am the same person who found the necklace and restored it to your friend. He, in return, offered me an amount of five hundred dinars. Although I was a pauper and was suffering from the agonies of hunger in those days, my conscience did not allow me to accept anything that was not my due. I pinned all my hopes and expectations of Almighty Allah for any reward. And here I am with His gracious and greatest reward of all.”
Sheikh Ahmad was amazed and without saying a word, he held my hand and shook it was a passion. My newly wedded wife lifted her eyes and looked me full in the face. Her eyes were filled with enthusiastic love that any husband ever could desire for. Almighty Allah had bestowed upon me His favors by giving me a considerate and loving wife and nothing in life surpasses that bliss.”

An Important Excerpt from Ibnul Qayyim’s Book on Remembrance (Al Wabilu Sayyib)


Indeed the servant is able to strengthen his concentration in prayer and focus on his Lord (during it) if he is successful in overcoming his desires and cravings. However if his heart has been conquered, his desires have taken him captive, and the Shaytan is able to find a place within it, then how can this individual escape the whispers and thoughts (that disturb him during prayer)!
Verily the hearts are of three types:
1. The heart which is void of Eeman and all types of good, this is the dark heart. The Shaytan no longer needs to confront this heart with whispers because he now dwells in it. He decrees what he wishes in it and has taken complete control of it
2. The heart which has been illuminated with the light of Eeman. Faith has kindled its lanterns within it, but at the same time there is still present some darkness of desires and winds of disobedience. The Shaytan approaches and retreats from this category of hearts, and at times he takes advantage of opportunities. The war (in this heart) is sometimes severe and at other times calm.
The affair of the individuals who fall into this category of hearts varies between many and few. Some possessors of this category are usually victorious over their enemy, while others regularly allow their enemy to get the upper hand. A third group are those who have equal moments of defeat and victory.
3. The heart which is filled with faith. This heart is illuminated with the light of Eeman and the veil of desires and darkness has been lifted from it. The light of Eeman is glowing within the chest and that glow contains flames. If desires attempt to approach the heart they are burned by the flames (of Eeman). This heart is protected similar to the protection of the sky by the stars. If the Shaytan attempts to advance toward the sky to steal (information) he is flogged with a star and he burns. The sky is not more precious than the believer and Allah’s protection of the believer is greater than His protection of the sky. The sky is a place of worship for the Angels, it is also the place of revelation (The Quran was brought to the last sky and then revealed to The Prophet (sallallaahu alayhi wasallam) piece by piece), and in it (the sky) are the rays of obedience. But the heart of the believer is the place of Tawheed, love (of Allah, the Prophet ýMay the peace and blessings of Allah be upon him-, Islam, etc…), understanding and faith. In it are the rays of the previously mentioned elements, and therefore it is befitting that it is protected from the plots of the enemy. As a result of this, he (the enemy) can not obtain anything from it (the heart of the believer) except by deceitfully seizing it.
A good example of this has been made with the example of 3 homes:
1. The home of the king: In it are his treasures and precious jewels and belongings.
2. The home of the slave: In it is his wealth and precious jewels and belongings, but indeed his belongings are much less (in value and quantity) than that of the king’s.
3. The empty home: There is nothing present in it.
A thief approaches with the intention of stealing from one of the homes, which one would he burglarize?
If you say that he would rob the empty home, this is something impossible because the empty home possess nothing for him to steal. Based on this (reality), it was mentioned to Ibn Abbass (May Allah be pleased with him): Verily the Jews claim that they do not experience whispers (distractions) in prayer. Ibn Abbass thereupon commented: “What would the Shaytan do to a heart that is already destroyed”
If you said that he would steal from the home of the king, this would also be impossible due to the strong presence of guards, consequently the thief can not approach this home. How could he, while the king himself is protecting his own home! How could he come close while this home is surrounded and guarded by an army!
Consequently there is nothing left for the thief except the third home. This is the home the thief attempts to approach.
It is incumbent for the intelligent individual to reflect upon this example with true reflection and contemplation, and apply this example to the hearts for indeed it is applicable.

The Shipwreck

The only survivor of a shipwreck was washed up on a small, uninhabited island ….
He prayed feverishly for Allah to rescue him,and every day he scanned the horizon for help, but none seemed forthcoming.
Exhausted, he eventually managed to build a little hut out of driftwood to protect him from the elements and to store his few possessions.
But then one day, after scavenging for food,he arrived home to find his little hut in flames, the smoke rolling up to the sky. The worst had happened;everything was lost. He was stunned with grief and anger.
“Allah, how could you do this to me!” he cried.
(Comment; Plenty of people use such statement — think again you should never question Allah nor object to his willing)
Early the next day, however, he was awakened by the sound of a ship that was approaching the island. It had come to rescue him.
“How did you know I was here?” asked the weary man of his rescuers. “We saw your smoke signal,” they replied.
It is easy to get discouraged when things are going badly.
But we shouldn't lose heart, because Allah is at work in our lives, even in the midst of pain and suffering.
Remember, next time your little hut is burning to the ground–it just may be a smoke signal that summons The Grace of Allah.

Sunday, May 19, 2013

METHODOLOGY OF MEMORIZING QUR’AN



1. Niyah for Allaah: This is making a sincere intention of memorizing the Qur’an to only gain the pleasure of Allaah ‘Azza wa Jall. If this is not your intention, then your whole plan of memorizing fails and there will be no barakah in your memorizing.

2. Start practicing Islam to the best of your ability: It is important to keep an Islamic habit and trying to abstain from sinning. Be in the company of good people who will encourage you to do good practices rather than those who take you away from the path of Allaah ‘Azza wa Jall.

Imaam Shafi’ee once complained to his teacher about poor memory, and this was obviously a great concern for the great Imaam of one of the four school of thoughts. Unlike us, we usually complain about the Toronto Raptors or Toronto Maple Leafs losing (I am a Torontonian, so I am using them as an example). The teacher of Imaam Shafi’ee advised him to abstain from sin. So this is indeed a great advice for us to follow as well, since abstaining from sin will eventually make us focus more on the ‘ibaadah (worship) rather than the dunyaa (worldly matters).

3. Learning tajweed from someone who has Ijaaza: This is to learn from a teacher who knows how to pronounce the words and vowels correctly in order to recite the Qur’an in its correct manners.
4. Make a habit to memorize every day: Do bit by bit every day, even if it is little as memorize 5 small ayahs from the Qur’an. Do your best to make this a consistent effort, so that you will not fall back on your goals. If you memorize even a small amount day by day, you will be one step closer to the end of bridge insha’allah.

5. Memorize at the early stage of the day: I know this is difficult for a lot of us, especially for me. I must admit, I love snuggling with my nice comfy pillow, however for those who are really determined in memorizing the Book of Allaah, it is best to memorize right after Fajr/ early in the morning when the mind is fresh and when the beautiful Sun is bright.

6. Recite to somebody on consistent basis: Have a friend, family member or a teacher who you can recite to consistently. This is an amazing tip when it comes to reviewing, because you will have someone catch the small mistakes you wont notice while you are reciting the surah from memory.

7. Compete!!: It is best to have a buddy that you can compete with. At times you may feel unmotivated. This is true for a lot of students and due to this reason you may see people actually quitting on their goal. Thats why a little competition wont hurt. Try finding a friend who you know wants to memorize the Qur’an and knows nearly the same amount as you. Both of you can race towards attaining good deeds and keep each other motivated by sharing how much each of you have memorized at the end of the day and how much you reviewed. And Allah says: So hasten towards all that is good. ( 2:148 )

8. Divide relationship of Qur’an into four categories:
1.       New memorization: No matter what, memorize after Fajr, bright and early since this is the best time to do it.

2.      Linking last 7 days memorization: What this means is, that everything you learned in the last seven days, revise it completely. This is essential since it is easy to forget your past lessons if you don’t consistently review, and this is believed to be a good methodology for memorizing the Qur’an and keeping up to date with your revision.

3.      GO OVER OLD STUFF: I capitalize this, because this is an important advice to myself. Sometimes you will get lazy to review stuff that you learned so long ago. It is easy to forget your old stuff, and this is really the hardest part when it comes to memorizing the Qur’an. Ask yourself, what is the point of memorizing, when you will forget what you learned in the past. Therefore, try to revise your old juz, or ayaat you memorized from before on a consistent basis during any time of the day, and if you can, do your best to keep it to a minimum of 1/4 – 1/2 Juz insha’allah.

4.      Read what you will memorizing the next day before you go to sleep: I am currently a hifdh student, and this something I added. Personally, I find it easier to memorize when you read what you are going to be memorizing the next day, the night before. I just think it helps because you will have some words and phrases stuck in your mind which helps you to learn the lesson faster.

9. Brain Food and Health: “A daily run, a diet rich in almonds and other healthful foods and a stimulating environment — all may keep aging brain cells in shape, according to research out Monday.” (Kathleen Fackelmann, USA TODAY) To increase your memorization capacity, I guess its advisable to eat some almonds and be a little more active (Shoot, I actually have to get off the couch to memorize!!). 

The Significance and Tafsir of the Last Two Ayat of Surat Al-Baqarah



The Last two Ayah of Surat ul Baqarah
The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." (Al-Baqarah 2:285)
Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people." (Al-Baqarah 2:286)
The Virtue of These Ayah

From Ibn 'Abbas " who said:
"While Jibra'eel (Gibrael) " `May Peace be upon him' was sitting with the Prophet !, he heard the opening of a gate above him. So he raised his head and said: `This is a gate from the shies that has opened today, which has never opened before this day.' So an angel descended from it (the gate). So he Jibra'eel " said: "This is an angel that has descended to the earth, which has never descended except today. He gave Salam and said: 'Receive glad tidings [Oh Muhammad ! with two lights which have been given to you, that have never been given to a Prophet before you: The Opening of the Book (i.e. Surat Al- Fatihah) and the end of Surat Al-Baqarah. Never do you read a letter from either of the two (Surahs) except that you are given it.( Which means that you are given its reward (i.e. the reward of recitation)) (Reported by Muslim) (Taken from Mukhtasar Sahih Muslim with Shaykh AI-Albani's editing, p.553, Hadith no. 2094.)
Tafsir Ibn Kathir
Allah said,
(Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) "We make no distinction between one another of His Messengers.'')
Therefore, each of the believers believes that Allah is the One and Only and the Sustainer, there is no deity worthy of worship except Him and there is no Lord except Him. The believers also believe in all Allah's Prophets and Messengers, in the Books that were revealed from heaven to the Messengers and Prophets, who are indeed the servants of Allah. Further, the believers do not differentiate between any of the Prophets, such as, believing in some of them and rejecting others. Rather, all of Allah's Prophets and Messengers are, to the believers, truthful, righteous, and they were each guided to the path of righteousness, even when some of them bring what abrogates the Law of some others by Allah's leave. Later on, the Law of Muhammad, the Final Prophet and Messenger from Allah, abrogated all the laws of the Prophets before him. So the Last Hour will commence while Muhammad's Law remains the only valid Law, and all the while a group of his Ummah will always be on the path of truth, apparent and dominant. Allah's statement,
(And they say, "We hear, and we obey'') means, we heard Your statement, O our Lord, comprehended and implemented it, and adhered to its implications.
((We seek) Your forgiveness, our Lord) contains a plea and supplication for Allah's forgiveness, mercy and kindness.
Allah's statement,
(Allah burdens not a person beyond his scope) means, Allah does not ask a soul what is beyond its ability. This only demonstrates Allah's kindness, compassion and generosity towards His creation. This Ayah is the Ayah that abrogated the Ayah that worried the Companions, that is, Allah's statement,
(And whether you disclose what is in yourselves or conceal it, Allah will call you to account for it.)
This indicates that although Allah will question His servants and judge them, He will only punish for what one is able to protect himself from. As for what one cannot protect himself from, such as what one says to himself - or passing thoughts - they will not be punished for that. We should state here that to dislike the evil thoughts that cross one's mind is a part of faith. Allah said next,
(He gets reward for that which he has earned) of good,
(And he is punished for that which he has earned) of evil, that is, concerning the acts that one is responsible for.
Allah then said, [mentioning what the believers said] while directing His servants to supplicate to Him, all the while promising them that He will answer their supplication:
("Our Lord! Push us not if we forget or fall into error,'') meaning, "If we forgot an obligation or fell into a prohibition, or made an error while ignorant of its ruling.'' We mentioned the Hadith by Abu Hurayrah, that Muslim collected, wherein Allah said, "I shall (accept your supplication).'' There is also the Hadith by Ibn `Abbas that Allah said, "I did (accept your supplication).''
(Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians),) means, "Even if we were able to perform them, do not require us to perform the difficult deeds as You required the previous nations before us, such as the burdens that were placed on them. You sent Your Prophet Muhammad , the Prophet of mercy, to abrogate these burdens through the Law that You revealed to him, the Hanifi (Islamic Monotheism), easy religion.'' Muslim recorded that Abu Hurayrah said that the Messenger of Allah said that Allah said, "I shall (accept your supplication).'' Ibn `Abbas narrated that the Messenger of Allah said that Allah said, "I did (accept your supplication).'' There is the Hadith recorded through various chains of narration that the Messenger of Allah said,
(I was sent with the easy Hanifiyyah way.)
(Our Lord! Put not on us a burden greater than we have strength to bear) of obligations, hardships and afflictions, do not make us bear what we cannot bear of this.
(Our Lord! Put not on us a burden greater than we have strength to bear.)
We mentioned that Allah said, "I shall (accept your supplication)'' in one narration, and, "I did (accept your supplication),'' in another narration.
(Pardon us) meaning, between us and You regarding what You know of our shortcomings and errors.
(And grant us forgiveness) concerning what is between us and Your servants. So do not expose our errors and evil deeds to them.
(Have mercy on us) in what will come thereafter. Therefore, do not allow us to fall into another error. They say that those who commit error need three things: Allah's forgiveness for what is between Him and them, that He conceals these errors from His other servants, and thus does not expose them before the servants, and that He grants them immunity from further error.'' We mentioned before that Allah answered these pleas, "I shall,'' in one narration and, "I did,'' in another narration.
(You are our Mawla) meaning, You are our supporter and helper, our trust is in You, You are sought for each and every type of help and our total reliance is on You. There is no power or strength except from You.
(And give us victory over the disbelieving people) those who rejected Your religion, denied Your Oneness, refused the Message of Your Prophet , worshipped other than You and associated others in Your worship. Give us victory and make us prevail above them in this and the Hereafter. Allah said, "I shall,'' in one narration, and, "I did,'' in the Hadith that Muslim collected from Ibn `Abbas.
Further, Ibn Jarir recorded that Abu Ishaq said that whenever Mu`adh would finish reciting this Surah,
(And give us victory over the disbelieving people), he would say "Amin.''