You should know - may Allah have mercy upon you - that when the slave [of Allah] leaves his house to go to the mosque, that he is going to face Allah, the Irresistible, the One, the Omnipotent, the Exalted in Might, the Oft-forgiving, in the knowledge that nothing is hidden from Allah, wherever it might be, and that nothing is hidden from Allah and that even something as small as a mustard seed is not concealed from Him, nor even something smaller, nor larger - in the seven earths or the seven heavens, in the seven seas or the lofty mountains, fixed and firm.
And verily, the mosque to which he comes is one of the Houses of Allah. He desires only Allah and he sets out to one of Allah's Houses, which:
"Allah has permitted to be raised to honour, for the celebration in them of His Name: In them He is glorified in the mornings and the evenings [over and over] by men whom neither traffic nor merchandise can divert from the practice of regular charity: Their [only] fear is for the Day when hearts and eyes will be transformed." [Qur'an 24:36-37]
So when anyone from amongst you sets out from his house (for the mosque) he should say quietly to himself words of remembrance [of Allah] - words unconnected with the affairs and business of this world.
He should set out calmly, somberly, for this is what the Prophet, sallallahu `alaihi wa sallam, ordered us to do; he should set out with (his heart full of) longing and desire [for Allah's pleasure] and fear and apprehension [of Allah's anger] and with humility and meekness towards Allah. For the more humble, the more meek, the more submissive he is to Allah, the more virtuous and righteous does he become in Salah and the greater becomes his reward, and the more noble and nearer to Allah becomes the worshipper. But should he be filled with pride, Allah will destroy him and will reject his deeds, for the deeds of the proud are never accepted.
It has been narrated in a hadith concerning Prophet Ibrahim, `alaihis salam, Allah's Khalil, that he spent the night in worship and remembrance of Allah, and in the morning, he was pleased with the night's worship and he said: "How Good is the Rabb (Lord), and how good is the slave, Ibrahim (`alaihis salam)." On the following day, finding none to share his food with him - and he loved to share his food - he took his food outside to the road and sat, waiting for any passerby to eat with him. Then two angels descended from the heavens and approached him. So he invited them to eat with him and they accepted.
Then Ibrahim, `alaihis salam, suggested that they approach a nearby garden which contained a fresh water spring. They agreed to this and approached the garden, only to find that the spring had run underground, so there was no water.
This was a severe blow to Ibrahim, `alaihis salam, and he was embarrassed by what he had said (because there was no spring in evidence) and so the angels said to him: "Ask your Rabb to return the spring." He did so, but the spring did not appear, and this was a great blow to him and so he said to the angels: "You ask Allah." So one of them asked Him, and behold! The water returned, then the other supplicated Allah and the water flowed near to them. Then they informed him that his being impressed by his own standing in prayer the previous night had caused his supplication to be rejected.
So beware - may Allah have mercy on you - of pride, for no deed will be accepted if it is accompanied by pride. Be humble in your Salah. Should any of you stand in Salah before his Rabb, he should know Allah, in his heart by the great blessings which He bestows upon him and the abundant favour which He grants him, for Allah has honoured him with great goodness, but he has saddled himself with sins. Therefore it is incumbent upon him to be excessive in his humility and meekness towards Allah.
It is reported from Abu ad-Darda that he said, "That may face be covered in dust for my Rabb (is most loved by me), - for that is the best kind of worship for Allah." So let none of you fear the dust, nor find it distasteful to make sujud in it, for there is no doubt that every one of you comes from it (i.e. mankind was created from dust). Nor should any of you fear an excess of it, for verily, it is by this means that one attempts to attain freedom from slavery and salvation from the Hellfire - a fire before which the fixed lofty mountains which were placed as pegs (holding the earth) could not stand, nor the seven strong heavens, built one above another, which are placed as a well graded canopy over us, nor the earth, which was placed as a dwelling for us, nor the seven seas, of which none knows their depths or their size except the One Who created them. Then what about us, with our feeble bodies, our delicate bones, our flimsy skin? We seek refuge with Allah from the Fire!
So should any of you stand in Salah - may Allah have mercy on you - then let him be as if he sees Allah before him, for though he may not see Allah, verily, Allah sees him. It is narrated in a hadith that Allah's Messenger, sallallahu `alaihi wa sallam, advised a man,
saying:
"Fear Allah as though you see Him, for verily, though you may not see Him, He sees you." [Something similar to this wording is quoted in the hadith in which the Prophet, sallallahu `alaihi wa sallam, spoke to Jibril, `alaihis salam, informing him about the meaning of ihsan, as reported by Bukhari and Muslim.]
This then, is the advice of the Prophet, sallallahu `alaihi wa sallam, to the slave in all his affairs, so what about when he performs Salah, when he stands before Allah, in a particular place, a sacred place, desiring Allah and turning his face towards Him? Does not his standing, his situation in Salah merit the same ihsan as all his affairs?
It says in a hadith:
"Verily, the slave, when he starts his Salah, should turn his face to Allah, and he should not turn it away from Him until he leaves or turns to right and left." [That is, when he makes taslim at the end of the prayer.] (Narrated by Ahmad, Abu Dawud and an-Nasa'i.)
It is also narrated in a hadith:
"Verily, the slave, as long as he is in Salah, possesses three qualities: Blessings are showered upon his head from the heavens above, the angels sit around him, from his feet to the heavens and a caller says: 'If the slave knew the One Who hears his whispered utterances, he would never leave his Salah.'" [This narration was mentioned by Muhammad ibn Nasr al-Mirwazi in Kitab as-Salah from the hadith of Al-Hasan Al-Basri in a mursal form (an incomplete chain of narrations, in which no Companion is mentioned).
Allah showers His Mercy upon the worshipper who approaches prayer in a state of humility and meekness towards Allah, in fear and supplicating Him with desire (for His Pleasure), and in hope (of His Mercy), making Salah to his Rabb, his most important consideration, dedicating his whispered utterances to Him and his standing erect in worship and his ruku` and his sujud, pouring out his heart and his feelings and struggling to perfect his acts of worship, for he knows not whether he will perform another prayer after it, or whether he will be overtaken (by death) before he can perform Salah again.
He stands before his Rabb, earnestly, with deep feelings, hoping for its acceptance and fearing its rejection, for verily, its acceptance is a cause for joy, while its rejection is a cause for misery and wretchedness. Nothing could be more important to you - O my brother - in this Salah, or indeed in any of your actions [i.e. that Allah should accept them].
What is more deserving of your distress and misery, your fear - indeed your terror - you know not whether your Salah will find favour with Allah at all, nor whether any of your good deeds will be accepted.
Do you know if your sins will be forgiven at all? After all this, you have no assurance that you will be spared from it (i.e. the punishment of the Hellfire). So who is more deserving of your tears and sadness [than Allah] - that He may accept from you (your deeds)? In addition to this, you know not whether or not you will awaken in the morning, nor if you will still be here in the evening - will you be given the good news of Paradise, or the bad news of the Hellfire?
I only desire to warn you - O my brother - of this terrible danger. It is not fitting that you should be happy because of your family, your wealth or your children. It is a most amazing thing that you should continue to be unmindful, chasing after vain desires, wasting your time in disregard of this most important matter, for you are being driven at a fierce pace (towards death) day and night, hour by hour, like the blink of an eye. You should expect - O my brother - that your time may come at any moment and do not be unmindful of this great danger which may visit you.
Most assuredly, you must (eventually) taste death. Your time may come in the morning or in the evening. You will be separated from all that you possessed - either (to be rewarded with) Paradise or (to be punished in) the Hellfire. Descriptions and stories of them (have become) superfluous.
Have you not heard - O my brother the words of the pious slave: "I am amazed concerning the Hellfire - how does the one who could flee from it sleep? And I am amazed concerning the Jannah - how does the one who desires it sleep? For by Allah! If you neither desire Paradise, nor fear the Hellfire, then you are destroyed and grievous will be your sorrow, interminable your sadness and without limit your tears; you will be amongst the wretched, the punished ones.
So if you claim that you are amongst those who seek refuge from the Fire and desire Paradise, then strive for that which you seek and do not be misled by your worldly desires."
Thursday, October 29, 2009
CONCEPT OF WORSHIP
It is related of Haatim bin Al-Asamm that he said in answer to a question about prayer:
"When the time for prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there until all my limbs and organs are in a collected state.
Then I stand up to perform my prayer, facing the ka'aba between my brows, the bridge-over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final prayer. Then I stand between hope and fear.
"I carefully pronounce 'Allahu Akbar!' Then I recite the Qur'an harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch, spreading out the left foot, raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my prayer has been accepted."
Taken from: Ihya Uloom ad-Deen, Al-Ghazali
"When the time for prayer is at hand, I make a proper ablution, go to the spot where I intend to pray and sit there until all my limbs and organs are in a collected state.
Then I stand up to perform my prayer, facing the ka'aba between my brows, the bridge-over-Hell beneath my feet, Paradise to my right and Hell to my left, and the Angel of Death behind me, thinking all the while that this is my final prayer. Then I stand between hope and fear.
"I carefully pronounce 'Allahu Akbar!' Then I recite the Qur'an harmoniously, bow in humility and prostrate myself submissively. I then sit back on my left haunch, spreading out the left foot, raising my right foot on the toes. I follow this with sincerity. Then I wonder whether or not my prayer has been accepted."
Taken from: Ihya Uloom ad-Deen, Al-Ghazali
Monday, October 26, 2009
The Roadmap to Paradise
Take Adam and Eve avenue until you come to the intersection of Habil (Abel) road, and Qabil (Cain) street; merge right on Habil (Abel) and continue for the next twenty miles till you come to Noah's Ferry.
Take the ferry to Safety Land, ignore the majority of other travel agencies’ directions, and arrive at Abraham's Super Highway also known as High way One God Only (1).
Follow Abraham but avoid the exit of Sodom and Gomorrah townships until you get to Moses lane but pass Gold and Greed bridges and take it to Jesus' Mercy road.
Here you will encounter a lot of confusion, streets are not well marked, and many peddlers along the road are giving away maps with conflicting directions to travelers. The Romans have renamed Pagans’ path as Jesus' mercy road.
If you are not sure about the authenticity of Jesus' mercy road, review your map. See if Jesus' mercy path is a continuation of Abraham’s Super Highway. If it is a continuation you are fine, but still proceed with caution. If you have diverged, make a U-turn and go back to Abraham’s high way (1) and re-try again.
Continue on True Jesus' road, if you do not see the following signs along the path, you should stop and review your map again.
Maps for this path have been tampered with, we recommend the Barnabas edition street map to get to the Unity of God congregation, Immaculate conception corner, and Love thy neighbor community center.
Avoid to show the Roman Traffic police your Barnabas street map, it is banned, they will confiscate it and you will be forced to use the only authorized official map - the Paul street map which was drawn to direct the motorists to Rome.
For that reason there is a lot of lost traffic on this road. On the other hand True Jesus road is found on the Barnabas street map, but only few people have access to this map.
Keep on Jesus' Mercy road until you find Muhammad’s (sallallahu `alayhi wa sallam) Sunnah Expressway. Stay on this expressway and do not be lured to rest areas along the expressway.
Beware of the highway robbers, by insuring your vehicle with Dhikr security systems. All vehicles secured with Dhikr Security Systems will be protected from assaults by robbers (Satan).
Make sure that you have enough fuel. The highest grade fuel for this long and tiring trip is the Taqwa grade fuel. Make sure you demand this brand when you stop for refueling. Lighten the load on your vehicle, carry only the most important items for this trip: two meters of white cloth, good deeds and prayers of your kids is all you need.
Excess weight is allowed only if it is more of the above. Other items will only slow you down or cause you to loose sight of where you are heading, and you risk losing the coverage of Dhikr Security systems, thereby becoming an easy target for the Robbers.
You need to check your vehicles safety features periodically by reading your vehicles manual - the Holy Quran. Your steering wheel must be calibrated by the Sunnah Calibration method, batteries must be charged with Iman, the engine needs to be tuned up with Ikhlas and your tires must be properly inflated with Ihsan.
Most important of all, you must test the entire vehicle with the tawheed check list.
It does not matter if most parts of your vehicle are performing right, if a single part in your vehicle does not perform according to specifications of Tawheed (its conditions) your vehicle will break down and again the robbers will rob you of what is left.
The overall performance of your vehicle depends on the performance of the weakest part in your vehicle, so routinely check these weak points, they may be detrimental to your trip.
There are many milestones on Muhammad’s road, and these milestones will assure you that you are on the right track. Do not worry that there are not any people on this road; just because you are alone on this road do not think that you are driving the wrong way on a one way street.
Loving Allah more than anything else, loving the Prophet Muhammad sallallahu `alayhi wa sallam and his companions, who supported him when he was oppressed, following all his teachings, responding with patience and acceptance to lack of worldly goods, hunger, loss of family members are but some of the milestones and glad tidings that you are on the right track.
Also this road will be paved with pain, hard work, struggle with yourself and others and Iblis, the Robber, and all things that are not appealing to the soul. Never lay your guard, this trip is not over until it is over. Keep dhikr your guard, good deeds your luggage and do not lose to focus on where you are going, so you may endure the pain of this trip.
When you finally arrive to your destination, Al-Jannah, you will forget all the pain.
Take the ferry to Safety Land, ignore the majority of other travel agencies’ directions, and arrive at Abraham's Super Highway also known as High way One God Only (1).
Follow Abraham but avoid the exit of Sodom and Gomorrah townships until you get to Moses lane but pass Gold and Greed bridges and take it to Jesus' Mercy road.
Here you will encounter a lot of confusion, streets are not well marked, and many peddlers along the road are giving away maps with conflicting directions to travelers. The Romans have renamed Pagans’ path as Jesus' mercy road.
If you are not sure about the authenticity of Jesus' mercy road, review your map. See if Jesus' mercy path is a continuation of Abraham’s Super Highway. If it is a continuation you are fine, but still proceed with caution. If you have diverged, make a U-turn and go back to Abraham’s high way (1) and re-try again.
Continue on True Jesus' road, if you do not see the following signs along the path, you should stop and review your map again.
Maps for this path have been tampered with, we recommend the Barnabas edition street map to get to the Unity of God congregation, Immaculate conception corner, and Love thy neighbor community center.
Avoid to show the Roman Traffic police your Barnabas street map, it is banned, they will confiscate it and you will be forced to use the only authorized official map - the Paul street map which was drawn to direct the motorists to Rome.
For that reason there is a lot of lost traffic on this road. On the other hand True Jesus road is found on the Barnabas street map, but only few people have access to this map.
Keep on Jesus' Mercy road until you find Muhammad’s (sallallahu `alayhi wa sallam) Sunnah Expressway. Stay on this expressway and do not be lured to rest areas along the expressway.
Beware of the highway robbers, by insuring your vehicle with Dhikr security systems. All vehicles secured with Dhikr Security Systems will be protected from assaults by robbers (Satan).
Make sure that you have enough fuel. The highest grade fuel for this long and tiring trip is the Taqwa grade fuel. Make sure you demand this brand when you stop for refueling. Lighten the load on your vehicle, carry only the most important items for this trip: two meters of white cloth, good deeds and prayers of your kids is all you need.
Excess weight is allowed only if it is more of the above. Other items will only slow you down or cause you to loose sight of where you are heading, and you risk losing the coverage of Dhikr Security systems, thereby becoming an easy target for the Robbers.
You need to check your vehicles safety features periodically by reading your vehicles manual - the Holy Quran. Your steering wheel must be calibrated by the Sunnah Calibration method, batteries must be charged with Iman, the engine needs to be tuned up with Ikhlas and your tires must be properly inflated with Ihsan.
Most important of all, you must test the entire vehicle with the tawheed check list.
It does not matter if most parts of your vehicle are performing right, if a single part in your vehicle does not perform according to specifications of Tawheed (its conditions) your vehicle will break down and again the robbers will rob you of what is left.
The overall performance of your vehicle depends on the performance of the weakest part in your vehicle, so routinely check these weak points, they may be detrimental to your trip.
There are many milestones on Muhammad’s road, and these milestones will assure you that you are on the right track. Do not worry that there are not any people on this road; just because you are alone on this road do not think that you are driving the wrong way on a one way street.
Loving Allah more than anything else, loving the Prophet Muhammad sallallahu `alayhi wa sallam and his companions, who supported him when he was oppressed, following all his teachings, responding with patience and acceptance to lack of worldly goods, hunger, loss of family members are but some of the milestones and glad tidings that you are on the right track.
Also this road will be paved with pain, hard work, struggle with yourself and others and Iblis, the Robber, and all things that are not appealing to the soul. Never lay your guard, this trip is not over until it is over. Keep dhikr your guard, good deeds your luggage and do not lose to focus on where you are going, so you may endure the pain of this trip.
When you finally arrive to your destination, Al-Jannah, you will forget all the pain.
Taqwa - A State of Submission
Taqwa is an Arabic word which is explained as a shield against wrongdoing and further expounded as to be “conscious of Allah” or to have “fear of Allah” or to be “cautiously aware of Allah.”
The origin of the word Taqwa is from the Arabic root letters wa’ka’ya (meaning shield) and its verb is from the word “Ittaki”. Ittaki means to be careful or to be protected or to be cautious. Taqwa is an internal compass on the path that leads towards Allah.
The broader meaning and character of Taqwa is to develop one’s behaviour, so as to be cautiously aware in the worship of Allah and attain nearness to Him and in so doing, perfect oneself.
This consciousness and fear of Allah is understood as a protection and a shield against wrongdoing. The abstention of evil through this fear, consciousness and establishing a cautious awareness of Allah, ultimately develops one’s love of Him.
The universal principle of submission to the Divine Will is beautifully expressed in the character of one who is a servant of Allah, known as an “Abd-Allah” which is an ideal state of Taqwa.
Abu Darda (R) said: “From the completion of Taqwa is that the servant fears from His Lord even with regards to things, the weight of an atom.” Abu Darda’s advice for servants who wish to accomplish a character of Taqwa should fear to commit the smallest of sins.
The messenger of Allah said in a Hadith, reported in the Sahih Muslim that, “Taqwa is here”, and he pointed to his chest.
Taqwa is profoundly explained in a discussion, between Umar (R) and Kaab (R) who were companions of the Prophet (S) of Islam. Umar (R) asked Kaab (R), the meaning of Taqwa as he was renowned for his deep understanding of the Quran Al Kareem.
Kaab (R) then inquired from Umar (R), whether he had walked through a thorny bush path with his cloak. Umar (R) replied that he had done so on numerous occasions. Kaab (R) asked Umar (R) to describe his movements through this thorny path. Umar (R) replied that he moved very cautiously, so as not to tear his clothing. Kaab (R) said that was the description and the meaning of Taqwa.
The path that inculcates and embraces a character of Taqwa is one that must be carefully and cautiously treaded. On this path one must be completely aware of oneself and one’s surroundings, to be disciplined with the correct action and behaviour which will achieve one’s closeness to Allah.
Taqwa is one of the most profound concepts in Islam. It is an avenue by which Muslims relate to one another in society and a means to channel actions for the pleasure of Allah. Possessors of Tawqa are called Al-Muttaqun or Muttaqeen.
The following verse of the Qur’an, Surah 2 Al Bakarah, Verse 183, confirms that Taqwa is for everyone and not for a select group.
“O you who believe! Fasting is prescribed to you as it was prescribed to those before you, so that you may attain Taqwa.”
This verse confirms two points. Firstly, that fasting is for everyone and secondly, that the development and attaining of Taqwa is an essential part for all who aspire for tranquility and a contented heart.
To establish Taqwa is for the rich and the poor, the knowledgeable and the uneducated, the leader and the follower, the ruler and the ruled, the old and the young, the man and the woman. All must develop and enhance Taqwa.
The most honoured in the sight of Allah is the believer with the most Taqwa i.e. the most conscious and aware of Him.
The Glorious Qur’an illustrates this in Surah 49 Al Hujurat (the Inner Apartments), Verse 13
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you (Taqwa). And Allah has full knowledge and is well acquainted (with all things).”
The ideal Islamic society is a Taqwa conscious society, conferring its highest respect on those considered to be high in Taqwa.
Though Taqwa is a state of the heart, we cannot judge the Taqwa of others, but many aspects of Taqwa will have a reflection in their character and behaviour. The Qur’an though, prohibits anyone from claims of self-purity.
In Surah 53 An Najm (The Clans), Verse 32 reminds us that:
“Hold not yourself purified. Allah knows best who has Taqwa.”
In Islam there is only one Shariah (Divine Law) and one scale of righteousness for everyone and that is measured through a character of Taqwa.
The word Taqwa has been mentioned 151 times in the Noble Qur’an. Allah has taken us through the various aspects of His Guidance and Blessings in the Glorious Qur’an. The Qur’anic descriptions of Taqwa are so precise and distinct that it is an indication of the importance of the involvement of this concept in the life of Muslims. These numerous verses elaborate the different dynamics and dimensions of inner meanings of Taqwa that enables Muslims to be an ideal and a living example as a vicegerent of Allah.
The four verses in Surah 2 Al Bakarah Verse 2-5 summarises the guiding principle in the Noble Qur’an for the people of Taqwa:
2. This is the Book; in it is guidance sure, without doubt, to those who fear (or are conscious) of Allah (Taqwa).
3. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
4. And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.
5. They are on (true) guidance, from their Lord, and it is these who will prosper.
The Muttaqun are those that believe, fear Allah and look to what He has ordained in carrying out His actions to avoid His displeasure and sadness.
These people are involved and active in their life with the Ummah (the Muslim community), concerned with the affairs of humanity, whilst at the same time praying, fasting, spending in Allah’s cause, having good morals, are forgiving and just. All these descriptions can be attributed to a person who has Taqwa and will be assured and successful in the Hereafter.
Hence, for the moral development and correct behaviour of a good Muslim it is necessary that he strictly analyze and establish his Taqwa, but never claims to be a possessor of it.
The origin of the word Taqwa is from the Arabic root letters wa’ka’ya (meaning shield) and its verb is from the word “Ittaki”. Ittaki means to be careful or to be protected or to be cautious. Taqwa is an internal compass on the path that leads towards Allah.
The broader meaning and character of Taqwa is to develop one’s behaviour, so as to be cautiously aware in the worship of Allah and attain nearness to Him and in so doing, perfect oneself.
This consciousness and fear of Allah is understood as a protection and a shield against wrongdoing. The abstention of evil through this fear, consciousness and establishing a cautious awareness of Allah, ultimately develops one’s love of Him.
The universal principle of submission to the Divine Will is beautifully expressed in the character of one who is a servant of Allah, known as an “Abd-Allah” which is an ideal state of Taqwa.
Abu Darda (R) said: “From the completion of Taqwa is that the servant fears from His Lord even with regards to things, the weight of an atom.” Abu Darda’s advice for servants who wish to accomplish a character of Taqwa should fear to commit the smallest of sins.
The messenger of Allah said in a Hadith, reported in the Sahih Muslim that, “Taqwa is here”, and he pointed to his chest.
Taqwa is profoundly explained in a discussion, between Umar (R) and Kaab (R) who were companions of the Prophet (S) of Islam. Umar (R) asked Kaab (R), the meaning of Taqwa as he was renowned for his deep understanding of the Quran Al Kareem.
Kaab (R) then inquired from Umar (R), whether he had walked through a thorny bush path with his cloak. Umar (R) replied that he had done so on numerous occasions. Kaab (R) asked Umar (R) to describe his movements through this thorny path. Umar (R) replied that he moved very cautiously, so as not to tear his clothing. Kaab (R) said that was the description and the meaning of Taqwa.
The path that inculcates and embraces a character of Taqwa is one that must be carefully and cautiously treaded. On this path one must be completely aware of oneself and one’s surroundings, to be disciplined with the correct action and behaviour which will achieve one’s closeness to Allah.
Taqwa is one of the most profound concepts in Islam. It is an avenue by which Muslims relate to one another in society and a means to channel actions for the pleasure of Allah. Possessors of Tawqa are called Al-Muttaqun or Muttaqeen.
The following verse of the Qur’an, Surah 2 Al Bakarah, Verse 183, confirms that Taqwa is for everyone and not for a select group.
“O you who believe! Fasting is prescribed to you as it was prescribed to those before you, so that you may attain Taqwa.”
This verse confirms two points. Firstly, that fasting is for everyone and secondly, that the development and attaining of Taqwa is an essential part for all who aspire for tranquility and a contented heart.
To establish Taqwa is for the rich and the poor, the knowledgeable and the uneducated, the leader and the follower, the ruler and the ruled, the old and the young, the man and the woman. All must develop and enhance Taqwa.
The most honoured in the sight of Allah is the believer with the most Taqwa i.e. the most conscious and aware of Him.
The Glorious Qur’an illustrates this in Surah 49 Al Hujurat (the Inner Apartments), Verse 13
“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you (Taqwa). And Allah has full knowledge and is well acquainted (with all things).”
The ideal Islamic society is a Taqwa conscious society, conferring its highest respect on those considered to be high in Taqwa.
Though Taqwa is a state of the heart, we cannot judge the Taqwa of others, but many aspects of Taqwa will have a reflection in their character and behaviour. The Qur’an though, prohibits anyone from claims of self-purity.
In Surah 53 An Najm (The Clans), Verse 32 reminds us that:
“Hold not yourself purified. Allah knows best who has Taqwa.”
In Islam there is only one Shariah (Divine Law) and one scale of righteousness for everyone and that is measured through a character of Taqwa.
The word Taqwa has been mentioned 151 times in the Noble Qur’an. Allah has taken us through the various aspects of His Guidance and Blessings in the Glorious Qur’an. The Qur’anic descriptions of Taqwa are so precise and distinct that it is an indication of the importance of the involvement of this concept in the life of Muslims. These numerous verses elaborate the different dynamics and dimensions of inner meanings of Taqwa that enables Muslims to be an ideal and a living example as a vicegerent of Allah.
The four verses in Surah 2 Al Bakarah Verse 2-5 summarises the guiding principle in the Noble Qur’an for the people of Taqwa:
2. This is the Book; in it is guidance sure, without doubt, to those who fear (or are conscious) of Allah (Taqwa).
3. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;
4. And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.
5. They are on (true) guidance, from their Lord, and it is these who will prosper.
The Muttaqun are those that believe, fear Allah and look to what He has ordained in carrying out His actions to avoid His displeasure and sadness.
These people are involved and active in their life with the Ummah (the Muslim community), concerned with the affairs of humanity, whilst at the same time praying, fasting, spending in Allah’s cause, having good morals, are forgiving and just. All these descriptions can be attributed to a person who has Taqwa and will be assured and successful in the Hereafter.
Hence, for the moral development and correct behaviour of a good Muslim it is necessary that he strictly analyze and establish his Taqwa, but never claims to be a possessor of it.
Saturday, October 24, 2009
Miracle Boy WOWS Russia, nay the Whole World.
Holy verses appear on nine month old, baby's skin
=================================
A baby Boy dubbed "miracle baby", has left doctor's baffled in Russia
after phrases from The Holy Qu'ran began appearing on his body.
Verses from the Holy Book are said to appear on 9 months old, Ali
Yakubov's back, arms and stomach, before apparently fading away &
being replaced with New Sayings.
Ali's Parents were stunned, when the word "Allah" appeared on his
chin, soon after his birth. Since then, scores of Writing in Arabic
Script, have emerged almost all over his Body, reports "The Sun".
Medics deny that the marks are from someone writing on the Child's
skin. The Kids mother, Madina, said that She & her Husband, were
not religious, until the Quranic Words started appearing on her
Sons skin.
Since then, the Boy has become a Celebrity & Focus of Muslim
homage, throughout Dagestan. The Child's mother said,
"Normally, these signs appear, two times a week, especially
every Monday and the night between Thursday and Friday.
The Child Ali always gets a lot of pain, whenever, the
Script appears on his skin.
We can only say Allah U Akber.
=================================
A baby Boy dubbed "miracle baby", has left doctor's baffled in Russia
after phrases from The Holy Qu'ran began appearing on his body.
Verses from the Holy Book are said to appear on 9 months old, Ali
Yakubov's back, arms and stomach, before apparently fading away &
being replaced with New Sayings.
Ali's Parents were stunned, when the word "Allah" appeared on his
chin, soon after his birth. Since then, scores of Writing in Arabic
Script, have emerged almost all over his Body, reports "The Sun".
Medics deny that the marks are from someone writing on the Child's
skin. The Kids mother, Madina, said that She & her Husband, were
not religious, until the Quranic Words started appearing on her
Sons skin.
Since then, the Boy has become a Celebrity & Focus of Muslim
homage, throughout Dagestan. The Child's mother said,
"Normally, these signs appear, two times a week, especially
every Monday and the night between Thursday and Friday.
The Child Ali always gets a lot of pain, whenever, the
Script appears on his skin.
We can only say Allah U Akber.
The Effects of (Gun' aah) Sins
ONE: The Prevention of Knowledge: Knowledge is a light which Allaah throws into the heart and disobedience extinguishes this light.
Imaam Shaafi'ee (rah) said: "I complained to Wakee' about the weakness of my memory, so he ordered me to abandon disobedience. And informed me that the knowledge is light. And that the light of Allaah is not given to the disobedient"
TWO: The Prevention of Sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience.
THREE: The prevention of obedience (to Allaah). If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.
FOUR: Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.
FIVE: Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.
SIX: Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.
SEVEN: Sins weaken the heart's will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.
EIGHT: Every type of disobedience is a legacy of a nation from among the nations which Allaah Ta'ala destroyed. Sodomy is a legacy of the People of Lut (alayhis salaam), taking more than one's due right and giving what is less is a legacy of the People of Shu'ayb (alayhis salaam), seeking greatness in the land and causing corruption is a legacy of the People of Pharoah and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.
NINE: Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rah) said: They became contemptible in (His sight) so they disobeyed Him. If they were honorable (in His sight) He would have protected them. Allah the Exalted said:
And whomsoever Allaah lowers (humiliates) there is none to give honor. [Hajj 22:18]
TEN: The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.
ELEVEN: The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.
Ibn Mas'ood (radhiallaahu anhu) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [Bukhari]
TWELVE: Disobedience inherits humiliation and lowliness. Honor, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:
"I have seen sins kill the hearts. And humiliation is inherited by their continuity The abandonment of sins gives life to the hearts. And the prevention of your soul is better for it."
THIRTEEN: Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.
FOURTEEN: When disobedience increases, the servant's heart becomes sealed so that he becomes of those who are heedless. The Exalted said:
But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions). [Mutaffifeen 83:14]
FIFTEEN: Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:
Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return. [Rum 30:41]
SIXTEEN: The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallaahu alayhi wasallam) that he said: Modesty is goodness, all of it. [Bukhari and Muslim] A Poet said:
"And by Allaah, there is no good in life Or in the world when modesty goes."
SEVENTEEN: Sins weaken and reduce the magnification of Allaah, the Mighty in the heart of the servant.
EIGHTEEN: Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.
NINETEEN: Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.
TWENTY: Disobedience causes the favors (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Ali (radhiallaahu anhu) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance.
Allaah the Exalted said:
Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many. [Shura 42:30]
And the Exalted also said:
That is because never will Allaah change the favor He has bestowed on a people until they change what is with themselves. [Anfaal 8:53]
Imaam Shaafi'ee (rah) said: "I complained to Wakee' about the weakness of my memory, so he ordered me to abandon disobedience. And informed me that the knowledge is light. And that the light of Allaah is not given to the disobedient"
TWO: The Prevention of Sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience.
THREE: The prevention of obedience (to Allaah). If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.
FOUR: Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.
FIVE: Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.
SIX: Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.
SEVEN: Sins weaken the heart's will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.
EIGHT: Every type of disobedience is a legacy of a nation from among the nations which Allaah Ta'ala destroyed. Sodomy is a legacy of the People of Lut (alayhis salaam), taking more than one's due right and giving what is less is a legacy of the People of Shu'ayb (alayhis salaam), seeking greatness in the land and causing corruption is a legacy of the People of Pharoah and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.
NINE: Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rah) said: They became contemptible in (His sight) so they disobeyed Him. If they were honorable (in His sight) He would have protected them. Allah the Exalted said:
And whomsoever Allaah lowers (humiliates) there is none to give honor. [Hajj 22:18]
TEN: The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.
ELEVEN: The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.
Ibn Mas'ood (radhiallaahu anhu) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [Bukhari]
TWELVE: Disobedience inherits humiliation and lowliness. Honor, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:
"I have seen sins kill the hearts. And humiliation is inherited by their continuity The abandonment of sins gives life to the hearts. And the prevention of your soul is better for it."
THIRTEEN: Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.
FOURTEEN: When disobedience increases, the servant's heart becomes sealed so that he becomes of those who are heedless. The Exalted said:
But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions). [Mutaffifeen 83:14]
FIFTEEN: Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:
Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return. [Rum 30:41]
SIXTEEN: The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallaahu alayhi wasallam) that he said: Modesty is goodness, all of it. [Bukhari and Muslim] A Poet said:
"And by Allaah, there is no good in life Or in the world when modesty goes."
SEVENTEEN: Sins weaken and reduce the magnification of Allaah, the Mighty in the heart of the servant.
EIGHTEEN: Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.
NINETEEN: Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.
TWENTY: Disobedience causes the favors (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Ali (radhiallaahu anhu) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance.
Allaah the Exalted said:
Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many. [Shura 42:30]
And the Exalted also said:
That is because never will Allaah change the favor He has bestowed on a people until they change what is with themselves. [Anfaal 8:53]
An In-Depth Look at Zabiha
Almighty Allah Ta'ala in His infinite Mercy has made certain animals halal (permissible) for this Ummah.
We are required to be thankful to Him by following the dictates of the Qur'an and Sunnah by ensuring that His name is taken upon slaughtering of the animal. Allah Ta'ala states in the noble Qur'an:
1."For every nation We have specified a rite (for slaughtering) so that they may take the name of Allah Ta'ala upon (the slaughter of) the animals granted to them as sustenance." (Al-Hajj 22:34)
2."And consume not of that whereupon the name of Allah Ta'ala was omitted (at the time of slaughter). Indeed it is a transgression. Verily the Shayateen inspire their friends to cause division with you. If you obey them, you are indeed Mushriks (ascribing partners to Allah)." (Al-An'am 6:121)
3."So take the name of Allah upon them (at the time of slaughter) while they stand in rows." (Al-Hajj 22:36). In reference to Camels which are slaughtered by Nahr (a swift stab of the neck which severs the four arteries) while standing.
4."...and such animals upon which they mention not the name of Allah only to fabricate a lie against him." (Al-An'am 6:138)
5."Forbidden to you are Maytah (carrion), flowing blood, the flesh of swine and that slaughtered for other than Allah as well as the (animal) expiring by strangulation, illness or pain, falling (from a height), by a wound (sustained through fighting) and by falling to a predator and (about to be consumed), excepting those (animals) upon which you effect Zakah (Shar'ee slaughter)." (Al-Maidah 5:3)
From the above verses the following points are understood:
1.Meat is not in the same category as other food items.
2.The most important condition is that tasmiyah (pronouncing the name of Allah) be performed at the time of slaughter. The verses clearly explain the impermissibility of the meat of those animals whose slaughter was not preceded by tasmiyah.
3.The impermissibility of the meat of those animals whose lives were ended by means other than Zabah (Shar'ee slaughter) of which tasmiyah is a condition. All such animals are Maytah (carrion) and are expressly forbidden.
4.The Zabiha (animal slaughtered) by a Kafir (non-believer) or Mushrik (polytheist) is haram (unlawful). However, those Ahlul Kitaab (People of the Book) who also believed in the requirement of tasmiyah at the time of slaughter have been excluded from the Kuffaar majority.
5.The verse number 121 of Al-An'am explains consumption of meat not slaughtered with tasmiyah as fisq - transgression and disobedience. The verse then explains that to regard consumption of such meat as halal is nothing but a teaching of Shaytaan to cause division among the Ummah. The verse also warns that obedience of Shaytaan in this matter is akin to Shirk (ascribing partners to Allah).
Imam Bukhari has quoted this same verse in his magnum opus under the chapter, "Intentional Omission of the tasmiyah at the Time of Slaughter" to the same import as explained by Hafiz ibn Hajar, the renowned commentator of Sahih Bukhari in the following words:
"Imam Bukhari (RA) wishes to point out by citing this verse the reproach against using it as proof to legalize omission of tasmiyah by inventing baseless interpretations of the verse and understanding it in a manner contrary to clear import." (Fathul Bari vol.9 pg.778; Qadeemi)
Intentional Omission of Tasmiyah.
The Jurists (Fuqahaa) have unanimously agreed that consumption of an animal slaughtered by a Muslim with intentional omission of tasmiyah or out of Istikhfaaf (regarding it as insignificant) is unlawful (haram). Imam Shaaf'ee (RA) has also concurred with this view. (Jawaahirul Fiqh vol.2 pg.388; Darul Uloom from Kitaabul Umm and Tafseer Mazhari)
Imam Abu Yusuf states:
“The ruling regarding the animal upon which tasmiyah was omitted (at the time of slaughter) is not subject to Ijtihaad (independent deduction of a ruling from Qur'an and Hadith). If a judge rules the permissibility of its sale, his ruling will not be given effect due to it being contrary to consensus of opinion.” (Ibid pg.390; Hidaaya)
It should be noted significantly that the above discussion of impermissibility is with regard to a Muslim slaughterer who intentionally omits pronouncing the name of Allah upon slaughter, not to speak of a non-Muslim.
In the case of a Muslim forgetfully omitting the tasmiyah, the animal will be permissible for consumption as is the ruling of all the four Madhaahib based on the Hadith of Nabi (sallallahu alayhi wasallam), “A believer always slaughters upon the name of Allah, whether he (remembers to) recites it or not.” (Fathul Bari vol.9 pg.793; Qadeemi)
Animals Slaughtered by Modern Day Jews and Christians
“The food of Ahlul Kitaab (People of the Book) is lawful for you as is your food for them.” (Al-Maidah 5:5)
Regarding the word, “Ta'aam” (food), ibn Abbaas, Ibn Umamah, Mujaahid and others, Radi-Allahu anhum, say that it refers to slaughtered animals. This matter (permissibility of these animals) is unanimously agreed upon by all scholars since they also hold the belief of the prohibition of slaughter save in Allah's name and also due to the fact that they mention only the name of Allah Ta'ala upon their animals of slaughter. (Jawaahirul Fiqh vol.2 pg.4040; from Ibn Katheer)
The reason for permissibility has been explained clearly by Allaamah ibn Katheer that due to the unity of belief regarding slaughter between Muslims and the Jews and Christians of that particular time, Allah Ta'ala had permitted consumption of their slaughter. The Ulama of the time had based their rulings on this very same reasoning.
When this unity of belief came into doubt, many great Sahaba, Radi-Allahu anhum, had not hesitated to rule prohibition.
“With regards to a Kitaabi, when he omits tasmiyah (the name of Allah) upon his slaughter and takes some other name, his slaughter is not consumable. This is the ruling of Abu Darda, Ubadah bin Saamit and large faction of the Sahaba, Radi-Allahu anhum.” (Jawaahirul Fiqh vol.2 pg.407; Darul Uloom - from Bahrul Muheet)
Regarding the Christian tribe of Banu Taghlib, Sayyidna Ali, Radi-Allahu anhu, ruled the following:
“Hafiz ibn Jawzi (RA) has narrated with his Sanad (chain of narrators) from Ali, Radi-Allahu anhu, 'Do not consume the slaughter of the Christians of Banu Taghlib since they have not held to any more of Christianity than their drinking of wine.'” (Ibid pg.460 - from Tafseer Mazhari)
It is a well-known fact that the majority of present day Christians and Jews no longer hold this Aqeedah (belief) regarding slaughter. They do not hesitate to consume meat slaughtered by even Pagans and Mushriks (polytheists) and atheists. They have held to even less of Christianity than the Banu Taghlib.
Most of them are just Christians and Jews by name, “atheistic” in their beliefs and actions. Their abattoirs employ machine slaughter wherever possible and do not hesitate to employ pagans and polytheists, e.g. Chinese, Koreans, etc. to carry out the slaughter.
The Ruling
Based on the above juridical references, Qadhi Thanaullah (RA) a renowned Jurist of his time states the following:
“The correct and accepted view according to us is the first one that the slaughter of the Ahlul Kitaab with intentional omission of tasmiyah (taking the name of Allah) or slaughter in some other name (besides that of Allah) is not consumable, if this fact is ascertained with certainty or this is the condition prevailing among them. By this, the prohibition (of the Sahaba) from consuming the slaughter of the Christian Arabs can be easily understood. Likewise, the ruling of Ali, Radi-Allahu anhu, (regarding the Banu Taghlib)' becomes clear. It is likely that Ali, Radi-Allahu anhu, had ascertained their omission of tasmiyah upon slaughter or that they slaughtered in some other name (besides Allah).
A similar ruling has been issued regarding the non-Arab Christians that if it is their normal habit to slaughter without tasmiyah, their slaughter is not consumable. Concerning the present day Christians there is no doubt that their methods do not fulfill requirements of Shar'ee slaughter, but they usually cause the death of their animals by other lethal measures, e.g. machine slaughter, etc. hence, their slaughter is impermissible.” (Jawaahirul Fiqh vol.2 pg.411; from Tafseer Mazhari)
The Correct Understanding of the Hadith of Bukhari
Let us now turn to the hadith in Bukhari that is often by many people to justify the claim that tasmiyah is not required.
The hadith is as follows: “It has been narrated from Aisha, Radi-Allahu anha, that some persons said to Nabi (sallallahu alayhi wasallam) 'People bring to us meat. We know not whether the name of Allah Ta'ala has been taken (upon its slaughter) or not? Nabi (sallallahu alayhi wasallam) replied, 'You people say Bismillah and eat it.' Aisha, Radi-Allahu anha, says, 'the people referred to (in this Hadith) were new Muslims.'” (Bukhari vol.2 pg.828; Deoband)
It is clear that the slaughterers were Muslims, not disbelievers. This is further elucidated by Imam Malik (RA)'s narration (of the same Hadith) where the addition of, “this was in the beginning of Islam.” (Fathul Bari vol.9 pg.792; Qadeemi) is found.
To believe that these people were non-Muslims is in fact tantamount to accusing the noble Sahaba of Rasulullah (sallallahu alayhi wasallam) of the heinous crime of consuming meat slaughtered by polytheists which is expressly forbidden in the Qur'an:
“Forbidden to you is carrion… and that slaughtered for other than Allah.” (Al-Maidah 5:3)
The actual meaning of this Hadith, as understood by similar narrations is that one should not entertain unfounded doubts about a Muslim that he would neglect to mention the name of Allah upon his slaughter.
“This is what is understood by the context of the Hadith since the answer of Nabi (sallallahu alayhi wasallam) to the question was, 'Say Bismillah and eat.' It is as though they (questioners) were told, 'That is not your concern, rather what should concern you is to consume it (wholesomely in the Sunnah manner) by saying Bismillah before partaking thereof.” (Fathul Bari vol.9 pg.793; Qadeemi)
Hafiz ibn Abdul-Barr (RA) has emphasized this point very clearly:
“Similarly, the slaughter of the Bedouin Muslims will be permissible (for consumption) since they usually know of the tasmiyah (at the time of slaughter).” Ibn Abdul Barr (RA) has concluded, “In this Hadith, it is understood that the slaughter of a Muslim should be consumed and he should be regarded as having performed tasmiyah upon its slaughter (even when one is not certain about this fact) because with regards to a Muslim, one should entertain nothing but good thoughts unless concrete evidence is established to the contrary.” (Fathul Bari vol.9 pg.793; Qadeemi)
This import is borne out by other narrations of this same Hadith as follows:
“The narration of Ibn Uyayna (RA) (one of the Huffaaz of Hadith) has the addition, 'accept their oaths and eat', i.e. take their word for it that they have taken tasmiyah upon slaughter (and partake without doubts).” (Ibid pg.793)
The Narration of Abu Sa'eed
Imam Tabrani has recorded the narration of Abu Sa'eed though with a difference in wording that he said, “Accept their word that they have effected (Shar'ee) slaughter.” (and consume it without doubt). (Ibid)
The Narration of Imam Tahawi (RA)
“Some of the Sahaba, Radi-Allahu anhum, asked Rasulullah (sallallahu alayhi wasallam) that, 'Some Bedouins bring to us meat, cheese and fat. We know not the condition of their Islam, (i.e. they are Muslims but of what caliber, we are unaware).' Nabi (sallallahu alayhi wasallam) replied, 'Check that which is prohibited by Allah and abstain therefrom. In whatever Allah Ta'ala has not discussed, he has given you a concession. Your Rabb (Lord) does not forget. Thus, say Bismillah (and partake).” (Ibid)
Explaining this Hadith, Allaamah ibn Teen comments:
“Concerning tasmiyah upon slaughter carried out by others of which they are unaware, there is no obligation upon them regarding it. The (slaughter) will only be held incorrect when such evidence is established. Allah Ta'ala has not made it obligatory upon any Muslim to be aware of tasmiyah upon the slaughter of another Muslim, since the slaughter of another Muslim will be always regarded as correct (accompanied by tasmiyah) unless evidence is established to the contrary.” (Ibid pg.794)
The above should be sufficient to clarify any doubt in the meaning of the Hadith of Bukhari.
Importance of Muslim Unity with Regards to halal Meat.
Shaytaan is ever prepared to bring about division as this will inevitably lead to the collapse of the Muslim Ummah. In his untiring efforts, he has overlooked no sphere of life to cause his mischief even to the extent of nourishment. Allah Ta'ala has warned us of Shaytaan's inroads in this regard as has been explained already. Shaytaan, possessed of a keen intelligence and discernment knows full well that once the Muslims cannot interact and mix with one another due to suspicion in regards to halal and haram, this will bring about the much awaited split in the global community of Islam. To combat this, it is required that Muslims take courage and band together to solve this problem, irrespective of color and race, since the commands of Allah Ta'ala are universal.
Due to this solidarity, the Muslims of South Africa, although a minority (around 3 - 4 %) have progressed far ahead in eliminating this problem. With a bit of extra physical and monetary sacrifice, they have managed to establish their own abattoirs in different parts of the country.
If Muslims in other parts of the world who have, Alhamdulillah, become a sizeable community were to show such unity and get together, there is every confidence that the problem would be eliminated with little difficulty.
To conclude this, let us ponder upon the following words of Nabi (sallallahu alayhi wasallam) :
“The lawful is clear and the unlawful is clear. Between these lie matters of confusion. Regarding these, many are ignorant. Whomsoever falls into these, falls into the unlawful, like a shepherd grazing (his flock) upon a sanctuary's perimeter very soon falls into trespass. Beware! Every king possesses a sanctuary and the sanctuary of Allah Ta'ala are His prohibitions. Take note! In the body there is a piece of flesh such that when it is good the entire body is good; when it is corrupt the whole body is corrupted. Listen! It is the heart.” (Arba'een Nawawiy)
and Allah Ta'ala Knows Best
We are required to be thankful to Him by following the dictates of the Qur'an and Sunnah by ensuring that His name is taken upon slaughtering of the animal. Allah Ta'ala states in the noble Qur'an:
1."For every nation We have specified a rite (for slaughtering) so that they may take the name of Allah Ta'ala upon (the slaughter of) the animals granted to them as sustenance." (Al-Hajj 22:34)
2."And consume not of that whereupon the name of Allah Ta'ala was omitted (at the time of slaughter). Indeed it is a transgression. Verily the Shayateen inspire their friends to cause division with you. If you obey them, you are indeed Mushriks (ascribing partners to Allah)." (Al-An'am 6:121)
3."So take the name of Allah upon them (at the time of slaughter) while they stand in rows." (Al-Hajj 22:36). In reference to Camels which are slaughtered by Nahr (a swift stab of the neck which severs the four arteries) while standing.
4."...and such animals upon which they mention not the name of Allah only to fabricate a lie against him." (Al-An'am 6:138)
5."Forbidden to you are Maytah (carrion), flowing blood, the flesh of swine and that slaughtered for other than Allah as well as the (animal) expiring by strangulation, illness or pain, falling (from a height), by a wound (sustained through fighting) and by falling to a predator and (about to be consumed), excepting those (animals) upon which you effect Zakah (Shar'ee slaughter)." (Al-Maidah 5:3)
From the above verses the following points are understood:
1.Meat is not in the same category as other food items.
2.The most important condition is that tasmiyah (pronouncing the name of Allah) be performed at the time of slaughter. The verses clearly explain the impermissibility of the meat of those animals whose slaughter was not preceded by tasmiyah.
3.The impermissibility of the meat of those animals whose lives were ended by means other than Zabah (Shar'ee slaughter) of which tasmiyah is a condition. All such animals are Maytah (carrion) and are expressly forbidden.
4.The Zabiha (animal slaughtered) by a Kafir (non-believer) or Mushrik (polytheist) is haram (unlawful). However, those Ahlul Kitaab (People of the Book) who also believed in the requirement of tasmiyah at the time of slaughter have been excluded from the Kuffaar majority.
5.The verse number 121 of Al-An'am explains consumption of meat not slaughtered with tasmiyah as fisq - transgression and disobedience. The verse then explains that to regard consumption of such meat as halal is nothing but a teaching of Shaytaan to cause division among the Ummah. The verse also warns that obedience of Shaytaan in this matter is akin to Shirk (ascribing partners to Allah).
Imam Bukhari has quoted this same verse in his magnum opus under the chapter, "Intentional Omission of the tasmiyah at the Time of Slaughter" to the same import as explained by Hafiz ibn Hajar, the renowned commentator of Sahih Bukhari in the following words:
"Imam Bukhari (RA) wishes to point out by citing this verse the reproach against using it as proof to legalize omission of tasmiyah by inventing baseless interpretations of the verse and understanding it in a manner contrary to clear import." (Fathul Bari vol.9 pg.778; Qadeemi)
Intentional Omission of Tasmiyah.
The Jurists (Fuqahaa) have unanimously agreed that consumption of an animal slaughtered by a Muslim with intentional omission of tasmiyah or out of Istikhfaaf (regarding it as insignificant) is unlawful (haram). Imam Shaaf'ee (RA) has also concurred with this view. (Jawaahirul Fiqh vol.2 pg.388; Darul Uloom from Kitaabul Umm and Tafseer Mazhari)
Imam Abu Yusuf states:
“The ruling regarding the animal upon which tasmiyah was omitted (at the time of slaughter) is not subject to Ijtihaad (independent deduction of a ruling from Qur'an and Hadith). If a judge rules the permissibility of its sale, his ruling will not be given effect due to it being contrary to consensus of opinion.” (Ibid pg.390; Hidaaya)
It should be noted significantly that the above discussion of impermissibility is with regard to a Muslim slaughterer who intentionally omits pronouncing the name of Allah upon slaughter, not to speak of a non-Muslim.
In the case of a Muslim forgetfully omitting the tasmiyah, the animal will be permissible for consumption as is the ruling of all the four Madhaahib based on the Hadith of Nabi (sallallahu alayhi wasallam), “A believer always slaughters upon the name of Allah, whether he (remembers to) recites it or not.” (Fathul Bari vol.9 pg.793; Qadeemi)
Animals Slaughtered by Modern Day Jews and Christians
“The food of Ahlul Kitaab (People of the Book) is lawful for you as is your food for them.” (Al-Maidah 5:5)
Regarding the word, “Ta'aam” (food), ibn Abbaas, Ibn Umamah, Mujaahid and others, Radi-Allahu anhum, say that it refers to slaughtered animals. This matter (permissibility of these animals) is unanimously agreed upon by all scholars since they also hold the belief of the prohibition of slaughter save in Allah's name and also due to the fact that they mention only the name of Allah Ta'ala upon their animals of slaughter. (Jawaahirul Fiqh vol.2 pg.4040; from Ibn Katheer)
The reason for permissibility has been explained clearly by Allaamah ibn Katheer that due to the unity of belief regarding slaughter between Muslims and the Jews and Christians of that particular time, Allah Ta'ala had permitted consumption of their slaughter. The Ulama of the time had based their rulings on this very same reasoning.
When this unity of belief came into doubt, many great Sahaba, Radi-Allahu anhum, had not hesitated to rule prohibition.
“With regards to a Kitaabi, when he omits tasmiyah (the name of Allah) upon his slaughter and takes some other name, his slaughter is not consumable. This is the ruling of Abu Darda, Ubadah bin Saamit and large faction of the Sahaba, Radi-Allahu anhum.” (Jawaahirul Fiqh vol.2 pg.407; Darul Uloom - from Bahrul Muheet)
Regarding the Christian tribe of Banu Taghlib, Sayyidna Ali, Radi-Allahu anhu, ruled the following:
“Hafiz ibn Jawzi (RA) has narrated with his Sanad (chain of narrators) from Ali, Radi-Allahu anhu, 'Do not consume the slaughter of the Christians of Banu Taghlib since they have not held to any more of Christianity than their drinking of wine.'” (Ibid pg.460 - from Tafseer Mazhari)
It is a well-known fact that the majority of present day Christians and Jews no longer hold this Aqeedah (belief) regarding slaughter. They do not hesitate to consume meat slaughtered by even Pagans and Mushriks (polytheists) and atheists. They have held to even less of Christianity than the Banu Taghlib.
Most of them are just Christians and Jews by name, “atheistic” in their beliefs and actions. Their abattoirs employ machine slaughter wherever possible and do not hesitate to employ pagans and polytheists, e.g. Chinese, Koreans, etc. to carry out the slaughter.
The Ruling
Based on the above juridical references, Qadhi Thanaullah (RA) a renowned Jurist of his time states the following:
“The correct and accepted view according to us is the first one that the slaughter of the Ahlul Kitaab with intentional omission of tasmiyah (taking the name of Allah) or slaughter in some other name (besides that of Allah) is not consumable, if this fact is ascertained with certainty or this is the condition prevailing among them. By this, the prohibition (of the Sahaba) from consuming the slaughter of the Christian Arabs can be easily understood. Likewise, the ruling of Ali, Radi-Allahu anhu, (regarding the Banu Taghlib)' becomes clear. It is likely that Ali, Radi-Allahu anhu, had ascertained their omission of tasmiyah upon slaughter or that they slaughtered in some other name (besides Allah).
A similar ruling has been issued regarding the non-Arab Christians that if it is their normal habit to slaughter without tasmiyah, their slaughter is not consumable. Concerning the present day Christians there is no doubt that their methods do not fulfill requirements of Shar'ee slaughter, but they usually cause the death of their animals by other lethal measures, e.g. machine slaughter, etc. hence, their slaughter is impermissible.” (Jawaahirul Fiqh vol.2 pg.411; from Tafseer Mazhari)
The Correct Understanding of the Hadith of Bukhari
Let us now turn to the hadith in Bukhari that is often by many people to justify the claim that tasmiyah is not required.
The hadith is as follows: “It has been narrated from Aisha, Radi-Allahu anha, that some persons said to Nabi (sallallahu alayhi wasallam) 'People bring to us meat. We know not whether the name of Allah Ta'ala has been taken (upon its slaughter) or not? Nabi (sallallahu alayhi wasallam) replied, 'You people say Bismillah and eat it.' Aisha, Radi-Allahu anha, says, 'the people referred to (in this Hadith) were new Muslims.'” (Bukhari vol.2 pg.828; Deoband)
It is clear that the slaughterers were Muslims, not disbelievers. This is further elucidated by Imam Malik (RA)'s narration (of the same Hadith) where the addition of, “this was in the beginning of Islam.” (Fathul Bari vol.9 pg.792; Qadeemi) is found.
To believe that these people were non-Muslims is in fact tantamount to accusing the noble Sahaba of Rasulullah (sallallahu alayhi wasallam) of the heinous crime of consuming meat slaughtered by polytheists which is expressly forbidden in the Qur'an:
“Forbidden to you is carrion… and that slaughtered for other than Allah.” (Al-Maidah 5:3)
The actual meaning of this Hadith, as understood by similar narrations is that one should not entertain unfounded doubts about a Muslim that he would neglect to mention the name of Allah upon his slaughter.
“This is what is understood by the context of the Hadith since the answer of Nabi (sallallahu alayhi wasallam) to the question was, 'Say Bismillah and eat.' It is as though they (questioners) were told, 'That is not your concern, rather what should concern you is to consume it (wholesomely in the Sunnah manner) by saying Bismillah before partaking thereof.” (Fathul Bari vol.9 pg.793; Qadeemi)
Hafiz ibn Abdul-Barr (RA) has emphasized this point very clearly:
“Similarly, the slaughter of the Bedouin Muslims will be permissible (for consumption) since they usually know of the tasmiyah (at the time of slaughter).” Ibn Abdul Barr (RA) has concluded, “In this Hadith, it is understood that the slaughter of a Muslim should be consumed and he should be regarded as having performed tasmiyah upon its slaughter (even when one is not certain about this fact) because with regards to a Muslim, one should entertain nothing but good thoughts unless concrete evidence is established to the contrary.” (Fathul Bari vol.9 pg.793; Qadeemi)
This import is borne out by other narrations of this same Hadith as follows:
“The narration of Ibn Uyayna (RA) (one of the Huffaaz of Hadith) has the addition, 'accept their oaths and eat', i.e. take their word for it that they have taken tasmiyah upon slaughter (and partake without doubts).” (Ibid pg.793)
The Narration of Abu Sa'eed
Imam Tabrani has recorded the narration of Abu Sa'eed though with a difference in wording that he said, “Accept their word that they have effected (Shar'ee) slaughter.” (and consume it without doubt). (Ibid)
The Narration of Imam Tahawi (RA)
“Some of the Sahaba, Radi-Allahu anhum, asked Rasulullah (sallallahu alayhi wasallam) that, 'Some Bedouins bring to us meat, cheese and fat. We know not the condition of their Islam, (i.e. they are Muslims but of what caliber, we are unaware).' Nabi (sallallahu alayhi wasallam) replied, 'Check that which is prohibited by Allah and abstain therefrom. In whatever Allah Ta'ala has not discussed, he has given you a concession. Your Rabb (Lord) does not forget. Thus, say Bismillah (and partake).” (Ibid)
Explaining this Hadith, Allaamah ibn Teen comments:
“Concerning tasmiyah upon slaughter carried out by others of which they are unaware, there is no obligation upon them regarding it. The (slaughter) will only be held incorrect when such evidence is established. Allah Ta'ala has not made it obligatory upon any Muslim to be aware of tasmiyah upon the slaughter of another Muslim, since the slaughter of another Muslim will be always regarded as correct (accompanied by tasmiyah) unless evidence is established to the contrary.” (Ibid pg.794)
The above should be sufficient to clarify any doubt in the meaning of the Hadith of Bukhari.
Importance of Muslim Unity with Regards to halal Meat.
Shaytaan is ever prepared to bring about division as this will inevitably lead to the collapse of the Muslim Ummah. In his untiring efforts, he has overlooked no sphere of life to cause his mischief even to the extent of nourishment. Allah Ta'ala has warned us of Shaytaan's inroads in this regard as has been explained already. Shaytaan, possessed of a keen intelligence and discernment knows full well that once the Muslims cannot interact and mix with one another due to suspicion in regards to halal and haram, this will bring about the much awaited split in the global community of Islam. To combat this, it is required that Muslims take courage and band together to solve this problem, irrespective of color and race, since the commands of Allah Ta'ala are universal.
Due to this solidarity, the Muslims of South Africa, although a minority (around 3 - 4 %) have progressed far ahead in eliminating this problem. With a bit of extra physical and monetary sacrifice, they have managed to establish their own abattoirs in different parts of the country.
If Muslims in other parts of the world who have, Alhamdulillah, become a sizeable community were to show such unity and get together, there is every confidence that the problem would be eliminated with little difficulty.
To conclude this, let us ponder upon the following words of Nabi (sallallahu alayhi wasallam) :
“The lawful is clear and the unlawful is clear. Between these lie matters of confusion. Regarding these, many are ignorant. Whomsoever falls into these, falls into the unlawful, like a shepherd grazing (his flock) upon a sanctuary's perimeter very soon falls into trespass. Beware! Every king possesses a sanctuary and the sanctuary of Allah Ta'ala are His prohibitions. Take note! In the body there is a piece of flesh such that when it is good the entire body is good; when it is corrupt the whole body is corrupted. Listen! It is the heart.” (Arba'een Nawawiy)
and Allah Ta'ala Knows Best
Friday, October 9, 2009
Dua (Supplication)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "The dua of a Muslim for his brother (in Islam) in his absence is readily accepted, an angel is appointed to his side, whenever he makes a beneficial dua for his brother the appointed angel says "aameen and may you also be blessed with the same". (Sahih Muslim)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "There is nothing more dear to Allah Ta’ala than a servant making dua to him." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "The person who does not ask from Allah Ta’ala, Allah Ta’ala becomes angry with him." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "Whosoever desires that Allah Ta’ala answers his duas in unfavourable and difficult conditions, he should make plentiful dua in days of ease and comfort." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "Dua is the essence of Ibadah (worship)." (Tirmizi)
There are deep sighs of remorse and sorrow echoed from every corner of the Muslim World. Frustration and anger at the attitude and behaviour of so-called “Islamic states” has only added fuel to the already blazing fire.
No matter what we do and how much we speak, Allah Ta’ala is fully aware of the plight and condition of every soul. Everything happens only with His permission and will.
In every crisis Rasulullah's (Sallallaahu Alayhi Wa Sallam) total effort and focus was directed towards dua. The most glaring example was during the battle of Badr, when Rasulullah (Sallallaahu Alayhi Wa Sallam) spent the entire night in fervent dua until the Sahaba (R.A) had to stop him.
Dua is certainly the most lethal weapon we have and no crisis or catastrophe should deter us a single degree from this course. The benefits of dua are innumerable and its effects and fruits will be seen in the Hereafter also.
However, acceptance of dua is dependant on two crucial aspects viz. pure halaal sustenance and total unconditional abstention from sin.
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "There is nothing more dear to Allah Ta’ala than a servant making dua to him." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "The person who does not ask from Allah Ta’ala, Allah Ta’ala becomes angry with him." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "Whosoever desires that Allah Ta’ala answers his duas in unfavourable and difficult conditions, he should make plentiful dua in days of ease and comfort." (Tirmizi)
Rasulullah (Sallallaahu Alayhi Wa Sallam) said: "Dua is the essence of Ibadah (worship)." (Tirmizi)
There are deep sighs of remorse and sorrow echoed from every corner of the Muslim World. Frustration and anger at the attitude and behaviour of so-called “Islamic states” has only added fuel to the already blazing fire.
No matter what we do and how much we speak, Allah Ta’ala is fully aware of the plight and condition of every soul. Everything happens only with His permission and will.
In every crisis Rasulullah's (Sallallaahu Alayhi Wa Sallam) total effort and focus was directed towards dua. The most glaring example was during the battle of Badr, when Rasulullah (Sallallaahu Alayhi Wa Sallam) spent the entire night in fervent dua until the Sahaba (R.A) had to stop him.
Dua is certainly the most lethal weapon we have and no crisis or catastrophe should deter us a single degree from this course. The benefits of dua are innumerable and its effects and fruits will be seen in the Hereafter also.
However, acceptance of dua is dependant on two crucial aspects viz. pure halaal sustenance and total unconditional abstention from sin.
Hidden Dangers of Dog Stroking
Stroking a dog could infect a child with a parasitic worm that leads to blindness, a Somerset-based veterinary surgeon says.
It had been assumed by vets that direct contact with dog faeces was needed to pass on the Toxocara Canis worm.
But the new research suggests it might be much simpler to pick up the parasite.
Ian Wright, a vet practising in Burnham-on-Sea, and colleague Alan Wolfe found that of 60 dogs they examined, 25% had Toxocara eggs in their fur.
Up to 180 eggs were discovered in a gram of dog hair - a much higher density than found in the soil.
A quarter of the 71 eggs analysed contained developing embryos, and three were mature enough to infect humans.
Therefore, beware of the "Hidden Dangers of Dog Stroking"
It had been assumed by vets that direct contact with dog faeces was needed to pass on the Toxocara Canis worm.
But the new research suggests it might be much simpler to pick up the parasite.
Ian Wright, a vet practising in Burnham-on-Sea, and colleague Alan Wolfe found that of 60 dogs they examined, 25% had Toxocara eggs in their fur.
Up to 180 eggs were discovered in a gram of dog hair - a much higher density than found in the soil.
A quarter of the 71 eggs analysed contained developing embryos, and three were mature enough to infect humans.
Therefore, beware of the "Hidden Dangers of Dog Stroking"
Thursday, October 8, 2009
Prophet Muhammad (pbuh), a Mercy for All Creatures
Prophet Muhammad (pbuh), a Mercy for All Creatures
Mercy for Slaves
The Noble Prophet (saw) was particularly kind to slaves. He used to say, "They are your brothers; give them to eat what you eat, and give them to wear what you wear." Whenever he received any slaves, he always gave them freedom but they could never free themselves from his kindness and generosity. They left their parents, relatives and families and regarded it as an honor to live in bondage to him.
Zaid Ibn Haritha (ra) was a slave. Muhammad (saw) freed him and gave him the choice to go with his father, who had come, to take him, but he refused to go with his father and preferred to stay with the Prophet. Muhammad (saw) loved Usama, son of Zaid, so much that he used to say that if he had been a girl, he would have adorned him with ornaments.
Slaves felt humiliated at being called slaves. He advised his companions not to say "my slave" or "my slave-girl" but to say, "my son" or "my daughter." He also told the slaves not to call their masters "lord" for Allah alone was the Lord. He was so kind to slaves that his last admonition before he died was, "Fear Allah in regard to your slaves." Abu Dharr (ra) was one of the converts and Muhammad (saw) praised him for his honesty. Once he abused a non-Arab slave, who complained to the Noble Prophet (saw) about this.
He reprimanded Abu Dharr (ra) and said, "You still have some traces of Days of Ignorance; these slaves are your brothers. Allah has given you authority over them; if they are not suited to your temperament, sell them. Don't harm Allah's creatures. Give them to eat what you eat; and to wear what you wear. Don't give them that much work which they cannot do. If you assign a piece of work to them which is beyond their capacity, then give them a helping hand to finish their work."
Once Abu Masud Ansari (ra) was beating his slave when he heard a voice behind him say, "Abu Masud! Allah has more power and control over you than you have over this slave." Abu Masud (ra) turned and saw that it was Allah's Messenger (saw). He said, "O Allah's Messenger! I free this slave for the pleasure of Allah." Prophet Muhammad (saw) replied, "If you had not done so, the fire of Hell would have touched you."
People in those days arranged the marriages of slaves but forcibly separated them whenever they wished. One man arranged the marriage of his slave to his slave-girl and then waited to separate them. The slave complained to Allah's Messenger (saw), who stood up in the Mosque and addressed the people, "Why do people marry slaves and then separate them? The right of marriage and divorce belongs only to the husband and wife."
The effect of this kindness was that many slaves of polytheists used to run away and come to him. He used to grant them freedom. When the spoils of war were distributed, slaves were given their due share. The newly freed slaves received their shares first for they did not have any property.
Once a man came to Prophet Muhammad (saw) and said, "O Allah's Messenger! How many times should I forgive the mistakes of slaves?" The Noble Prophet (saw) kept quiet. The man repeated his question three times, and the Prophet replied at the third time, "Forgive them seventy times every day." A man had two slaves but was not happy with them. He used to beat and abuse them but they did not change their ways. He complained to the Prophet (saw) and asked for his advice. Prophet Muhammad (saw) said that if his punishment was in proportion to their wrongs, well and good; otherwise Allah would punish him for his excesses.
On hearing this, the man was upset and began crying. Prophet Muhammad (saw) recited the verse from the Qur'an, "We shall set up scales of justice on the Day of Judgment." (1:47), and observed that the man did not read the Qur'an. After this he said, "O Allah's Messenger, it is better that I release them from my possession. Be witness that they are now free."
Mercy for Women
Prophet Muhammad (saw) was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet (saw) gave them honor and dignity at par with men in the community. Umar (ra) reported, "We did not have much regard for women, while we were at Makkah, but they were better treated in Madinah. Allah's Messenger (saw) established women's rights through his sayings and commandments, which improved their position and status."
Men enjoyed the privilege of the company of Allah's Messenger most of the time while women did not get any time to listen to him or inquire about their problems. Therefore, women requested him to allocate one day for them for this purpose. The Prophet (saw) accepted their request and fixed a day for them. As women are usually of a tender and weak nature, he took special care of them and always treated them with kindness. As a result, women felt free to inquire about their problems without any fear or hesitation.
Once on a journey with the Noble Prophet (saw), Anjasha, an Abyssinian slave was walking ahead of the camels and was singing. Some of the wives of the Noble Prophet (saw) happened to be with him on that journey. While Anjasha was singing, the carriers began moving fast. At that, Prophet Muhammad (saw) said, "Anjasha, take care lest the crystals (women) may break."
Asma bint Amees (ra) was one of those who had immigrated to Abyssinia in the early period of Islam. When during the expedition of Khaybar, while the Muslims were on their way back to Madinah, she also came with them. One day she came to see Hafsah when Umar (ra) was also there. On that occasion, Umar (ra) casually remarked that as they had immigrated before them they had greater claim to Allah's Messenger than others. Asma became angry and said, "Never, you people lived with Allah's Messenger who fed the hungry, while we were away from home, living among strangers in Abyssinia who often maltreated us and we were in constant fear of our lives."
While this talk was going on, Allah's Messenger (saw) entered to whom Asma said, "O Allah's Messenger, Umar (ra) has said this." Prophet Muhammad (saw) asked, "What did you reply?" She told the whole story, whereupon the Noble Prophet (saw) said, "Umar (ra) has no more right over me than you have. Umar (ra) and his companions immigrated only once, whereas you people immigrated twice."
When the report of this incident spread in Madinah, Abyssinian immigrants came running to Asma (ra) and listened to Allah's Messenger's words again and again. According to Asma's account, there was nothing more pleasing in the world to the ears of the Abyssinian immigrants than the words of the Prophet (saw).
Once many women relatives of Prophet Muhammad (saw) were sitting around him and talking loudly to him. When Umar (ra) came they all left, at which the Prophet laughed. Umar (ra) said, "O Allah's Messenger, may Allah keep you smiling. Why did you laugh?" The Prophet (saw) remarked that he was amazed at the behavior of those women, who, on hearing Umar (ra)'s voice, had all hidden themselves from him. Umar (ra), addressing them, said, "You fear me but do not fear Allah's Messenger." They all said, "You are a hot-tempered person in comparison to Allah's Messenger."
Once the Noble Prophet (saw) was sleeping with his face covered in the apartment of A'ishah (ra). It was the day of Eid and young girls were singing. Abu Bakr (ra) entered the house and asked the girls to stop. The Prophet (saw) said, "Let them sing, it is the day of Eid for them."
As a result of Prophet Muhammad's exemplary temperament and kind treatment, women used to ask him questions and the companions were often surprised at their boldness, but he never showed any kind of aversion or displeasure towards them. It is reported by many companions, including Abu Saeed, A'ishah, Anas, Ibn Abbas and Jabir (ra), that Allah's Messenger (saw) said, "Whoever has two or three daughters or sisters and treats them well will go to Paradise."
Mercy for Animals
Prophet Muhammad (saw) was kind to every living creature and this kindness knew no limits. He was very kind to animals as well. Arabs, like all ignorant and illiterate people, were very unkind to their animals. It was very common in Arabia to put a collar round the neck of a camel, but this practice was stopped on the Prophet's orders. People used to cut pieces of flesh from living animals and cook and eat them. This common practice was forbidden.
It was also forbidden to shear their hair or tails. Prophet Muhammad (saw) said that the tail was the brush and fan of these animals and hair was their quilt. He also forbade people to keep animals tied to their working equipment for a long time and said, "Don't make the backs of animals your chairs." Animal fights were also made unlawful. Another custom was to tie up an animal and practise arrow shooting on it. This was also prohibited.
Once Prophet Muhammad (saw) saw a donkey on the road with a brand on its face, and said, "Allah's curse is on him who branded it." As people had to brand their camels and sheep in order to identify them, they were told to brand them on parts which were not so tender. Anas (ra) reported that he went into a herd of sheep and saw Allah's Messenger (saw) branding them on the ears.
Once the Prophet (saw) was on a journey with his companions and they stopped for rest at a certain place. A bird had laid an egg there. A man took away the egg and the bird began beating her wings in a state of great distress. The Prophet (saw) inquired who had hurt her by taking her egg. When the man admitted that he had done that, the Prophet (saw) asked him to return the egg to the nest.
A companion who had some baby birds wrapped in a piece of cloth came to the Prophet. On enquiry, he told Prophet Muhammad (saw), "I heard a noise from a bush, went there, saw these chicks, and took then out. When their mother saw what had happened, she began to hover over my head." The Prophet (saw) told him to go back and return the chicks.
Once he saw a camel on the road, whose belly had shrunk so much because of extreme hunger that it had become one with its back. He said, "Fear Allah in your treatment of these animals who cannot speak." Muhammad (saw) himself fed animals, tied carriers and milked goats.
Prophet Muhammad (saw) once told a story to his companions. There was a man who went on a journey and on his way felt very thirsty. He found a well and went down into it and drank water. When he came out of the well he saw a dog that was also very thirsty and was licking the salty ground with his tongue. Thinking that the animal was thirsty like him, he again went down into the well, filled his leather socks with water and gave it to the dog. Allah was so pleased with this action of the man that He granted him Paradise. There is another story about a woman going to Hell who starved her cat to death.
Prophet Muhammad (saw) was so kind and gentle that he advised his companions to be nice and considerate even while slaughtering animals for food. He asked them to slaughter them with the sharpest weapon, thus causing the minimum pain and suffering to the animal. He also forbade them to sharpen the weapon in front of the animal or when the animal was ready for slaughter, but told them to do these preliminaries before the animal was brought for slaughter.
Prophet Muhammad (saw) taught people by word and deed to be kind and polite to everyone. Abu Hurairah (ra) reported the Prophet as saying, "A believer is friendly (and kind)." A'ishah (ra) reported Allah's Messenger (saw) as saying, "Allah is gentle and likes gentleness. He gives for gentleness what He does not give for harshness and what He does not give for anything else."
A'ishah (ra) also reported Allah's Messenger (saw) as saying, "He who is given his share of gentleness is given from his share of the good of this world and the next, but he who is deprived of his share of gentleness is deprived of his share of the good of this world and the next." Abdullah Ibn Masud (ra) reported Allah's Messenger (saw) as saying, "Shall I not tell you about the man who is kept away from Hell, and from whom Hell is kept away? From the person who is gentle and kind, accessible and of an easy disposition."
Prophet Muhammad (saw), by his own example, had instilled this kind of behavior in his companions, who, after him, set an example for other people. This is shown by the following incident. It is reported by Abdullah Ibn Jafar (ra) that he passed by a grazing field and saw an Abyssinian slave guarding a herd of goats. A dog came and sat in front of him. He took out a loaf of bread and gave it to the dog that ate it. Then he gave the second and third loaves of bread to the dog that ate them all. He inquired of the slave how many loaves of bread he got daily from his master. He replied that he got as many as he saw.
At this, he asked why he gave all his bread to the dog. The slave replied that the dog did not belong to that place and must have come hoping for food from a long distance, hence he did not like his effort to be wasted. Abdullah (ra) said that he liked his action so much that he bought the slave along with the goats and the grazing field from his master, set him free and gave him all the goats and the grazing field. The slave thanked him and prayed for him and gave all the goats and the grazing field in charity and went away.
Mercy for Relatives
Prophet Muhammad (saw) was very kind to his relatives and asked his followers to treat their parents and relatives with kindness. Abu Hurairah (ra) reported that a man asked Allah's Messenger, "Who is most deserving of friendly care from me?" He replied, "Your mother." He asked who came next and Prophet Muhammad (saw) replied, "Your mother." He asked who came next and he again replied, "Your mother." He again asked who came next and he replied, "Your father." And last of all, he replied, "Your nearest relatives."
He also reported Allah's Messenger (saw) as saying, "May he be humbled; may he be humbled; may he be humbled." He was asked about whom he was speaking. He replied, "The one, who, having one or both parents live to old age, does not enter Paradise (by treating them nicely)." Asma, daughter of Abu Bakr (ra), said that her mother, who was a non-believer, came to her at the time of the treaty with the Quraish. She asked Allah's Messenger (saw), "My mother, who is ill-disposed towards Islam, has come to me. Shall I show her affection and treat her with kindness?" The Prophet (saw) asked her to treat her mother with kindness.
Ibn Umar (ra) reported Allah's Messenger (saw) as saying, "One of the first acts of kindness is for a man to treat his father's friends in a kind manner after his death." Anas (ra) reported Allah's Messenger as saying, "He who wishes to have his provisions increased and his term of life prolonged should treat his relatives well." Abu Hurairah (ra) and many other companions reported Allah's Messenger (saw) as saying that Rahim (ties of kinship) is a word derived from the Compassionate One, (Al-Raheem). Allah said, "I shall keep connection with him who joins you, and sever connection with him who severs you." Abdullah Ibn Abu Aufa (ra) told that he heard Allah's Messenger (saw) say, "Mercy will not descend on a people among whom there is one who severs ties of kinship."
Anas (ra) reported Allah's Messenger (saw) as saying, "By Him in Whose Hands is my soul, a man does not believe until he wishes for his brother what he does for himself." Abu Hurairah (ra) reported Allah's Messenger as saying, "By Allah he does not believe," and he repeated it thrice. When asked to whom he was referring, he replied, "The one from whom his neighbor is not safe." Abdullah Ibn Amr (ra) reported Allah's Messenger (saw) as saying, "The best companion in Allah's sight is the one who is best to his companion, and the best neighbour in Allah's sight is the one who is best to his neighbour."
This is one of the principles put forward by Islam as a foundation for the whole structure of human relationships. "Treat your parents with great consideration. If either or both of them live with you in their old age, do not say a word of contempt to them, nor rebuke them but speak kind words to them; treat them with humility and tenderness and pray: 'Lord, be merciful to them just as they brought me up with kindness and affection.'" (Qur'an, 17:23-24) In Surah Luqmaan, we read, "And We have enjoined on man to be good to his parents, to show gratitude to Me and to your parents." (Qur'an, 31:14)
The essence of Islam is to serve Allah and be kind and good to one's fellow creatures: "Serve Allah, and join not any partner with him and show kindness and affection to your parents and to relatives and to orphans, and to the needy; and be considerate to your neighbors and to wayfarers." (Qur'an, 4:36) The same commandment was given to nations of previous times: "Remember that We made a solemn covenant with the Children of Israel to this effect: Worship none but Allah; be good to your Parents, to your relatives, to orphans and to the helpless; and speak fair to the people." (Qur'an, 2:83)
Mercy for Orphans
Prophet Muhammad (saw) was kind to all people and asked his followers to be the same. He was especially kind to orphans and asked his companions to be kind to them. Thauban (ra) reported Allah's Messenger (saw) as saying, "Only supplication averts the decree (of fate), only kindness prolongs life, and a man is deprived of provision for a fault he has committed."
Ibn Umar (ra) reported Allah's Messenger (saw) as saying, "A Muslim is a Muslim's brother; he does not wrong him. If anyone cares for his brother's need, Allah will take care of his need; if anyone relieves his brother's anxiety, Allah will remove from him one of his anxieties on the Day of Resurrection; and if anyone conceals a Muslim's secrets, Allah will conceal his secrets on the Day of Resurrection."
Abu Hurairah (ra) reported Allah's Messenger (saw) as saying, "The best house among the Muslims is one where an orphan is well treated, and the worst house among the Muslims is one where an orphan is badly treated."
Abu Omamah (ra) reported Allah's Messenger (saw) as saying, "If anyone caresses an orphan by moving his fingers in his hair, doing so only for God's sake, he will have blessings for every hair over which his hand passes and if anyone treats well an orphan girl or boy under his care, he and I shall be like these two in Paradise," putting two of his fingers together.
Abu Hurairah (ra) reported Allah's Messenger (saw) as saying, "He who strives to serve a widow and a poor person is like the one who strives in Allah's way." He also reported that when a man complained to the Messenger of Allah of being hardhearted he said, "Show affection to the orphans and feed the poor."
Mercy for Enemies and Non-believers
Prophet Muhammad (saw) treated everybody, friend or foe, with kindness and taught his companions to do likewise. It is reported by Abu Basra Ghifari (ra) that when he was a non-believer he came to Madinah and stayed as a guest of the Messenger of Allah (saw). He drank milk from all his goats at night but the Prophet (saw) did not say a word. That night he and all his family slept hungry.
A similar incident is reported by Abu Hurairah (ra). One night a non-believer stayed as a guest of the Noble Prophet (saw). One by one, he drank milk of all the seven goats, but the Prophet (saw) did not show any sign of anger or dislike towards him. Perhaps due to the Prophet's behavior, next morning, the man embraced Islam and was satisfied with the milk of only one goat.
Abu Hurairah's mother, who lived with him in Madinah, was a non-believer. She used to abuse the Noble Prophet (saw), about which Abu Hurairah (ra) complained to him, but he prayed for her. Bilal (ra) was very close to Prophet Muhammad (saw) and managed his household. One day a non-believer called him a Negro and said that he would not rest until he had made him tend his goats for him. Prophet Muhammad (saw) heard this conversation but did not say anything to the non-believer.
The problem of hypocrites in Madinah was a great test for the Prophet and his companions, but he always treated them kindly and with great consideration. Abdullah Ibn Ubayy and his followers embraced Islam, but at heart they were non-believers and never really accepted Islam. Their behavior at the time of the Battle of Uhud and on many other occasions was damaging to the cause of Islam, but Prophet Muhammad (saw) always treated them with kindness. When Abdullah Ibn Ubayy died, Prophet Muhammad gave his cloak for his shroud.
Jews were extremely hostile to Prophet Muhammad (saw) and his mission, but he was always kind to them. Once he went to the house of a Jew to visit his sick son. He invited the boy to Islam but the boy looked towards his father for his permission. His father gave him permission and the boy embraced Islam. Once when the funeral of a Jew was passing, the Prophet (saw) stood up as a mark of respect for the dead. Once a Jew complained to him that a Muslim had slapped him. He called that Muslim at once and reprimanded him.
In the valley of Hudaibiyah while Prophet Muhammad (saw) was saying the morning prayer with his companions, seventy or eighty non-believers came down quietly from the mountain of Taneem in order to kill the Muslims during prayer. They were caught and brought before him. He treated them well and released them all.
In fact, he treated all people with kindness under all circumstances and never showed any ill-will towards anyone or mistreated anyone. Makhul (ra) reported Allah's Messenger (saw) as saying, "The believers are gentle and kind like a pliant camel which, when guided, lets itself be guided and when made to sit, even on stones, does so." Mu'adh (ra) said, "The last injunction Allah's Messenger gave me when he put his foot in the stirrup was, 'Treat people well, O Mu'adh.'"
Mercy for Slaves
The Noble Prophet (saw) was particularly kind to slaves. He used to say, "They are your brothers; give them to eat what you eat, and give them to wear what you wear." Whenever he received any slaves, he always gave them freedom but they could never free themselves from his kindness and generosity. They left their parents, relatives and families and regarded it as an honor to live in bondage to him.
Zaid Ibn Haritha (ra) was a slave. Muhammad (saw) freed him and gave him the choice to go with his father, who had come, to take him, but he refused to go with his father and preferred to stay with the Prophet. Muhammad (saw) loved Usama, son of Zaid, so much that he used to say that if he had been a girl, he would have adorned him with ornaments.
Slaves felt humiliated at being called slaves. He advised his companions not to say "my slave" or "my slave-girl" but to say, "my son" or "my daughter." He also told the slaves not to call their masters "lord" for Allah alone was the Lord. He was so kind to slaves that his last admonition before he died was, "Fear Allah in regard to your slaves." Abu Dharr (ra) was one of the converts and Muhammad (saw) praised him for his honesty. Once he abused a non-Arab slave, who complained to the Noble Prophet (saw) about this.
He reprimanded Abu Dharr (ra) and said, "You still have some traces of Days of Ignorance; these slaves are your brothers. Allah has given you authority over them; if they are not suited to your temperament, sell them. Don't harm Allah's creatures. Give them to eat what you eat; and to wear what you wear. Don't give them that much work which they cannot do. If you assign a piece of work to them which is beyond their capacity, then give them a helping hand to finish their work."
Once Abu Masud Ansari (ra) was beating his slave when he heard a voice behind him say, "Abu Masud! Allah has more power and control over you than you have over this slave." Abu Masud (ra) turned and saw that it was Allah's Messenger (saw). He said, "O Allah's Messenger! I free this slave for the pleasure of Allah." Prophet Muhammad (saw) replied, "If you had not done so, the fire of Hell would have touched you."
People in those days arranged the marriages of slaves but forcibly separated them whenever they wished. One man arranged the marriage of his slave to his slave-girl and then waited to separate them. The slave complained to Allah's Messenger (saw), who stood up in the Mosque and addressed the people, "Why do people marry slaves and then separate them? The right of marriage and divorce belongs only to the husband and wife."
The effect of this kindness was that many slaves of polytheists used to run away and come to him. He used to grant them freedom. When the spoils of war were distributed, slaves were given their due share. The newly freed slaves received their shares first for they did not have any property.
Once a man came to Prophet Muhammad (saw) and said, "O Allah's Messenger! How many times should I forgive the mistakes of slaves?" The Noble Prophet (saw) kept quiet. The man repeated his question three times, and the Prophet replied at the third time, "Forgive them seventy times every day." A man had two slaves but was not happy with them. He used to beat and abuse them but they did not change their ways. He complained to the Prophet (saw) and asked for his advice. Prophet Muhammad (saw) said that if his punishment was in proportion to their wrongs, well and good; otherwise Allah would punish him for his excesses.
On hearing this, the man was upset and began crying. Prophet Muhammad (saw) recited the verse from the Qur'an, "We shall set up scales of justice on the Day of Judgment." (1:47), and observed that the man did not read the Qur'an. After this he said, "O Allah's Messenger, it is better that I release them from my possession. Be witness that they are now free."
Mercy for Women
Prophet Muhammad (saw) was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet (saw) gave them honor and dignity at par with men in the community. Umar (ra) reported, "We did not have much regard for women, while we were at Makkah, but they were better treated in Madinah. Allah's Messenger (saw) established women's rights through his sayings and commandments, which improved their position and status."
Men enjoyed the privilege of the company of Allah's Messenger most of the time while women did not get any time to listen to him or inquire about their problems. Therefore, women requested him to allocate one day for them for this purpose. The Prophet (saw) accepted their request and fixed a day for them. As women are usually of a tender and weak nature, he took special care of them and always treated them with kindness. As a result, women felt free to inquire about their problems without any fear or hesitation.
Once on a journey with the Noble Prophet (saw), Anjasha, an Abyssinian slave was walking ahead of the camels and was singing. Some of the wives of the Noble Prophet (saw) happened to be with him on that journey. While Anjasha was singing, the carriers began moving fast. At that, Prophet Muhammad (saw) said, "Anjasha, take care lest the crystals (women) may break."
Asma bint Amees (ra) was one of those who had immigrated to Abyssinia in the early period of Islam. When during the expedition of Khaybar, while the Muslims were on their way back to Madinah, she also came with them. One day she came to see Hafsah when Umar (ra) was also there. On that occasion, Umar (ra) casually remarked that as they had immigrated before them they had greater claim to Allah's Messenger than others. Asma became angry and said, "Never, you people lived with Allah's Messenger who fed the hungry, while we were away from home, living among strangers in Abyssinia who often maltreated us and we were in constant fear of our lives."
While this talk was going on, Allah's Messenger (saw) entered to whom Asma said, "O Allah's Messenger, Umar (ra) has said this." Prophet Muhammad (saw) asked, "What did you reply?" She told the whole story, whereupon the Noble Prophet (saw) said, "Umar (ra) has no more right over me than you have. Umar (ra) and his companions immigrated only once, whereas you people immigrated twice."
When the report of this incident spread in Madinah, Abyssinian immigrants came running to Asma (ra) and listened to Allah's Messenger's words again and again. According to Asma's account, there was nothing more pleasing in the world to the ears of the Abyssinian immigrants than the words of the Prophet (saw).
Once many women relatives of Prophet Muhammad (saw) were sitting around him and talking loudly to him. When Umar (ra) came they all left, at which the Prophet laughed. Umar (ra) said, "O Allah's Messenger, may Allah keep you smiling. Why did you laugh?" The Prophet (saw) remarked that he was amazed at the behavior of those women, who, on hearing Umar (ra)'s voice, had all hidden themselves from him. Umar (ra), addressing them, said, "You fear me but do not fear Allah's Messenger." They all said, "You are a hot-tempered person in comparison to Allah's Messenger."
Once the Noble Prophet (saw) was sleeping with his face covered in the apartment of A'ishah (ra). It was the day of Eid and young girls were singing. Abu Bakr (ra) entered the house and asked the girls to stop. The Prophet (saw) said, "Let them sing, it is the day of Eid for them."
As a result of Prophet Muhammad's exemplary temperament and kind treatment, women used to ask him questions and the companions were often surprised at their boldness, but he never showed any kind of aversion or displeasure towards them. It is reported by many companions, including Abu Saeed, A'ishah, Anas, Ibn Abbas and Jabir (ra), that Allah's Messenger (saw) said, "Whoever has two or three daughters or sisters and treats them well will go to Paradise."
Mercy for Animals
Prophet Muhammad (saw) was kind to every living creature and this kindness knew no limits. He was very kind to animals as well. Arabs, like all ignorant and illiterate people, were very unkind to their animals. It was very common in Arabia to put a collar round the neck of a camel, but this practice was stopped on the Prophet's orders. People used to cut pieces of flesh from living animals and cook and eat them. This common practice was forbidden.
It was also forbidden to shear their hair or tails. Prophet Muhammad (saw) said that the tail was the brush and fan of these animals and hair was their quilt. He also forbade people to keep animals tied to their working equipment for a long time and said, "Don't make the backs of animals your chairs." Animal fights were also made unlawful. Another custom was to tie up an animal and practise arrow shooting on it. This was also prohibited.
Once Prophet Muhammad (saw) saw a donkey on the road with a brand on its face, and said, "Allah's curse is on him who branded it." As people had to brand their camels and sheep in order to identify them, they were told to brand them on parts which were not so tender. Anas (ra) reported that he went into a herd of sheep and saw Allah's Messenger (saw) branding them on the ears.
Once the Prophet (saw) was on a journey with his companions and they stopped for rest at a certain place. A bird had laid an egg there. A man took away the egg and the bird began beating her wings in a state of great distress. The Prophet (saw) inquired who had hurt her by taking her egg. When the man admitted that he had done that, the Prophet (saw) asked him to return the egg to the nest.
A companion who had some baby birds wrapped in a piece of cloth came to the Prophet. On enquiry, he told Prophet Muhammad (saw), "I heard a noise from a bush, went there, saw these chicks, and took then out. When their mother saw what had happened, she began to hover over my head." The Prophet (saw) told him to go back and return the chicks.
Once he saw a camel on the road, whose belly had shrunk so much because of extreme hunger that it had become one with its back. He said, "Fear Allah in your treatment of these animals who cannot speak." Muhammad (saw) himself fed animals, tied carriers and milked goats.
Prophet Muhammad (saw) once told a story to his companions. There was a man who went on a journey and on his way felt very thirsty. He found a well and went down into it and drank water. When he came out of the well he saw a dog that was also very thirsty and was licking the salty ground with his tongue. Thinking that the animal was thirsty like him, he again went down into the well, filled his leather socks with water and gave it to the dog. Allah was so pleased with this action of the man that He granted him Paradise. There is another story about a woman going to Hell who starved her cat to death.
Prophet Muhammad (saw) was so kind and gentle that he advised his companions to be nice and considerate even while slaughtering animals for food. He asked them to slaughter them with the sharpest weapon, thus causing the minimum pain and suffering to the animal. He also forbade them to sharpen the weapon in front of the animal or when the animal was ready for slaughter, but told them to do these preliminaries before the animal was brought for slaughter.
Prophet Muhammad (saw) taught people by word and deed to be kind and polite to everyone. Abu Hurairah (ra) reported the Prophet as saying, "A believer is friendly (and kind)." A'ishah (ra) reported Allah's Messenger (saw) as saying, "Allah is gentle and likes gentleness. He gives for gentleness what He does not give for harshness and what He does not give for anything else."
A'ishah (ra) also reported Allah's Messenger (saw) as saying, "He who is given his share of gentleness is given from his share of the good of this world and the next, but he who is deprived of his share of gentleness is deprived of his share of the good of this world and the next." Abdullah Ibn Masud (ra) reported Allah's Messenger (saw) as saying, "Shall I not tell you about the man who is kept away from Hell, and from whom Hell is kept away? From the person who is gentle and kind, accessible and of an easy disposition."
Prophet Muhammad (saw), by his own example, had instilled this kind of behavior in his companions, who, after him, set an example for other people. This is shown by the following incident. It is reported by Abdullah Ibn Jafar (ra) that he passed by a grazing field and saw an Abyssinian slave guarding a herd of goats. A dog came and sat in front of him. He took out a loaf of bread and gave it to the dog that ate it. Then he gave the second and third loaves of bread to the dog that ate them all. He inquired of the slave how many loaves of bread he got daily from his master. He replied that he got as many as he saw.
At this, he asked why he gave all his bread to the dog. The slave replied that the dog did not belong to that place and must have come hoping for food from a long distance, hence he did not like his effort to be wasted. Abdullah (ra) said that he liked his action so much that he bought the slave along with the goats and the grazing field from his master, set him free and gave him all the goats and the grazing field. The slave thanked him and prayed for him and gave all the goats and the grazing field in charity and went away.
Mercy for Relatives
Prophet Muhammad (saw) was very kind to his relatives and asked his followers to treat their parents and relatives with kindness. Abu Hurairah (ra) reported that a man asked Allah's Messenger, "Who is most deserving of friendly care from me?" He replied, "Your mother." He asked who came next and Prophet Muhammad (saw) replied, "Your mother." He asked who came next and he again replied, "Your mother." He again asked who came next and he replied, "Your father." And last of all, he replied, "Your nearest relatives."
He also reported Allah's Messenger (saw) as saying, "May he be humbled; may he be humbled; may he be humbled." He was asked about whom he was speaking. He replied, "The one, who, having one or both parents live to old age, does not enter Paradise (by treating them nicely)." Asma, daughter of Abu Bakr (ra), said that her mother, who was a non-believer, came to her at the time of the treaty with the Quraish. She asked Allah's Messenger (saw), "My mother, who is ill-disposed towards Islam, has come to me. Shall I show her affection and treat her with kindness?" The Prophet (saw) asked her to treat her mother with kindness.
Ibn Umar (ra) reported Allah's Messenger (saw) as saying, "One of the first acts of kindness is for a man to treat his father's friends in a kind manner after his death." Anas (ra) reported Allah's Messenger as saying, "He who wishes to have his provisions increased and his term of life prolonged should treat his relatives well." Abu Hurairah (ra) and many other companions reported Allah's Messenger (saw) as saying that Rahim (ties of kinship) is a word derived from the Compassionate One, (Al-Raheem). Allah said, "I shall keep connection with him who joins you, and sever connection with him who severs you." Abdullah Ibn Abu Aufa (ra) told that he heard Allah's Messenger (saw) say, "Mercy will not descend on a people among whom there is one who severs ties of kinship."
Anas (ra) reported Allah's Messenger (saw) as saying, "By Him in Whose Hands is my soul, a man does not believe until he wishes for his brother what he does for himself." Abu Hurairah (ra) reported Allah's Messenger as saying, "By Allah he does not believe," and he repeated it thrice. When asked to whom he was referring, he replied, "The one from whom his neighbor is not safe." Abdullah Ibn Amr (ra) reported Allah's Messenger (saw) as saying, "The best companion in Allah's sight is the one who is best to his companion, and the best neighbour in Allah's sight is the one who is best to his neighbour."
This is one of the principles put forward by Islam as a foundation for the whole structure of human relationships. "Treat your parents with great consideration. If either or both of them live with you in their old age, do not say a word of contempt to them, nor rebuke them but speak kind words to them; treat them with humility and tenderness and pray: 'Lord, be merciful to them just as they brought me up with kindness and affection.'" (Qur'an, 17:23-24) In Surah Luqmaan, we read, "And We have enjoined on man to be good to his parents, to show gratitude to Me and to your parents." (Qur'an, 31:14)
The essence of Islam is to serve Allah and be kind and good to one's fellow creatures: "Serve Allah, and join not any partner with him and show kindness and affection to your parents and to relatives and to orphans, and to the needy; and be considerate to your neighbors and to wayfarers." (Qur'an, 4:36) The same commandment was given to nations of previous times: "Remember that We made a solemn covenant with the Children of Israel to this effect: Worship none but Allah; be good to your Parents, to your relatives, to orphans and to the helpless; and speak fair to the people." (Qur'an, 2:83)
Mercy for Orphans
Prophet Muhammad (saw) was kind to all people and asked his followers to be the same. He was especially kind to orphans and asked his companions to be kind to them. Thauban (ra) reported Allah's Messenger (saw) as saying, "Only supplication averts the decree (of fate), only kindness prolongs life, and a man is deprived of provision for a fault he has committed."
Ibn Umar (ra) reported Allah's Messenger (saw) as saying, "A Muslim is a Muslim's brother; he does not wrong him. If anyone cares for his brother's need, Allah will take care of his need; if anyone relieves his brother's anxiety, Allah will remove from him one of his anxieties on the Day of Resurrection; and if anyone conceals a Muslim's secrets, Allah will conceal his secrets on the Day of Resurrection."
Abu Hurairah (ra) reported Allah's Messenger (saw) as saying, "The best house among the Muslims is one where an orphan is well treated, and the worst house among the Muslims is one where an orphan is badly treated."
Abu Omamah (ra) reported Allah's Messenger (saw) as saying, "If anyone caresses an orphan by moving his fingers in his hair, doing so only for God's sake, he will have blessings for every hair over which his hand passes and if anyone treats well an orphan girl or boy under his care, he and I shall be like these two in Paradise," putting two of his fingers together.
Abu Hurairah (ra) reported Allah's Messenger (saw) as saying, "He who strives to serve a widow and a poor person is like the one who strives in Allah's way." He also reported that when a man complained to the Messenger of Allah of being hardhearted he said, "Show affection to the orphans and feed the poor."
Mercy for Enemies and Non-believers
Prophet Muhammad (saw) treated everybody, friend or foe, with kindness and taught his companions to do likewise. It is reported by Abu Basra Ghifari (ra) that when he was a non-believer he came to Madinah and stayed as a guest of the Messenger of Allah (saw). He drank milk from all his goats at night but the Prophet (saw) did not say a word. That night he and all his family slept hungry.
A similar incident is reported by Abu Hurairah (ra). One night a non-believer stayed as a guest of the Noble Prophet (saw). One by one, he drank milk of all the seven goats, but the Prophet (saw) did not show any sign of anger or dislike towards him. Perhaps due to the Prophet's behavior, next morning, the man embraced Islam and was satisfied with the milk of only one goat.
Abu Hurairah's mother, who lived with him in Madinah, was a non-believer. She used to abuse the Noble Prophet (saw), about which Abu Hurairah (ra) complained to him, but he prayed for her. Bilal (ra) was very close to Prophet Muhammad (saw) and managed his household. One day a non-believer called him a Negro and said that he would not rest until he had made him tend his goats for him. Prophet Muhammad (saw) heard this conversation but did not say anything to the non-believer.
The problem of hypocrites in Madinah was a great test for the Prophet and his companions, but he always treated them kindly and with great consideration. Abdullah Ibn Ubayy and his followers embraced Islam, but at heart they were non-believers and never really accepted Islam. Their behavior at the time of the Battle of Uhud and on many other occasions was damaging to the cause of Islam, but Prophet Muhammad (saw) always treated them with kindness. When Abdullah Ibn Ubayy died, Prophet Muhammad gave his cloak for his shroud.
Jews were extremely hostile to Prophet Muhammad (saw) and his mission, but he was always kind to them. Once he went to the house of a Jew to visit his sick son. He invited the boy to Islam but the boy looked towards his father for his permission. His father gave him permission and the boy embraced Islam. Once when the funeral of a Jew was passing, the Prophet (saw) stood up as a mark of respect for the dead. Once a Jew complained to him that a Muslim had slapped him. He called that Muslim at once and reprimanded him.
In the valley of Hudaibiyah while Prophet Muhammad (saw) was saying the morning prayer with his companions, seventy or eighty non-believers came down quietly from the mountain of Taneem in order to kill the Muslims during prayer. They were caught and brought before him. He treated them well and released them all.
In fact, he treated all people with kindness under all circumstances and never showed any ill-will towards anyone or mistreated anyone. Makhul (ra) reported Allah's Messenger (saw) as saying, "The believers are gentle and kind like a pliant camel which, when guided, lets itself be guided and when made to sit, even on stones, does so." Mu'adh (ra) said, "The last injunction Allah's Messenger gave me when he put his foot in the stirrup was, 'Treat people well, O Mu'adh.'"
Monday, October 5, 2009
The 99 Names and Attributes of Allah (God)
The 99 Names and Attributes of Allah (God)
It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.
Allah: He who has the Godhood which is the power to create the entities.
Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Rahim: The One who has plenty of mercy for the believers.
Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.
As-Salam: The One who is free from every imperfection.
Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
Al-'Aziz: The Defeater who is not defeated.
Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaliq: The One who brings everything from non-existence to existence.
Al-Bari': The Creator who has the Power to turn the entities.
Al-Musawwir: The One who forms His creatures in different pictures.
Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
Al-Wahhab: The One who is Generous in giving plenty without any return.
Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.
Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qabid: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
Al-Basit: see above
Al-Khafid: The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Rafi': see above
Al-Mu'iz: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.
Al-Muthil: see above
As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.
Al-Hakam: He is the Ruler and His judgment is His Word.
Al-'Adl: The One who is entitled to do what He does.
Al-Latif: The One who is kind to His slaves and endows upon them.
Al-Khabir: The One who knows the truth of things.
Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.
Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafur: The One who forgives a lot.
Ash-Shakur: The One who gives a lot of reward for a little obedience.
Al-'Aliyy: The One who is clear from the attributes of the creatures.
Al-Kabir: The One who is greater than everything in status.
Al-Hafiz: The One who protects whatever and whoever He willed to protect.
Al-Muqit: The One who has the Power.
Al-Hasib: The One who gives the satisfaction.
Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
Al-Karim: The One who is clear from abjectness.
Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.
Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi': The Knowledgeable.
Al-Hakim: The One who is correct in His doings.
Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).
Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shahid: The One who nothing is absent from Him.
Al-Haqq: The One who truly exists.
Al-Wakil: The One who gives the satisfaction and is relied upon.
Al-Qawiyy: The One with the complete Power.
Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy: The Supporter.
Al-Hamid: The praised One who deserves to be praised.
Al-Muhsi: The One who the count of things are known to him.
Al-Mubdi': The One who started the human being. That is, He created him.
Al-Mu'id: The One who brings back the creatures after death.
Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumit: The One who renders the living dead.
Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.
Al-Qayyum: The One who remains and does not end.
Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.
Al-Majid: The One who is Majid.
Al-Wahid: The One without a partner.
As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
Al-Qadir: The One attributed with Power.
Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akhkhir: see above
Al-'Awwal: The One whose Existence is without a beginning.
Al-'Akhir: The One whose Existence is without an end.
Az-Zahir: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Batin: see above
Al-Wali: The One who owns things and manages them.
Al-Muta'ali: The One who is clear from the attributes of the creation.
Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.
At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.
Al-'Afuww: The One with wide forgiveness.
Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.
Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
Al-Muqsit: The One who is Just in His judgment.
Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy: The One who does not need the creation.
Al-Mughni: The One who satisfies the necessities of the creatures.
Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.
Ad-Darr: The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi': see above
An-Nur: The One who guides.
Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi': The One who created the creation and formed it without any preceding example.
Al-Baqi: The One that the state of non-existence is impossible for Him.
Al-Warith: The One whose Existence remains.
Ar-Rashid: The One who guides.
As-Sabur: The One who does not quickly punish the sinners.
The Noble Qur' an is the Greatest Miracle of ISLAM & The Almighty Allah (SWT) undoubtedly is it's Originator
Therefore, Let us all bow down before Him & beg for forgiveness for our past conduct and
to grant the Muslim Community;
Peace
Prosperity
&
Power, to overcome our difficulties, our enemies, the evils of our society and change ourselves, as per the teachings of the Qur' an and the Hadith and to take over the Leadership of this World once again, in a much better way.
Aameen.
It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.
Allah: He who has the Godhood which is the power to create the entities.
Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Rahim: The One who has plenty of mercy for the believers.
Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.
As-Salam: The One who is free from every imperfection.
Al-Mu'min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
Al-'Aziz: The Defeater who is not defeated.
Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaliq: The One who brings everything from non-existence to existence.
Al-Bari': The Creator who has the Power to turn the entities.
Al-Musawwir: The One who forms His creatures in different pictures.
Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
Al-Wahhab: The One who is Generous in giving plenty without any return.
Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.
Al-'Alim: The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qabid: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
Al-Basit: see above
Al-Khafid: The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Rafi': see above
Al-Mu'iz: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.
Al-Muthil: see above
As-Sami': The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.
Al-Hakam: He is the Ruler and His judgment is His Word.
Al-'Adl: The One who is entitled to do what He does.
Al-Latif: The One who is kind to His slaves and endows upon them.
Al-Khabir: The One who knows the truth of things.
Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.
Al-'Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafur: The One who forgives a lot.
Ash-Shakur: The One who gives a lot of reward for a little obedience.
Al-'Aliyy: The One who is clear from the attributes of the creatures.
Al-Kabir: The One who is greater than everything in status.
Al-Hafiz: The One who protects whatever and whoever He willed to protect.
Al-Muqit: The One who has the Power.
Al-Hasib: The One who gives the satisfaction.
Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
Al-Karim: The One who is clear from abjectness.
Ar-Raqib: The One that nothing is absent from Him. Hence it's meaning is related to the attribute ofKnowledge.
Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi': The Knowledgeable.
Al-Hakim: The One who is correct in His doings.
Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).
Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba'ith: The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shahid: The One who nothing is absent from Him.
Al-Haqq: The One who truly exists.
Al-Wakil: The One who gives the satisfaction and is relied upon.
Al-Qawiyy: The One with the complete Power.
Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy: The Supporter.
Al-Hamid: The praised One who deserves to be praised.
Al-Muhsi: The One who the count of things are known to him.
Al-Mubdi': The One who started the human being. That is, He created him.
Al-Mu'id: The One who brings back the creatures after death.
Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumit: The One who renders the living dead.
Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.
Al-Qayyum: The One who remains and does not end.
Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.
Al-Majid: The One who is Majid.
Al-Wahid: The One without a partner.
As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
Al-Qadir: The One attributed with Power.
Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akhkhir: see above
Al-'Awwal: The One whose Existence is without a beginning.
Al-'Akhir: The One whose Existence is without an end.
Az-Zahir: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Batin: see above
Al-Wali: The One who owns things and manages them.
Al-Muta'ali: The One who is clear from the attributes of the creation.
Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.
At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.
Al-'Afuww: The One with wide forgiveness.
Ar-Ra'uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.
Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
Al-Muqsit: The One who is Just in His judgment.
Aj-Jami': The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy: The One who does not need the creation.
Al-Mughni: The One who satisfies the necessities of the creatures.
Al-Mani': The Supporter who protects and gives victory to His pious believers. Al-Mu'tiy The Withholder.
Ad-Darr: The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi': see above
An-Nur: The One who guides.
Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi': The One who created the creation and formed it without any preceding example.
Al-Baqi: The One that the state of non-existence is impossible for Him.
Al-Warith: The One whose Existence remains.
Ar-Rashid: The One who guides.
As-Sabur: The One who does not quickly punish the sinners.
The Noble Qur' an is the Greatest Miracle of ISLAM & The Almighty Allah (SWT) undoubtedly is it's Originator
Therefore, Let us all bow down before Him & beg for forgiveness for our past conduct and
to grant the Muslim Community;
Peace
Prosperity
&
Power, to overcome our difficulties, our enemies, the evils of our society and change ourselves, as per the teachings of the Qur' an and the Hadith and to take over the Leadership of this World once again, in a much better way.
Aameen.
Subscribe to:
Posts (Atom)
