la dara lel mar2ee ba3d al mowtee yaskonoha
illa alatee kana qabl al mawtee yabneeha
fa2in banaha be’7ayrin taaba maskanahu
wa in banaha be sharin, ‘7aba baneeha


roughly…
there is no home for a person after he dies to live in,
except the one he was building before he dies,
so if he builds it with khayr/good deeds, his home will be beautiful,
but if he builds it with the sin/disobedience, its builder will be in trouble.


a6a3see al ilaha wa anta tuzhiru 7ubahu
hatha la 3amree fel qeyasu badee3u
in kana 7ubaka sadiqan la a6a3tahu
inna al mo7iba leman yu7iba mo6ee3u


roughly…
how can you disobey Allah (SWT) and claim that you love Him,
this is a very strange and unique way of understanding,
if your love of Allah (SWT) were true, you would have obeyed Him,
for verily the person who loves someone will follow them.

The Untapped Wisdom(Don't Neglect to Reflect)

(By Dr. Yunus Aidaroos)
Just a book?....nay!
Inside if you only look -and STUDY,
your attention it will hook.
Reading, kissing and just shelfing it, is no way
to unearth its meaning, its message; it is your highway.
Highway for this life, and a promised shade on resurrection -
a guarantee of eternal bliss and total satisfaction !
Come, read me , STUDY me, pause to REFLECT -
lessons from my beautiful stories, do select -
to shape your life for the Hereafter,
instead of loving materialism, fun and laughter.
As the clock ticks away precisely,
those who study me wisely...
will comprehend my details -
some obvious, some hidden - and the many tales,
those of Yusuf, Moses and Sulaiman;
so do BEFRIEND the majestic Qur'an

Pop Islam versus the Real Struggle

by Maliha Balala

Cute hijabs, matching tight pants,
perfectly manicured hands
drumming restlessly to the beat of the latest Nasheed pop.
Nice rides, sipping caf? lattes,
halaqas embraced in the depths of cozy rooms,
speaking of distant dreams and privileged existences.

Do we know the real struggle?

Club ISNA, throngs of fans milling air-conditioned convention halls,
pop star speakers glimmer in the spotlight,
beckoning distant hearts to spirituality and deeper lives;
chastising in that, oh so mesmerizing voice,
as the crowd yells a deep bass,
takbir followed by shrills of, Allahu Akbar!

Do we really comprehend the Greatness of our Creator?

Trekking the globe in search of meaning,
disenchanted existences within treasure-filled homes,
dreams of substance blocked by trivial minds;
apathy radiates in different colors;
squeezing potential out of our beings
like deep soaked sponges inflated by muddy waters;

Can meaning seep into a suffocated heart?

Following zigzag paths of nothingness;
in search of, Deen or the other half of my Deen,
whatever comes first.
So we step in style, mouthfuls of Subhana'Allah;
gleeful, Masha'Allah;
echoing from empty hearts frenzied by empty lives.
Scratching the surface of submission;
echoing lines from distant lives;
dreams of greatness shelved away;
as we pander our Proud to Be Muslim shirts;
cheap prices for cheaper wares.
Pardon my jaded writing;
perhaps I forgot
the subtle depths of this struggle,
as I begin to still
the meaningless symbols clanging in my heart.

Please remind me:
Do rays of the Divine
ever illuminate these darkened corners ?

I’ll Miss You

Every year you come and go
Begging Allah because you know

He will give you and ease your pain
Help you through and keep you sane.

But after this month is through
Some will go back to what they do.

At this time the floors are wet (with tears)
Because each night you place is set.

Itikaf, rocking, reciting
The rest of the year the angels are writing.

You call on your Lord with a vigor unseen
Until Ramadan comes again, your worship will not be as keen.

Now we will shop and deplete our funds
After begging Allah for that very one.

No Qiyamul Layl
No Suhoors

I’ll miss your pleas
Until next time they’ll be no more.

I guess I’ll see you again next year,
If the angel takes you, I hope on you will be no fear.

I’ll see you the next time you need Allah,

I’ll Miss You

Author…
The Masjid

Transcription of "We need a Ramadhaan"by Abu Uwais may Allah have mercy upon him‏

Ramadhaan is a month of Forgiveness.
Ramadhaan is a month of Rahmah.
Ramadhaan is the month of generosity.
Ramadhaan, the month that Allaah subhaanahu wa ta'ala accepts the Tawbah of the servants, and the month that Allaah blesses His servants.
We are in need of Ramadhaan to correct ourselves, for we have forgotten Allaah tabarak wa ta'ala for the majority of the year.
To correct ourselves for we have been neglectful.
To correct ourselves for we are not upon the remembrance of Allaah.
To correct ourselves because our hearts have gotten hard, some hearts are dead, some hearts are sick, some hearts are stone-cold, some hearts are black, getting no benefit whatsoever. Some hearts are so bad, and so ill that they see a good as a Munkar, (as an evil), and they see an evil as a good. These are not as they should be.
We need a Ramadhaan. We need a Ramadhaan because our connection with Allaah tabarak wa ta'ala is not correct.
We need a Ramadhaan because we do not have any Khushoo or devotion in our Salaah.
We need a Ramadhaan because our Qura'an has dust and is sitting o­n a shelf.
We need a Ramadhaan because we never read the books of Sunnah.
We need a Ramadhaan because we don't fast, and if we fast physically without food or drink, we don't fast with our eyes by lowering them and our tongue by not slandering and our tongue by not lying and back-biting. We need a Ramadhaan to get ourselves back in order, to work for the Hereafter, to connect ourselves to Allaah tabarak wa ta'ala.
We need a Ramadhaan because relationships brother to brother and sister to sister is in a miserable condition.
We need a Ramadhaan because we have bad thoughts about o­ne another.
We need a Ramadhaan because of dhulm, injustice to o­ne another.
We need a Ramadhaan because there is backbiting, there is envy, there is jealousy, and there is slander.
We need a Ramadhaan because we are despicable, because we are sick, because we are ill. (All these are diseases of the heart)
We need a Ramadhaan because we don't believe in the promise of Allaah tabarak wa ta'ala, or if we do, we do not implement it.
We need a Ramadhaan because it is time for us to change and become something better then we are now.
We need a Ramadhaan because that is the o­nly thing that is going to get us together…
We need a Ramadhaan because we don't have unity, there's no brotherhood
We need a Ramadhaan because there's no respect for elders
We need a Ramadhaan because there's no real love between us
We need a Ramadhaan, full of love and the Mercy of Allaah tabarak wa ta'ala.
A Ramadhaan like we come in, like in a clinic or a hospital, trying to solve our illnesses, trying to come out of there without the disease we came with, trying to be better than we went in with.
We need a Ramadhaan. Look around you, look to your right, look to your left, look in front of you and look behind you and you'll say, "We need a Ramadhaan".
The sisters aren't covering properly, we need a Ramadhaan. Brothers and sisters are mixing. We need a Ramadhaan. Talking o­n phones and o­n the internet, we need a Ramadhaan. This is a mess, we are in a fix, we are in a bind, and this is a problem… We need a Ramadhaan. We need a Ramadhaan to get ourselves together.
We need a Ramadhaan, that we come in the Masjid and we face the Qiblah and we say "Allaahu Akbar" and we stand in qiyaamah a long time until those diseases, that filth, that sickness, that hardness the heart goes away.
We need a Ramadhaan that reminds us of the Hell-fire. We need a Ramadhaan that tells us that we haven't been given a certificate that we are people of Jannah.
We need a Ramadhaan that lets us known that we are servants of Allaah tabarak wa ta'ala.
And if we were to spend our whole life, from the time we were born until Yawm al Qiyaamah in Sajdaah, it would not be enough to thank Allaah for His Mercy, His Grace and His Blessings.
We need a Ramadhaan and it is clear. If there is any fear of Allaah left in the hearts of ours and if there is any hope of Jannaah left in us, and if there is any desire to change and to be better and to be righteous and to come to the level of Ihsaan, to come to the level of a Mumim, to have taqwa, to fear Allaah … we need a Ramadhaan.
We need a Ramadhaan, a month of Tawbaah.
We need a Ramadhaan, a month of Maghfira.
We need a Ramadhaan to correct our behaviour, to correct the differences & the difficulties and the envy / jealousies in our relationship between o­ne another.
We need a Ramadhaan to understand that we have been committing injustice to o­ne another. And as the Prophet (sallallahu alayhi wa sallam) said : 'Az-Zulm (injustice) – "Zulumaat yawmal Qiyaamah" –we'll be changed physically into darkness o­n the Day of Judgement.'

We need a Ramadhaan to understand the Hadith : to fear the duaa of the o­ne to whom we have done injustice. For there is not between Allaah and the person making the invocation, the person making that supplication of the person to whom injustice has been done, there is no veil between that person and Allaah. That duaa is immediately accepted.

The oppressor is the o­ne for whom things are not going right; He is tripping into this and falling into that; He is Slipping there and sliding here. Why I can't get ahead? Why I can't progress in my Deen? Why I can't memorize this ayah? Why I can't understand this hadeeth? We may be living under the invocation, the answer for invocation for someone whom we abused or stepped over. You know you need a Ramadhaan. I know I need a Ramadhaan. We know we need a Ramadhaan. We need to get ourselves together. We've been running around in filth, we have been having our hearts around the low matters; We need our hearts to be around the thrones of Allaah; We need to think about the high matters, high goals; We need to think about Jannah; We need a hope for al-Jannah.
You're planning for marriage, you're planning for education, you're planning for a job, but we need to plan for the Jannah. We need to prepare for the Jannah during the month of Ramadhaan.
"'Nahnu be haajathin Ma'aasa fir Ramadhaan."
We are in severe need for Ramadhaan, so that we come into Ramdhaan with repentance, we come into it with regret, we come into it realizing that we are weak, that we need Allaah tabarak wa ta'ala to correct us, realizing that we are wrong and that we need Allaah tabarak wa ta'ala to place upon us that which is right, realizing that we are weak and that we need Allaah tabarak wa ta'ala to grant us strength. We need a Ramadhaan. Oh Yes !! We need a Ramadhaan.

We needs nights of Qiyaam, we need dua and sujood, we need nights of Ramadhaan to do thilawaah of Qura'an. We need to listen to Husri, or Sudays or Shurain, or Hudhaifi. We need a Ramadhaan to listen to the Qura'an. When was the last time that we listened to the Qura'an?? When was the last time we recited Qura'an? We need a Ramadhaan to study Qura'an, to implement the Qura'an, and this Ramadhaan may be our final Ramadhaan. As o­ne brother spoke, I believe it is Abu Thasleem Hafidahullaah, where is the guarantee that this is not our final Ramadhaan? What is the guarantee that it is not our final Ramadhaan? We have to come into it seriously. And we want to come out of it much better than we came into it. We want to come out of Ramadhaan with Taqwa, because that was the main reason that it was legislated.
"O you who believe fasting has been written upon you as it was written for those before you, so that you may gain Taqwa."

Taqwa is fear of Allaah. If we had taqwa, our condition will be better than it is now. If we had taqwa our relationships would be smoother, if we had taqwa …father to son who is a Muslim, sister to brother who is Muslim, uncle, aunt, niece and nephew who is Muslim, husband and wife who are Muslims.. the relationships would be better if they are based upon Taqwa. And we can achieve Taqwa during the month of Ramadhaan. I don't believe that our hearts are that hard, I don't believe that we can't change, I don't believe that some of us who hold hatred for the last 10 years cannot learn to love, and because we have been taught deceit and deception now we can't learn to trust.

I don't believe that those brothers who have left circumstances physically but have the teachings and the behaviours that they had while they were up there, that they can't change. The sisters who remove their bodies from the fitnah and physically remove their bodies from a mistake, physically remove their bodies from foolishness but their hearts have to follow. Be iznillaahi tha'aalah ! Their hearts have to follow.

We need a Ramadhaan to be as the Prophet (sallallahu alayhi wa sallam) was. That he was the most generous, he was generous in general and he was most generous in Ramadhaan. Like a wind … spending, giving to his right, giving to his left, giving in front of him, giving behind him, giving to anyone who came. He gave without them asking.

We need a Ramadhaan to inculcate these qualities. We need to control our desires. We need to control our tongue. We need to control our limbs. We need to learn self-discipline. We need to control our anger. We must do things in Ramadhaan not out of habit, something that is just tradition., that we are more despicable when we went in. We have to change our condition. We have to change our connection with Allaah tabarak wa ta'ala. For how light is the view of Allaah when they disobey Him. This is what was said by o­ne of the sahabas when he had the crown of the Persian King in his hand.

And the Prophet (sallallahu alayhi wa sallam) said, 'that he had been sent before the hour. And my provision has been provided for me under the shade of my spear and humiliation has been written against anyone who goes against my orders. Humiliation has been written upon anyone who goes against my orders. If we want to continue in the position of humiliation that we are in, then do not take the grand opportunity act like it doesn't exist, neglect and forget and be hard headed, be obstinate, follow your desires like you have been doing for the last 11 months and don't benefit from Ramadhaan. And when our circumstances doesn't change, when the Kuffar don't remove their spears from our necks, when our women are consistently raped and they are now these days in many parts of the world, when all of that happens, don't say "Why?" You know why. For we need a Ramadhaan and we have to correct ourselves in this Ramadhaan. And that you are a part of this Ummah and if you have an illness, and if you are a member of this ummah with a sickness, with filth, with crime, this affects the rest of the Ummah. It is like your body when you have an illness. It is like when you have hurt your finger or your toe, it affects the rest of the body. And it doesn't have to be said to you that the Prophet (sallallahu alayhi wa sallam) said, "the believers are like o­ne body". If we want to correct the position of the Ummah, then we must first start by correcting ourselves. Don't worry about Ubyaid, Hassan and Musa, but worry about yourself. Be selfish this Ramadhaan. Not regarding giving sadaqa but where you are going to focus your rectification or how to rectify yourself. Your focus is going to be o­n yourself. Not worrying about this person and that person's manhaj. Are you o­n the correct Manhaj?? Not worrying about whether a particular brother is o­n the bidah or the Sunnah. Are you upon the Sunnah? Have those brothers stopped committing their sins --- have you stopped committing that sin? Has the brother made tawbah ---- Have you made tawbah?? Has the brother corrected a situation ----- have you corrected your situation? Worry about yourself. Worry about yourself this Ramadhaan.

Any other Ramadhaan do what you will. But my sincere advice to you is, this Ramadhaan worry about yourself. Am I backbiting? Am I slandering? Am I committing fahishah? Am I committing gheebah? Am I committing Nameemah (tale-carrying) ? Do I have 'hasad'? Do I have pride (Kibr) ? Am I arrogant? Am I too harsh? Am I unkind? Am I not gentle enough? Am I gentle enough? Question yourself. Was my intention when I said what I said or did what I did for the pleasure of Allaah or to be noticed? When I spoke what I spoke was it for the pleasure of Allaah or to be seen or heard? Was I doing it "Haarisa min Qalbi'--- sincerely from my heart or I did it to be known? 'Khutbath Duroor' --- Loving to be known breaks it.

Be Mukhlis. Be sincere. Be like that servant of Allaah like the Hadith that has been related in the Kitaab al tawheed of the soldier whose head is disheveled, who is bare-footed and dirty.. but he is sincere to Allaah. If he was placed at the rear of the army, he is pleased with that. And if he is placed in the front of the army he is displeased with that. His goal is Allaah tabarak wa ta'ala. Not where I sit. Not us and them, Not you and I but his brothers and sisters ..its the servants of Allaah, it is the believers, it is the Muslim, the salafiyoon, it is Ahlul –athar, it is Ahlus-Sunnah, it is Ahlul-Hadith. No o­ne' bigger and no o­ne is smaller . No o­ne wants to step o­n anyone nor desire that. All of us should be working for the pleasure of Allaah tabarak wa ta'ala. And if we don't we have an illness which is Riyaah --- doing things to be seen or Sum'aah --- doing things to be heard and we need a Ramadhaan to correct that behaviour.

If we find that we talk to the sisters or brothers too much, we need a Ramadhaan to learn to stop talking to those who are not halaal for us to talk to. And if we find that we are mixing too much, we need a Ramadhaan to start mixing with those whom you are not supposed to mix with. We find that we have jealousy in our hearts, vengeance in our hearts, distrust in our hearts for other Muslims based upon nothing but Shaitaan whispers to us, we need a Ramadhaan.

We get all the good in front of us when we have the Book of Allaah tabarak wa ta'ala and the Sunnaah of the Messenger (sallallahu alayhi wa sallam) and the fahmas Salafus Saalih and the connection to the inheritors of the Prophet alaihissalaam – the Ulamaa – we got all the good in front of us but we are like that individual who has a disease and he has the prescription for the medicine in front of him but he refuses to open the package – let alone read it ----- let alone take it.

We need a Ramadhaan, Our condition won't change. We'll continue to complain.
We need a Ramadhaan or we'll forever be in pain. We need a Ramadhaan or we'll go insane.

We need a Ramadhaan, you and I. Why can't we lift up, roll up our sleeves? Why do we have to beat the hands of o­ne another? Why do we have to step o­n somebody to get somewhere? Why do we have to step o­n our brother – he wants to go to the same place where you want to go? The Jannah. Why can't we do it together? Why can't we be side by side? You roll up your sleeves and I'll roll up my sleeves, we'll get busy and we'll get help and support o­ne another.

Why can't we make excuses? Why can't we forgive? Why can't we forget? Why can't we let things go? Upon clarity, upon Haqq, knowing the Sunnah, knowing the Deen, connected to the scholars, not preceding them in any statement or action and if they make a statement, we make their statement (not add our own), This is important. We need a Ramadhaan.

This blessed month where you can go in as the most despicable devil and come out like an angel. That blessed month when you can go in as a miser and come out as the generous … that blessed month where you can be o­ne of those hard-hearted brothers – (everybody usually gives you a smile but you don't give anybody a smile) – and if you do it right, you'll come out of Ramadhaan giving smiles to those brothers , not in the faces of the sisters but the faces of your brothers..
We need a Ramadhaan to correct our condition : we are slow, we are lazy, we don't have any incentive towards the deen and the Aakhiraah, the Hereafter . Our incentives are towards the Dunya and if the opposite of this was true most of the neighbourhood around here would be Muslims. Many would enter Islaam in folds, as Sheikh Ubaid Madkhali Hafidaallaah says in his explanation of 'Usool as thalaathah', that Islaam is a Mahaasin – the beauty of it is explained. Islaam he said is a Mu'jizaa minal Mu'jizaath' -- Islaam is a miracle of the Mircales. Ayah minal Ayaahs. It is that, when it is presented to the hearts, when it is presented to the people, and it is done in the right way, what happens? They enter Islaam 'Afwaajan' – in the multitudes.

He said that if o­ne of them has a business and we want to advertise, very few who wouldn't advertise at all would say that "I have a business but I am going to be silent." Business won't be successful and no o­ne will benefit, he will loose. Generally a good business person gets a good advertisement – he may use the print media, he may use the radio, the audio media, to get his advertisement --- his dawa'ah , he'll call out so that people will come and he mixes in the most beautiful way and has the most beautiful response. This is what he does. The Sheikh said, 'if we were to do that with Islaam, show its beauty, explain its Mahasin –its beauty, it is the natural fitrah of the person (unless his fitrah has been polluted) that he wants to know Islaam. He wants to know why he walks upon the earth. He wants to know his prayer. He wants to have his connection with his Creator. He wants to know the purpose of his existence. But who will explain it to him or her? Who will tell them? Who will open up those hearts? It is supposed to be 'us'.

Those of us who cannot express ourselves, what about our actions? If the person sees you are truthful , why you are truthful? Because Islaam teaches you truthfulness and you must be truthful and there is high martaba being truthful and minas-Siddeeqi is the o­nly martaba -- level after the Prophets… It is the first level after the Prophets, rather. Closest to the prophet's stations are those who are Siddiqeen, the most truthful. So you be truthful because of that. You keep your word because of that. You are gentle, you are nice, you have good behaviour, you have good etiquette, you have good deportment, so when it comes to Islaam it is Afwaajan. So if you don't see them doing it, we are doing what we are not supposed to be doing. If we were doing what we are supposed to be doing, we would probably have to have this type of fundraising at o­ne of the football stadiums. If we are doing what we are supposed to be doing, people will be hearing Islaam from the radio, they will see articles written in the papers regularly, they would see good behaviour, they would see kindness and gentleness, patience and forbearance. They would see the qualities and characteristics of Mustapha sallallahu alaihi wassallam. i.e if we were doing our job. But we are not. Not the male or the female. Not father or mother or child. We are not upon what we should be upon, we are not doing what we are supposed to be doing.
We need a Ramadhaan to clarify our situation. We need a Ramadhaan to put us in position. We need a Ramadhaan to give this Ummah a rebirth, air .. we have to understand that we are global. Whoever follows the Book of Allaah, the Sunnah of the Prophet (sallallahu alayhi wa sallam) and the Manhaj of the Salafus Saalih, then they are our closest brothers. And those who are upon ignorance, innovation, not mukaffarah, they are still brothers from a distant but from within this Ummah. So it affects all of us. And we are connected in that way.

If you sit there saying, 'I don't care what they do to the Muslims in India doesn't concern me; I don't care if they bomb Afghanistan up the planet… I don't care.... it has nothing to do with me …then you are a racist, a nationalist, you are not a Salafi. Because a Salafi concerns himself about this Ummah. Salafi at night thinks about this Ummah. Salafi cries in his salaah about the condition of this Ummah, he cries about all locally, he cries about their condition internationally. We need a Ramadhaan so that we can realize the Islaamic brotherhood again.

We need a Ramadhaan because some of them never practiced brotherhood ever in their lives and may have been Muslims 50 years. We need a Ramadhaan so that the sisters learn sisterhood,

We need a Ramadhaan so that we can focus o­n the Aakhirah -- Hereafter and we give Naseehah and advice to o­ne another that is of benefit and that our talking and our mixing is just not about the Dunya, and what you want to do in the Dunya and how you are gonna be in this Dunya.

We need a Ramadhaan so that people learn to inculcate in their children to be like Abu Bakr As-Siddeeq, Umar al-Khattab, Sa'ad abi Ibn Waqqas and like this. We need a Ramadhaan so that they can study knowledge. This Ummah needs another Bin Baaz, this Ummah needs another Al-Albani, this Ummah needs another Muqbil, this Ummah needs another Ibn Taimiyyah, this Ummah needs all of these and more. You are gonna tell me that none of them can come or no o­ne like them can from our families? None of them can come from us? Not everyone who comes from us have to be Goofi. Can't our children speak the Arabic language at a young age? Can't we put in the hands of our children books that will benefit the Ummah.. the same love the Kaafir have for Harry Potter and their imaginary books? Our hope is low. Our desire is low. We are supposed to be having high goals. We should be looking at our kids Abdullaah and Abdurrahman and saying : You might be Sheikh Naasir for this Ummah. We should be saying when listening to Sudaisi and Shuraim that it could be you leading the salaah in haram. We are supposed to be having high goals. But until we brush off the dust, the foolishness of the jaahiliyyah , the hastiness of the youth, the bad characteristics that we have, we have to get rid of them , we have to change our condition, we need aRamadhaan.

We need our Qiyaam at night, we need recitation of Qura'an, we need to sit together and talk together o­nly about the deen, not about the Dunya, we need to worry about our status in the Aakhirah, in the Hereafter. We need to wake up from our sleep. Wake up Oh Sleepy o­ne. !! our slumber has been too long. You got to wake up, take wudoo, get within the caravan of Mohamed Ibn Abdullah, Abu Bakr As-Siddeeq, Umar al-Khattab, Ibn Taimiyyah – you have to get with it. How long are we going to stay sick? How long are we going to be unsettled? How long are we going to have our problems? We need a Ramadhaan. And let this Ramadhaan be the o­ne where you come out of it better, come out of it committed, come out of it devoted, you come out of it with your head held high. You are from the Ummah of the Prophet (sallallahu alayhi wa sallam) and don't you forget it!!

Walhamdulillaahi rabbil aalameen.

The Fruits of Putting One’s Trust in Allaah

The Fruits of Putting One’s Trust in Allaah


AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Haqeeqat-ut-Tawakkul (pg. 35-42)
PRODUCED BY: Al-Ibaanah.com

As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]

So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”

This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).

Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]

And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]

So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]

And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]

He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]

And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]

Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.

Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]

So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.

Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.

Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.

It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]

So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]

So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.

Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.

As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.

So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]

So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.

In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.

Footnotes:

[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.

just a reminder

DON'T LET SHAYTAN KEEP YOU BUSY
Satan called a worldwide convention of demons. In his opening address he said, "We can't keep Muslims from going to the Mosque." "We can't keep them from reading their Quran and knowing the truth." "We can't even keep them from forming an intimate relationship with their Allaah, our power over them is broken." "So let them go to their Mosque; let them have their covered dish dinners, BUT steal their time, so they don't have time to develop a relationship with Allaah and his messenger, Muhammaad (SAW)." "This is what I want you to do," said the devil: Distract them from gaining hold of their Allaah and maintaining that vital connection throughout their day!" "How shall we do this?" his demons shouted. "Keep them busy in the non-essentials of life and invent innumerable schemes to occupy their minds," he answered. "Tempt them to spend, spend, spend, and borrow, borrow, borrow." "Persuade the wives to go to work for long hours and the husbands to work 6-7 days each week, 10-12 hours a day, so they can afford their empty lifestyles." "keep them from spending time with their children." "As their families fragment, soon, their homes will offer no escape from the pressures of work!" "Over stimulate their minds so that they can not hear that still, small voice." "Entice them to play the radio or cassette player whenever they drive." "To keep the TV, VCR, CDs and their PCs going constantly in their home and see to it that very store and restaurant in the world play music constantly." "This will jam their minds and break that union with Allaah and his messenger, Muhammaad (SAW)." "Fill the coffee tables with magazines and newspapers." "Pound their minds with the news 24 hours a day." "Invade their driving moments with billboards." "Flood their mailboxes with junk mail, mail order catalogs, sweeptakes, and every kind of newsletter and promotional offering free products, services and false hopes." "Keep skinny, beautiful models on the magazines and TV so their husbands will believe that outward beauty is what's important, and they'll become dissatisfied with their wives." "Keep the wives too tired to love their husbands at night." "Give them headaches, too!"" "If they don't give their husbands the love they need, they will begin to look elsewhere." "That will fragment their families quickly!" "Give them story books to distract them from teaching their children the real meaning of Salat." "Keep them too busy to go out in nature and reflect on Allaah's creation. Send them to amusement parks, sporting events, plays, concerts, and movies instead." "Keep them busy, busy, busy." "And when they meet for spiritual fellowship, involve them in gossip and small talk so that they leave with troubled consciences." "Crowd their lives with so many good causes they have no time to seek power from Allaah." "Soon they will be working in their own strength, sacrificing their health and family for the good of the cause." "It will work!" "It will work!" It was quite a plan! The demons went eagerly to their assignments causing Muslims everywhere to get busier and more rushed, going here and there. Having little time for their Allaah or their families. Having no time to tell others about the power of Allaah and his messenger, Muhammaad SAW to change lives. I guess the question is, has the devil been successful in his schemes? You be the judge!!!!! Does "BUSY" mean: B-EING U-NDER S-ATAN'S Y-OKE?

A Beautiful Dua
"O Allah, make my love for You the most beloved thing to me, and my fear for You the most fearful thing to me, and remove from me all worldly needs and wants by instilling a passion for meeting You, and when You have given the people of the world the pleasures of their world, make the coolness of my eyes (pleasure) in worshipping You." Ameen

These are a few excerpts from a book pertaining to the ending of this blessed month of Ramadan. I ask Allah with His wonderful Names and Magnificent Attributes to make this short reading a benefit for the reader and a means of gaining Allah's pleasure.

Chapter: The Ending of Ramadan

Several narrations related to the merits of this month have proceeded, and from them is that which is recorded in Sahih al Bukhari and Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- said:

"Whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."

In the narration recorded in the Musnad of Imam Ahmed there is an additional portion of the same hadith stating:

"…his past and future sins will be forgiven"
The chain of narrations for this additional wording is good (hasan). The Messenger –salAllahu alayhi wa salem also said:

"Whoever stands the night of decree (Laylatul Qadr) with faith and seeking the reward will have his past sins forgiven, and whoever fasts Ramadan with faith and seeking the reward will have his past sins forgiven."

An additional wording is recorded in An Nisaee stating: "...his past and future sins will be forgiven"

Later the author states: Forgiveness of sins during this blessed month is conditional to the preservation of what one is instructed to preserve ( i.e . Fulfilling the orders of Allah, and abstaining from what is forbidden). The majority (jemhoor) of the scholars hold that this expiation of sin is specifically referring to minor sins. This is because of the hadith recorded in Sahih Muslim, that The Messenger –salAllahu alayhi wa salem- stated:

"The five daily prayers, Friday prayer to the following Friday prayer, and Ramadan to the following Ramadan are expiations for sins as long as one abstains from major sins."

The author later states: (Some scholars held a different view) Ibn Munthir mentioned pertaining to Laylatul Qadr: "It is hoped that the major and minor sins are all forgiven"
But the majority hold that one must make sincere repentance from all major sins ( in order for them to be expiated).

The aforementioned hadith of Abu Hurairah informs that those three elements mentioned within the hadith are an expiation for past sins. Therefore, it is understood (after combining all the hadiths related to Laylatul Qadr) that one receives this expiation of sins even if one was unaware of the specific night of Laylatul Qadr. And as for the fasting of Ramadan, then one receives this expiation upon the commencing of the month. It is also said that one receives expiation for the fasting of Ramadan the last night of the month. The proof for this is what is recorded in the Musnad of Imam Ahmad on the authority of Abu Hurairah who said: Those fasting will be forgiven the last night in Ramadan. The people said: Oh Messenger of Allah, will this take place on Laylatul Qadr? The Messenger –salAllahu alayhi wa salem- responded: "No, verily the worker receives his pay upon completion of his duties"

The author later states: Az Zuhree used to mention: On the day of Fitr (eid), once the people gather to perform the prayer Allah will look at them and say:

"Oh my servants, verily for Me you fasted, and for Me you stood in prayer! Return (to your homes), indeed your sins are forgiven."

The author later states: The person who fasts and performs all other obligatory actions is from the best servants of Allah. And those who are negligent in fulfilling their obligations and do not give Allah His full due, then woe be to them. If the individual who deals unjustly with the scales (Mutaffif) in this worldly life is warned of a terrible punishment, then what is the case with the individual who deals unjustly with the scales of the hereafter!

(Poetry)

Tomorrow the souls will be granted what they worked for, and the farmers will harvest what they planted. If they did good, then they did so for themselves, and if they did evil, then what terrible actions they have prepared.

The Salaf worked diligently in perfecting their actions and making them faultless, then after that, they showed great concern for acceptance of their actions. They did this because they feared that their actions would be rejected. These are those who give what is incumbent upon them while their hearts are in a state of fear. It is reported that Ali bin Abi Taleb said: Be more concerned that your actions are accepted than your concern of performing the action itself. Did you not hear the statement of Allah:

{Verily Allah only accepts the actions of the Mutaqeen (pious)}

Fudalah said: For me to know that Allah has accepted from me an action the size of a mustard seed, is more beloved to me than this world and everything within it. This is because of the statement of Allah:

{Verily Allah only accepts the actions of the Mutaqeen (pious)}

Malik bin Dinar said: Fear that an action is not accepted is more difficult than performing the action itself.

'Ataa as Sulamee stated: The pious fear that their righteous actions were not done sincerely for Allah.

Abdul Azeez ibn Abee Ruwaad said: I have met people very diligent in performing actions, and upon completion of those actions they are faced with sadness in fear of the action being accepted or not. Some Salaf used to say: The people of the past would supplicate 6 months to Allah to allow them to reach the month of Ramadan, and then upon completion of the month, they would again supplicate 6 months (begging) for acceptance of their fast. Some of the Salaf would display sadness on the day of Eid. It was said to them: This is a day of happiness and joy! They would respond: You have spoken the truth, but I am a servant, my Lord has ordered me to perform an action but I am not sure if He will accept it from me or not.

Wahb noticed people laughing on the day of Eid, upon seeing this he stated: If their fast was accepted, then know that this is not the action of those who are grateful, and if it was not accepted, then this is not the action of those who are afraid.

Hasan (al Basri) stated: Indeed Allah has made Ramadan a means of gain for His creation. (Within this month) they race to gain His pleasure through obedience to Him. Some individuals will gain (win), while others will remain back and lose. It is amazing to see a person playing and laughing on a day that the good doers will be rewarded, and the wrong doers will be defeated.

It is reported that Ali bin Abee Talib would call out on the last day of Ramadan: Where is the winner so that we may congratulate him, and where is the loser so that we may give him condolences. Oh winner, we congratulate you! Oh loser, may Allah increase you in your time of calamity!

The author continued to say: The blessed month of Ramadan has within it several means of forgiveness, and from them:

- Feeding the fasting person
- Lightening the burden (work) of the slave
- Remembrance of Allah

It is stated in a hadith: "The one who remembers Allah in Ramadan will have his sins forgiven, and the one who calls on Him will not be disappointed"

(Continued means of forgiveness)

- Seeking forgiveness
- The supplication of the fasting individual is answered during the fast and at the time of breaking it.

There is a narration reported by Abu Hurairah who said: Everyone will be forgiven except that one that rejects. The people asked: Oh Abu Hurairah, who will reject? The responded: The one who does not seek Allah's forgiveness has rejected.

(continued reasons for forgiveness)

- The Angels will seek forgiveness for the fasting person until they break their fast.

Due to these numerous means of forgiveness during the month of Ramadan, the one who misses this great opportunity has indeed been afflicted with extreme, great lose. The Messenger –salAllahu alayhi wa salem- climbed the minbar and said:

"Ameen, Ameen, Ameen"

The companions inquired concerning this, and he responded:

"Verily Jabriel approached me and said: Whomsoever reaches the month of Ramadan, but does not have his sins forgiven before his death, so he enters the Hell-fire, may Allah distance this person" Jabriel then ordered that I say Ameen, so I said Ameen. (Ibn Hiban)

Qatadah said: It used to be said: Whoever does not have his sins forgiven in Ramadan, he will not have his sins forgiven in other than Ramadan (meaning: if one did not take advantage of such great opportunity in Ramadan, more than likely he will not take advantage of any other opportunity). There is also a hadith similar to this, its wording is: "Whoever does not receive forgiveness in Ramadan, then when will he receive forgiveness?"

The author continues to state: When will a person be forgiven if he is not forgiven in this month?! When will a person's action be accepted if they are not accepted on Laylatul Qadr?! When will a person correct their affairs if they can't correct them in Ramadan?! When will a person correct themself from the disease of negligence and ignorance?!

The author later says: Indeed the day of Fitr is an Eid (celebration) for the whole Ummah, this is because the sinners who fasted the month will be forgiven and saved from the Hell-fire. When this takes place, the sinners will join with the righteous (on the day of Eid). Just as the day of Nahr (Eid celebrating the conclusion of Hajj) is considered the Great Eid (Eid al Akbar), because before this day is the day of Arafat. There is no day of the year that more people will be freed from the Hell-fire than this day. Therefore, whoever is freed from the Hell-fire during these two times of the year (Ramadan, Dhul Hijjah) enjoys two days of celebration (Eid al Fitr, Eid al Adha), and whoever is not freed from the Hell-fire will bear a day of torture.

Due to forgiveness and salvation from the Hell-fire being related to fasting the month of Ramadan and standing in prayer during this month, Allah has ordered that glorification and gratitude are shown to Him upon completion of the month. He said:

{… in order for you to complete the prescribed amount of days and to glorify Allah for guiding you and so that you may show gratitude}

Therefore, one shows gratitude due to the blessing of Allah in allowing one to fast and pray, His assistance to the servant and His forgiveness of their sins, and their salvation from the Hell-fire. Due to all of these blessings, one is instructed to remember Allah and show gratitude to Him, and fear Him with true fear.

Oh you, who your Lord has freed from the fire, be warned of returning to the servitude of the wretched after being freed! Will your Lord distance you from the fire, while you seek nearness to it! He (Allah) saved you from it, while you seek to throw yourself in it, and don't care to protect yourself from it! If mercy is shown to those who are good doers, then wrong doers should not despair from it, and if forgiveness is shown to those who have piety, then one who has wronged himself will not be deprived of it.

(Poetry)

Oh Allah, if the only one that calls on You is the good doer, then who should the sinner call on!

Why should we despair of the pardoning of our Lord, and how can one not seek His gentleness?! It is mentioned in a hadith that Allah is more forgiving and merciful to His servants than their own mothers. Allah says:

{Oh My servants who have wronged themselves, do not despair of the mercy of Allah, verily He forgives all sins}

Oh sinner -and all of us are sinners, do not despair from the mercy of Allah because of your evil deeds. How many people will be freed from the Hell-fire during these days, and their affair is similar to yours. It is upon you to think good of your Lord, and repent to Him, for verily no one will be destroyed except he who destroys (himself).

(Poetry)

If your sins are harming you, then cure them by raising your hands during the dark night. Do not despair from the mercy of Allah, for verily your despairing from His mercy is a greater fault than the sin you committed.

It is incumbent upon one who desires salvation from the Hell-fire to perform the actions that warrant this salvation….

The author continued to say: The declaration of Tawheed eliminates sins and wipes them away. No sin will remain nor will any action out weight Tawheed, and it is similar to freeing a slave which warrants one's salvation from the Hell-fire….

He further said: As for the speech of Istigfar (Kelimat al Istigfar), then it is the greatest reason for forgiveness. Verily Istigfar means supplication for forgiveness, and the supplication of the fasting individual is answered while he is fasting, and at the time of breaking the fast.

Hasan (al Basri) said: Increase in you seeking of forgiveness, for verily you don't know when the mercy of Allah will befall you.

Luqman said to his son: Oh my son, condition your tongue to constantly seek forgiveness from Allah. Verily Allah has specific hours that He does not reject supplication.

There is also a narration that Shaytoon mentioned: I have destroyed mankind with sins, and they have destroyed me with La illaha illa Allah and Istigfar.

Istigfar is the conclusion of all actions. One completes prayer with istigfar, along with Hajj and night prayer. It is also used to close gatherings. If these gatherings are gatherings of obedience, then istigfar is considered a brand to the gathering. But if the gathering was one of vein talk, then istigfar is considered expiation. Likewise, it is befitting that one concludes the month Ramadan with istigfar. Umar bin Abdul Azeez wrote to his governors informing them to end the month of Ramadan with istigfar and charity (sadaqatu fitr), for verily sadaqatu fitr is a means of purification for the fasting person from vein talk and lode acts, and istigfar mends the fault caused by actions that harm one's fast. Umar bin Abdul Azeez mentioned in his letter:

Say as your father Adam -alayhi salam- has said: {Oh my Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will be from the lost}

And say as Nuh -alayhi salam- has said: {If you do not forgive me and have mercy upon me, I will be from the lost}

And say as Musa -alayhi salam- has said: {Oh my Lord, I have wronged myself, so forgive me}

And say as Dhu Nun -alayhi salam- has said: {There is no deity worthy of worship except you, glory be to You, indeed I have been amongst the oppressors}

The author continue to say: Fasting is a fortress from the Hell-fire, as long as one does not damage his fortress with evil talk. Istigfar patches what harms this fortress.

The Messenger –salAllahu alayhi wa salem- instructed 'Aisha on the night of Laylatul Qadr to seek pardoning from Allah, this is because the believer is diligent in fasting and standing the full month of Ramadan, and once the end of the month nears and Laylatul Qadr approaches, one is instructed to ask pardon from Allah due to the deficiency present during the month.

Yahya bin Muaadh said: The smart individual is not the one whose greatest goal is other than seeking the pardon of Allah. (The smart individual is not the one who) seeks forgiveness with his tongue, while his heart is firmly attached to sin, and he truly intends to return to sin after the completion of Ramadan. This individual's fast is rejected, and acceptance is closed in his face.

Ka'b said: Whoever fasts Ramadan while inwardly saying: Once the month is over, I will disobey Allah; this person's fasting is rejected. And whoever fasts the month while inwardly saying: Upon completion of the month, I won't disobey Allah, this person will enter Jennah without questioning or debate.

The author later said: Oh servants of Allah, indeed the month of Ramadan has prepared to leave, and nothing remains except a few more days. Whoever has done well during the month should continue to do well, and whoever was deficient, should try to end the month in good, for indeed actions are according to their completion. Therefore, take advantage of what remains of the month, and give the month the best farewell and peace.

The hearts of the believers yearn for this month and morn over its departure. If this is the case with those who have gained during this month, then what is the case with those who have been negligent during its days and nights? What will the crying of this negligent person benefit him, when his trial and calamity is so great and tremendous? How many times was this poor individual advised, but he did not accept this advice! How many times was he called to correction, but he did not answer this call! How many people did he view gaining in this month, while he distanced himself from gain! How many times have the obedient passed him by, while he sat! (And now) time is constrained and reality has befallen him, now he regrets, but there is no benefit in this regret.

Trans. Note: This is a small, quick translation of a portion of Ibn Rajab's book: Lataif al Maa'rif. This book was summarized by Sheikh Abdur Rahman bin Muhammed bin Qassim –the compiler of Mejmu' al Fatawa by Ibn Taymiyyah, with several additions by Sheikh Abdur Rahman himself. May Allah have mercy on Ibn Rajab, Sheikh Abdur Rahman and all the Muslims and forgive us for our shortcomings.

The Haa'iyyah Poem of Ibn Abee Daawood (d.316)


Monday, 10 September 2007
The famous Haa'iyyah poem of Ibn Abee Daawood (rahimahullaah) and its illustrious points concerning the correct Islaamic 'Aqeedah was recently adapted using the explanation of Shaykh Saalih al-Fawzaan for the 'Aqeedah course, as part of the Summer Islaamic Courses. The following is the text from the poem...
(1) Hold tightly to the rope of Allaah and the guidance,And do not be an innovator, so that you might be successful.
(2) And practice your religion based on the Book of Allaah and the Sunan whichhave come from the Messenger of Allaah so you will be saved and earn reward.
(3) And say: Not a created thing is the Speech of our great King,
Such was the religious position of the pious ones (before us) who spoke well.
(4) And do not be a person who takes no position on the Quran,
As did the followers of Jahm, and they had been too lax (to take the right position).
(5) And do not say that the Quran is created, meaning: its recitation,
Since the Speech of Allaah, through its recitation, is made clear.
(6) And say: Allaah will make himself visible to all the creation, openly,
Just as the full moon is not hard to see, and your Lord (will be seen) more clearly.
(7) And He was not born, nor has He fathered anyone,
Nor is there anything similar to Him, exalted be the Glorified One.
(8) A Jahmee rejects this, however, we have
As a testimony to the truth of what we say - a hadeeth that clarifies it.
(9) Jareer narrated it, from the words of Muhammad,
So say what he said about that, and you will be successful.
(10) And perhaps a Jahmee might deny His Right Hand as well,
While both of His Hands are giving out all kinds of bounties.
(11) And say: The Ever-Compelling descends each night,
Without asking for exact details, magnificent is the One God and most worthy of praise.
(12) Down to the lowest heaven, granting bounties from His Grace,
As the gates of the heavens are opened and spread widely.
(13) He says: Is there anyone seeking forgiveness who would like to meet a Forgiver?
Or anyone seeking bounties of goodness and provisions, so he could be given (what he requests)?
(14) A group have reported this whose reports are not to be rejected,
But sadly some have went wrong and did not believe them, marring themselves.
(15) And say: Indeed the best of the people after Muhammad
Were his two deputies of old, and then 'Uthmaan, according to the most correct position.
(16) And the fourth of them was the best of creation after them,
'Alee, the companion of goodness, through goodness he was successful.
(17) Those are the people, those who we have no doubt about,
Upon the great camels of Firdows, shining brightly and roaming about.
(18) Sa'eed, Sa'd, Ibn 'Awf, Talhah,
'Aamir of Fihr, and Zubayr the praiseworthy.
(19) And speak with the best terms about the Companions, all of them,
And do not be one who speaks ill of them, pointing out their faults and criticizing,
(20) Since the clear Revelation has spoke of their excellence,
And in (Soorah) al-Fat-h are verses about the Companions, praising them.
(21) And regarding the pre-ordained Qadr, be convinced, since it is
The pillar that combines many affairs of the Religion, and the Religion encompasses much.
(22) And do not reject, out of ignorance, (belief in) Nakeer and Munkar,
Or the Pool or the Scales, surely you are being advised sincerely.
(23) And say: Allaah, the Great, will remove, from of His Grace,
Out of the Fire, people, burned severely, who will then be tossed
(24) Into the river in Firdows, wherein they will regain life by its water,
Like a seed taken by a flood that comes and wipes things away with its abundant water.
(25) And surely, the Messenger of Allaah will intercede,
And speak about the punishment of the grave, that it is the truth, made clear.
(26) And do not make takfeer of those who pray, even if they commit sins,
Since all of them commits sins, while the Owner of the Throne forgives graciously.
(27) And do not hold a belief like that of the Khawaarij, for it is
A position held by only those who desire it, and it is destructive and disgraceful.
(28) And do not be a Murji', one who plays games with his religion,
Surely, the Murji' is joking about the religion (ie. not taking it seriously).
(29) And say: Eemaan (faith) consists of statements, intentions,
And Actions, according to the explicit statement of the Prophet.
(30) And it decreases sometimes, due to disobedience, and sometimes
Because of obedience it grows, and on the Scale it will outweigh (other things).
(31) And keep yourself from the opinions of people and their stances,
Since the stance of the Messenger of Allaah is more befitting and easier on one's chest.
(32) And do not be from those who play games with their religion,
Attacking the people of hadeeth and reviling them.
(33) If you keep this belief all your life, O holder of this (poem),
You will be upon goodness, day and night.
Summer Courses 2007 – Masjid al-Furqaan – Toronto, Ontario
Translated by Moosaa Richardson

Ramadan Questions and Answers by Sheikh Muqbil bin Hadee (rahimahullahu Ta’la)

Question 1: Is it obligatory that a person makes their intention to fast (at the beginning of everyday) of the month of Ramadan, or is it sufficient to have one intention for the full month, and when should one make their intention to fast?
Answer: The Prophet (sallahu alahee wa salem) said: “Verily all actions are by their intentions, and everyone will have what he/she intends”. This is a proof of the obligation of having an intention in every action. So what is apparent is that a person must intend to fast every individual day. This does not mean that one says: I have intended to fast on such and such day in Ramadan. Rather, what is meant is that he holds the intention (inwardly). So in fact, one getting up for suhoor (food eaten before the entering of fajr), this is considered an intention to fast, and one abstaining from food and drink, is also considered an intention to fast. As for the hadeeth: “Whoever sleeps without intending to fast, there is no fast for him”, this is a weak hadeeth. It is from the category of muttarib (a hadeeth reported in many different ways, all having the same strength, so none of them can outweigh the other), even if some scholars consider it to be hasan (acceptable), what is correct is that it is a muttarib (weak) narration.
Question 2: Are there any specific words for intending to fast, and is it permissible to make the intention audibly, are there any specific supplications to be said when breaking ones fast, (if so) does one say these supplications audibly?
Answer: There are no specific words for intending to fast. What is correct is that a person does not verbally intend any form of worship, even in the affair of Hajj. Those who have mentioned that a person makes his intention for Hajj audibly, have not brought a proof for this except what is mentioned from the individual (sahabee) that said: Oh Allah, I am answering your call on behalf of Shubrumah. This statement: ..on behalf of Shubrumah..” can be understood that he is performing the Hajj for Shubrumah, and Hajj means to intend, and it can also mean that he is making the intention on behalf of Shubrumah, and in this case it is said what was mentioned to him by the Messenger -sallahu alaahe wa saleem-.As for supplications, from the people of knowledge are those that hold this narration to be authentic: “The thirst has passed, the veins are fed and the reward is established by the permission of Allah” But what is apparent is that there is no specific authentic supplication. Although there is an authentic narration: “Verily there is an answered supplication for the fasting person at the time of the breaking of his fast” (Based on this) one should supplicate to Allah seeking His forgiveness and asking from Him a cure, and other then that from your needs.
Question 3: If a person wakes up after fajr during the first days of Ramadan and eats, but he does not know that this day is Ramadan, then later he is informed, is it upon him to fast or not?
Answer: Yes, he must fast and he is not in blame because he thought that it was still night, so he should fast and his fasting is correct and accepted.
Question 4: If a person doubts the entering of Ramadan, can he fast the day before it?
Answer: In the Hanbalee school of thought you have some that hold this opinion, but what is correct is that he does not fast. This is due to what is authentically reported from the Messenger (sallahu alaahe wa saleem), he said: “Do not proceed Ramadan with the fasting of a day or two” and it is also reported on ‘Ammar bin Yaseer that he said: “Whoever fasts the day of doubt (one day before Ramadan), then he has disobeyed Abu Qasim (The Messenger) sallahu alaahe wa saleem. So what is correct is that one does not fast. The Messenger -sallahu alaahe wa saleem- also said: “Fast upon seeing it (crescent of Ramadan), and break your fast upon seeing it (crescent of Shawal). If you are prevented from seeing it (clouds, fog, etc.), then complete thirty days of Shaban”. So there is nothing (of doubt) after this clarification.
Question 5: If a person sleeps before the time of breaking the fast and does not wake until after fajr the next day, is it upon him to continue his fast or can he break it?
Answer: Upon him is to continue his fast. This took place with Al Qaees bin Simrah (companion of the Messenger). It used to be (in the beginning of Islam) that if a person slept at night before eating (breaking of fast), they were not allowed to eat until the following night. (Al Qaees bin Simrah) used to work, (one day) he returned to his wife and asked if there was food present. She responded in the negative and said; but I will go and get some for you. Upon returning she found him sleeping, she said; you have lost out! Later the following day, after working for some time he passed out. After this, the following verse was revealed by Allah: {It is permissible for you to approach your wives at night, they are a covering for you and you a covering for them. Allah knows that you used to deceive yourselves, so He forgave you and pardoned you. So now have (physical) relations with them and seek what Allah has ordained for you, and eat and drink until the white thread is distinct from the black thread} surah al baqarah:187
Question 6: If a person is eating sahoor and he hears the athan (call to prayer), is it upon him to remove what is in his mouth, or does he eat it?
Answer: He does not remove what is in his mouth, but he should not eat anything after that, except (he can) drink water. This is due to what is reported in the Sunan of Abee Dawud on the authority of Abu Huraira -radiyallahu anhu- that the Messenger -salaahu alaahe wa saleem- said: “If the athan is called while one of you still has a drinking vessel in his hand, then let him take his need (from the vessel).” Therefore, there is no sin on the one that hears the athan and drinks, with the condition that the water is in his hand.
Question 7: Is there anything authentically reported informing of the merits of a person dying in this month, and this shows the piety of the deceased?
Answer: There is something reported, but it is not authentic
Question 8: What is the ruling on a pregnant female who breaks her fast in Ramadan in fear of her baby or a female who is breastfeeding and fears for her child?
Answer: The scholars disagree in this regard. From them are those who hold the opinion that she must make up the fast. Others hold that she must make up the fast and make an expiation. Others hold that she does not make up the fast, but instead she makes the expiation. And others hold that neither making up the fast nor an expiation is upon her. They (the last opinion) use as a proof the hadeeth of Anas bin Ka’b al Kalbee. In this hadeeth Anas came (as a traveler) to the Messenger -sallahu alaahe wa saleem- and the Messenger ordered him to eat. He replied: I am fasting. The Messenger then said: “Do you not know that Allah has dropped half the prayer for the traveler and He also dropped the fasting for the pregnant and breastfeeding female” They use this as a proof to say that she neither makes up the fast, nor does she pay an expiation. But what is apparent and more correct in my opinion, is that she must make up the fast, without the expiation and there is no reward in an expiation (due to the fact that it’s not obligatory). So it’s upon her to only make up the fast due to the statement of Allah: {So whoever is ill or on a journey, then upon him is to make up other days} surah al baqarah:184
Question 9: What is the ruling on a female who receives her menses a few mintues before breaking her fast?
Answer: It is upon her to make up that day of fasting if the caller of the athan calls the athan at the correct time. But if the sun sets and she receives her menses thereafter, but if the caller of the athan does not call to prayer except in the manner of the She’at, after the sky has become dark, then her fast is accepted that day and she does not have to make it up.
Question 10: What is the ruling on a woman who breaks her fast during Ramadan due to child birth?
Answer: She makes up the fast
Question 11: What is the ruling of a woman who broke her fast a day or two before childbirth due to the appearance of a portion of blood?
Answer: If only a portion of blood appeared, then this is considered the blood of nifas (blood of childbirth), and she must make up the days.
Question 12: What is the ruling for a person who breaks his fast due to a continuous illness over a period of several years?
Answer: If the doctors have diagnosed that this illness will not be cured; and verily Allah is the one who cures, and it’s possible someone is sick and the doctors conclude that this illness will not be cured, then the person becomes cured by Allah, the Highest and Exalted. But if it is concluded that this illness will not be cured, then there is no problem for this person, they should feed a poor person a day based, on the statement of Allah: [and it is upon the one who can fast (with difficulty), to feed a poor person (each day)} surah al baqarah:184. Anas bin Malik, upon becoming old, used to feed a poor person everyday.
Question 13: What is the ruling on using the following things during the day in the month of Ramadan:
- the siwak
- tooth paste
Answer: As for using the siwak made from roots, then there is no problem is doing this, even if it is green. As for tooth paste, I would advise that this is left off during the month of Ramadan. I do not have a proof that informs that the usage of tooth paste breaks the fast, but (if one does decide to use it) he/she should be very careful that it does not enter the stomach. The Messenger -salaahu alaahe wa saleem- said:
“… and perform the istinshak (pulling the water into the nose during abulution) strongly, except if one is fasting” This is because, if one is fasting, it is feared that the water will enter into the stomach.
Translator: There are over 30 more questions. InshAllah, we hope to be able to translate them within the next 5 days. Also, the questions asked to the scholars this week will also be sent within the next 5 days inshAllah.
Questions taken from Sheikh Muqbil’s books at the following link:
http://www.sahab.net/forums/showthread.php?t=338841
Mustafa George
Ruwais, United Arab Emirates

The Book of Fasting from Umdah Al Ahkaam
4) Question: What is Fasting?
Answer: According to the language fasting means abstinence. And according to Islamic law it is abstinence from food and drink from the break of dawn until sunset.
Hadeeth #1: On the Authority of Abi Huraira ((رضي الله عنه he said : the Messenger of Allah صلى الله عليه و سلم)) said: “Do not fast before Ramadan by one or two days, except a man who was fasting then he should fast”.
5) Question: What is the ruling on fasting one or two days before Ramadan?
Answer: It is Haraam to do so unless with these specific conditions: 1) If the person is accustomed to fasting on certain days of the week and those days fall one or two days before the first day of Ramadan in that case he should fast. 2) If the person has fasts to make up for the last Ramadan. 3) If the person made an oath to fast on certain days and that day falls one or two days before the beginning of Ramadan.
Hadeeth #2: On the Authority of Abdillah Ibn Umar (رضي الله عنهما): he said: I heard the Meseenger of Allah صلى الله عليه و سلم)) say: “If you see it (the new moon) fast, and if you see it break your fast, and if you cannot see it then continue fasting (to the 30th day).
6) Question: How does Ramadan begin?
Answer: It begins by the seeing of the new moon.
7) Question: What does seeing of the moon for Ramadan mean?
Answer: It means that a Muslim who is trustworthy must actually see the moon.
Question: Is it Halaal to use calculations to site the moon?
Answer: This is a reprehensible innovation which was innovated by the Rafidah Shia’h and has no place in Islam. And in a Hadeeth narrated by Imam Bukhari : “Verily we are an Ummah who are illiterate, we do not write or count….”.
9) Question: How many witnesses are needed to see the moon for Shawwal?
Answer: Two witnesses are needed.
Hadeeth #3: On the Authority of Anas Ibn Malik (رضي الله عنه) he said: The Messenger of Allah صلى الله عليه و سلم)) said: “Make the Sahuur for verily the Sahuur contains blessings”. 10) Question: What is the Sahuur?
Answer: The Sahuur is the meal eaten before the beginning of the fast.
11) Question: What is the ruling on eating it?
Answer: It is the Sunnah of the Messenger (Salallahu alaihi wa sallam) and it is not proper to leave it off because as reported in an authentic Hadeeth : “Whoever turns away from my Sunnah is not of me”.
Hadeeth #4: On the Authority of Anas Ibn Malik (رضي الله عنه) on the Authority of Zaid Ibn Thabit (رضي الله عنهما) they said: We made Sahuur (we ate the morning meal) with the Messenger of Allah صلى الله عليه و سلم)) and then we made the Salaat. Anas then said: I asked Zaid: How much time was there between the Athan (Refering to the Iqamah) and Sahuur? He said: About 50 verses.
12) Question: What is the time for Sahuur?
Answer: Sahuur can be eaten anytime before the break of dawn.
13) Question: Is it lawful to say that one must stop eating Sahuur 5 minutes before dawn?
Answer: This is unlawful to say. And in fact it conflicts with the book of Allah and the Sunnah of the Messenger (Salallahu alaihi wa sallam). And in fact it is an innovation to make it compulsory or sunnah to stop eating 5 minutes before dawn.
Hadeeth #5: On the authority of Aisha and Umm Salamah (رضي الله عنهما), the Prophet
صلى الله عليه و سلم)) )used to wake up for Fajr and he was Junub from his wives, then he used to bathe and fast”.
15) Question : What is the ruling on one who wakes up Junub (in a state of sexual impurity) and fasts
Answer: Him waking up Junub does not affect the fast in any way. Therefore one who wakes up in such a state does not have to make up for the fast.
Hadeeth #6: On the authority of Abi Hurairah (رضي الله عنه) the Prophet صلى الله عليه و سلم) ) said: “Whoever forgets, and he is fasting, and eats or drinks, let him complete his fast, for verily Allah feeds him and quenches his thirst”.
16)Question : What is the ruling on the ones who eats or drinks by mistake?
Answer: If one eats or drinks by mistake he continues his fast and he doesn’t have to expiate for it.
17) Question : What is another benefit of this Hadeeth?
Answer: Another benefit of this Hadeeth is establishing belief in predestination. Because it is Allah who provides him with the food and drink that he mistakingly nourished himself with.
Hadeeth #7On the authority of Abi Huraira (Radiallaho anhu) he said: we were sitting down with the Prophet (Salallahu alaihi wa sallam) when a man came to us and said: O Messenger of Allah, I destroyed myself. And he said : “What has destroyed you?” or what is wrong with you?
He said: I had sexual intercourse with my wife, and I was fasting (and in another narration I had intercourse in my wife in Ramadan)
The Messenger of Allah (Salallahu alaihi wa sallam) asked: “Do you have a slave girl to free?” He said: No
He then asked: “Can you fast for two months straight?” He said no
He then asked: “Do you feed sixty poor people?” He said no
Then the Prophet (Salallahu alaihi wa sallam) became quiet.
Then the Prophet (Salallahu alaihi wa sallam) came with some dates (about 15 Saa’ which is about 60 handfulls).
He asked: “Where is the questioner?” He said: I am. He then said: “Take this and give this as Sadaqah”. He then said: Is there anyone poorer than me around O Messenger of Allah? By Allah there is no one poorer than the people of my household”. The Prophet (Salallahu alaihi wa sallam) then lauged until his molars showed. Then he said: “Feed it to you family”.18) Question: What is the penalty for breaking one’s fast during Ramadan by having sexual intercourse?
Answer: The penalty is that one must either free a female slave. If one cannot do so then he must fast for two months straight and if one cannot do so then he must feed 60 people. And this penalty goes in order.
19) Question: How about one who does this forgetfully?
Answer: In this case he continues his fast due to the Hadeeth narrated from Abi Huraria (Radiallaho anhu) narrated by Haakim: “Whoever breaks his fast forgetfully during Ramadan then there is neither Qadaa (expiation for that specific day) or Kaffara (the penalty described in the Hadeeth above i.e freeing a slave etc.)20) Question: How about the one who is not able to do the kaffara?
Answer: In that case he does not have to do it once he does not have the ability. But once he has the ability to do so he must do so. And Allah knows best.

By Imaam Ibn Qudaamah al-MaqdiseeAn article explaining how to attain the virtuous rewards of Ramadaan and how to be free from acts which negate the rewards.
There are three levels of fasting, the general fast, the specific fast and the more specific fast.

Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:
‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:
‘‘And sanctify My House.’’ [3]
Indeed, the fast is only virtuous due to two significant concepts:
THE FIRST: It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.
THE SECOND: It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known

THE RECOMMENDED ACTS OF FASTING:
The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).

AN EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:
There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.

RECOMMENDED FASTS:
As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

CHARACTERISITCS OF THE MORE SPECIFIC FASTS:
Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

Footnotes: [1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements.
[2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).
[3] Sooratul-Hajj: 26
[4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).
[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast.
[6] Related by al-Bukhaaree (4/99)
[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).
[8] Related by Muslim

Sahih Bukhari 3:573, Narrated Abu Huraira radiyallahuanhu The Prophet 'alayhi salatu wassalaam said, "When Allah ordains something on the Heaven the angels beat with their wings in obedience to His Statement which sounds like that of a chain dragged over a rock. His Statement: 'Until when the fear is banished from their hearts, the Angels say, 'What was it that your Lord said?' They reply, 'He has said the Truth. And He is the Most High, The Great.' " (34.23)

thes are the angels who pray for us if we do this : Obedience to Allah Almighty on the Night of Power Recitation of Qur`an and dhikr of Allah Almighty Teaching people good The seeker of useful knowledge Walking to the mosque and remaining in it Praying in the first row Going early to Jumu`a The Fajr & `Asr prayers in a group at the mosque The meal of sahur Sadaqa and spending in good ways The Hajj and standing at Arafa Seeking martyrdom in the way of Allah The prayer on the Prophet, may Allah bless him and grant him peace Visiting the sick Visiting brothers Supplication for believers who are not present Sleeping in a state of wudu`

The Prophet said: There are seven whom Allah ill shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allah in private and so his eyes shed tears.' Narrated by Abu Hurairah & collected in Sahih al-Bukhari (english trans.) vol.1, p.356, no.629 & Sahih Muslim english trans.) vol.2, p.493, no.2248

On the authority of Sufyaan ath-Thowree, who said:"We do not know of anything better than seeking knowledge with (a sincere) intention (for the sake of Allaah."

Imaam adh-Dhahabee mentioned in Siyar A'laamin-Nubalaa, Al-Humaydee said, "I heard Sufyaan bin 'Uyainah say, "These mihbaraat (wooden ink-pots that students used to carry along with their pens ) do not enter anyone's house except that they cause grief to his wife and children." Sufyaan once asked a man, "In what do you occupy yourself with? He said, "In seeking hadeeth." So Sufyaan bin 'Uyainah replied, "Then give glad tidings to your family of poverty."

Allaah is Beautiful and Loves Beauty Ibn Qayyim al Jawziyyah Article ID: 63 1290 Reads From ’Abdullaah Ibn Mas’ood radiallaahu ’anhu who said that the Prophet sallallaahu ’alayhi wa sallam said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1]Ibnul-Qayyim (d.751H) radiallaahu ’anhu said, commenting upon this hadeeth:‘‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allaah is good and only accepts that which is good.” [2]In Sunanut-Tirmidhee it says: “Allaah loves to see the effects of His blessing on His slave.’’ [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet sallallaahu ’alayhi wa sallam saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” [4]Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says:“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Sooratul-A’raaf 7:26]And He says, speaking of the people of Paradise:“…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Sooratul-Insaan 76:11-12]Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites):“And when you look at them, their bodies please you…” [Sooratul-Munaafiqoon 63:4]“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Soorah Maryam 19:54]In Saheeh Muslim it is reported that the Prophet sallallaahu ’alayhi wa sallam said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” [5]According to another hadeeth: “Shabbiness is part of faith.” [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfill His commands, such as when the Prophet sallallaahu ’alayhi wa sallam made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes).The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.’’ [7]

= "What Color Was The Dog?" =

Once there was a community of Muslims who were small in number yet large in belief and strong in action. So much so that, the non-believers could not defeat them in battle even though they had the Muslims out numbered.
One day a young man from the enemies pretended to enter into Islam and he went to the big teacher [learned man] in one part of the city and listened to his teaching of the Quran. The subject happened to be on the chapter of the Quran called Al Kahaf [The Cave, - #18].
When the teacher completed his talk he offered a chance for the brothers present to ask some questions. When it came the turn of the non-believer, he asked the teacher the question:
“Sir, in the story of the 'sleepers' in the cave, there is mention of a dog. And I was wondering if I might inquire as to what color the dog might have been? I hope you don’t mind my asking, especially if it is something that maybe you don’t know the answer to.”
Immediately the teacher says to the young man, “That’s no problem at all, everyone should know that the dog was YELLOW.”
The young man said, “Are you sure? I mean, could it have been another color?”
“No.” replied the old teacher, “It was definitely YELLOW.” Once again the young man thanked him and when on his way.
The next night the young enemy acting as though we was still seeking knowledge went to the other side of town and sat in another gathering of knowledge and they too were discussing different things about verses in the Quran.
So when it came time for the teacher to give each person attending, the opportunity to ask a question, the imposter posing as a Muslim raised his hand and then asked the question, “In the chapter about the “Cave”, the sleepers are mentioned in different numbers but each time there is a reference to their dog as being counted along with them. Now I was wondering whether or not anyone of knowledge has ever made any reference to what the color the dog might have been?”
The teacher immediately said, “Yes! The dog in this story in the Quran was BLACK.”
The young non-believer man was pleased and continued, “Sir, are you quite certain that the color of the dog mentioned in the story was BLACK?”
“Young man,” he quickly replied, “I'll stake my reputation on that as a fact.”
“Thank you, sir." said the non-believer.
The next night the non-believer still posing as a Muslim went back to the first teacher and then when it came time for the questions and answers he raised his hand and asked, “Teacher, you have so much knowledge and I am only a small beginner, I was just wondering, could you maybe remind me about the answer to the question the other night about the color of the dog in the cave in Surah Al-Kahaf?” (Quran: Chapter 18).
The teacher said, “There is no doubt whatsoever amongst the great scholars of Islam on this question. The dog was YELLOW. And anyone who says other than this has no knowledge.”
With that the young man spoke up again and said, “Sir, what would you say if someone else said that he would stake his reputation of being a scholar in Islam on the fact that the dog is not yellow, but rather that the dog is most certainly BLACK?”
The teacher quickly replied, “Then his reputation is not that of a scholar but one of a fool.”
Now the next time the enemy went to the teacher who believed the dog was BLACK, he told the teacher that the teacher on the other side of town was calling him names and saying that he had no knowledge of Islam and that for sure that the dog was YELLOW.
The teacher became angry and shouted, “You tell him, that I said he is the one without knowledge. I am the one who graduated from the greatest of schools of Islam, while he is but a fool.”
The plan was working. Before long the community was divided into two groups. Each group was claiming that their teacher was the one with the correct answer. Fighting broke out in the streets and the Muslims began attacking each other all over the city. Everyone became involved to the extent that there was not a single person who was excluded from this terrible situation. Screaming, shouting, hitting and fighting were everywhere.
And then it happened. The kafr went back out to his people and told them, “Let us go to fight them now. You will now find them most easy to defeat.”
And that is exactly what they did.
May Allah save us from such fitnah [tribulations]. Ameen.