Monthly Archives: December 2006

Observe and Beautify Your Writing

For those of you who regularly write Arabic (and, incidentally, you can generalize this to any language inshallah), you might look at your writing and say, “man, that is ugggggleeeeeee!”

So how do you go about beautifying it? The key here is that you can recognize nice Arabic writing when you see it–and I don’t mean calligraphy.

The solution is surprisingly simple. Grab a mushaf (or, if you have them, one of the three Medinah University Arabic books), Apply your observational skills, and you can easily inshallah detect a few clues on how to improve (or even how to write them!) Check out the letters below:

Thal-alif-noon-fatha
What are some lessons we can learn from these few letters–noon, dhal, and alif?

  1. The noon is not symmetrical–rather, the right side is taller then the left! (You can see this more in the Medinah books inshallah.)
  2. Harakaat are slanted–not flat horizontal, as I first thought.
  3. Dhal has a straight back–it doesn’t start out curved.
  4. Dhal and alif are the same height–meaning your dhals should fill the line from top to bottom, if you write on ruled paper.

Allah knows best, you can find more yourself with a bit of effort. Look at the letter itself–how did they write it? Where did they start? How does it look in relation to other letters?

And of course, unless you write regularly (even once a week is good), none of this will benefit you too much. Wallahu ‘alim.

Salaah: A Conversation with Allah

This is the fourth part of our discussion on ways to achieving purification of our salaah.
The Prophet (صلي الله عليه وسلم) said: “Allah, the Blessed and Exalted, has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.’

“When the slave says “Ar-Rehman-nir-Raheem“, Allaah (سبحانه وتعالى) says, “My slave has extolled me.”

“When the slave says, “Malikee Yawma Ddin“, Allaah (سبحانه وتعالى) says, “My slave has glorified me” or “My servant has related all matters to Me.”

“When the slave says, “Iyaka na’ budu wa iyaka nasta’een“, Allaah (سبحانه وتعالى) says, “This is between Me and My slave, and My slave shall aqure what he sought.”

“When the slave says, “Ihdi naseeratal mustaqeem. Seeratal’ladzina an’amta ‘alayhim ghayril maghdoobi ‘alayhim wa la dawleen“, Allaah (سبحانه وتعالى) says, “This is for My slave, and My slave shall have what he asked for.”” (Saheeh Muslim, Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah)

Something to definately ponder about … Subhanallah! This is keyyy my brothers and sisters … If you are aching to gain that nearness to Allah (سبحانه وتعالى) in salaah, this is your route. Easy access, one-on-one with Allah (سبحانه وتعالى); Al-Mu’min (THE Giver of Peace), Al-Aziz (THE Almighty), Al-Khaliq (THE Creator). What else could one desire?

You want nearness to Allah (سبحانه وتعالى)? Here it is. If we all just kept this in our minds while praying—-that we are indeed conversing with Al-Malik ul-Mulk (THE King of Kings); He is responding to our call—-we would definately achieve immense khusoo’. How could it be any other way, when the slave of Allah (سبحانه وتعالى) feels his Rabb addressing him and responding to what he is asking for?

May Allah (سبحانه وتعالى) grant us the ability to attain utmost khusoo’ in our salaah.

Inanimate Object Plurals

In Arabic, masculine plurals generally follow a couple of different patterns. Sometimes they acquire a waw-noon at the end (eg. muslim becomes muslimuwna)–these are called “sound plurals” (because the original word is still intact). Some acquire letters inside their form (eg. qalam becomes aqlaam)–these are called “broken plurals”.

Feminine words, Allahu ‘alim, they also have sound and broken forms. One example of a sound feminine plural is muslimaat (plural of muslimah).

Interestingly enough, with inanimate objects–such as pens, books, cars, and dogs–the plural (both masculine and feminine plural) acts as if it’s the feminine singular.

So say you wanted to say “these houses are big, and they’re new.” How would you say it? Chances are, you’d say something like: “haaulaai buyuwtun kibaarun, wa hum jududun.” But, recall the rule–masculine plural (in this case, buyuwt) acts, for all intents and purposes, like the singular feminine!

The correct form would be: “haadhihi buyuwtun kabeeratun, wa hiya jadiydatun.”

Let’s try a feminine example. How would you say “those ducks left from the masjid?” The answer is, “tilkal buttaatu kharajat min al-masjidi,” not “olaaikal buttaatu kharajna min al-masjidi.” Why? Because battatun (three or more ducks) is an inantimate object plural, and acts (grammatically) as a singular feminine.

It might seem a little strange at first, but inshallah ta’ala if you keep practising it, it’ll soon slip beneath your conscious effort and become something you “just know” inshallah!

Vocabulary

Note: You can put your mouse over any underlined text to see the Arabic.

aqlaamun: pen (masculine, plural)

buyuwtun: house (masculine, plural)

ghayr ‘aql: inanimate object

haaulaai: these (close, plural)

haadhihi: she (feminine, singular) — also used as “it” for objects.

hiya: she (feminine, singular) — can be used as “it” for objects.

hum: they (masculine, plural) — also used as “it” (plural) for objects

jadiydatun: new (feminine, singular)

jududun: new (masculine, plural)

kabeeratun: big (feminine, singular)

kibaarun: big (masculine, plural)

muslimaat: Muslim (feminine, plural)

muslimah: Muslim (feminine, singular)

muslimun: Muslim–one who submits (masculine, singular)

muslimuwna: Muslim (masculine, plural)

qalamun: pen (masculine, singular)

wa: and

The Meaning of Du’a

The word “du’a” is the verbal noun of the verb “da’a”, which means “to call out, to summon.”

With that said, du’a is a fundamental aspect of Islam, and without it, one’s eman cannot be intact. Allah mentions du’a in the Qur’an to signify many things, such as:

  • Worship:
    وَلاَ تَدْعُ مِنْ دُونِ اللَّهِ مَا لاَ يَنْفَعُكَ وَلاَ يَضُرُّكَ
    Translation: “And do not call besides Allah that which will not harm you or benefit you…” [Surah Yunus, 10:106].
  • Praise:
    يَوْمَ يَدْعُوكُمْ
    Translation: “The Day that you will be called…” [Surah Isra, 17:52]
  • The seeking of aid:
    وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ
    Translation: “And call upon your witness besides Allah…” [Surah Baqarah, 2:23]

As for the Islamic meaning of the word du’a, many scholars defined it in similar ways.

Ibn al-Qayyim defined it as, “asking what is of benefit to the person, and asking the removal of what is harming him, or (asking) the repelling of it (before it afflicts him).” [Bada'i al-Fawa'id, 3/2]

Muhammad al-Sayed Tantawi defined it as, “the appeal to Allah, all Glory be to Him, of a request, by asking Him, with desire for all good that is with Him, and to be submissive to Him in asking what is desired, and in obtaining what is hoped for.” [Kitab ad-Du'a]

Allah (سبحانه وتعالى) is surely the greatest, and we must thank Him for His bounties upon us. Think about it–what would our condition be like if we didn’t have Allah (سبحانه وتعالى) to turn to? If Allah (سبحانه وتعالى) didn’t give us the power of du’a where would we go in times of need? Inshallah ta’ala we are able to truly look to Allah (سبحانه وتعالى) for everything, and always make constant du’a to Him.

Related Posts: Amplify Your Du’a With Tawassul

Extract the Honey, but do not Break the Hive

The following is an excerpt from “Don’t be Sad” by Shaykh Aaidh ibn Abdullah Al-Qarni.

Extract the Honey, but do not break the Hive

Everything that has gentleness within it is beautified, and whatever lacks it is spoiled. When you meet someone, giving them a bright smile and a kind word, you are displaying a characteristic of the truly successful person, a characteristic that even a bee exhibits. When a bee lands on a flower (doing so for a practical purpose) it does not destroy it, because Allah rewards gentleness with that which He does give for harshness. There are certain people whose personalities are like magnets , attracting everyone who is nearby, simply because they are loved for their gentle talk, their good manners, and their noble deeds.

Winning the friendship of others is an art that is mastered by those that are noble and pious; a circle of people constantly surrounds them. Their mere presence in a gathering is a blessing, and when they are absent they are missed and asked about.

These blessed people have a code of conduct entitled: “Repel (the evil) with one which is better (ie. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! He, between whom and you there was enmity(will become) as though he was a close friend.” [Surah Fussilat, 41:34]

They suck out malice from others with sincerity, forgiveness, and gentleness. They forget evil that was enacted upon them and preserve the memory of kindness received. Biting, harsh words may be aimed at them, but such words pass by their ears without entering and continue on their path without ever returning. They are in a state of calmness. People in general, and Muslims in particular, are safe from suffering any harm at their hands.

The Prophet Muhammad(blessings and peace be upon him) said: “The Muslim is the person whose tongue and hand do not harm others. And the Believer is he, whom others trust, about their blood and wealth.”

He further said: “Verily Allah ordered me to keep relations with those that cut me off, to forgive the one who does injustice with me, and to give to those who withhold from me.”

The noble Qur’an put it: “Those who repress anger, and who pardon men; verily, Allah loves the good-doers.” [Surah Al-Imran, 3:134]

Give to such people glad tidings of a reward close at hand in terms of peace and tranquility. Also, give glad tidings to them a reward in the Hereafter, of gardens and rivers, wherein they will be in close proximity to their forgiving Creator. “In a seat of truth (Paradise), reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand..” [Surah Ar-Rahman, 55:55]

Maryam of the Qanitiyn

Inshallah what follows is a small gem from the Qur’an about Maryam (عليها سلام), mother of ‘Isa (عليه سلام).

At the end of Surah Tahrim, Allah (سبحانه وتعالى) says:

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

Translation: And Mary the daughter of ‘Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the Qanitiyn [Surah Tahrim, 66:12]

Here, qanitiyn is masculine plural (and in Arabic, the masculine can mean both genders, i.e. mixed). But Maryam (عليها سلام) is not a male. The word here isn’t qaniytaat (plural female). It’s qanitiyn. So what can we learn from that?

That, in this aspect, she ranks up there not only among the top women, but also among the top men!

And what does qanitiyn (root: qunoot) mean? Allah knows best, the three translations (Pickthal, Yusuf Ali, and Shakir) all mention devoutness and obedience to Allah (سبحانه وتعالى). In either case, we see her virtue.

May Allah (سبحانه وتعالى) allow us to learn and benefit from her example and all the examples and teachings in the Qur’an and ahadith, ameen!

References

Ibraheem: The Father of Prophets. Cond. Mursaleen Al-Khurasani. Project Revision, Paltalk. 3 Dec. 2006.

Five Levels of Prayer

Ibn al-Qayyim (رحمالله) said:

And mankind, with regard to their performance of prayer are in five levels:

The First: The level of the one who is negligent and wrongs his soul: He is the one who falls short in performing wudoo properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfills their essential pillars and performs his wudoo with care. However, his striving (in achieving the above) is wasted due whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfills their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Shaytan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord (عز وجل), looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord (عز وجل), delighted with Him.

The First type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer,the delight and pleasure of his eye, will have the nearness to his Lord (عز وجل) made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

So, what level are you?

Source: Excerpted from Ibn al-Qayyim’s book al-Wabil al-Sayyib

It’s a Bird, It’s a Plane, It’s … MuminMan?

It’s a bird, it’s a plane, it’s … MuminMan?

By night, a city slicker patrols the streets. Seen but not seen, he’s just another face in the crowd, unnoticed with trendy glasses and the slickest new Nike running shoes. He breezes in and out through bars and clubs. He chills with his friends. And if she’s not mad, maybe he’ll call his girlfriend for a date. Just your ordinary homeboy or girl. No hijab, no beard. No one knows he or she is Muslim.

Dawn comes, a visual thread of white among the black of night. Bleary-eyed, he makes wudoo, dons his thobe, and transforms into … MuminMan! Faster than a speeding jinn! Able to recite Surah Al-Baqarah in a single prayer! It’s a bird! It’s a plane! It’s MuminMan! (Or MuminWoman!)

Sound familiar? If it does, you’re not alone–many Muslim youth today, living in the West, face conflicting values. There are pressures from one side pulling us back to our cultural or Islamic roots, and there are pressures from school and friends, pushing us to be more “Western”, an anonymous face with no religion. These pressures force many of us to develop double identities between Islam and un-Islam.

And is this hypocrisy?

Allah (سبحانه وتعالى), in Surah Al-Baqarah of the Qur’an, describes all of mankind as being of one of three groups of people: The believers, the disbelievers, and the hypocrites. All of us need to look deep into our hearts and contemplate on this. If we’re not truly disbelievers, and we’re not truly believers, then where does that leave us?

Allah (سبحانه وتعالى) also says in the Qur’an:

مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

Translation: [The hypocrites] sway between this and that, belonging neither to these nor to those; and he whom Allah sends astray, you will not find for him a way [to the truth -- Islam]. [Surah an-Nisaa 4:143]

Living in the West ain’t easy, there is no doubt about that. Everywhere you look, society is producing temptation, to stop us from being who we are and practicing our faith. How many of us, in order to be “cool” and to appease our non-Muslim friends, have shaved our beards, taken off our hijabs, and made statements like “I’m praying because my family makes me” or “I’m fasting because I have to”? We should be aware that the disease of hypocrisy lives in our hearts. But rest assured that recognizing it is the first step towards a cure.

And if we find our hearts fertile soil for the disease of hypocrisy, what should we do? Is there any hope?

There is always hope! Allah (سبحانه وتعالى) says in the Qur’an:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

Translation: “Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Al-Ghafuwr, Ar-Raheem (the Most Forgiving, Most Merciful).” [Surah az-Zumar, 39:53]

There are many steps that we can take in order to earn the mercy of Allah (سبحانه وتعالى), and to free ourselves from these characteristics, so that we establish an integral connection with Allah (سبحانه وتعالى), and purify our hearts in the process.

Ground Zero: Understanding. Understand that you cannot live that double-life forever. Harmony may exist, but by and far, the two are opposing forces. Which one do you choose?

Once you take the time to think it through, you’ll see that Islam is the answer for the long-term. This life is limited, while the next life, the Akhira, is eternal. Ask yourself: if I die, where do I wake up? Your heart delights in supreme happiness only when it feels Allah (سبحانه وتعالى). So purify your heart, resist the call of temptation and have firm belief that you are going to change. You’ll notice and experience the change within yourself with your own eyes.

Step One: Repentance. Make sincere, heart-felt repentance to Allah (سبحانه وتعالى) for the sins you have committed. Pray the forgiveness prayer (two units), and your forgiveness will be granted, inshaAllah. The messenger of Allah (صلي الله عليه وسلم) said in a hadith, “There isn’t a man who, when he commits a sin, rises, makes ablution, and offers two units of prayer, but Allah forgives his sins.”

Step Two: Your choices. Ultimately, what happens in the next life is your choice, the actions you perform now, today. To obtain true success, choose the best choices that will allow you to maintain that fire in your heart.

Your friends. Take care in choosing your friends properly, for our friends are a reflection of ourselves–we become like them, and they become like us. Are our friends calling us to the religion of Allah (سبحانه وتعالى), and to Paradise, or are they calling us to Hellfire?

Your clothes. Clothing is a small, yet often-neglected part of our personality. Your clothes are part of your identity, whether you choose them or your mother chooses them for you. Choose your clothes well–make sure they are clean, neat, presentable, and, above all, modest according to the standards of Islam. You don’t have to wear a thobe or burqa, but clothing should not be tight or revealing–rather, loose and baggy.

Your activities. In a hadith, the Messenger of Allah (صلي الله عليه وسلم) said, “Health and free time are two of the gifts that many people are deceived with.” Your free time is the only time you have. Once it’s gone, it never comes back. If you spend your time doing things which take you away from Islam, you enlarge the gap between yourself and success. Instead of spending 5-6 hours in front of the TV, why not try studying the Qur’an for 10-20 minutes, or praying some extra prayers? You’ll feel the difference, inshaAllah.

Your school. If you have the luxury of choosing a school, choose one that will help bring you closer to Allah (سبحانه وتعالى). If you are in high school, ask your parents if they can enroll you in an Islamic school. If you’re graduating, pick a university with a good Muslim Students Association. Involve yourself in the remembrance of Allah (سبحانه وتعالى) constantly.

Step Three: Put a plan. Set up a goal of where you would like to be within a certain time frame–next week or next month. Personalize your own development plan and modify it as you proceed. Plan carefully! Don’t run, because you’ll burn out quickly. Instead, maintain a regular pace of development.

Step Four: Never despair. Never despair of the mercy of Allah (سبحانه وتعالى), for Allah (سبحانه وتعالى) says in a hadith: “I am close to the thought that My servant has of Me, and I am with him whenever He recollects Me. If he remembers Me in himself, I remember him in Myself, and if he remembers Me in a gathering I remember him better than those in the gathering do, and if he approaches Me by as much as one hand’s length, I approach him by a cubit. If he takes a step towards me, I run towards him.”

If you follow these steps diligently, then inshaAllah your eman will increase. You can do it! Stick to your plans, and inshaAllah you will find yourself further and further away from hypocrisy and disbelief. You will maintain the fire in your heart, feel that Allah (سبحانه وتعالى) is with you everywhere you go, and you will inshaAllah transform into a true MuminMan or MuminWoman.

The Parable of Grass

It rained today. And rained. And rained. And as I walked through the rain, I noticed three distinct types of ground: pavement, grass, and flooded grass.

As rain falls on the pavement, it streams off, making the surface slick and slippery, or else pools. Drainage systems handle large amounts of water, but those have their own cost. As for pools, what do they do? They erode away slowly at the pavement. Or, if it’s not winter, they form a mosquito breeding ground. Pavement is obviously a human-made artifact.

Next comes the paradox–flooded grass. A thinly-veiled disguise, a human attempt to mimic real grass–but with none of the benefits (except that it still looks like grass, if you don’t look too closely.)

What about real grass? Allah (سبحانه وتعالى) engineered grass in the best of ways. Check this out: first, real grass looks and smells (and presumably tastes) like grass. It’s soft to walk on. When it rains, not only does the grass absorb the rain (because of the soil), but it also grows from the rain! And if that wasn’t enough, it even feeds animals! All that, from a little green plant we take for granted!

Subhanallah, this is like the knowledge of the Creator versus the knowledge of the creation. If all His knowledge is like the universe, we possess barely a single atom of it!  And what’s more, we cannot create anything even remotely as full of benefits as He can. Defeated by grass!

And Allah (سبحانه وتعالى) says:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ
الَّذِينَ يَذْكُرُونَ اللّهَ قِيَامًا وَقُعُودًا وَعَلَىَ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Translation: Behold! in the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding–those who remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! You created not this in vain. Glory be to Thee! Preserve us from the doom of Fire. [Suratul Imraan, 3:190-191]