Our social:

Post from category:

Indeed, I Love You

Ayesha reported that a man came to the Messenger of Allah (peace be upon him) and said: “O Messenger of Allah! Indeed, I love you more than I love myself, and I love you more than I love my family, and I love you more than I love my children.

When I am at home and I think of you, I am unable to contain myself until I can come to you and look at you. When I think about my death and your death, I know that when you enter Paradise, you will be raised to where the Prophets are. But, if I enter Paradise, I am afraid: will I be able to see you?”

So, the Messenger of Allah (peace be upon him) did not answer him at all until Jibreel revealed to him: “And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His Grace – of the Prophets, the truthful, the martyrs and the righteous. And how excellent these companions are!” (Qur’an, 4:69)

– Silsilat Al-Ahadith As-Sahihah, no. 2933

Ignorance Must Not Be Encouraged

It should be known that our saying “ignorance is an excuse” does not mean that we encourage and call to ignorance, that ignorance has any merits, or that we are satisfied and pleased with it. Rather it is as one of the Salaf (righteous predecessors) said: “Allah has not been disobeyed with any sin worse than ignorance.”
Ignorance is the reason for sin and it incites sin and leads to it. Ibn Al-Qayyim says, “Yusuf, the eminently truthful and upright, said: ‘Unless You turn away their plot from me, I will feel inclined towards them and be one of the ignorant ones (jahileen).’ (Qur’an, 12:33) The word ‘Jahil’ (ignorant) means Those who do that which you have forbidden.”
Allah says: “Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterward.” (Qur’an, 4:17)

Qatadah said: “The Companions of the Messenger of Allah (peace be upon him) agreed that everything by which Allah is disobeyed is ignorance.”

Others said. “The Companions agreed that anyone who disobeys Allah is an ignorant one (Jahil).”

Caliph Ali (may Allah be pleased with him) said, “It is enough honor for knowledge that he who is not able leaves it and one becomes happy if he is labeled with it, and it is enough of a censure for ignorance that its people disassociate themselves from it.” (Madarijus-Salikeen, 1/470 and Dhammul-Jahl of Ibn Rusulan)

Someone said, “There is in ignorance a death for its people before death, and their bodies before burial are graves, and their souls are in grief on account of their bodies, and there is no resurrection for them (from death) until the Resurrection.”

The cure for ignorance is to ask and learn, as the Messenger of Allah (peace be upon him) said, “Indeed the cure for ignorance is to ask.” (Ahmad, Abu Dawood, and Ibn Majah)

So, he made ignorance a disease and declared asking to be its cure. And Ibn Al-Qayyim said in his Ash-Shafiyatul-Kafiyah, “Ignorance is a fatal malady and its cure is in two things in agreement: A text from the Qur’an or from the Sunnah, and a physician possessing knowledge of the Religion.”

Paradise Is Not The Equivalent Of Deeds

Paradise is something of immense value; a person cannot earn it by virtue of his deeds alone – Muslim reported from Abu Hurayrah (ra) that the Prophet (saw) said,

“No one of you will enter Paradise by his deeds alone.” They asked, “Not even you, O Messenger of Allah?” He said, “Not even me, unless Allah covers me with His Grace and Mercy” [Saheeh Muslim, 4/2170, no. 2816]

The fact that some texts indicate that Paradise is the equivalent reward for deeds could be problematic, for example:

“No person knows what is kept hidden for them of joy as reward for they used to do.” [32:17].

However, there is no conflict between these aayaat and the meaning of the hadith. The aayaat indicates that good deeds will be a reason, not the price, for admission to Paradise. The hadith says that good deeds are not the price.

Two groups were misled in this matter: The Jabaariyyah, who took the hadith to mean that the reward is not connected to deeds, because man has nothing to do with deeds [i.e. everything is foreordained]; and the Qaadariyyah who took the hadith to mean that Paradise was the equivalent of good deeds, and man has the right to enter by virtue of his good deeds.

The commentator on at-Tahhaawiyyah said, “As for the idea that recompense results directly from one’s deeds, the Jabaariyyah and the Qaadariyyah are misled, and Allah has guided Ahl as-Sunnah. The ba’ of negation [nafyi] is not like the ba’ used for affirmation. The negation in the hadith “No one will enter Paradise by virtue of his deeds” [bi’ amaalihi] is the ba’ of substitution or exchange, as if good deeds were not the price of a man’s admission to Paradise. This is like the [false] Mu’tazili claim that good deeds will give a person the right to enter Paradise, whereas the truth is that admission to Paradise is by the Grace and Mercy of Allah. The bi’ in the ayah “a reward for what they used to do [jazaa’an bi maa kanoo ya’maloon]” [32:17] is known in Arabic grammar as the bi’ of causation, i.e. because of their deeds. But Allah is the Creator of Cause and Effect, so everything is referred back to His Grace and Mercy” [Sharh at-Tahhaawiyyah, 495]

Fasting in Sha’ban

Imran Bin Husain relates the Holy Prophet (peace be upon him) having said to him or to someone else: ‘Did you fast in the middle of Sha’ban?’ He said: ‘No.’ Thereupon he (the Noble Prophet Muhammad, peace be upon him) said: ‘If you did not observe fast, then you should observe fast for two days. (Sahih Muslim)

The Noble Prophet Muhammad (peace be upon him) used to make preparations for the forthcoming month of Ramadan in the month of Sha’ban. He used to increase his prayers and observe fast for many days, particularly on three days, i.e. 13th, 14th, and 15th of, Sha’ban. He also used to exhort his companions to observe three fasts in this month and make preparations for the coming month. Sha’ban is in fact the precursor to Ramadan in order to attune oneself to the rigor of fasting. It is a period of training for Ramadan.

This Hadith has been interpreted differently by different scholars. One interpretation is that the man in question was accustomed to observe fast at the end of Sha’ban but he did not observe it as it was forbidden to do so.

The Noble Prophet (peace be upon him) asked him and he replied that he did not observe the fast at the end of Sha’ban. Then the Noble Prophet (peace be upon him) told him that this prohibition did not apply to those who were accustomed to fasting during those days. He was therefore asked to observe two fasts instead of one so that he might not be deprived of the good act he was doing or become slack in this good habit of devotion to Allah.

The second explanation is that the man did not observe a voluntary fast in the middle of Sha’ban which has a great reward in store for believers. On learning from the man that he has shown slackness in this, the Noble Prophet (peace be upon him) exhorted him to observe two fasts in the month of Sha’ban.

The Noble Prophet (peace be upon him) has however forbidden the believers from fasting on one or two days just before the month of Ramadan except in the case of a person who is accustomed to fasting. Fasting is also not allowed when the second half of Sha’ban starts.

Sponsor A Muslim Orphan

“And they feed, for the love of Allah, the poor, the orphan, and the captive…” (Qur’an, 76:8)

 Would you like to be like a Mujahid or one who spends his day fasting and night praying?
Prophet Muhammad (peace be upon him) said, “One who cares for widows and the poor is like those who fight in the way of Allah or those who spend their days fasting and their nights praying.” (Al-Bukhari and Muslim)

Would you like your heart to soften and Allah to answer your prayers?
A man once came to the Messenger of Allah (peace be upon him) and complained that he feels hardness in his heart. The Messenger of Allah (peace be upon him) said, translated means, “Would you like that your heart becomes soft and that you acquire what you need? Be merciful with the orphan, pat his head, and feed him from what you eat. This will soften your heart, and enable you to get what you need.” (At-Tabarani and As-Silsilah As-Sahihah)

Would you like Allah to remove one of your griefs on the Day of Judgment?
The Prophet (peace be upon him) said, “Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgment.” (Sahih Muslim)

Would you like angels to make Du’a for you?
Prophet Muhammad (peace be upon him) said, “No day dawns upon (Allah’s) servants without two angels descending (to Earth). One of them says, ‘O Allah, give recompense (Khalaf) to those who give (charity)!’; the other says, ‘O Allah give loss (Talaf) to those who withhold (charity)!’” (Al-Bukhari and Muslim)

Would you like to be in Paradise with our beloved Prophet?
The Prophet (peace be upon him) said, “I and the caretaker of the orphan will enter Paradise together like this, raising (by way of illustration) his forefinger and middle finger jointly, leaving no space in between.” (Al-Bukhari)

Motherhood In The Qur’an

It is taken for granted that the Noble Qur’an is a book of legislation and guidance. However, it should also be seen as a book detailing human relationships.

The Qur’an gives due attention to human values and relationships with the aim of drawing mankind’s attention to the importance of human values and relationships, as man does not live in isolation in this world. One of the most important human values that the Qur’an stresses is motherhood.

The Qur’an talks about the importance of being kind and obedient to one’s parents, but some verses specifically mention the status of the mother. Muslim scholars explain that a mother’s favors are so critical at stages when a man is unaware of it, like when he is a fetus or an infant. In other words, one can never equate the favors of his mother with the favors of his father.

Both, of course, are important, but it is the mother who carries the burden of bringing us up.

“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years – give thanks to Me and to your parents, unto Me is the final destination.” (Qur’an, 31:14)

One of the outstanding examples of mothers mentioned in the Holy Qur’an is the mother of Moses (peace be upon him). She did something against her nature as a mother; however, she did so trusting Allah’s promise, “And We inspired the mother of Musa (Moses), (saying): “Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers.” (Qur’an, 28:7)

Mariam (Mary) is another outstanding example. Some scholars say that Mariam was only 15 when she gave birth to Jesus, a miracle by Allah, as she was neither married nor unchaste. She had to face and answer society.

“Then she brought him (the baby) to her people, carrying him. They said: “O Mary! Indeed you have brought a thing Fariya (an unheard mighty thing).

“O sister (i.e. the like) of Harun (Aaron) [not the brother of Musa (Moses), but he was another pious man at the time of Maryam (Mary)]! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.” (Qur’an, 19:27-28)

However, Allah is always there to support the believers. The infant Jesus spoke and answered them.

“He [‘Isa (Jesus)] said: Verily! I am a slave of Allah, He has given me the Scripture and made me a Prophet;
And He has made me blessed wheresoever I be and has enjoined on me Salat (prayer), and Zakat, as long as I live.
And dutiful to my mother, and made me not arrogant, unblest.” (Qur’an, 19:30-32)

Choosing Friends

Humans have always been social creatures and in need of friends and companions. A good part of our lives is spent in interaction with others. Befriending righteous and virtuous Muslims is a necessary means of staying on the Straight Path. In an authentic Hadith, Prophet Muhammad (peace be upon him) said: “A person is likely to follow the faith of his friend, so look whom you befriend.” (Reported by Abu Dawood and Tirmidhi).

Mixing with followers in any way other than that of the Guidance results in a change in one’s behavior, morals, and conduct. If we keep company with such friends, then we inculcate their habits, behavior, and perhaps even their view of life. Many times a person is encouraged by his friends to do evil and forget his duties. The result is that such a person himself often feels shy to leave them to perform prayer, with his friends thus causing him to clearly deviate from the Right Path. Instead of making friends with the misguided ones we should befriend the righteous but still treat everyone else in a gracious and just manner.

In another Hadith, Prophet Muhammad (peace be upon him) said: “The example of a good companion and a bad companion is like that of the seller of musk, and the one who blows the blacksmith’s bellows (respectively).  So as for the seller of musk then either he will gift you some, or you buy some from him, or at least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows then either he will burn your clothes or you will get an offensive smell from him.” (Bukhari and Muslim)

In his commentary on this Hadith, Imam Al-Nawawi said that the Prophet (peace be upon him) compared a good companion to the seller of musk and spoke of the virtue of having companions who are good, who have noble manners, piety, knowledge, and good culture. Such are those who give us from out of their virtue. And he (peace be upon him) forbade us to sit with those who do evil, commit sins and other bad deeds, as well as with liars, backbiters, and so forth. Another scholar said: “Keeping good company with the pious results in the attainment of beneficial knowledge, noble manners, and righteous actions, whereas keeping company with the wicked prevents all of that.”

Allah, the Exalted, says in the Qur’an: “And (remember) the Day when the wrong-doer will bite his hands and say: Woe to me! Would that I had taken a path with the Messenger. Woe to me! If only I had not taken so-and-so as a friend! He has led me astray from this Reminder (the Qur’an) after it had come to me.” (25:27-29).
Allah also says: “Friends on that Day will be enemies one to another, except al-Muttaqoon (i.e. those who have Taqwah).” (43:67)

In two authentic narrations of the Prophet (peace be upon him), we have been commanded to keep company with a believer only, and are told that a person will be with those whom he loves. So if we love and associate with those who are misguided, we should fear for our fate. The wise person is the one who prepares himself for the Hereafter, not the one who neglects his faith and falls into the trap of Satan who tells him that he will be forgiven and that he can do whatever he wishes.

If we truly believe that the best discourse is the discourse of Allah and that the best guidance is the guidance of Prophet Muhammad (peace be upon him), we should act in accordance with them, lest we provide proof against ourselves.

From another perspective, a “believer is the mirror of his brother,” and if he sees any faults in the other believer, he draws his attention to it in an acceptable manner, helps him to give it up, and to wipe out any evil that he may have.

We ask Allah to cause us to be friends with the righteous ones and give us companions who will take us away from His wrath and lead us to His pleasure and Paradise.