The name of this religion is Islam, the root of which is Silm and Salam which means peace. Salam may also mean greeting one another with peace. One of the beautiful names of God is that He is the Peace. It means more than that: submission to the One God, and to live in peace with the Creator, within one’s self, with other people and with the environment. Thus, Islam is a total system of living. A Muslim is supposed to live in peace and harmony with all these segments; hence, a Muslim is any person anywhere in the world whose obedience, allegiance, and loyalty are to God, the Lord of the Universe.

‘Read! In the name of thy Lord and Cherisher, Who Created-’

(Surah Al Alaq, verse 1, the first Revelation)

Assalamualaikum wa rahmatullahi wa barakatuh, my dear brothers and sisters.

My sons were with some children in a pet store recently and I had the opportunity to observe certain differences in behavior between the two sets of children.

When the kids were looking at the birds in their cages, it became quite rowdy with the children raising their voices at the screeching birds. But Adam started cooing gently to the birds and said, ‘Assalamualaikum’ to a few and things started to calm down again. What was beautiful was seeing the other children follow Adam’s example and they, too, started saying ‘Assalamualaikum’ to the birds.

We, in Islam, have many references to remind us of our children’s inherent need of preferring good over bad. In the hadith, ‘children are born in a state of fitra and it is their parents who make them…’ or in the Quran, Surah Al Hijr, verse 29

‘When I have fashioned him (in due proportion) and breathed into him of My spirit..’

I do expect Adam and Daniel to set the right example to other children because I had taught them to behave as khalifah. In the car, after a trip to collect the jewelry I had sent in to be fixed, Daniel said that he wanted to buy me a diamond ring. I told him that I didn’t need him to buy anything for me but Adam, said that it was just to show appreciation for me. (Masha’Allah! What sweet kids…)

I explained to the boys that the best way for them to show appreciation for me is by teaching and showing others the good behavior I had taught them. I reminded them of the hadith which tells us the three things that will reach us even after we are in the grave; the du’a of a child for their parents, the amal jariah (good deeds) we had done for others and beneficial knowledge that we taught to others.

Adam and Daniel show khalifah behavior not because I told them but because I showed them. Saying ‘Assalamualaikum’ to animals is something that I will always do, sometimes even reciting Al Quran or saying dzikr at them. They are Allah’s creations and they do make prostration to Allah so why shouldn’t I show gentleness and love to them as His creations..?

Children follow good example more readily than wrong behavior. The standard of behavior we set for them must be based on Al Quran and Sunnah because it is already inherent in them. It is then that you will see their great khalifah potential and subsequent behavior come forth.

]]> http://acmrn.com/2009/11/25/a-hadith-le-merite-du-jour-de-arafat-et-de-son-jeune%e2%80%8f%e2%80%8f/ Wed, 25 Nov 2009 23:01:45 +0000 acmrn2006 http://acmrn.com/2009/11/25/a-hadith-le-merite-du-jour-de-arafat-et-de-son-jeune%e2%80%8f%e2%80%8f/ http://xeniagreekmuslimah.wordpress.com/2009/11/25/100-things-we-can-do-to-support-our-prophet-muhammad-saw/ Wed, 25 Nov 2009 19:00:17 +0000 xeniagreekmuslimah http://xeniagreekmuslimah.wordpress.com/2009/11/25/100-things-we-can-do-to-support-our-prophet-muhammad-saw/

INTRODUCTION

Praise be to Allah, Lord of All the Worlds. And may peace and blessings be upon our Prophet Muhammad and upon his family and Companions.

The first pillar of Islam is our testimony that there is no God but Allah and that Muhammad is the Messenger of Allah. The first half of this testimony is our declaration of monotheism. The second half is our declaration that Muhammad (peace be upon him) is Allah’s Messenger (peace be upon him). We can only fully realize the meaning of the second half of the testimony by cultivating in our hearts the following:

1. Belief in everything the Prophet (peace be upon him) has told us. We must believe, first and foremost, that Muhammad (peace be upon him) is the Messenger of Allah sent to all humanity to convey to them what Allah revealed to him of the Qur’ân and Sunnah. This is the religion of Islam, and Allah will accept from his servants no other religion.

2. Obedience to his commands with full acceptance and submission. We must adhere to his Sunnah and emulate his most excellent example and eschew everything to the contrary.

3. Love for the Prophet (peace be upon him). We must love our Prophet (peace be upon him) more than we love anyone else, even our own parents and children. In this way, we will show him the respect and deference that he deserves and we will be inspired to do what we must to support and defend him.

It is incumbent upon every one of us as Muslims to fully realize in our lives the meaning of our testimony “Muhammad is the Messenger of Allah”. We must truly inculcate this faith in our hearts. The hypocrites had said to the Prophet (peace be upon him): “We bear witness that indeed you are the Messenger of Allah.”In turn, Allah said: “Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars.” [Sûrah al-Munâfiqûn: 1]

There are a number of things that we can do to put our love for the Prophet (peace be upon him) into action and carry out our duty to him. Wemust confront the vicious attacks being waged against him and ransom him with our lives, our loved ones, and our wealth to the extent of our varying abilities. We must all carry out our responsibilities on whatever level we are able.

THINGS WE CAN DO AS INDIVIDUALS

1. We can contemplate the evidence which decisively demonstrates that Muhammad (peace be upon him) is the Messenger of Allah. The first source for this evidence is none other than the Qur’ân.

2. We can learn the evidence from the Qur’ân, the Sunnah, and the consensus of the Muslims that it is obligatory to obey the Prophet (peace be upon him) and emulate his most excellent example.

3. We can acquaint ourselves with how Allah has protected the Prophet’s Sunnah. We should learn about the considerable efforts that were made by the scholars throughout the centuries to separate the genuine Sunnah from what was false and how they compiled the authentic Sunnah according to the most stringent conditions. No other civilization of the past had ever developed a more arduous and learned set of principles for authenticating historical evidence.

4. We can cultivate in our hearts our love for the Prophet (peace be upon him) by recalling his noble attributes. We can read about his good character and his noble deeds. We can learn how he embodied all the good qualities that can possibly be attained by a single human being.

5. We can bring to mind the great favor that he bestowed on all of us and how indebted we are to him. He is the one who conveyed to us the true religion. He carried out this duty in a most excellent manner. He fulfilled his trust to Allah perfectly and delivered to us his Lord’s Message.

6. We can give him due credit for all the good that we attain by Allah’s grace in this world and the Hereafter, since he is the one who showed us towards how to attain it and who brought us guidance. Allah has blessed him on our account with the greatest blessings ever bestowed upon a Prophet.

7. We can bring to mind how compassionate and merciful the Prophet (peace be upon him) was to his followers and how concerned he was for our guidance and welfare. Allah says: “The Prophet is closer to the believers than they are to their own selves.” [Sûrah al-Ahzâb: 6]

8. We can become acquainted with the verses of the Qur’ân and with the hadîth that discuss his lofty status with his Lord and the love that Allah has for him and the esteem in which Allah holds him.

9. We can carry out Allah’s command to love the Prophet (peace be upon him). We should love him more than we love ourselves. The Prophet (peace be upon him) said: “None of you truly believes until I become dearer to him than his own self, his children, his parents, and all of mankind.”

10. We can carry out Allah’s command to show respect for the Prophet (peace be upon him) and for his Sunnah. Allah says: “O you who believe, do not raise your voices above the Prophet’s voice and do not speak to him loudly as you might speak to one another, lest your deeds become vain while you perceive it not.” [Sûrah al-Hujurât: 2]

11. We can fulfill Allah’s command to come to the defense of our Prophet (peace be upon him) and protect him from those who wish to harm or defame him. Allah says: “To believe in Allah and His Messenger that you may assist and honor him.” [Sûrah al-Fath: 9]

12. We can cultivate in our hearts a sincere and constant resolve to defend the Prophet and promote his good name.

13. We can bear in mind the great blessings and rewards that in the Hereafter await those who genuinely put into practice their love for the Prophet (peace be upon him). They will be his close companions in Paradise, for the Prophet (peace be upon him) has promised: “You will be with whom you love.”

14. We can make it a habit to offer salutations of peace upon our Prophet (peace be upon him) whenever we remember to do so, especially after the call to prayer and on Fridays. This will increase our blessings from Allah.

15. We can read the biography of the Prophet (peace be upon him) from authentic sources and benefit from the many lessons that it contains. We can then try to apply those lessons to our lives today.

16. We can learn the Sunnah of the Prophet (peace be upon him) by studying its authentic sources. We must study the hadîth and strive to understand them correctly. We need to derive from these hadîth the rulings and the lessons that they contain.

17. We can follow the Sunnah in its entirety, giving priority to what we are obligated to do.

18. We can strive to emulate the Prophet (peace be upon him) even in matters where we are under no obligation to do so. It is better even if we do something the Prophet (peace be upon him) did only once in our lives just so we can follow his example to the last detail.

19. We can be vigilant to avoid ever belittling any aspect of his Sunnah.

20. We can make sure that we feel joy every time we see people putting some aspect of his Sunnah into practice.

21. We can feel sorrow whenever we find that some aspect of his Sunnah is being neglected.

22. We can feel enmity towards anyone who defames the Prophet (peace be upon him) or disapproves of his Sunnah.

23. We can show love for the members of our Prophet’s family and for his wives and descendants. We can seek nearness to Allah by loving them for the sake of their nearness to the Prophet (peace be upon him) and for the sake of their commitment to Islam. If we find any of his descendants disobedient to Allah, we should be eager to guide them, since their guidance is something most dear to the Prophet (peace be upon him). `Umar the son of al-Khattâb said to the Prophet’s uncle: “O `Abbâs! The day that you accepted Islam was more beloved to me than the day when al-Khattâb accepted Islam. This is only because I know that your acceptance of Islam was dearer to Allah’s Messenger (peace be upon him) than that of al-Khattâb.”

24. We can act upon the direction of the Prophet (peace be upon him) with respect to his family when he thrice said: “I remind you of the rights of Allah with respect to my family.”

25. We can show love and respect for the Companions of the Prophet (peace be upon him) and recognize their honor and distinction with Allah and their superiority in knowledge and good works to those who come after them.

26. We can show love and respect for the scholars on account of their status and their knowledge of the Prophet’s legacy. The scholars are the inheritors of the Prophets. They deserve to be loved and honored. This is a right that our Prophet (peace be upon him) has over us.

THINGS WE CAN DO AS FAMILIES AND AS A SOCIETY

27. We can raise our children to love the Prophet (peace be upon him).

28. We can raise our children to emulate his excellent example.

29. We can make available in our homes books about the Prophet’s life.

30. We can make available in our homes recorded lectures about his life for our families to listen to.

31. We can show our children cartoons that have a clear and wholesome Islamic content.

32. We can set aside some family time every week for an Islamic study circle.

33. As husbands and wives, we can follow the example of the Prophet (peace be upon him) in how we deal with our families.

34. We can encourage our children to memorize and put into practice the words that the prophet (peace be upon him) used to remember Allah on all occasions.

35. We can encourage our children to spend a portion of their daily allowances on charitable deeds that the Prophet (peace be upon him) used to encourage, like providing for an orphan, feeding a poor person, or helping the needy. This is an excellent practical application of the Sunnah.

36. We can make our children accustomed to using some of the Prophet’s good sayings in their everyday speech like: “A believer is clever and sage”; “A believer does not get stung from the same hole twice” and “Make things easy, not difficult”.

37. We can hold competitions at home where the children can be tested on their knowledge of the Prophet’s life.

38. We can teach our children about the life of the Prophet (peace be upon him) by holding little programs at home like: “A day at the Prophet’s house”.

THINGS WE CAN DO IN THE FIELD OF EDUCATION

39. We can cultivate love for the Prophet (peace be upon him) in the hearts of our students by teaching them about the rights he has over us as his followers.

40. We can increase the amount of lectures given covering different aspects of his life and personality.

41. We can encourage educational authorities to add to the Islamic Studies syllabus a subject entitled The Life of the Prophet (peace be upon him).

42. We can make efforts to finance the appointment of professors of the Prophet’s biography in prominent Western universities.

43. We can encourage serious research into the life of the Prophet (peace be upon him) and encourage scholars to publish works about different aspects of the Sunnah.

44. We can hold exhibitions at schools and universities to inform people about the Prophet (peace be upon him) while focusing on the geographical spread of Islam.

45. We can devote prominent sections of our libraries to books about the Prophet (peace be upon him).

46. We can develop valuable encyclopedic reference works about the Prophet’s life.

47. We can host annual competitions where students can receive scholarships and prizes for writing the best original research papers about the Prophet (peace be upon him) and his life.

48. We can hold youth camps that cultivate love for the Prophet (peace be upon him) and teach the practical application of the Sunnah.

49. We can host training seminars for our future leaders that focus on how to emulate the example of the Prophet (peace be upon him).

THINGS WE CAN DO IN THE FIELD OF ISLAMIC WORK

50. We can explain the hallmarks of the message that the Prophet (peace be upon him) called towards, emphasizing that he came with the original, pure religion and that his concern was to guide all humanity to the sincere, monotheistic worship of their Lord.

51. We can step up our efforts in calling people of all nations and all walks of life to the guidance of Islam.

52. We can convey to the people the illustrious and noble character that the Prophet (peace be upon him) had even before he began to receive the revelation from Allah.

53. We can explain to the people the good qualities of our Prophet (peace be upon him) and the unique features of Islam in a manner that will hold their attention and capture their interests.

54. We can explain how the Prophet (peace be upon him) behaved toward his family, his neighbors, and his followers.

55. We can focus on how admirably and magnanimously he conducted himself with the Jews, Christians, pagans, and hypocrites who showed him enmity and hostility.

56. We can explain how nobly he carried out his most mundane, daily affairs.

57. We can set aside part of the Friday sermon for discussing certain aspects of the Prophet’s life and occasionally devote an entire sermon to this topic.

58. After the daily prayers, we can offer a few comments on how the verses we recited in our prayers relate to the Prophet (peace be upon him) and his life.

59. We can hold study sessions for the memorization of the Sunnah just like we do for the memorization of the Qur’ân.

60. We can correct the misconceptions that the general public has about the Sunnah and emphasize the importance of following the Sunnah inour lives.

61. We can call the people’s attention to the Islamic rulings issued by scholars regarding those who defame the Prophet (peace be upon him) and emphasize that we have to disassociate ourselves from such people.

62. We can work to return the people to their religion by presenting to them the message of the prophet (peace be upon him) in the simplest terms.

63. We can use the media to warn people against going overboard in their reverence for the Prophet (peace be upon him) and explain to them the verses of the Qur’ân that prohibit excess and extravagance. Allah says: “Do not go to excesses in your religion.” We can also mention relevant hadîth like: “Do not venerate me in the way that the Christians venerated the son of Mary.” We must emphasize that true love for the prophet (peace be upon him) is expressed by following him faithfully.

64. We can encourage the people to read about the life of the Prophet (peace be upon him) from its authentic sources. We must clarify those sources and make them available.

65. We can refute and dispel the misconceptions and false claims that are circulating about the Prophet (peace be upon him) and his life.

THINGS WE CAN DO IN THE CULTURAL SPHERE AND IN THE MEDIA

66. We can use cultural and media events as opportunities to teach people about the illustrious character of the Prophet (peace be upon him)

67. We can refrain from publishing or broadcasting anything that is contrary to his Sunnah.

68. We can oppose the Western media and refute the misconceptions and false claims that they are propagating about our Prophet and our religion.

69. We can host press conferences and cultural events with moderate non-Muslim thinkers where we can openly discuss the Prophet (peace e upon him) and his message.

70. We can publish and disseminate what objective non-Muslim thinkers have said about the prophet (peace be upon him).

71. We can hold conventions and conferences to discuss the life and methodology of the Prophet (peace be upon him) and to demonstrate how that methodology is suitable for all places and times.

72. We can air televised competitions where contestants can earn prizes by demonstrating their knowledge of the Prophet’s life.

73. We can write and publish articles, stories, and pamphlets about the Prophet (peace be upon him).

74. We can petition the editorial boards of newspapers and magazines to provide a regular feature that highlights verses of the Qur’ân and hadîth of the Prophet (peace be upon him) and explains why Muslims love the Prophet (peace be upon him) and emulate his example.

75. We can petition the executive bodies of television networks to air programs about the Prophet (peace be upon him) and his life, highlighting his good qualities and the exemplary way that he conducted himself with his wives, his children, his followers, and his enemies.

76. We can encourage production studios to prepare professional quality video programs about the Prophet (peace be upon him) and his life.

77. We can encourage our local television stations and satellite channels to produce and air cartoon programs for children highlighting the good qualities of the Prophet (peace be upon him) and stories from his life.

WHAT WE CAN DO THROUGH OUR ISLAMIC ORGANIZATIONS AND CHARITIES

78. We can establish committees and departments within our organizations devoted to supporting our Prophet (peace be upon him).

79. We can reserve space for our organizations at local and international expositions and conventions and distribute literature and other media products about the Prophet (peace be upon him) and his message.

80. We can establish permanent distribution centers for distributing books, pamphlets, and audio recordings about the Prophet (peace be upon him).

81. We can establish a special award with preset standards to be presented to the person who best served the Sunnah of the Prophet (peace be upon him) and his biography. The presentation of this award could be accompanied by a major ceremony to which many renowned personages would be invited.

82. We can print books about the Prophet’s life in various foreign languages to be distributed to public libraries, universities, and centers for Oriental studies around the globe.

83. We can publish a periodical journal that specializes in the Prophet (peace be upon him), his life, Islamic teachings, and the Muslims, emphasizing the good qualities of the religion that Prophet Muhammad (peace be upon him) came with.

84. We can establish charitable funds to finance our program of supporting the Prophet (peace be upon him) and to pay for the writing and translation of books and articles.

WHAT WE CAN DO ON THE INTERNET

85. We can establish organizations devoted to propagating Islam and showing, among other things, how Islam teaches love and reverence for all of the Prophets (peace be upon them all).

86. We can establish websites and online newsgroups devoted to the life of the Prophet (peace be upon him). On a smaller scale, we can create dedicated web pages for existing websites that have a broader focus.

87. We can participate in live chats online with non-Muslims and invite them to study the personality of the Prophet (peace be upon him) and the religion that he came with.

88. We can include at the bottom of our e-mails some appropriate hadîth and sayings of the Prophet (peace be upon him).

89. We can prepare an occasional online newsletter that discusses the life of the Prophet (peace be upon him) and his message to be sent out on special occasions and whenever circumstances warrant it.

90. We can post on major search engines notices about relevant books and lectures.

THINGS WE CAN DO WITH OUR WEALTH AND THROUGH OUR ISLAMIC GOVERNMENTS

91. We can give financial support to Islamic activities that focus on the Prophet (peace be upon him)

92. We can print billboards and bumper stickers that quote the words of the Prophet (peace be upon him).

93. We can help to establish Islamic television and radio stations, as well as periodicals that are devoted to spreading the message of Islam in many languages around the world and especially in English.

94. We can pay for airtime on television and radio stations in various countries to get our message across.

95. We can establish centers devoted to research into the study of the Prophet’s biography and the publication of that research in many languages.

96. We can establish museums and libraries devoted to the Prophet’s life and his legacy.

97. We can fund the establishment of high quality professional websites on the Internet devoted to the prophet (peace be upon him) and his life.

98. We can pay for the production of high quality books, audio recordings, and television programs in various major languages, especiallyEnglish.

99. We can help to finance Islamic competitions about the Prophet (peace be upon him) and provide substantial prizes to encourage participation.

As for the 100th way, we leave that to you dear reader. We welcome your ideas and suggestions. Please send your input to our e-mail address: info@icsfp.com.

My dear Muslim reader, it is our collective and individual duty to do what we can to support our Prophet (peace be upon him). We are offering this list of suggestions so that no one will have any excuse to remain idle. Let us begin by working together to circulate these suggestions to as many people as we can. We should invite our families and friends to get involved. We should not feel shy to pick up the phone or to send out an SMS in support of our beloved Prophet (peace be upon him).

Source: Islamtoday

Read in English

ΑΛ AΣIM -Ο Προστάτης

Αυτός [ο γιος του Προφήτη Nωε] δήλωσε: “Θα αναζητήσω  καταφύγιο σε ένα βουνό που θα με προστατεύσει από το νερό.”  Ο Nωε  είπε: “Αυτη την ημερα κανενας δεν ειναι ασφαλισμενος απο την Διαταγη του ΑΛΛΑΧ εκτος απο εκεινους που τους εχει σπλαχνιστει …” (Surah Hud, 11: 43)

Οι άνθρωποι, ειναι  όλοι τους  εγγενώς αδύναμοι, και μπορουν  να συναντήσουν  όλα τα είδη  δυσκολιών  ανά πάσα στιγμή, όπως ένας σεισμός, πλημμύρα, τυφώνας, ή ηφαιστειακής έκρηξη. Επιπλέον, οι άνθρωποι είναι ευάλωτοι στην ψυχική δυσφορία. Απέναντι σε αυτά τα δυσμενή συμβάντα, θα πρέπει να εξετάσει κανεις  τα ακόλουθα: Ανεξάρτητα από την προσπάθεια ή την αντοχή τους, ποτέ δεν μπορουν να αποφύγουν  μια απειλή εαν δεν ειναι η θεληση του ΑΛΛΑΧ.

Ο Αλλάχ, ειναι ο πιο Συμπονετικός, είναι ο Μοναδικός Προστάτης, όπως το Κορανι αναφέρεται  στον εξής στίχο:

Πες: “Ποιος ειναι που θα σας σώσει από το σκοτάδι της γης και της θάλασσας οταν φανερα η κρυφα λετε: (Τον επικαλεισθε με ταπεινοφροσυνη και λετε) : ” Αν μοναχα ο Αλλάχ μας σωσει από αυτόυς τους κινδυνους, υποσχομαστε οτι θα δειχναμε πραγματικα την  ευγνωμοσυνη μας… ‘ “(Surat al-An’am, 6:63-64)

Οι άνθρωποι θυμούνται Αλλάχ όταν μένουν μόνοι τους, όταν συνειδητοποιούν ότι ουτε ο  υλικος πλούτος ουτε οι  ισχυροι άνθρωποι μπορούν να τους βοηθήσουν, ή όταν  άρρωστενουν.

Ωστόσο, αφού περάσουν αυτές τις καταστάσεις, ξεχνούν τι τους συνεβη και γινονται αχάριστοι προς τον Αλλάχ. Αυτοί οι άνθρωποι, οι οποίοι επιμένουν στην αχαριστία παρά την προστασία του Αλλάχ, θα δουν την αλήθεια, όταν θα  αντιμετωπίζουν άπειρες τιμωρία στην κόλαση.Η κατάστασή τους θα  είναι , ως εξής:

“Όσο για αυτούς που δείχνουν περιφρόνηση και αυξάνονται στην αλαζονια, Αυτός θα τους τιμωρήσει με μια οδυνηρή τιμωρία και  δεν θα βρουν κανένα  προστατη ή βοηθό εκτός από τον Αλλάχ. “(Surat an-Nisa ‘, 4:173)

Διαβαστε στα Ελληνικα

AL- ‘ASIM- The Protector

He [Prophet Nuh's son] said: “I will seek refuge on a mountain that shall protect me from the water.” Nuh said: “ There is no protector today from Allah’s punishment but He Who has mercy …” (Surah Hud, 11:43)

People, all of whom are inherently feeble, can encounter all sorts of difficulties at any time, such as an earthquake, flood, hurricane, or volcanic eruption. In addition, people are vulnerable to mental distress. In the face of these unfavorable events, they must consider the following: Regardless of their effort or strength, they can never avoid a threat unless Allah wills this. Allah, the most Compassionate, is the only Protector, as the Qur’an relates in the following verses:

Say: “Who rescues you from the darkness of the land and sea? You call upon Him humbly and secretly: ‘If you rescue usfrom this, we will truly be among the thankful.’” Say: “Allah rescues you from it, and from every plight. Then you associate others with Him.’” ( Surat al-An‘am, 6:63-64)

People remember Allah when they are left alone, when they realize that neither material wealth nor powerful people can help them, or when they fall sick. Yet after these situations pass, they forget what happened to them and become ungrateful toward Allah. Such people, who insist upon ungratefulness despite Allah’s protection, will see the truth when they face infinite punishment in Hell. Their situation is related, as follows:

As for those who show disdain and grow arrogant, He will punish them with a painful punishment. They will not find any protector or helper for themselves besides Allah. ( Surat an-Nisa’, 4:173)

Source: Names of ALLAH

Riyad-us-Saliheen 

Compiled By
Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi 

The book of Miscellany

Chapter 2
Repentance

It is necessary to repent from every sin. If the offense involves the Right of Allah, not a human, then there are three conditions to be met in order that repentance is accepted by Allah:

1- To desist from committing it.

2- To feel sorry for committing it.

3- To decide not to recommit it.

Any repentance failing to meet any of these three conditions would not be sound.

But if the sin involves a human’s right, it requires a fourth condition, i.e., to absolve on self from such right. If it is a property, he should return it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended.

One should also repent from all sins. If he repents from some, his repentance would still be sound according to the people of sound knowledge. He should, however, repent from the rest. Scriptural proofs from the Book and the Sunnah and the consensus of the scholars support the incumbency of repentance.

Allah, the, Exalted says:

“And all of you beg Allah to forgive you, O believers, that you may be successful”. (24:31)

“Seek the forgiveness of your Rubb, and turn to Him in repentance”. (11:3)

“O you who believe! Turn to Allah with sincere repentance!”. (66:8)

13. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: “By Allah, I seek Allah’s forgiveness and repent to Him more than seventy times a day.”
[Al-Bukhari].

Commentary:  
1. It is an inducement for seeking pardon and forgiveness. The Prophet (PBUH), whose past and future sins were forgiven, asked Allah’s forigveness – then how about us, who commit sins on regular basis, not to seek pardon and forgiveness from Allah?

2. Sincere and ceaseless prayer for pardon is essential so that sins committed by us unintentionally are also forgiven. The above Hadith lays great emphasis on seeking pardon.

14. Al-Agharr bin Yasar Al-Muzani (May Allah be pleased with him) narrated that: The Messenger of Allah (PBUH) said: “Turn you people in repentance to Allah and beg pardon of  Him. I turn to Him in repentance a hundred times a day”.
[Muslim].

Can we lie?

Praise be to Allaah.

Lying is haraam in all cases, expect those which are exempted by the Lawgiver, and what is mentioned here is not one of those cases, because of the general meaning of the evidence, such as the verse in which Allaah says (interpretation of the meaning): “O you who believe! Fear Allaah, and be with those who are true (in words and deeds)” [al-Tawbah 9:119].

In al-Saheehayn and elsewhere it is narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“I urge you to be truthful, for truthfulness leads to righteousness, and righteousness leads to Paradise. A man will continue to be truthful and seek to speak the truth until he is recorded with Allaah as speaker of truth (siddeeq). And beware of lying, for lying leads to immorality and immorality leads to Hell; a man will continue to tell lies until he is recorded with Allaah as a liar.”

And it was narrated that ‘Abd-Allaah ibn Mas’ood also said: Lying is not appropriate whether in earnest or in jest. Recite if you wish (interpretation of the meaning):

“O you who believe! Fear Allaah, and be with those who are true (in words and deeds)” [al-Tawbah 9:119].

Then he said: Do you find any concession allowing that to anyone?

And Allaah is the Source of strength. May Allaah send blessings upon our Prophet Muhammad and his family and companions. End quote.

Source: Islam qa

Related Article: Is it permissible to lie?

I am at the funeral parlor, they bring him out on a gurney at my request. His eyes are closed. He seems like he is sleeping, a peaceful expression on his face.

“May I see his eyes?” I ask the attendant and he removes something that is keeping his eyes shut. His eyes are open but they are not expressionless like the dead people you see in the movies. His gaze is focused on something……….that is moving away far into the horizon………………..

The Prophet (pbuh) was reported by Umm Salamah to have said “Verily when the spirit (Rooh) is taken the eyes follow it” (Sahih Muslim vol.2 p.437 no.2005).

The successful souls will be made to enter paradise as Allah said to the righteous souls “O soul (Nafs) at peace, come back to your Lord pleased with yourself and pleasing to Him. Enter among My devotees. Enter My paradise.” (Soorah al-Fajr 89:27-30)

Creation of pictures is strongly prohibited in Islam. Imam Bukhari and Imam Muslim relate that a man came to Ibn Abbas (Allah be well pleased with him and his father) and said, “My livelihood comes solely from my hands, and I make these pictures. Can you give me a legal opinion about them” Ibn Abbas told him, “Come closer” and the man did. “Closer,” he said, and the man did, until he put his hand on the man’s head and said: “Shall I tell you what I heard from the Messenger of Allah, Prophet Muhammed (Allah bless him and give him peace) I heard the Messenger of Allah say, “Every maker of pictures will go to the fire, where a being will be set upon him to torment him in hell for each picture he made. So if you must, draw tress and things without animate life in them.”

However it is not forbidden to express creativity in arts. In Islamic Schools creative and arts related subjects are being taught. Ancient Islamic artists were famous in calligraphy, printed shawls and carpets, and construction.

Other than visual arts, Muslims are also enriched with the art of Quran Recitation in different, beautiful and heart trembling styles. Due to the effects of Quran recitation many people converted to Islam. So Muslims are required to learn these arts rather than pictorial and prohibited paintings.

And Bukhari, Tirmidhi, and Imam Nasa’i relate the hadith form Ibn Abbas, “Whoever makes a picture, Allah shall torture him with it on the Day of Judgment until he can breathe life into it, and he will never be able to.”

The reason for the unlawfulness of visual representation is that it simulates the creative act of Allah. Imam Bukhari and Imam Muslim relate that A’isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) returned from a trip, and I had draped a cloth with picture on it over a small closet. When he saw it, he ripped it down, his face colored, and he said, “A’isha, the people most severely tortured by Allah on the Day of Judgment will be those who try to imitate what Allah has created,”

“I really do not want to know. In all honesty I am not interested.” It might sound harsh and a little uncaring but I believe that it is the kindest thing to say.

I suggest that nobody  should  be interested.

Why do they do it?

Some people feel they want to share their personal or other’s  secrets. Sometimes innocent but very often sinful. It does not matter to them if you plead ” I do not want to know”.

Persisting in their revelations,stubbornly, show disrespect towards Allah swt, His Messenger saw, and the believers.

Some do it to boast, some looking for support, exposing themselves to all kinds of situations if it happens  their  revelations to  fall in the wrong ears.

It was reported that Ibn ‘Umar said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The believer will be brought close to his Lord until He conceals him and makes him confess his sin. Allaah will say, ‘Do you remember such and such a sin?’ The man will say, ‘Yes, I admit it.’ The Lord will say, ‘I concealed it for you in the world and I forgive you for it today.’ Then He will close up his record of good deeds. As for the others or the Kuffaar, it will be called out before the witnesses, ‘These are the ones who disbelieved in their Lord. The curse of Allaah is upon the wrongdoers.’” (Narrated by al-Bukhaari, 4408; Muslim, 2768).

This hadith clearly states that Allah swt  conceals and we should also conceal our secrets.

Abu Hurayrah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “All of my ummah will be forgiven except those who sin openly. It is a part of sinning openly when a man does something at night, then the following morning when Allaah has concealed his sin, he says, ‘O So and so, I did such and such last night,’ when all night his Lord has concealed him and the next morning he uncovers what Allaah had concealed.” (Narrated by al-Bukhaari, 5721; Muslim, 2990).

So If Allah swt keeps our secrets why can we not keep them ourselves?

Similarly if we happen to know of anybody else’s secrets we must not disclose them to anybody.

Prophet Muhammad s.a.w (peace be upon him) said: “He, who relieves a hardship of this Dunia (world) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunia and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunia and the Hereafter …” [Sahih Muslim]

So for next time…

“I do not want to know…I am not interested. Please do not tell me  your secrets!”

Xenia

The cab ride!

Twenty years ago, I drove a cab for a living. When I arrived at 2:30a.m.,the building was dark except for a single light in a ground floor window. Under these circumstances, many drivers would just honk once or twice, wait a minute, then drive away. But, I had seen too many impoverished people who depended on taxis as their only means of transportation.Unless a situation smelled of danger, I always went to the door. This passenger might be someone who needs my assistance, I reasoned to myself.So I walked to the door and knocked. “Just a minute,” answered a frail,elderly voice. I could hear something being dragged across the floor.After a long pause, the door opened.

A small woman in her 80’s stood before me. She was wearing a print dress and a pillbox hat with a veil pinned on it, like somebody out of a 1940s movie. By her side was a small nylon suitcase. The apartment looked as if no one had lived in it for years. All the furniture was covered with sheets. There were no clocks on the walls, no knickknacks or utensils on the counters. In the corner was a cardboard box filled with photos and glassware. “Would you carry my bag out to the car?” she said. I took the suitcase to the cab, then returned to assist the woman. She took my arm and we walked slowly toward the curb. She kept thanking me for my kindness. “It’s nothing,” I told her. “I just try to treat my passengers the way I would want my mother treated.” “Oh, you’re such a good boy,” she said.

When we got in the cab, she gave me an address, then asked, “Could you drive through downtown?” “It’s not the shortest way,” Ianswered quickly. “Oh, I don’t mind,” she said. “I’m in no hurry. I’m on my way to a hospice.” I looked in the rearview mirror. Her eyes were glistening. “I don’t have any family left,” she continued. “The doctor says I don’t have very long.” I quietly reached over and shut off the meter. “What route would you like me to take?” I asked. For the next two hours, we drove through the city. She showed me the  building where she had once worked as an elevator operator. We drove through the neighborhood where she and her husband had lived when they were newlyweds. She had me pull up in front of a furniture warehouse that had once been a ballroom where she had gone dancing as a girl. Sometimes she’d ask me to slow in front of a particular  building or corner and would sit staring into the darkness, saying nothing.

As the first hint of sun was creasing the horizon, she suddenly said, “I’m tired. Let’s go now.” We drove in silence to the address she had given me. It was a low building, like a small convalescent home, with a driveway that passed under a portico. Two orderlies came out to the cab as soon as we pulled up. They were solicitous and intent, watching her every move.They must have been expecting her. I opened the trunk and took the small suitcase to the door. The woman was already seated in a wheelchair.”How much do I owe you?” she asked, reaching into her purse. “Nothing,” I said. “You have to make a living,” she answered. “There are other passengers,” I responded.
Almost without thinking, I bent and gave her a hug. She held onto me tightly. “You gave an old woman a little moment of joy,” she said. “Thank you.” I squeezed her hand, then walked into the dim morning light. Behind me, a door shut. It was the sound of the closing of a life.

I didn’t pick up any more passengers that shift. I drove aimlessly, lost in thought. For the rest of that day, I could hardly talk. What if that woman had gotten an angry driver, or one who was impatient to end his shift? What if I had refused to take the run, or had honked once, then driven away? On a quick review, I don’t think that I have done anything more important in my life.

We’re conditioned to think that our lives revolve around great moments.But great moments often catch us unaware–beautifully wrapped in what others may consider, a small one.

الحمد لله، و الصّلاة و السّلام على رسول الله.

Im Namen Allahs, des Barmherzigen, des Erbarmers

Alles Lob gebührt Allah, und Ehre und Heil auf dem Gesandten Allahs

Der Monat Dhi-l Hijjah des islamischen Mondkalenders ist der Monat, in dem die große Pilgerfahrt zum Haus Allahs in Makkah, der Hajj, vollzogen wird.

Gleichzeitig ist es der Monat, dessen zehn ersten Tage ganz besondere Tage sind.

Ibn ‘Abbaas berichtete, dass der Gesandte Allahs (Ehre und Heil auf ihm) sagte:

“Es gibt keine Tage, während derer die guten Taten beliebter bei Allah sind, als diese zehn Tage.” Daraufhin wurde er gefragt: “Und selbst der Jihaad (Bemühung/ Einsatz) auf dem Wege Allahs (bedeutet weniger als diese)?” Der Prophet (Ehre und Heil auf ihm erwiederte): “Und selbst der Jihaad auf dem Wege Allahs (bedeutet weniger als diese). Ausser (der Jihaad) eines Mannes, der mit seinem Leib und seinem Vermögen auszieht und nichts dieser beiden Dinge zurückbringt.“ (Überliefert bei Abi Dawuud, At-Tirmidhi, Ibn Maajah und Ahmad)

Diese zehn Tage des Monats Dhi-l Hijjah sind sogar wertvoller als die Tage des Fastenmonats Ramadhan, wohingegen aber die Nächte des Ramadhan (und speziell die letzten zehn) die besten Nächte des gesamten Jahres sind.

Allah der Erhabene weist uns auf die Besonderheit der zehn Tage des Monats Dhi-l Hijjah hin, indem Er sie im Qur’an erwähnt:

ﮅ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﮄ الفجر: ١ – ٣

“Bei der Morgendämmerung (1) und den Nächten der Zehn (2) und dem Geraden und dem Ungeraden” (Qur’an 89: 1-3)

Mit den hier von Allah erwähnten Nächten der Zehn sind die Nächte der ersten zehn Tage des Monats Dhi-l Hijjah gemeint. So wird von Allah auf diese zehn Tage hingewiesen. Dies geht auch aus einer von Imam Ahmad überlieferten Aussage des Gesandten Allahs (Segen und Heil auf ihm) hervor, die die zuvor erwähnten Verse des Qur’an erklärt:

Von Jaabir wurde vom Propheten (Ehre und Heil auf ihm) berichtet, dass dieser sagte:

“Wahrlich, ‘die Zehn’ sind die zehn (Tage) des Adhhaa (zehn Tage vor dem Adhhaa-Fest/ Schlachtfest), und ‘der Ungerade’ ist der Tag von ‘Arafah (der neunte dieser Zehn Tage), und ‘der Gerade’ ist der Tag des Schlachtens (der zehnte dieser Tage und der Tag des Schlachtfests).”

Auch sagten Ibn ‘Abbaas, Ibn Subair, Mujaahid und andere über die Bedeutung der Verse: “Bei der Morgendämmerung (1) und den Nächten der Zehn”: “Mit diesen (Zehn) sind die (ersten) zehn (Tage) des Monats Dhi-l Hijjah gemeint.” Dies wurde auch von Imam Al-Bukhaari überliefert.

Ibn ‘Umar berichtete, dass der Gesandte Allahs (Ehre und Heil auf ihm) sagte:

“Es gibt keine Tage, die bei Allah dem Erhabenen einen gewaltigeren Stellenwert haben und in denen die (guten) Taten von Ihm geliebter sind, als diese zehn Tage. So vermehrt in ihnen den Tahliil (Sprechen der Worte “Laa ilaaha illa-llah” “Es gibt keine Gottheit ausser Allah”) und den Takbiir (Sprechen der Worte “Allahu akbar” “Allah ist größer”) und den Tahmiid (Sprechen der Worte “Al hamdu lillah” “Alles Lob gebührt Allah”).”

Im Allgemeinen stellt die lobpreisende Erwähnung Allahs eine gute und von Ihm geliebte Tat dar. So ist sie auch und gerade während der ersten zehn Tage des Monats Dhi-l Hijjah empfohlen und bevorzugt. Allah der Erhabene erwähnt diese Tage und sagt:

ﮅ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮄ الحج: ٢٨

“…Und die den Namen Allahs an wohlbekannten Tagen erwähnen…” (Qur’an 22: 28)

Diese Tage sind auch deswegen so besonders, da in ihnen die wichtigsten gottesdienstlichen Handlungen zusammenkommen: Das Gebet, das Fasten (am neunten Tag für Nicht-Pilger), die Spende (die Schlachttiere für das Adhhaa-Fest am zehnten Tag) und die Pilgerfahrt. An keinen anderen Tagen des Jahres wird Allah auf diese intensive Weise gedient.

Besonders empfohlene Taten während dieser Tage:

1. Das Gebet: Das Gebet der Muslime und alles, was mit diesem zusammenhängt, stellt eine der besten gottesdienstlichen Handlungen dar, und das frühzeitige Erscheinen zum Gemeinschaftsgebet wird von Allah ausserordendlich reichlich belohnt. So wird für diese zehn Tage empfohlen, sich besonders frühzeitig zu den Gemeinschaftsgebeten in die Moschee zu begeben und die freiwilligen Gebete zu vermehren.

2. Das Fasten: Das Fasten während dieser Tage ist deshalb empfohlen, da es allgemein zu den besten Taten zählt. Imam An-Nawawi hob das Fasten während dieser Tage als besonders erwünschte Tat hervor.

Vom Propheten Muhammad (Ehre und Heil auf ihm) ist berichtet, dass er den neunten Tag (Tag von ‘Arafah) fastete. (Überliefert bei Abi Dawuud, An-Nasaaii und Ahmad)

Der Prophet (Segen und Heil auf ihm) sagte über das Fasten der Nicht-Pilgernden am Tag von ‘Arafah:

“Ich rechne bei Allah damit, dass es (das Fasten am Tag von ‘Arafah) die (kleinen) Sünden des Jahres davor und des Jahres danach tilgt.” (Überliefert bei Muslim und Anderen)

Wie schon angedeutet ist das Fasten am Tag von ‘Arafah lediglich denen empfohlen, die sich nicht auf der Pilgerreise befinden. Auch ist das Fasten am zehnten Tag (Tag des Schlachtfests) nicht erlaubt, da er ein Festtag ist.

3. At-Takbiir, At-Tahliil und At-Tahmiid: Dies gehört zu der lobpreisenden Erwähnung Allahs.

At-Takbiir ist das Sprechen der Worte: “Allahu akbar.” = “Allah ist größer.”

At-Tahliil ist das Sprechen der Worte: “Laa ilaaha illa-llah.” = “Es gibt keine Gottheit außer Allah.”

At-Tamhiid ist das Sprechen der Worte: “Al hamdu lillah.” oder “lillahi-l hamd.” = “Alles Lob gebührt Allah.” oder “Alles Lob gebührt Allah allein.”

Von Männern ist das laute Sprechen und die Wiederholung dieser Worte während der zehn Tage besonders bevorzugt (Frauen sprechen sie für Fremde unhörbar). Überlieferte Wortlaute sind:

“Allahu akbar. Allahu akbar. Allahu akbar kabiiraa.” oder

“Allahu akbar. Allahu akbar. Laa ilaaha illa-llah, wa-llahu akbar. Allahu akbar wa lillahi-l hamd.” oder

“Allahu akbar. Allahu akbar. Allahu akbar. Laa ilaaha illa-llah, wa-llahu akbar. Wa-llahu akbar, wa-llahu akbar. Wa lillahi-l hamd.”

Yawm an-nahr (Tag des Schlachtens)

Der zehnte Tag des Monats Dhi-l Hijjah ist der Tag des Schlachtens (Yawm an-nahr). Er ist der größte der islamischen Festtage und der –entsprechend der Aussage einiger Gelehrter- vor allen anderen geliebteste Tag bei Allah dem Erhabenen.

Der Gesandte Allahs, Muhammad (Ehre und Heil auf ihm), sagte:

“Der Tag, der den gewaltigsten Stellenwert bei Allah hat, ist der Tag des Schlachtens (Yawm an-nahr).” (Überliefert bei Abi Dawuud, An-Nasaaii und Ahmad)

An diesem Tag werden die Opfertiere für Allah den Erhabenen geschlachtet. Dies geschieht in Erinnerung des Gehorsams Abrahams und seines Sohnes Ismaels gegenüber Allah. Es wird dann vom Fleisch der Tiere selbst gegessen und der Großteil an die Armen und Bedürftigen verteilt.

Wichtig: Für denjenigen, der die Absicht fasst, am Festtag ein Tier als Spende zu schlachten, gilt eine besondere Regelung: Er darf während der zehn Tage des Monats Dhi-l Hijjah bis zum Schlachten des Opfers weder seine Finger- oder Fußnägel noch seine Haare kürzen.

Die Ehefrau des Propheten (Ehre und Heil auf ihm), Umm Salamah, berichtete, dass der Gesandte Allahs sagte:

“Wenn ihr den neuen Mond des Monats Dhi-l Hijjah sichtet (also der Monat begonnen hat) und einer von euch ein Schlachtopfer (am Tag des Fests) erbringen will, so soll er sich (des Kürzens) seiner Haare und seiner Nägel enthalten.” (Überliefert bei Muslim und Anderen)

Möge Allah der Barmherzige unsere guten Taten annehmen und uns und allen Muslimen ein freudiges Fest bereiten.

Quelle: www.islamhouse.com

Γιατί υπαρχει  ζωή αν υπάρχει θάνατος;

Ερωτηση

Γιατί  υπαρχει ζωή αν υπάρχει θάνατος;

Απαντηση

Είπατε ότι ο Θεός μας έδωσε ζωή, αλλά θέλει συνεχώς να σκεφτούμαστε το θάνατο (και ως εκ τούτου, κατά τη γνώμη σας, η ζωή ποτέ δεν ήταν απαραίτητο να ξεκινήσει ).

Στην πραγματικότητα, αυτό είναι ένα ερώτημα που πρέπει να απαντηθεί από όλες τις θρησκείες, και οχι  ιδιαίτερα απο το  Ισλάμ. Και η απάντηση είναι η ιδια η ερωτηση.

Στην αρχή, δεν υπήρχε ζωή. Ήταν ο Θεός που μας έδωσε ζωή.  Το Ισλάμ  ασχολείται με τη ζωή στην πληρότητά της, η οποία περιλαμβάνει τη ζωή σε αυτόν τον κόσμο και στον επόμενο. Αλλά είμαστε πολύ ξεχασιάρηδες και αμελειςς. Δεδομένου ότι η θρησκεία ασχολείται επισης  και με την επόμενη ζωη , έχει το καθήκον να  μας θυμίζει συνεχώς τη ζωή του που  θα έρθει. Ο καλύτερος τρόπος για να γίνει αυτό είναι να μας θυμίζει  το σημείο διέλευσης από αυτό τον κόσμο στον επομενο, το οποιο  τυχαίνει να είναι ο θάνατος.

Από την άποψη αυτή, ο θάνατος δεν είναι μια αρνητική έννοια. Φυσικά, αυτό αντιμετωπίζεται αρνητικά από αυτούς που φαντάζονται  ότι αυτή η ζωή είναι η μόνη ζωή που έχουμε. Αλλά σε εκείνους που γνωρίζουν ότι θα υπάρξει μια άλλη ζωή,  ο θάνατος είναι πραγματικά ένα σημείο μεταφορας απο  αυτή τη ζωή στην  επόμενη. Είναι μια πόρτα που ανοίγει  το δεύτερο μέρος της ανθρώπινης ζωής, και, υπό αυτήν την έννοια, ο θάνατος είναι μέρος της ζωής στην πληρότητά της.

Το Κοράνι χρησιμεύει ως υπενθύμιση για όσους  ταξιδευουν με ταχύτητα  κατά μήκος του δρόμου της ζωής, και σκεπτονται οτιαυτη η ζωη  θα είναι γαι  πάντα .

Το Κοράνι λέει αυτο που  σημαίνει:

(* Κάθε ψυχή πρέπει να γευτει τον θανατο. Στο τέλος σε Εμας  πρέπει να επανέλθουν.) * (Al-`Ankabut 29:57)

Μπορούμε να δούμε οτι  το επιχειρημα  είναι το Κοράνι να μας θυμίζει συνεχώς την πραγματικότητα του θανάτου που έχουμε μπροστά μας σε κάθε στιγμή της εγκόσμιας ζωής.

As the investigation of the 26/11 Mumbai attacks expands throughout the planet, Italy has arrested two men involved with financing the attacks.  A Pakistani father and son who ran a “money transfer agency” are accused of transferring money to the 26/11 assailants the day before the attacks began.

Newspaper accounts (AP, Agence France-Presse, The Times), briefly summarize the arrests, briefly reference the Mumbai connection, and refer to the problem as “concealment” or “fraud.”

But they have all left out the obvious nexus between this “money transfer agency” and hawala, the Islamic system of debt transfers.

The hawala system was built from the teachings of Muhammad, who encouraged the timely payment of debts by using third-party payers (who may or may not be known to the original borrower or lender).  The opaque global system that developed from Islam has made terrorist financing difficult to detect throughout the Muslim world today.

Only The Hindu even gets close to explaining how the father & son carried actually out their work in this article:

Pakistani nationals Mohammad Yaqub Janijua and his son aren’t jihadists. Neither of them, as far as anyone knows, ever held a gun or recruited operatives. Indeed, intelligence sources in New Delhi told The Hindu, it was not certain whether they were aware that the money they wired to the United States a day before last year’s tragic attacks in Mumbai was linked to terrorism.

But their business, the Madina Trading Corporation, was willing to make international wire-transfer payments without demanding identification papers — an illegal but commonplace practice that serves not just terrorists but also illegal immigrants without travel documents and businesses seeking to evade taxes.

Gee, where would they have gotten the idea to transfer money without identification papers?  That would be from the Hadith (Sahih Bukhari, 3.37.488h), which said Allah is a sufficient witness for a loan, and Allah is sufficient surety, and that money transfers help keep Muslims on the right path.

But even The Hindu felt the need to insert their editorial comment that Mohammad Yaqub Janijua and his son “aren’t jihadists.”  Even though their company is called the Madina [Medina] Trading Corporation, and their clients were jihadists, and they followed Muhammad’s business model of money transfers to fund terror against Dar al-Harb.  Right—no jihad here, nothing to see, just move along.

These two men are hawaladars (Muslim money traders) who knowingly maintained weak financial controls in a world of jihad-dollars floating from terrorist-to-terrorist, yet somehow they are completely unaware that their business supported jihadist terror?  Well, if you only read the Associated Press, Agence France-Presse, and The Times, then that makes perfect sense.

As the pilgrimage of hajj has now started and with Eid ul Adha fast approaching I have been looking into the matter of the Qurbani issue.

For the past few years we have been sending the money through one of the well known charities. Last year I was told that though it is a noble way to do Qurbani, if Qurbani is allowed in the country that we live in, is preferable to do it here.

Slaughtering the animal is more preferable than donating the money allocated for it, for that is part of Islam’s rituals and a mode of seeking Allah’s Pleasure, as Allah said, (…So pray unto they Lord, and sacrifice…) (Al-Kawthar 108: 2)

Muslims slaughter animals during `eidul-dha in emulation of Prophet Abraham who was about to slaughter his son, Isma`eel (Ishmael), to show obedience to Almighty Allah, when Ishmael was redeemed by a ram brought to Abraham by Angel Gabriel. The Angel then conveyed to him Allah’s Command to slaughter the ram instead.

This act henceforth became a Prophetic Sunnah followed by Muslims. So to slaughter the animal in the `eid is better than donating the money, for if all Muslims were to do that, this virtuous tradition will become obsolete.

However, a donation can be made posthumously on behalf of a person who dies before fulfilling a religious duty of offering a sacrificial animal, if it will be useless to present a sacrificial animal due to, say, for instance, people are not in need of meat.

In short, it is preferable to slaughter animal and offer monetary donation if possible.

Insha Allah.

Related Article: What is Qurbani?

Insha Allah.

The Best Days of this World

The Virtues of the first 10 days of Dhul Hijja:

1. Ahadith of the Prophet (s):

قال النبي –صلى الله عليه وسلم-( مامن أيام العمل الصالح فيها أحب إلى الله من هذه الأيام قالوا يا رسول الله : ولا الجهاد في سبيل الله قال ولا الجهاد في سبيل الله إلا رجل خرج بنفسه وماله فلم يرجع من ذلك بشئ) رواه البخاري

The Prophet (s) said: “There are no days in which good deeds are more beloved to Allah than during these days. The Sahaba said: Oh Rasul Allah, not even jihad in the path of Allah? He (s) said: Not even jihad in the path of Allah except for the man who goes out in the path of Allah with his life and his wealth and returns with neither of them.”

وقال ( أفضل أيام الدنيا أيام العشر) رواه البزار وصححه الالبانى.

And he (s) said: “The best days of this world are these ten.”

2. Allah swears by these 10 days in the Qur’an:

قول الله تعالى: ((وَالْفَجْرِ، وَلَيَالٍ عَشْرٍ)) سورة الفجر (1-2)، قال ابن كثير رحمه الله: المراد بها عشر ذي الحجة

Allah says: “By the dawn, and by the 10 nights” [Qur'an, 89:1-2]. Ibn ‘Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul Hijjah. Ibn Katheer said: “This is the correct opinion.”

قال تعالى: ((وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ)) سورة الحج(28)، قال ابن عباس: أيام العشر

Allah says: “…and mention the name of Allah on appointed days…” [Qur'an, 22:28] Ibn ‘Abbas said these are the ten days.

3. These ten days are better than Ramadan:

قال المحققون من أهل العلم: أيام عشر ذي الحجة أفضل الأيام، وليالي العشر الأواخر من رمضان أفضل الليالي.

Most scholars adopt the opinion that these days are better than the last ten days of Ramadan. However, what holds the last ten days of Ramadan at a higher status is the Night of Power (Laylat ul-Qadr) which is equivalent to one thousand months (83.33 years).

تضاعف فيها الحسنات قال ابن عباس”: العمل فيهن بسبعمائة ضعف”

The rewards are multiplied in these days. Ibn ‘Abbas said: “(The reward for good) deeds are multiplied seven hundred times in these days.”

قال الاوزاعى: “بلغني أن العمل في أيام العشر كقدر غزوة في سبيل الله يصام نهارها ويحرس ليلها إلا أن يختص امرء بشهادة”

Al Awzaa’i said: I was informed that good deeds during the ten days are the equivalent (in reward) to a battle in the path of Allah, in which the day is spent in fasting and the night in safeguarding, except if one is bestowed with martyrdom.”

In Ramadan doing good deeds and struggling in worship, especially during the last ten nights, is easier than during these days for a few reasons. Firstly, the atmosphere of the month of Ramadan, whether culturally, spiritually, or traditionally, makes it easier to focus and strive. Secondly, the shayateen are chained. So, to get that drive and direction we had in Ramadan, is much harder when we have most likely fallen out of “Ramadan mode.” However, since the `ibada is more difficult, the reward is greater. So let’s keep this in mind and get ready to really work hard.

The Plan of Action for these 10 days:

1. Really feel this blessing and realize that it is an opportunity of a lifetime, because none of us know if we will witness these 10 days again.

كان خالد بن معدان يقول( إذا فتح لأحدكم باب للخير فليسرع فاءنه لا يدرى متى يغلق عنه

Khalid bin Mi’dan used to say: “If the door for good is opened for one of you, then rush (to take advantage) because you don’t know when it will close.”

2. Have high aspirations in your worship and use the examples of the ijtihad of the saliheen as motivation.

3. Take advantage of the opportunities to get the reward of hajj while being elsewhere.

قال-صلى الله عليه وسلم-( من صلى الفجر في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة تامة تامة تامة

The Prophet (s) said: “Whoever prays fajr in congregation and then sits in remembrance of Allah until the sun rises, then prays two rak’aat, he has the full reward of hajj and `umrah.”

4. Perfecting the fara`idh (obligatory actions):

Often times we become busy trying to do extra deeds, but neglect the fact that perhaps maybe what is obligatory upon us is not at the level it should be. There is no way for a person to become close to Allah other than through the obligatory actions, as is apparent in the famous hadith qudsi in which Allah says: “My servant does not become closer to me by anything more beloved to me than what I have obligated upon him.”

Reasonable Goals:

1. Khatm of Qur’an: equivalent to more than half a million hasanaat during these days. Let’s try to complete the recitation of the Qur’an during these days, ending by ‘Asr time on the day of ‘Arafah and spending from ‘Asr to Magrhib in du’aa.

2. Qiyam al-Layl:

Rasulallah (s) said: “Whoever stands in prayer, reciting 1,000 verses is written among the muqantareen.” A qintar is equal to 70,000 dinar. The recitation of the last two ajzaa` of the Qur’an is equivalent to 1,000 verses.

3. Extra Salah during the day: The Prophet (s) said: “There is not a Muslim who prays twelve raka’at per day, other than the obligatory prayers, except that a palace is built for him in paradise.”

4. Dhikr: The best form of worship to do in these ten days as apparent in the hadith:

Ibn `Umar said that the Messenger of Allah (s) said, “There is no day more honorable in Allah ’s sight and no acts more beloved therein to Allah than those in these ten days. So say tahlil (There is no deity worthy of worship but Allah: La ilaha illAllah), takbir (Allah is the greatest: Allahu akbar) and tahmid (All praise is due to Allah: alhumdulillah) a lot.” [Ahmad, 7/224]

The Messenger of Allah, may Allah bless him and grant him peace, said, “The best du`a’ is du`a’ on the day of `Arafah, and the best thing that I or the Prophets before me have said is ‘There is no god but Allah, alone, without any partner’ (La ilaha illa’llah, wahdahu la sharika lah)” [Muwatta, Malik].

7. Reviving the Sunnah of Takbir:

Ibn `Umar and Abu Hurairah (ra) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting takbeer, and the people would recite takbeer when they heard them.

8. Fasting:

The reward of fasting is great, so imagine how much that reward would be multiplied in these days. If one can’t fast all of the 9 days, then at least on the day of `Arafah as it is the greatest day.

Abu Qatadah reported that the Messenger of Allah (s) said, “Fasting on the day of ‘Arafah is an expiation for two years, the year preceding it and the year following it. Fasting the day of `Ashura is an expiation for the year preceding it.” [This is related by "the group," except for al-Bukhari and at-Tirmidhi]

The Prophet (s) said “There is no day that Allah will free people more than the day of `Arafah.”

`Ali (ra) used to advise people to say “Oh Allah free my neck from the fire” on the day of `Arafah.

9. Du`a’:

Especially on the day of `Arafah, but also at anytime. Keep in mind the times where du’aa is more likely to be accepted and ask during those times.

* The last third of the night
* Between the adhaan and iqaamah
* During the rain
* In sujood
* Friday
* While fasting

10. Sadaqa (charity):

Give sadaqa during these days, since the reward is multiplied tremendously.

11. Tawba (asking for forgiveness):

Continually renew repentance.

12. Establish ikhlas in `ibada.

13. Check and renew intentions at all times

The Day of `Eid

On the greatest day, remained focused as it is still part of the first 10 days which are the best days of the year! Try not to get too caught up in celebrating that you stop doing the worship that you were doing the first 9 days.

The day of ‘Eid: a day for visiting family and performing the sacrifice for one who is able.

By Zahra

Pakistan, a country that already has a fully Islamized tax system, isn’t done placating jihadist notions of Islamic public revenues just yet.  Now “insurgent” jihadists in Baluchistan are demanding a share of oil and mineral profits based on rates invented by Muhammad.  From Bloomberg:

Nov. 24 (Bloomberg) — Pakistan’s Prime Minister Yousuf Raza Gilani invited insurgents in the country’s oil- and gas- rich southwest Baluchistan province for talks as he announced in Parliament a new package to end the fighting.

“The government hopes the proposed economic, political and constitutional reforms package will end deprivation of the people of the province,” Gilani said in the capital, Islamabad. He asked lawmakers to debate and approve the proposals soon.

Pakistan’s government says the insurgency in Baluchistan, which accounts for 44 percent of the country’s area, is backed and fueled by neighboring India and groups in Afghanistan. India denies the charge. The province produces a quarter of Pakistan’s natural gas output.

The Baluch group of Nawab Akbar Khan Bugti, a tribal leader killed in an operation by security forces in 2006, says it’s fighting for rights for local people, including royalties from the minerals and fuels discovered in the province.

This article didn’t specify the amount, but as soon as I read the sentence above, I thought to myself, “I bet it’s 20 percent.”  And guess what their cut really is?

Bingo!  Twenty percent.  Gosh, AD, you must be a genius or clairvoyant!

Nope, it’s just that I’ve read the Hadith, including the Sahih Bukhari 2.24.575, which says, “Khumus is compulsory on Rikaz.”  Khumus means one-fifth.  Rikaz means buried treasure (whether it’s a pirate’s chest or oil & minerals). 

To confirm my suspicions, I found the unsurprising details of the proposed Baluchistan arrangement in this Associated Press of Pakistan article:

27. Ownership in oil and gas companies: In Organizations such as PPL, OGDCL and Sui Southern the Province will be able to purchase up to 20% of the right shares when offered in the open market.

28. Sandak Project: The Federal Government from its 30% shares in the project will immediately give 20% to the Province. On completion of the project and when the foreign company withdraws the project shall be owned exclusively by the Province.

In the context of the Hadith, the khumus on oil is considered a type of zakat.  As documented in Part I of our zakat series, zakat collections may be spent on jihad in accordance with the Koran 9:60.

Jihadists demand the portion of oil and mineral zakat mandated by Islamic law, the “secular” Pakistani leadership agrees, the revenues will be funneled back into jihad, and Bloomberg doesn’t even use the word “Islam” once in its whole article.  Sigh.

But if this blog post helps put the Baluchistan news in its proper context, Money Jihad has served its purpose today. AGU5VA5JYFPN

‘Read! In the name of thy Lord and Cherisher, Who Created-’

(Surah Al Alaq, versi 1, the 1st Revelation)

Assalamualaikum wa rahmatullahi wa barakatuh, my dear brothers and sisters.

I needed to be reminded again about the obligation to seek knowledge so I’ve placed the first revealed ayah, Surah Al Alaq, verse 1, at the top of my posts from now onwards.

Alhamdulillah, my interest in seeking knowledge was instilled at a very young age by my mother. As a child, I would always write ‘Reading’ as my hobby but it was really more than a hobby. I wasn’t just reading- I was learning, exploring, enquiring, understanding. My thoughts weren’t just one-track wondering what the ending would be like. I was thinking, ‘But why did she do that? How did the ship end up that way? Where were the others when it happened?’

Over the years, the range of books I’ve read have varied and expanded. Books of philosophy now sit side by side with childcare and psychology books. My Agatha Christie’s are snuggled in between Muhammad Asad and Edward de Bono. With Adam and Daniel, I made a clear decision about the books they will read when they were still babies. We stayed clear of Disney cartoon character books (You know, the Mouse…) so instead the boys were given books of knowledge rather than fairy tales and comics. Alhamdulillah, now their interest is mainly in current news and science.

But the number one book in my life that I cannot live without must definitely be Al Quran. I have the Book all over my house; in the living room, in my bedroom, in the study and even in my car. And as I read more of Al Quran, I’ve come to realise that it’s the only book I’ll ever need to develop further as a human and as a khalifah.

In the Book, there is everything. (‘Everything? Everything.’ – script from Cat in the Hat movie) History? Check. Social studies? Check. Geography? Check. Biology? Check? Astronomy? Check. Theology? Check. Archaeology? (surprisingly) Check. Dietary? Check. Oceanography? Check. The list goes on…

But, most importantly, the Book holds the key to human development. There has to be a sense of urgency in all of us to study and understand the Words of God in Al Quran to halt the degeneration of our community and the state of the world we live in today. Allah Almighty said in the Quran, Surah Al Baqarah, verse 121,

” Those to whom We have sent the Book study it as it should be studied; they are the one that believe therein”

Knowledge is nothing if not understood and applied on a daily basis. In Al Quran, Allah Almighty has clearly defined the criterias of human behavior and at a larger extent, human development, be it physically, spiritually, emotionally or mentally. It is ALL explained by the One Who Created us and He is the best one to explain about His creation. Allah Almighty said in Surah Al Inshiqaq, verse 19,

“ Ye shall surely travel from stage to stage”

This ayah tells us that our development will go through a shaping process. It will take time to move from one stage to the other. So, how do we progress from one stage to the other? Through knowledge. It takes us from where we were before to where we need to be next. Knowing and understanding what it involves, what we need to proceed, how we avoid obstacles is the way to reaching a higher state of human development.

The obligation to seek knowledge comes from both Allah subhana wa ta’la and the Prophet Muhammad s.a.w. who said, “For him who embarks on the path of seeking knowledge, Allah will ease for him the way to paradise.” [Muslim]

It is enough to know that in both Al Quran and the Sunnah of Prophet Muhammad s.a.w., the command to seek knowledge had been given. Knowledge separates Man from the rest of creation. In Al Quran, Surah Al Zumar, verse 9,

” Say: Are those equal, those who know and those who do not know? It is those endued with understanding that receive admonition.”

Our beloved Prophet Muhammad s.a.w. said,” “Allah, His angels and all those in the heavens and in the earth, even ants in their holes and the fish in their water, call down blessings on those who instruct people in beneficent knowledge.” [Tirmidhi]

May Allah subhana wa ta’ala accept my effort. Ameen.

We are in the midst of the first 10 days of the month of Dhul Hijjah. Doing good deeds in them is better than in any of the other days of the year. As Prophet Muhammad (SAW) said, “There are no days on which righteous deeds are more beloved to Allah than these ten days.” The companions asked: “Not even jihad for the sake of Allah?” The Prophet replied, “Not even jihad for the sake of Allah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything” (Narrated by Bukhari).
 
It is highly recommended that we all increase in doing good deeds and extra voluntary acts of worship during these 10 blessed days so we can make the best out of them and gain Allah’s reward.
 
These 10 days are so important and blessed that Allah swore by them in the Quran in the beginning of Surah Al-Fajr. It is in these 10 days that all the pillars of Islam are being performed, because it is the time of the year for Hajj, along with the other pillars like Salah, Fasting, and Zakah also being performed. So insha’Allah, we should strive to start that month with sincere repentance to Allah and exert ourselves in doing as much good deeds as we can.
 
Here are a few of the possible good deeds that one can do, along with a few other things to keep in mind:

1) Fasting:
We should try to fast as much of the first 9 days of Dhul Hijjah as possible, since fasting is a virtuous deed, and even more so during these days. As prophet Muhammad peace be upon him says: “Allah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.’” (Narrated by Bukhari).
It was the Sunnah of the prophet to increase in fasting during these blessed days. However, fasting all of the first 9 days is not compulsory, nor was it a constant sunnah that the prophet peace be upon him never dropped. But insha’Allah, increase in your fasting during these first 9days because the reward and virtues of fasting are numerous, such as the du’a or supplication of the fasting person is accepted, fasting is a means of attaining Taqwah, and it also is a protection from Hell-fire, as prophet Muhammad peace be upon him says: “Whoever fasts one day for the sake of Allah, Allah will keep his face seventy years’ distance away from the Fire because of it.”(Narrated by Muslim).
 
2) The Day of ‘Arafah:
The day of ‘Arafah is the 9th day of Dhul Hijjah (which will be on Thursday, November 26),and it is the day when the pilgrims (performing Hajj) stand in worship on the mountain of ‘Arafah.
Prophet Muhammad (SAW) said: “There is no day on which Allah frees more people from the Fire than the Day of ‘Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’” (Narrated by Muslim).
Whether you decide to fast most of the first 9 days, or you decide to just fast only one day out of the nine, make sure that you fast on the day of ‘Arafah which is the 9th day of Dhul Hijjah (which will be on Thursday, November 26), because when prophet Muhammad peace be upon him was asked about fasting on the Day of ‘Arafah, he said, “It expiates for the sins of the previous year and of the coming year.” (Narrated by Muslim). Therefore, it is highly recommended to fast on the day of ‘Arafah for those who are not going on Hajj. 
The day after ‘Arafah, the 10th day of Dhul Hijjah, is the day of Eid Al-Adha which is also called the day of Nahr (slaughtering), and the next three days after Eid (the 11th, 12th, and 13th day of Dhul Hijjah) are called the days of Tashreeq. The day of Eid and the three days of Tashreeq after it are days of celebration and the Prophet Muhammad (SAW) forbade fasting on these days and said: “Do not fast on these days, for they are the days of eating, drinking and remembering Allah.” (Narrated by Ahmad; Classed as Saheeh by Sheikh Albani).

3) The Udhiyah (Sacrifice):
One of the righteous deeds that brings one closer to Allah is slaughtering an animal for the sake of Allah, and this is highly recommended sunnah for those who can afford it (some scholars even said it is mandatory to offer the sacrifice for those who are able to afford it), because the Prophet Muhammad (SAW) used to offer a sacrifice every year for the 10 years while he was in Medina, as narrated by the companion Abdullah ibn Omar may Allah be pleased with them both. The time for slaughtering the animal begins after the Eid Prayer on the day of Eid and lasts until the end of the three days of Tashreeq after Eid.
For those who plan to sacrifice (usually, the head of the household), then they are prohibited to cut their hair or nails from the 1st day of Dhul Hijjah until they offer the sacrifice. This is only for the one who plans on performing the sacrifice and not for his entire family, and it applies the same to both men and women. As Prophet Muhammad (SAW) said: “Once the tendays start, for those of you who have the intention to sacrifice, let them not cut any of their hair or nails (until they sacrifice).” (Narrated by Muslim).
[Note: If you have the habit of biting your nails, this might be the perfect way to help you break that habit during these great 10 days!] 
If you plan on performing the sacrifice, also make sure to pick a mature and healthy animal that is free from any flaws that you will slaughter. When slaughtering the animal, it is sunnah to say: “Bismillah, wa Allahu akbar” (which means “In the name of Allah, Allah is most great).

4) Other Deeds:
Some other good deeds that we can do during the first 10 days of Dhul Hijjah are:
*Increase in Dhikr and remembering Allah frequently, like saying the Takbeer at any time throughout the day. One of the forms of the Takbeer is “Allahu akbar, Allahu akbar, la ilaha ill-Allah, Allahu akbar, Allahu akbar, wa lillahi’l-hamd” (Allah is Most Great, Allah is Most Great, there is no god but Allah, Allah is Most Great, Allah is Most Great, and to Allah be praise).  Keep in mind that the Takbeer should be done out loud but on an individual basis and without saying it in unision as a group as this is not from the sunnah.
*Doing Istighfaar and repenting sincerely to Allah from all our sins, and staying away from committing any more sins during these 10 days.
*Increase in giving charity.
*Do more of the voluntary acts of worship like extra prayers throughout the day and at night.
*Pray the 5 obligatory daily prayers early on time and with tranquility, and if you are able to then pray them in congregation at the Masjid.
*Any other good deed that you can think of !!
*Remember to attend the Eid prayer on the day of Eid (the 10th day of Dhul Hijja), as the prophet ordered everyone, men, women, and kids, to attend the Eid prayer.

We have spoken previously about anger. Here is  a list of remedies for anger!

1. Seeking Refuge with Allah from Satan

Allah says: “And if (at any time) an incitement to discord is made to thee by Satan, seek refuge in Allah. He is the One Who hears and knows all things.” [Sûrah Fussilat: 36]

Sulayman b. Sard relates that two men were arguing in the presence of the Prophet (peace be upon him) until one of them became livid in the face and the veins in his neck stood out. The Prophet (peace be upon him) said: “I know some words that if he were to say them, his anger would leave him. If he would say: ‘I seek refuge with Allah from Satan’ then he would calm down.” [Sahîh al-Bukhârî (3108)]

Ibn al-Qayyim observes: “Anger sets itself upon the mind like a wolf sets itself upon a sheep. Satan attacks the mind more than anything else at times of anger and lust.”

2. Changing One’s Circumstances

When a person is angry, a change in circumstances can help him to get a grip on himself. It may be enough for him just to sit down.

Abû Dharr al-Ghifârî relates that the prophet (peace be upon him) said: “If one of you happens to be standing when he becomes angry, then he should take a seat. If this helps his anger to subside, then good and well. Otherwise, he should go and lie down.” [Sunan Abî Dâwûd (4782) and Sahîh Ibn Hibbân(5688)]

3. Avoiding Arguments and Keeping Silent

Sheikh `Abd al-Rahmân al-Si`dî said: “It is good to keep in mind that when other people abuse you – especially when it is just verbal abuse – they are only harming themselves by it. They do not cause you any harm unless you give them your time and attention. When you do so, you are harmed by their abusing you just as much as they harm themselves by doings so. If you pay them no heed, they can cause you not injury.”

It is just like an Arabian poet of old once said:

The fool addresses me with every ugliness
Yet I hate to answer his ire

He grows in foolery, and I in graciousness
Just like incense is wakened by fire.

Ibn `Abbâs relates that the Prophet (peace be upon him) said: “Teach the people and give them glad tidings. Do not make things difficult. And if you get angry, remain silent.” [Musnad Ahmad (3/249) Musnad al-Tayâlisî (2608) and al-Adab al-Mufrad (245)]

Ibn Rajab observes that silence: “is a powerful remedy against anger. This is because an angry person says things in his rage that he greatly regrets later on when his anger subsides. Some of the insults and statement made in anger can have harmful consequences. If the person keeps silent, he avoids all of that harm.”

4. Performing Wudû’

`Atiyyah al-Sa`dî relates that Allah’s Messenger (peace be upon him) said: “Anger is from Satan, and Satan was created from fire. Only water will extinguish fire, so if one of you gets angry, he should perform wudû’.” [Musnad Ahmad (4/226) and Sunan Abî Dâwûd (4784)]

Abû Sa`îd al-Khudrî relates that the prophet (peace be upon him) said: “Anger is a burning ember in the heart of a son of Adam. Do you not see the red glow of his eyes and the swelling of the veins in his neck? Therefore, whoever senses something of this coming on should go and perform wudû’.” [Musnad Ahmad(3/61), Sunan al-Tirmidhî (2191) and Mustadrak al-Hâkim (4/551). Al-Tirmidhî declares it to be a good and authentic hadîth]

5. Invoking the Remembrance of Allah

Allah says: “Those who believe and find their hearts’ contentment in the remembrance of Allah – Only through the remembrance of Allah can the heart find peace. ” [Sûrah al-Ra`d: 28]

A person whose heart is content and in a state of balance because of Allah’s remembrance is as far from anger as a human heart can be.

Allah says: “And remember Allah if you forget.” [Sûrah al-Kahf: 24]

`Ikrimah said about this verse: “To forget, here, means: to get angry.” [Tafsîr al-Tabarî (15/226)]

6. Considering the Consequences of One’s Anger

A person who gets angry all the time injures his health because of it. A bad tempered person is more prone to diabetes, hypertension, and numerous other stress related illnesses.

When a person is angry, he is prone to say and do things that he will regret later on when his anger subsides. Because of this , `Alî b. Abî Tâlib said: “The pleasure of giving pardon is followed by a praiseworthy outcome. The pleasure or taking revenge is followed by the bitterness of regret.”

Ibn Rajab writes: “Anger is a distemper of the blood of a person on account either fearing some wrong or out of a desire for revenge against some wrong that was done to him. It provokes many evil acts, like murder, assault, and other forms of oppression and transgression against people. Likewise, it provokes sinful speech, like slander and defamation. Sometimes a person can be brought to an utterance of unbelief, as had was the case with Jibillah b. al-Ayham.

Ibn al-Qayyim writes: “Anger is a disease. It is an illness. It is a sickness of the heart, no less that fever, melancholy, and epilepsy are sicknesses of the body. A person in the throes of anger is like a person in the throes of pneumonia, a fever or an epileptic fit.”

Ibn Hibbân writes [Rawdah al-`Uqalâ (140)]: “If there was nothing blameworthy in anger aside from the fact that all thinkers throughout the ages have agreed that an angry person is devoid of judgment, then that would be enough for him to do everything in his power to avoid getting angry.”

An angry person is incapable of thinking clearly and formulating a sound opinion. This is why the Prophet (peace be upon him) said: “No one should judge between two people when he is angry.” [Sahîh al-Bukhârî (6739) and Sahîh Muslim (1717)]

Based on this hadîth, many Islamic scholars have ruled that if a judge is angry when he gives a verdict, then that verdict is invalid. Ibn al-Qayyim says: “This is because anger confuses the person’s heart and mind and makes him incapable of complete understanding.”

7. Accepting Sincere Advice

When we see someone who is angry, we should advise him and remind him about the virtue of clemency and of controlling our rage. The person being advised needs to heed that advice.

Ibn `Abbâs relates that once, during `Umar’s reign as Caliph, al-Hurr b. Qays sought `Umar’s permission to admit `Uyaynah into his presence. `Umar gave him permission and `Uyaynah approached, saying: “O Son of al-Khattâb. You do not give us all that much and you do not judge between us fairly.”

At this, `Umar became extremely angry and showed an intention to strike him, so al-Hurr b. Qays said: “O Commander of the Faithful! Allah said to His Prophet (peace be upon him): ‘Take recourse to pardon, enjoin what is good, and turn away from those who are ignorant.’ – Indeed, he is one of those who are ignorant.”

`Umar then did no more to the man than to recite the same verse to him. In this way,, he held himself in check with the words of Allah. [Sahîh al-Bukhârî(4366)]

Ibn al-Qayyim writes [Ighâthah al-Lahfân (47)]:

The enraged person is like some one in pain. This is why he say the things that he says and do the things that he does. He is trying to relieve himself of the heat of his anger. This is also why he might strike his own face, scream and shout, tear his clothes, or throw down whatever is in his hands. It is all to rid his flesh of the pain provoked by his anger. For the same reason, he might invoke Allah’s wrath upon himself or upon his loved ones, imploring with his words though not really wanting what he is asking for. He might invoke pronouncements that he does not really want to have carried out.

Kings sometimes issue commands that their courtiers know are not intended. It is just their king venting his anger. This is why they do not hasten to carry out those orders, and when the king’s anger subsides, he praises them for their discretion.

In the same way a man in the throes of anger might get up to beat his child or his friend. If someone else gets in the way and prevents him form doing so, the man will be grateful for that after his anger subsides, just like the man who is drunk or beset by fever is later grateful to the one who prevents his injudicious actions.

8. Learning from Past Experience

If we would only remember the last time we did something in anger that we sorely regretted, it would help us to restrain our baser selves in the future. It is far easier to stop ourselves from acting out of anger than it is to fix the mess we make when we let loose our rage.

Ibn Hibbân writes [Rawdah al-`Uqalâ (158)]: “Shortness of temper is a characteristic of imbeciles just as self-restraint is a sign of intelligence. Anger is the seed of regret. A person’s ability to restrain himself before letting loose his anger is greater than his ability to set things right again in its wake.”

RELATED ARTICLE: Tips to control anger

Source: Islamtoday