Monthly Archives: August 2008

The Islamic Diet

August 31, 2008 – 4:14 pm

Bismillah.

We are constantly bombarded in this society with diet after diet, new ways to loose weight or supposedly be ‘healthy’. As Muslims, we know that Allah (سبحانه و تعالى) sent the Qur’an to us as a huda, a guide. Not only is the Qur’an a guidance for us in our beliefs, our worship and character, but we learn basic lessons on how to live our lives in a way that is pleasing to Allah. So rather than turning to outside sources for guidance in these basic matters, turn to the Qur’an, for by Allah you will find your answer.

Did you know that Allah (سبحانه و تعالى) teaches us the “islamic” diet in the Qur’an? He (سبحانه و تعالى) says,

يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

“O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.” [Suratul A'raaf, verse 32]

Allah (سبحانه و تعالى) outlines in this simple verse how we as Muslims should eat. He mentions first to “take your adornment at every masjid”, which means to wear nice, clean clothes when attending the masjid. Then He (سبحانه و تعالى) says: “and eat and drink, but be no excessive”. The word for excessive here is ‘israaf’ (اسراف) and israaf not only means to be excessive, but it means to waste and be extravagant. Imam ibnul Qayyim mentions two extremes that can be defined as ‘israaf’ in eating:

1) Firstly, the person will not follow the verse which says to “eat and drink”; they will under eat and constantly be in a state of malnutrition and starvation. This diet brings about sickness and prevents health.

2) Secondly, the person will overeat and go beyond what the limit of what is normal. The Prophet sal Allahu alayhi wa sallam taught us, “there is no worse vessel for the son of Aadam to fill than his stomach, but if he must fill it, the let him allow one-third for food, one-third for drink, and one-third for air.” (Saheeh, Ahmad) This extreme also brings about sickness and prevents health.

The Muslim must avoid these two ways of doing israaf, and remain balanced in their diet–without overeating or under eating.

InshaAllah this serves as two reminders for us. Firstly, that the Qur’an is a guide for us in all aspects of our lives and also a reminder for us to leave both of these extremes in diet, especially during this special month of Ramadaan.

wa Allahu ta’ala alam.

By AmatulWadood | Posted in Gems, Islam, Qur'an, Sawm | Tagged , , , , , | Comments (1)

Levels of Patience

August 28, 2008 – 10:16 am

Bismillah walhamdolilah wasalatu wasalam ‘ala Rasool Allah

Asalamu ‘alaikum wa rahmatullahi wa barakatahu,

Truly, patience is a characteristic of the Muslim that is required on many levels:

  1. Patience in worshiping Allah
  2. Patience in abstaining from wrong actions
  3. Patience at times of trials

These are the three levels we should constantly be monitoring, for verily it is these levels of patience that will bring us success. My dear brothers and sisters, Ramadan is only days away. Truly, it is a month full of blessings. Lets use the month to train ourselves to be patient in these three levels.

Patience in worshiping Allah

This essentially means to carry out the commands of Allah regularily with full sincerity to Him and Him Alone and to do so with the correct understanding and methodology shown to us by our beloved sallalahu alayhi wasalam.

و ما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء و يقيموا الصلاة و يؤتوا الزكاة و ذلك دين القيمة

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight [Surah Bayyina V.5]

Patience in abstaining from Wrong

This can be achieved in two ways: 1) fear the punishment which follows the wrong action 2) feeling of haya (shyness or shame) before Allah for using His blessings in disobeying Him

Now the question to ask is, which one is better?

Truly, both have their place, however the one who resists from the wrong due to the feeling haya in front of the Lord of the heavens and the earth is better. This is because the one who restrains himself out of fear is focused on the punishment and is scared of it, his only concern is saving himself from the punishment. Whereas, the person who restrains himself out of haya is focused on Allah Himself, the main concern is Allah and His Glory and His Majesty. This is why some of our beloved scholars have said:

“Do not look at the size of the sin you are committing. Rather, look at the greatness of the One you are sinning against”

Nonetheless, both levels are accepted and reach the level of eman (faith). However, restraining out of haya reaches the level of ihsan.

Patience at times of Trial

There are many ways one can be patient in regards to trials we face:

  1. Reward – Be certain that your patience will not go in vein. Rather, with every second you walk and deal with patience, inshallah there is reward waiting. We as humans are very selfish, always thinking about the “whats in it for me?” If you think short-term, you will limit your thinking to this life, and thus may not resort to patience. However, if you think of the long-term, you will expand your thinking to the Hereafter, and thus may resort to patience. And certainly, patience is the best route for the believer.
  2. Expecting a time of ease – Allah has promised that after every difficult comes relief. So be certain that the trial is only a period of time and relief is coming.
  3. Recounting the blessings – When you sit back and ponder about the infinite blessings our Lord has bestowed upon us, our problems don’t seem so bad. You realize, in comparison to the blessings, the trial is like a drop of water out of the ocean.
  4. Recounting previous blessing - When you are able to sit back and ponder about how Allah took care of you and brought you to light from darkness in the past, you will be able to expect the same in the current time.

يا أيها الذين آمنوا اصبروا وصابروا ورابطوا واتقوا الله لعلكم تفلحون

O you who believe! be patient and excel in patience and remain steadfast, and be careful of (your duty to) Allah, that you may be successful. {Surah ale Imran V.200]

By Abd al-Ahad | Posted in Akhlaaq, Gems, Ibadah, Islam, Tazkiyyah | Comments (0)

It is they who are Guided

August 26, 2008 – 10:18 am

Bismillah walhamdolilah wasalatu wasalam ‘ala Rasool Allah

Asalamu ‘alaikum wa rahmatullahi wa barakatahu,

My dear brothers and sisters in this beautiful religion of Islam, sometimes we have to sit back and ponder about life and ponder about the purpose of it. Sometimes we know the purpose, yet we fall of track due to the play and amusement of this world. Nonetheless, we should never despair of the mercy of our Lord, for verily He is the Most Merciful and Most Forgiving.

Patience is a beautiful characteristic and with it comes victory. Some people have very strong levels of patience when it comes to doing what is good for them, but their patience is weak with regards to restraint from harmful things. This is especially true in times we are living in today; we have the utmost patience to strive and to worship Allah however we lack it when it comes to restraining ourselves from our desires. The opposite case is also very true, some people may have strong levels of patience in staying away from evil things but have a weak level of patience when it comes to worshiping Allah subhanahu wa ta’ala.

My dear brothers and sisters, it is only beneficial for us to examine ourselves and increase our level of patience in regards to worshiping Allah and in staying away from that which is prohibited. What great month to do this in than Ramadan? Lets make the most of it! Only a few days left so lets make the intention now to truly make this Ramadan one of patience in all that is pleasing to Allah.

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِين َالَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. blessings, etc.) from their Lord, and receive His Mercy, and it is they who are the guided-ones [Surah Baqarah V.155-157]

By Abd al-Ahad | Posted in Akhlaaq, Gems, Ibadah, Islam, Tazkiyyah | Comments (1)

Find Peace

August 25, 2008 – 8:01 pm

Bismillah

Sitting in a halaqah–in a khutbah–in an AlMaghrib class, learning about the deen of Allah– the emanrush, your heart just flutters with tranquility. With satisfaction. With humility. With peace.

Why do we only feel this way in these gatherings?

Allah azza wa jal provides the answer:

He says in Surah Ra’d ayah 28:

الَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوب

Those who have believed and whose hearts find satisfaction in the remembrance of Allah. Unquestionably, it is the remembrance of Allah which provides tranquility to hearts.

The true believers are those who find peace in the remembrance of Allah. Their hearts find rest. Their hearts are still. Their hearts find satisfaction. When dhikr (the mention of Allah) is made in their presence, their hearts find assurance and security. Dhikr, in this verse, can be the Qur’an or any deed that includes the remembrance of Allah. The Qur’an is the most effective dhikr because it is a shifaa’, a cure, for any illness in our chests.

The believers in this verse are those who remember Allah, recognize His ayaat, and are conscious of their emaan. Their hearts are the ones that find peace and security in the remembrance of Allah.

Why do their hearts find rest?

Simple: Our purpose in this life is to worship Allah, dhikr is worship, and when we remember Allah, we are fulfilling our purpose. Therefore, our hearts are at peace.

People often seek peace of mind (or heart) in such things as music, alcohol, shopping, or eating. But Allah ta’ala uses “alaa” in this verse. ‘Alaa’ is known in the Arabic language to imply exclusivity, meaning, ONLY with the remembrance of Allah will hearts be at peace–there is no other way!

Allah ta’ala also says

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

The true believers are those whose hearts tremble with fear when Allah is mentioned, and whose faith increases as they listen to His verses and their put their trust in their Rabb. (8:2)

Again, Allah ta’ala uses a phrase in Arabic that shows exclusivity, for “inna-ma” is like saying the reality is nothing but this, meaning the reality is that only the believers have these special qualities.

Ask yourself how your heart feels when the name of Allah is mentioned? Does your emaan increase when the Qur’an is recited? If not, we need to re-evaluate our emaan because this verse shows that only the true believers feel this way.

Notice that Allah ta’ala describes this as a cause and effect relationship. The believers feel their hearts tremble–they are literally awe-struck–and their emaan increases and becomes stronger. Still, they take the means, put their trust in Allah, and enjoining what He has commanded while staying away from His prohibitions. These believers don’t just seek a fuzzy feeling, they follow their fuzzy feelings with actions.

These fuzzy feelings are what is known as an “emanrush.” Many of us may attend gatherings of dhikr just to soften our hearts and bask in the mention and remembrance of The Most High. It is this feeling that draws people again and again to classes at the masajid, lectures by the shuyookh, and almaghrib seminars. Yes, our intention also includes seeking knowledge for the sake of Allah, but nothing can come close to hearing an ayah and whispering to yourself “subhanAllah” while your heart is utterly humbled. This is where the believers find tranquility.

In these two verses we see that Allah ta’ala mentions the effect of dhikr on the hearts of the believers, but does dhikr effect us externally as well?

Allah, azza wa jal, says

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاء وَمَن يُضْلِلْ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

Allah has revealed the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating: the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the remembrance of Allah. Such is the guidance of Allah. He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. (39:23)

Imam ibn Katheer states beautifully,

“this is the description of the righteous, when they hear the Words of the Compeller, the Protector, the Almighty, the Oft-Forgiving, because they understand the promises and warnings contained therein. The frightening words and threats make their skin shiver from fear. ‘Then their skin and their heart soften to the remembrance of Allah’ because of their hope for His mercy and kindness.”

Qatadah said about this verse,

“`This is the characteristic of the friends [auliyaa] of Allah; Allah has described them in this manner, saying that their skin shivers, their eyes weep and their hearts find rest to the remembrance of Allah.”

Then Allah ta’ala says in the end of the verse, “Such is the guidance of Allah,” meaning these feelings are a trait of those who are truly guided, and no one else. This, again, shows exclusivity.

Thus, these verses imply three implications of exclusivity:

ONLY with the remembrance of Allah do hearts find peace.

ONLY the believers’ hearts tremble with fear when Allah is mentioned, and their faith increases as they listen to His verses.

ONLY the skins and hearts of the guided will shiver with the remembrance of Allah and then become soft.

Next time you have an emanrush, remember these verses and thank Allah ta’ala. Always seek out the dhikr of Allah to soften your heart, to reach peace of mind, to feel humble in front of The One to Whom prostrates what is in the heavens and earth. Remind yourself that Allah ta’ala is not in need of your worship or remembrance in any way, He is Al-Ghaniyy (The One Free of All Needs), and this good is only for your weak and needy self, so be not among those whom Allah has cursed:

فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ أُوْلَئِكَ فِي ضَلَالٍ مُّبِينٍ

So, woe to those whose hearts are hardened against the remembrance of Allah! They are in plain error! (39:22)

These are the ones whose hearts do not become soft, who do not take heed when the verses of Allah are recited to them, who do not feel any fear or humility, and they are in plain misguidance. may Allah azza wa jal protect us from being amongst them and may He soften our hearts and skins to His remembrance and make us among those who act upon it, Ameen.

By AmatulWadood | Posted in Arabic, Gems, Islam, Qur'an, Tafseer, Tahara, Tazkiyyah | Tagged , , , , | Comments (0)

I Complain only to Allah

August 24, 2008 – 10:48 am

Bismillah walhamdolilah wasalatu wasalam ‘ala Rasool Allah

Asalamu ‘alaikum wa rahmatullahi wa barakatahu,

I start by asking a very simple question: Where does patience stand within our lives today?

SubhanAllah, what a beautiful trait it is yet we rarely see the implementation of it. Such a beautiful tree by which the sweetest of fruits cultivate and bless our lives, yet we just let it slip away as a “thing of the past”.

Sabr (patience) comes from a root word meaning to detain, refrain, and stop. Applying this to our lives as Muslims, it means to stop ourselves from despairing and panicking and to stop our tongues from complaining. O Slave of Allah! Why do you despair when you know your Lord is the Most Merciful? Why do you panic when you know Allah is your Protector? O Slave of Allah! Why do you complain to the people, when your Lord is All-Hearing and is able to do all things? O Slave of Ar-Rahman! Be like Yaqub alayhi salam when he said:

قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللّهِ وَأَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ

He said: “I only complain of my grief and sorrow to Allah, and I know from Allah that which you know not.” [Surah Yusuf V.86]

Or be like Musa alayhi salam who prayed to Allah azza wa jal saying:

“O Allah! All praise is due to You, and complaint is made only to You, and You are the only One from whom we seek help and in whom we put our trust, and there is no power except by Your help”

Or be like our beloved Prophet sallalahu alayhi wasalam:

“O Allah! I complain to You of my weakness and helplessness”

These were the greatest of people that ever stepped foot on this earth and they were a people who only complained to the Lord of all the worlds. Why? Because complaining to Allah is of great benefit while complaining to people is of no benefit. Complaining to Allah is a form of true patience, worship, and great reward while complaining to the people is the opposite.

May we use this blessed month which is approaching us in a few days to truly come closer to Allah by practicing true patience.

By Abd al-Ahad | Posted in Akhlaaq, Gems, Ibadah, Islam, Tazkiyyah | Comments (6)

Understanding Fiqh: Sources of Islamic Law (Pt.7)

August 22, 2008 – 10:23 am

Bismillah walhamdolilah wasalatu wasalam ‘ala Rasool Allah

Asalamu ‘alaikum wa rahmatullahi wa barakatahu,

To continue, last post we discussed the details of the sunnah. We explained how the sunnah is comprised of the saying and actions of the Prophet sallalahu alayhi wasalam along with his tacit approvals and that which he left given the need. We also summarized how the sunnah came to explain the Qur’an by detailing rulings which were very general in the Qur’an, by limited what seemed absolute, by affirming what Allah said in the Qur’an, and by bringing rulings which are not directly found in the Qur’an.

This post, I want to quickly touch upon some aspects of the Prophets ijtihaad (reasoned decision) and how he trained his Companions radhiAllah anhum to do as well. We will be discussing this in further detail as we progress in this series, however it is a good time to introduce the concept so we can be ready for it when we talk about it later.

Umm Salamah reported that the Prophet sallalahu alayhi wasalam said:

“I am only a human being, and you bring you disputes to me. Perhaps some of you are more eloquent in their plea than others, and I judge in their favor according to what I hear from them. So, whatever I rule in anyone’s favor which belongs to his brother, he should not take any of it, because I have only granted him a piece of Hell” [Sahih Sunan Abi Dawood]

These decisions were made, based on the Prophet’s own reasoned decision. This personal reasoning represented great training for the Companions radhiAllah anhum in regards to the application of the Sharee’ah.

Ali ibn abi Talib radhiAllah anhu said:

“Allah’s Messenger sent me to Yemen as a judge, so I asked, ‘O Messenger of Allah! You are sending me and I am young, and I have no knowledge of giving judgment?’ He replied, ‘Allah will guide your heart and keep your tongue firm (attached to the truth). When two litigants sit before you, do not decide until you have heard what the other has to say the way you heard the first, for it is more suitable for the correct judgment to become clear to you.’” [Sahih Sunan Abi Dawood]

It is also important to note, that ijtihaad is the process of arriving at a reasoned decision to suit new circumstances.We see from the above examples the manner in which the Prophet sallalahu alayhi wasalam trained his Companions radhiAllah anhum in practicing ijtihaad.

This marks the completion of the first stage. A quick summary: Islamic law in the early periods was based upon two primary sources: Qur’an and Sunnah. The basis of the legislations found in the Qur’an and Sunnah is to bring about human reform, to wipe out the evils and make abundant the good. In order to achieve this goal of human reform, laws were enacted which consisted of four principles:

  1. Removal of Difficulties – e.g. The Prophet always chose the easy path, given that the other path was not prohibited.
  2. Removal of Religious Obligations – Allah mentions the prohibited things specifically and the permissions generally to make clear the ease. E.g. animals
  3. Realization of Public Welfare – Laws were enacted to suit circumstances and as conditions changed so did the laws. E.g. the widows mourning period
  4. Realization of Universal Justice - the laws enacted are not for a particular people but for all of mankind. E.g. The Prophet would have cut his own daughters hand off if she stole.

This period marked the beginning of the evolution of fiqh and was the period in which the science of deducing laws from the Qur’an and Sunnah were laid out for the Companions radhiAllah anhum. Next we will begin talking about the second stage, which revolved around the time of the Righteous Caliphs radhiAllah anhum (632 – 661 CE).

By Abd al-Ahad | Posted in Islam, Usool ul-Fiqh | Comments (1)

Understanding Fiqh: Sources of Islamic Law (Pt. 6)

August 20, 2008 – 2:23 pm

Bismillah walhamdolilah wasalatu wasalam ‘ala Rasool Allah

Asalamu ‘alaikum wa rahmatullahi wa barakatahu,

Continuing in our talks about the science of fiqh, today we will look at the sources of Islamic Law.

As we know the sources of Islamic Law depend on two core sources: al-Qur’an and as-Sunnah. These two sources are the basis of which our religion is based upon. One without the under is not Islam, for verily they both go hand in hand. To understand the Qur’an as a source of Islamic Law is not difficult, thus we will not spend time on analyzing that aspect. However, understanding the Sunnah as a source of Islamic Law is one which requires a bit of analysis.

Truly, the status of the Sunnah is in high ranks within Islam. Unfortunately in our times, this important source of Islamic Law is not giving the importance it deserves. In the times which we live in, the Sunnah of our beloved Rasool sallalahu alayhi wasalam is pushed to the side. Many a people neglect to follow aspects of the sunnah, saying “O its only sunnah”. O my beloved brothers and sisters in Islam! Know that the sunnah is a source of guidance and holds great authority in our religion. Without it, we are like those who are lost in the desert without a guide.

The term Sunnah refers to four aspects within the life of the Prophet sallalahu alayhi wasalam:

  1. Actions – For example, how the Prophet sallalahu alayhi wasalam prayed.
  2. Sayings/Commands – For example, the Prophet’s saying: “Deeds are judged by intentions”
  3. Tacit Approvals – For example, the Prophet refusing to eat a kind of desert lizard (personal choice) but allowed his companions to eat it.
  4. That which he left given the need – For example, normally for every salat their is a call to prayer (adzaan). However, for the Eid salat there is no call to prayer. Even though the need may have been present the Prophet sallalahu alayhi wasalam did not command for the adzaan to be given for Eid salat. Therefore, it is sunnah to leave the adzaan for Eid salat.

The sunnah can be broken down into the above four broad categories and as Muslims, as believers in Allah azza wa jal, we must follow the Prophet sallalahu alayhi wasalam because Allah says:

وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى

He does not speak from his desires. Verily, it is inspiration which has been revealed. [Suyrah Najm V.3-4]

Allah also says, making very clear the status of the Prophet sallalahu alayhi wasalam:

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

O you who believe! Obey Allah and obey the Messenger and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger if you believe in Allah and in the Last Day. That is better and more suitable for final determination [Surah Nisa V.59]

Allah makes clear that the believer is one who obeys Allah and obeys the Prophet sallalahu alayhi wasalam. And truly, who would be able to practice Islam without the guidance of the Prophet sallalahu alayhi wasalam?

The sunnah is intended to explain the Qur’an. This can be broken down further into four categories:

  1. Sunnah details the summarized - For example, Allah tells us throughout the Qur’an to establish the prayers. We know the value of prayer within our life, we know it to be the second pilliar of Islam. However, if the believers were not required to follow the Prophet sallalahu alayhi wasalam then how would we know how to establish the prayer?
  2. Sunnah limits the absolute – We know that the Islamic punishment, under an Islamic system and state, for thievery to have his/her hands cut off. However, the arabic word ‘hand’ could literally mean from shoulders down, or from the elbows down, or even from the wrist down. However, the sunnah makes clear that the understanding is from the wrists down.
  3. Sunnah affirms the Qur’an - For example, drinking alcohol is prohibited in the religion of Islam as per the words of Allah subhanahu wa ta’ala found in the Qur’an. This fact is also affirmed by many ahadeeth of the Prophet sallalahu alayhi waslam.
  4. Sunnah brings rulings not found in the Qur’an – For example, Allah says in the Qur’an that He has made lawful for the believers all good and pure things and forbade for them the bad and evil things. Therefore, whatever is generally good and pure, Allah has made lawful for us. However, an exclusion to this is eating the flesh of domesticated donkeys because it is impure as is mentioned in statements of the Prophet sallalahu alayhi wasalam (Sahih Bukhari). Thus, the sunnah brought a ruling not directly stated in the Qur’an
By Abd al-Ahad | Posted in Islam, Usool ul-Fiqh | Comments (0)

Raging and Roaring

August 18, 2008 – 6:19 pm

Bismillah

Allah (سبحانه وتعالى) says:

إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِير

When it sees them from a far place, they will hear its raging and its roaring. Suratul Furqan, verse 12

What is the “it” and “them” in this verse referring too? When the hell fire sees the disbelievers. Hell fire will see them from a far place, and they will hear it تَغَيُّظًا وَزَفِيرًا , raging with fury and roaring. Imagine: the disbelievers will not even see the fire yet, but they will hear it even though they are far (ba’eed). Allah (سبحانه وتعالى) says in another surah:

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا

Indeed hell is a place of ambush. [Surah Naba, verse 21]
It is like a lion watching its prey very closely, waiting for the right time to pounce on it.

The first description of hell fire is, تَغَيُّظًا, taghayyudthan, from ghayn-ya-dhaa or ghaydh, and this means to express anger. Not just any anger, but a furious rage of anger. Imagine when a person is very angry, they do not remain quiet rather they rant and rave, go on and on in their anger.

The second characteristic is,وَزَفِيرًا , zafeeran, a roaring, from zay-fa-ra, and it literally means to exhale out. This word is particularly used for screaming out; because when a person screams out loud, they inhale first and then yell out a loud scream. It is like the roaring of a lion, it inhales and roars at the same time. Think of when a volcano is about to erupt, you can hear loud sounds from it like it is roaring. But hell fire is something we cannot even imagine.

They will be able to hear this raging and roaring from makaanin ba’eed, a far off place. SubhanAllah, after going through a yaumun ‘aseer (a difficult Day), they will be herded to hell fire and even before they enter it, they will hear its anger and shrieking.

Allah (سبحانه وتعالى) also says in Suratul Mulk:

إِذَآ أُلْقُواْ فِيهَا سَمِعُواْ لَهَا شَهِيقًا وَهِىَ تَفُورُ تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ

When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth. It almost bursts up with fury.[Suratul Mulk, verse 7-8]

Allah (سبحانه وتعالى) continues:

وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا

And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction. [Surah Furqan, verse 13]

Allah calls hell fire, مَكَانًا ضَيِّقًا , a narrow place. dayyiqan is from dawd-ya-qaaf, and means that which is narrow and cramped. It is not an open space, but one restricted and tight.

How will they be thrown in there? مُقَرَّنِينَ, muqarraneen, ones chained together, from qaaf-ra-noon or qarn and qarn is used for a rope that a camel is tied with. Muqarraneen gives two meanings:

1) The disbelievers will all tied with each other, all bound together so no one can escape. This expresses the huge number of those thrown in the fire.

2) The disbelievers themselves will be bound and chained, like their arms bound to their necks.

Imagine being thrown in all together in a tight and cramped place in a roaring and raging fire…What would you do?

Allah informs us of what the companions of hell fire will do: دَعَوْا هُنَالِكَ ثُبُورًا , they will call instantly for destruction, Allah (سبحانه وتعالى) says: هُنَالِكَ , this is ism tharf, and it means: at that very place and at that very moment, right then and there, instantly, when they are bound together and thrown into a narrow place: they will call for: ثُبُورًا , thuboora, from thaa-ba-ra and it means destruction, death and ruin. They will make duaa for ruin, but Allah (سبحانه وتعالى) says in another surah:
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Then they will not die therein nor will they live. [Surah Alaa, verse 13]

The disbelievers will be somewhere in the middle, not living in the sense that being in hell fire cannot be called life and they will not die, although they ask for it.

Allah (سبحانه وتعالى) continues:

لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا

Call not today for one destruction, but call for many destructions. [Surah Furqan, verse 14]

After they call for death and destruction, that is what will be said to them. What does Allah (سبحانه وتعالى) mean by ثُبُورًا كَثِيرًا , many destructions? One destruction is not enough, although they keep asking for ruin because they will not receive it, because that is the nature of their punishment. They will not get a punishment that is about to kill them once, but it will come again and again. When their skins are burnt, this is one thaboor (destruction), then it will be replenished for them again. They are not being told in a nice way, this is a taunt.

Allahumma ajirnaa min an naar, O Allah, save us from the fire. Ameen.

Allah (سبحانه وتعالى) is The Most Just, and He says in the next ayah:

قُلْ أَذَ‌ٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا

Say: “Is that better or the Paradise of Eternity promised to the Muttaqoon?” It will be theirs as a reward and as a final destination.” [Surah Furqan, verse 15]

The Prophet (صلى الله عليه و سلم) is told to say to those who deny and are in doubt: is that better? Meaning is the punishment, the roaring and raging, the many destructions–is that better or Jannatul Khuld (eternal paradise), the one which the muttaqoon are promised? The Muttaqoon are those who have taqwa, they have fear of Allah, they believe in the hereafter, and they are protecting themselves from hell fire now. Jannatul Khuld is promised to them as a jazaa, a recompense, and a maseera, a place of return, a place where one arrives. After their death and after the hisaab, they will arrive in Jannatul Khuld.

Imam ibn Katheer says about this ayah:

Here Allah says: `O Muhammad, this We have described to you about the state of those who are doomed, who will be dragged on their faces to Hell, which will receive them with a scowling face, with hatred and moans. There they will be thrown into their constricted spaces, tied up to their shoulders, unable to move or call for help, and unable to escape their plight — is this better, or the eternal Paradise which Allah has promised to the pious among His servants, which He has prepared for them as a reward and ultimate destiny in return for their obedience to Him in this world’.

Reference

Al-Huda Institute Canada: Ta’leem Al Qur’an English course.

By AmatulWadood | Posted in Arabic, Gems, Islam, Qur'an, Tafseer | Tagged , , | Comments (1)

No Matter What…

August 18, 2008 – 10:01 am

Asalamu ‘alaikum,

Time comes and goes; some people grow, some people remain exactly same throughout time.

وَالْعَصْرِ
By the Time!

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ
Indeed! Mankind is in loss

Thus, Allah makes clear that by the passing time man is in complete loss. Why? Because they don’t take heed, they don’t learn, they don’t listen, they go on doing what their hearts desire without thinking twice. They (in general) don’t ponder about the real purpose of their life; they (in general) cover reality with their false notions and desires.

O Muslims! Allah says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I have not created the Jinn and Human beings except to worship Me (51:56)

The ultimate purpose of our life is to worship the Creator of the heavens and the earth. Does this mean that Allah needs us to worship Him? No! Allah says:

قُلْ هُوَ اللَّهُ أَحَدٌ
Say: He is Allah! The One and Only

اللَّهُ الصَّمَدُ
Allah, the Self-Sufficient

Allah is self-sufficient. He is not in need of anything; He is independent from us while we are completely dependent upon Him. Allah says after making clear our purpose of creation:

مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ
I do not want from them any provision, nor do I want them to feed Me.

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
Verily, Allah is the All-Provider, Owner of Power, the Most Strong.

So, Allah does not need anything from us. Rather, it is Allah who is the All-Providing, the Sustainer, the Nourisher. Thus, we are completely dependent upon Him. And so we worship Allah because truly He alone is worthy of worship; He alone possesses the qualities which inately drive us to worship Him. It is only He who is able to answer our calls when in distress; it is He who has created the heavens and the earth; it is He who merges the night into the day and the day into the night; it is He who has provided fruits, vegetables, and cattle for our sustenance; it is He who makes the rain fall from the sky; it is He who showers His Mercy onto all of mankind regardless of their believing in Him; it is He who is al-Wadood, the Most Loving; it is He who is al-Ghafoor, the Most Forgiving; it is He who is ar-Razzaq, the All-Provider; it is He who is al-Mussawir, the Bestower of forms; it is He who is ar-Ra’uf, the Most Kind; it is He who is Maleekee Yawmee’deen, the Master and Owner of the Day of Judgment.

O Muslims! What has preoccupied us from the worship of Allah? From the purpose of our creation? Allah tells us:

أَلْهَاكُمُ التَّكَاثُرُ
The mutual rivalry for piling up wordly things diverts you

حَتَّى زُرْتُمُ الْمَقَابِرَ
(It will do so) Until you visit the graves (i.e. till you die)

كَلَّا سَوْفَ تَعْلَمُونَ
Nay! You shall come to know!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
Again, Nay! You shall come to know!

Remember, this life is a test and know with certainty that you will meet Allah. We all want to gain Paradise. We all want to run away from the punishment of the Hellfire. Know O Slave of Allah! No matter what you have done in the past, you can always return to Allah. The contentment of the heart resides in this.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ
And when My servants ask you concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحاً ثُمَّ اهْتَدَى
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحاً فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.

By Abd al-Ahad | Posted in Gems, General, Islam, Tazkiyyah | Comments (1)

Understanding Fiqh: Foundation Stage (Pt.5)

August 16, 2008 – 10:27 am

So far, we have come to realize that Allah azza wa jal revealed the Qur’an to reform human conditions; to take people out of ignorance and darkness and into light. To carry out this purpose laws had to be enacted to make sure the system of Islaam was established perfectly and correctly. Last article we talked about two of the four basic principles relating to Qur’anic revelation. We will continue with the last two now.

3) The Realization of Public Welfare

It is essential to talk about something known as naskh (abrogation) in the Qur’an. Relating to certain issues, verses have been abrogated by Allah to manifest the human welfare conditions in Islamic legislation. Allah azza wa jal may have prescribed certain laws which were suitable to a people at a time of its enactment. However, its suitibility may later dissapear and thus require abrogation.

For example, in regards to the issue of mourning periods:

Initially, the mourning period for a widow was one year and the husband had to include in his will provisions for maintenence and housing for the year. She was unable to leave the house and was unable to get re-married during that year. However, later the waiting period was reduced to four months and ten days and the bequest was cancelled.

Why did it change?

It was the custom of the Arabs at the time to confine widows and prevent them from getting re-married for indefinite periods of time (unfortunately this practice still occurs in parts of the world). And during this time they were obliged to wear the worst of clothes. If the waiting period had been reduced to four months and ten days and the permission to leave the house was granted from the get go the Arabs would have found it difficult and and hesitated accepting it. But in the perfect wisdom of Allah, He revealed laws knowing the conditions of the people and thus making it easier for them to adapt to the Islamic system of life. Thus, we see that naskh contained in it great consideration for human conditions and their welfare.

Even though abrogation ended with the death of our beloved sallalahu alayhi wasalam, legislative consideration of human welfare still existed afterwards because Islamic laws were enacted for reasons which were often mentioned to the Companions radhiAllah anhum.

For example, Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun [Surah Baqarah V. 18]

The concept of abrogation is also evident in the sunnah of the Prophet sallalahu alayhi wasalam, for example with the prohibition of visiting grave yards. The Prophet sallalahu alayhi wasalam said:

“I had forbidden you from visiting graveyards, however, permission has been given to me to visit the grave of my mother. So, visit them, for they do remind one of the next life” [Sahih Muslim]

4) The Realization of Universal Justice

The laws Allah revealed to mankind are general and they are for all of mankind; no distinction between one group or another. Justice is for everyone and it is the job of a true Muslim to provide justice to all people, no matter who they are or what group they belong to.

Of the most beautiful examples of true Islamic justice is found in the seerah of Rasool Allah sallalalahu alayhi wasalam. A women from a very powerful tribe had stolen jewelry and she confessed when the news was brought to the Prophet sallalahu alayhi wasalam. Her tribesmen wasnted to save her from the punishment and from the shame of having the Islamic punishment applied for stealing, so they asked Usaamah ibn Zayd radhiAllah anhu to intercede on her behalf. Usaamah approached the Prophet sallalahu alayhi wasalam to intercede, however upon hearing the words of Usaamah he got very angry and said:

“Do you dare to intercede in one of Allah’s fixed punishements?” Rasool Allah sallalahu alayhi wasalam then gathered the people together and delivered a sermon in which he said: “The people before you were destroyed because they let the nobles fo when they stone, but applied Allah’s punishments on the weak. By Allah! if my own daughter Faatimah stole I would cut off her hand” [Sahih Muslim]

SubhanAllah. Look at the justice of our beloved sallalahu alayhi wasalam. We know that he spoke the truth and was not amongst the liars (far away is he from the claims the ignorant make against him) and for him to take that oath is a sign of true Islamic justice, no matter who it is.

Fundamental Fiqh Principles

From the above conditions, scholars have deduced two fundamental fiqh principles:

“If the benefit for which the law was enacted is continuous, then the law is continuous; but if it changed due to a chance in circumstances, the law must also change”
“Precedence is given to the general welfare over the individual welfare, and to the prevention of greater harm over a small one”

However, it is not the place of a layman to decipher if the benefit is still present or if circumstances have changed. This is the place of a scholar and we consult them and take advice from them because surely they are the inheritors of the prophets, we are not.

To conclude this section, Allah revealed verses of the Qur’an taking into consideration four basic principles: to removal of unneccessary difficulties, to reduce the number religious obligations, the realization of public welfare, and the realization of universal justice.

By Abd al-Ahad | Posted in Islam, Usool ul-Fiqh | Comments (0)