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Uniting Humanity

THE message of Islam is for the entire human race. According to Islam, Allah is the God of the entire universe and Prophet Muhammad (peace be upon him) is a Messenger for the whole of mankind. According to Islam, all men are equal, whatever be their color, language, race or nationality. Islam addresses itself to the conscience of humanity and banishes all false barriers of race, status and wealth. There can be no denying the fact that such barriers have always existed, and do exist even today in this so-called enlightened age. Islam, however, removes all these impediments and proclaims the idea of the whole of humanity being one family of God.

Islam is international in its outlook and approach. It does not admit barriers and distinctions based on color, clan, blood or territory such as were prevalent before the advent of Prophet Muhammad (peace be upon him). These are rampant in different forms, even in this modern age.

Islam is a way of life that transcends race and ethnicity. The Glorious Qur’an repeatedly reminds us of our common origin : “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise (each other). Verily the most honored of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things). (49: 13)

The eradication of race consciousness is one of the outstanding moral achievements of Islam. In the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue. It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace.

Islam unites the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope, and of a glorious future.

Virtues Of Muharram

Muharram – The first month of the Hijra calendar – is one of the four sacred months about which Allah said: “Verily, the number of months with Allah is 12 months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” (Qur’an, 9:36)

The Prophet (peace be upon him) said: “The year is 12 months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab which comes between Jumada and Sha’ban.” (Al-Bukhari, 2958)

It was reported that Ibn ‘Abbas said that this phrase “so wrong not yourselves therein…” referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.

Voluntary fasting
The Messenger of Allah (peace be upon him) said: “The best of fasting after Ramadan is fasting Allah’s month of Muharram.” (Sahih Muslim)

This Hadith is probably meant to encourage fasting during Muharram, without meaning that one should fast for the entire month.

Fasting on ‘Ashoura

Ibn Abbas said: “The Prophet (peace be upon him) came to Madina and saw the Jews fasting on the day of ‘Ashoura. When he asked them about it, they said, ‘This is a blessed day, it is the day when Allah saved the Children of Israel from their enemies, so Musa (peace be upon him) fasted on this day.’ The Prophet (peace be upon him) said, ‘We have more right to Musa (peace be upon him) than you,’ so he fasted on that day and commanded (the Muslims) to fast on that day.” (Al-Bukhari)

Fasting on the day of ‘Ashoura was earlier obligatory, but when fasting Ramadan was made obligatory, the obligation to fast ‘Ashoura was cancelled, i.e., it was no longer obligatory to fast on this day, but it is still recommended.

Virtues of fasting ‘Ashoura
The Prophet (peace be upon him) said: “For fasting the day of ‘Ashoura, I hope that Allah will accept it as expiation for the year that went before.” (Sahih Muslim)

This is from the bounty of Allah towards us. By fasting one day, He expiates our sins for the whole year. And Allah is the Owner of Great Bounty.

Fasting the ninth and tenth
Abdullah Ibn Abbas said: “When the Messenger of Allah (peace be upon him) fasted on ‘Ashoura and commanded the Muslims to fast as well, they said, ‘O Messenger of Allah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allah (peace be upon him) said, ‘If I live to see the next year, Insha Allah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allah (peace be upon him) passed away before the next year came.” (Sahih Muslim)

Al-Shafi’i and his companions, Ahmad, Ishaq and others said: “It is Mustahab (recommended) to fast on both days, ninth and tenth, because the Prophet (peace be upon him) fasted on the tenth, and intended to fast on the ninth.”

Why Do We Follow The Sunnah?

Actually, some people claim that the Qur’an is so inclusive that there is no need for the Sunnah (the Prophetic Tradition). They support their claim by citing the Qur’anic verse, “…And We have sent down to you the Book (the Qur’an) as an exposition of everything” (16: 89)

However, this claim is completely wrong and rejected by the Qur’an itself. Allah Almighty says: ” .. And We have sent down unto you (O Muhammad, peace be upon him) the Dhikr [reminder and the advice (i.e. the Qur’an)], that you may explain clearly to men what is sent down to them, and that they may give thought.” (16: 44)

In addition, Allah declares that obeying the Prophet is obligatory, as it is part of obedience to Him (See: 3: 31; 4: 80; 33: 36; 47: 33; etc.) Therefore, it is not proper for a Muslim who knows Islamic law to say that following the Sunnah of the Prophet (peace be upon him) is not required.

By and large, the Qur’an sets the general rules without details. For example, there is no mention in the Qur’an that there are five obligatory prayers to be performed daily. Nor is the number of rakahs of each prayer specified, as well as the percentage of wealth to be paid in Zakah; the details in the rituals of Haj, and other such ordinances and dealings.

All of these details are elaborately dealt with in the Sunnah.

The Islamic Concept Of Life

In Islam, man’s entire individual and social life is an exercise in developing and strengthening his relationship with Allah. The starting point of our religion consists of the acceptance of this relationship by man ‘s intellect and will. Islam means submission to the will of Allah in all aspects of life. The Islamic code of conduct is known as the Shariah. Its sources are the Qur’an and the Sunnah of the Prophet (pbuh).

The final Book of Allah and His final Messenger stand today as the repositories of this truth. Everyone who agrees that the concept of Reality expounded by the Prophet, and the Holy Book is true, should step forward and surrender himself to the Will of Allah. It is this submission which is called Islam, the result of Iman in actual life. And those who of their own freewill accept Allah as their Sovereign, surrender to His Divine will and undertake to regulate their lives in accordance with His commandments, are called Muslims.

All those persons who thus surrender themselves are welded into a community and that is how the ‘Muslim Society’ comes into being. It is an ideological society, radically different from those which are founded on the basis of race, color or territory. It is the result of a deliberate choice, the outcome of a ‘contract ‘ which takes place between human beings and their Creator. Those who enter into this contract undertake to recognize Allah as their Sovereign, His guidance as supreme and His injunctions as absolute Law. They also undertake to accept, without question, His word as to what is good or evil, right or wrong, permissible or prohibited. In short, freedoms in the Islamic society are limited by the commandments of the Omniscient Allah. In other words, it is Allah and not man whose will is the primary source of Law in a Muslim society. When such a society comes into existence, the Book and the Messenger prescribe for it a code of life called the Shariah and this society is bound to conform to it by virtue of the contract it has entered into. It is, therefore, inconceivable that a real Muslim society can deliberately adopt any other system of life than that based on the Shariah. If it does so, its contract is ipso facto broken and it becomes ‘un-Islamic. ‘

But we must clearly distinguish between the everyday sins of the individual and a deliberate revolt against the Shariah. The former may not mean a breaking of the contract, while the latter most certainly would. The point that should be clearly understood is that if an Islamic society consciously resolves not to accept the Shariah, and decides to enact its own constitution and laws or borrows them from any other source in disregard of the Shariah, such a society breaks its contract with Allah and forfeits its right to be called ‘Islamic. ‘

Refuge In Allah Alone

 

SEEKING refuge with Allah against things a person fears or is cautious about is one of the aspects of worship.

Allah mentions in the Qur’an:

Say: “I seek refuge with (Allah), the Lord of the daybreak. (Qur’an, 113:1)… until the end of the Surah.

Also, (Allah said about Musa in the Qur’an):

Musa (Moses) said: “Verily, I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!” (Qur’an, 40:27)

Also, in the Hadith of the Prophet (peace be upon him): “Whoever comes to rest at a place says this supplication – ‘I seek protection in Allah’s complete words from the evil that He has created’ – nothing shall harm him until he moves from that place where he is.”

Allah also informed us that the Mushrikeen (polytheists) who the Prophet (peace be upon him) fought against, used to seek refuge in deities other than Allah. Whoever seeks refuge in the Jinn, the dwellers of the graves, the dead, or an angel so that they may avert some harm from him or bring some benefit, then seeking refuge in the created being in this way is something which is not permissible because Isti’adhah (seeking refuge) is an act of worship and should be directed to Allah alone.

Allah said:

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression.” (Qur’an, 72:6)

 

The Springs of Paradise

In Paradise there are many springs that provide drinks of different tastes:

“Truly al-Muttaqoon [the pious and righteous] will be amidst Gardens and Water-springs” [15:45]

“Verily al-Muttaqoon shall be amidst shades and springs.” [77:41]

Concerning the two Gardens which Allah (swt) has prepared for those who fear their Rabb, Allah (swt) said, “In them [both] will be two springs flowing [free].” [55:50]

And concerning the two Gardens beneath them, He said, “In them [both] will be two springs gushing forth water.” [55:66]

In Paradise there are two springs from which al-Muqarraboon will drink pure and undiluted, whilst the Abraar will drink their water mixed with something else. The first is the spring of Kafoor, as Allah (swt) says:

“Verily the Abraar [the pious, those who fear Allah and avoid evil], shall drink a cup [of wine] mixed with water from a spring in Paradise called Kafoor, A spring where from the slaves of Allah will drink, causing it to gush forth abundantly.” [76:5-6]

He tells us that the pious will drink from it mixed with something else, whilst those close to Allah will drink it pure and undiluted.

The second spring is of Tasneem, as Allah (swt) says:

“Verily al-Abraar will be in delight [Paradise], On thrones, looking [at all things]. You will recognize in their faces the brightness of delight. They will b given to drink pure sealed wine, the last thereof [that wine] will be the smell of musk, and for this let [all] those who strive who want to strive [ i.e. hasten earnestly to the obedience of Allah]. It [that wine] will be mixed with Tasneem, a spring whereof drink those nearest to Allah.” [83:22-27]

Another of the springs of Paradise is called al-Salsabeel as Allah (swt) says:

“And they will be given to drink there a cup [of wine] mixed with zanjabeel [ginger], a spring there, called Salsabeel”. [76:17-18]

This is probably the same spring as that mentioned above, i.e. Kafoor.

To Whom Do We Complain?

The ignorant among us complain to people about Allah, and this is the highest degree of ignorance. If one knew his Lord, he would never complain about Him; and if knew the (reality of) people, he would not complain to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity, so he said to him, “O you! By Allah, you have done nothing but complain about He who has mercy for you, to someone who has no mercy for you.”

A poet said: When you complain to a son of Adam, verily you complain about the Most Merciful, to the one who does not have any pity.

On the contrary, a person who is profoundly knowledgeable about Allah complains to Allah alone, and never to the people. He complains about the causes because he knows the verses:

“And whatever of misfortune befalls you it is because of what your hands have earned. And He pardons much.” (Qur’an, 42:30)

“Whatever of good reaches you, is from Allah but whatever of evil befalls you, is from yourself.” (Qur’an, 4:79)

“(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds).’ And Allah has power over all things.” (Qur’an, 3:165)

The lowest of people complain about Allah to His creatures, while the highest of people complain about their own-selves to Allah.

A New Life After Hajj & Umrah

NO doubt, Hajj is a golden opportunity to have one’s sins forgiven, one’s soul purified, and one’s heart filled with faith and tranquility. The one who performs Hajj is supposed to be a model for others after returning. He or she is to recall throughout the year the matchless experiences gained in Hajj.

We should stress the fact that those whom Allah favored to perform Hajj and Umrah, should be thankful to Allah (Glorified and Exalted be He) Who has chosen them from among His servants to perform these acts of worship, and they should implore Almighty Allah to accept their good deeds. That is very important, for it reflects their belief that being so favored by Allah to accomplish the task of traveling to the Sacred Land to perform Hajj and Umrah is a favor that deserves gratitude to Allah.

We also urge the pilgrim, after returning from the Sacred Land, to keep his mind and soul attached to Allah, remembering Him constantly because Almighty Allah says : “So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with a more remembrance” (2: 200)

The new Hajji should be very keen to avoid evil and shameful deeds especially after Allah has obliterated them and forgave all his sins, as a reward of performing Hajj. This is based on the Hadith in which the Prophet (peace be upon him) said, “The reward of Hajj Mabrur (the one accepted by Allah) is nothing but Paradise.”

The Prophet also said, “(The performance of) Umrah is an expiation for the sins committed between it and the previous one.” (Reported by Muslim)

Therefore, it is incumbent on every Hajji to be thankful and offer due gratitude to Allah for being chosen to perform those acts of worship.

We advice such a person, upon returning home, to be conscious of Allah (Glorified and Exalted be He) when performing all what Allah has commanded him to do of the other acts of worship such as Salah (Prayers), Zakah, Fasting, dutifulness to his parents, visiting kith and kin, being charitable and benevolent to Allah’s creatures, observing the etiquette of Islam, taking the morals of the Qur’an as a model and the like of what the Muslim should do.

The reason for all what we have said above is that the more Hajj is considered an honor and a blessing, the more it entails responsibility for what one will be asked on the Day of Judgment in case he errs after returning from Hajj.

The epitome of this is that the Hajj is a duty to be offered once in lifetime. So, the pilgrim should take that as a golden opportunity which he will make use of for the rest of his life, reminiscing about the sacred places and all rituals (of Hajj), for that will strengthen his faith and help him to obey Allah.

Ten Useless Things

  • Knowledge that is not acted on.
  • The deed that has no sincerity.
  • Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter.
  • The heart that is empty of love and longing for Allah, and of seeking closeness to Him.
  • A body that does not obey and serve Allah.
  • Loving Allah without following His orders or seeking His pleasure.
  • Time that is not spent in expiating sins or seizing opportunities to do good.
  • A mind that thinks about useless matters.
  • Serving those who do not bring you close to Allah, nor benefit you in your life.
  • Hoping and fearing those who themselves are under the authority of Allah; while they cannot bring any benefit or harm. – Al-Fawa’id

A great scholar, Ibnul Qayyim Al-Jawziyyah (d. 751H) was also known as the ‘doctor of hearts’. He was a prominent student of Sheikh-Al-Islam Ibn Taymiyyah.

– By Ibnul Qayyim Al-Jawziyyah

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