Praise be to Allaah and peace be upon the Messenger of Allaah. The one who looks at these games will see that they are based on mental skills and individual reactions or decisions. These games are of various types, with many aspects. Some of them take the form of illusionary battles which train a person in what to do in similar circumstances [in real life]; some are based on being alert so as to save oneself from danger; fighting enemies and destroying targets; planning; having adventures; finding the way out of a labyrinth; escaping from wild beasts; racing cars, planes, etc.; overcoming obstacles; searching for treasure. Some games increase knowledge and enhance one’s interests, such as games that involve taking things apart and putting them back together, jigsaw puzzles, building things, colouring, and shading and lighting. The shar'i ruling: Islam does not forbid leisure or having fun in permissible ways. The basic rule concerning these games is that they are permissible so long as they do not get in the way of obligatory duties such as establishing prayer [i.e., praying properly and on time] and honouring one’s parents, and so long as they do not include anything that is haraam. There are, however, many haraam elements in these games, such as the following: Games which depict wars between the people of this world (“good guys”) and people from the sky (“bad guys”), with all its implications of accusations against Allaah, may He be glorified, or the noble angels. Games which involve sanctifying the cross or passing over or by it to gain strength, to bring one back to life or the give the player extra “lives” and so on. Also, games which are used for designing birthday cards as in Christian culture are also forbidden. Games which approve of witchcraft/magic, and which glorify witches/magicians/sorcerers, etc. Games which are based on hatred of Islam and Muslims, like the game in which a player gets 100 points if he hits Makkah, 50 points if he hits Baghdaad, and so on. Games that glorify the kuffaar and show pride in belonging to them, like games in which if a player chooses an army belonging to a kaafir state he becomes strong, and if he chooses an army belonging to an Arab state he becomes weak. Also, games which teach a child to admire kaafir sports clubs and the names of kaafir players. Games that include depictions of nudity, and some games that allow the winner to see a pornographic picture; games that corrupt morals, such as games where the idea is to run away with a girlfriend from the bad guys or a dragon. Games based on ideas of gambling. Music and other things that are known to be forbidden in Islam. Physical harm, such as damage to the eyes and nervous system; harmful effects of game sounds on the ears. Modern studies have shown that these games may be addictive and harmful to the nervous system, as well as causing stress and nervous tension in children. Making children get used to violence and criminality, and teaching them to take killing and murder lightly, as in the famous “Doom” game. Corrupting children’s sense of reality by teaching them about a world of illusions and impossible things, such as coming back from the dead, supernatural powers that do not really exist, images of space aliens, and so on. We have gone into details about some of the ideological dangers and things that are prohibited by Islam because many fathers and mothers do not pay attention to these things, and they bring these games for their children and let them play with them. We should also point out that it is not permissible to compete for prizes in playing these electronic games, even if the game itself is permissible, because they are not a means of jihaad, and they do not help you develop strength for jihaad.
Question:
What is the ruling on playing or allowing one’s children to play the many electronic games that are widely available, such as those produced by companies like Sony and Nintendo, etc.?
Answer:
(al-Musaabaqaat wa Ahkaamuhaa fi’l-Sharee’ah al-Islaamiyyah by Dr, Sa’d al-Shathri).
Sunday, December 30, 2007
Electronic Games
Thursday, December 20, 2007
Ten Useless Matters
by - Imam Ibn ul Qayyim al Jawziyyah
There are ten useless matters:
- Knowledge that is not acted on
- The deed that has neither sincerity nor is based on following the righteous examples of others
- 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 whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.
How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.
They said, “Glory be to You! We have no knowledge except what You have taught us.
You are the All-Knowing, the All-Wise." (Surat al-Baqara: 32)
Wednesday, December 19, 2007
What Can You Do In Ten Minutes?
By - Abdul Malik Al-Qasim
The Messenger of Allah, sallallahu `alayhi wa sallam, said, "The best actions are continuous ones even if little..." [Muslim] After I looked at my own state and the state of those who waste their time, I wanted to encourage our souls to obey and worship Allah `azza wa jall by compiling a list of some well-known actions that Allah `azza wa jall has honored us with and prepared a great reward for those who do them. This list is also a reminder of better utilizing our time and seizing the opportunity of every hour and making use of it. My goal in compiling the list is not to point out the actions as much as to show the necessity of organizing and planning and preserving one's time by investing it in something good.
First of all, let us talk about time, with which many are heedless and wasteful, and which importance only few recognize.
Time is like wealth, it requires our attention and care in both spending and managing. While it is possible to gather and store wealth, and even add to it, time, however, is in no way like that. For every minute that passes can never come back even if you were to spend all the wealth of this world.
So since time is preordained to be a specific period that can not be brought forward or delayed and since the value of it depends on what it is spent on, it is obligatory upon every human being to preserve time, be it little or long. One should use it in the best possible way and not be heedless about it.
In order to preserve one's time, one must reflect on how and where to spend it. The best way to spend time is in obeying Allah ta`ala. One will never regret time spent in such acts of obedience. The only regret would be that if one were not to take yet more provisions in terms of good actions. So set your goal, O brother or sister, make your intention sincere, beginning with a desire to preserve your time and beware of wasting any minute of it.
My noble brother and sister,
I selected the time span of ten minutes (for performing particular righteous actions listed in this book) due to ease of application, so that one starts with them until he or she engages in good all the time, by Allah's grace. In these actions there is conformity with the saying of the Messenger, sallallahu `alayhi wa sallam, "The most beloved action to Allah is the most continuous, even if little." [Muslim]
Imam an-Nawawi, may Allah have mercy on him, said in relation to this hadeeth, "In it (the above hadeeth) is an exhortation to perform deeds regularly and continuously, and [an explanation] that a small deed done regularly is better than a great one that is interrupted. It is because by continuously doing a little of such actions as, [one’s] obedience, remembrance, awareness of Allah, sincerity and dedication to the Creator, subhanahu wa ta`ala, the outcome accumulates and it is multiplied exceeding what is greater but interrupted."
The Messenger, sallalahu `alayhi wa sallam, spoke the truth. My dear brother or sister, I will give you an example of the blessing of utilizing ten minutes in righteousness. Glorifying Allah subanahu wa ta`ala by saying "Subhan Allah" a hundred times daily means that one will do so 36,500 times in a year. So take account of your soul, my brother or sister. You can only glorify Allah this much in a year if you are regular in performing tasbeeh and if you make good use of your time.
Similarly, if one reads the Qur'an for ten minutes regularly, one can finish reading it in full every two months. Is this how you do it? Ask yourself, do you complete recitation of the full Qur'an outside of Ramadan? And do not limit, my dear brother or sister, these special ten minutes, devoted to obedience, to be performed only once a day. Perhaps you will find the time after the morning prayer, or after the sunrise, or after the noon prayer, or before sleep.
Likewise, if one manages to memorize only a single verse from the Book of Allah, `azza wa jall, every day, he or she will complete memorization the complete Qur'an in only eight years.
Most of the actions mentioned are performed with the tongue, so one is able to gain rewards at all times and in all situations. So whoever wants to strive in obedience to Allah, doors of good are open and one can make one's days and indeed all of one's life like the ten minutes. Abu Bakra, radhiallahu anhu, related that a person said: "O Messenger of Allah, which people are the best?" He said, "Whose life is long and his actions good." He said, "And what people are the worst?" He said, "Whose life is long and his actions bad." [Muslim]
This is an opportunity for you, dear brother or sister. Ten minutes in which one can taste the sweetness of regularity of performing righteous actions and which can be a step towards managing one's time, until all of one's life becomes beneficial. Ten minutes that are in agreement with the saying of Allah `azza wa jall, "And I have not created the Jinn or humans except to worship Me." [adh-Dhaariyaat (51):56]
Ibn ul-Qayyim, may Allah have mercy on him, said: "In conclusion, the servant, when he turns away from Allah and becomes preoccupied with sins (in this world), he loses days of his true life (in the hereafter). He will see the consequence of losing them the Day he says, "He will say, 'Oh, I wish I had sent ahead [some good] for my life [i.e. true, everlasting life in the Hereafter].'" [al-Fajr (89):24]”
Some actions that can be done in ten minutes:
Source : http://www.islaam.com
Tuesday, December 18, 2007
There Will Come Seven Hard Years
When an opportunity arises whereby the Call to Allah becomes an active process, wherein Callers may forge links with the people and guide them, why isn't such an opportunity exercised by those best capable of succeeding?
The story of Allah's Prophet Yusuf (peace be upon him) showed an out-standing far-sightedness when he wisely utilised the present period of prosperity to prepare for the coming period of austerity. He did not deceive himself or the people in thinking or promising that things were improving constantly with-out any setbacks.
Muslims believe that Allah does test the believers with infertile years of grimness so that they might emerge from such a period with more clarity and purity. The Muslims might also emerge with a better comprehension and an awareness that might make them more able to use every opportunity under every circumstance to take assured steps forward. We know what our enemies mischievously plot against us day and night, as well as those who actually harm and oppress Muslims. So when Allah takes those persons away, Muslims ought to take such an opportunity and multiply their efforts and solidify their positions.
The peace-treaty of al-Hudaybiyah was a golden opportunity which the Messenger of Allah best used. He agreed to Quraysh's conditions and the Muslims were subsequently able to deliver the Message of their Lord amongst the tribes unhindered. In a short period of time, the number of Muslims multiplied so that while the number of the companions who witnessed al-Hudaybiyah was 1,400, this total rose magnificently to 10,000 who witnessed the conquest of Makkah two years later. It was that victorious treaty of al-Hudaybiyah which Allah described in: 'Verily, [O Muhammad] We have laid open before you a manifest victory.' [Surah al-Fath 1] Indeed, it was a victory through the opportunity it gave for the Muslims to proclaim Da`wah leading to the people embracing Islam in droves.
Truly, the invitation to Islam in a calm atmosphere of freedom of speech and discussion, through the establishment of proof and evidence coupled with fine speech will undoubtedly have a great effect amongst people. This will occur as truth vis-a-vis falsehood has a distinctively innate strength. If the Da`wah was pleasantly carried out and the Caller possessed the relevant knowledge, was aware of Islam's general goals and was alert to his surroundings, the results will be pleasing by the will of Allah.
The constant wasting of opportunities through our simplicity of thinking will inevitably end in dismay and displeasure. Particularly if we believe that a period of calm will eternally last, and that things are heading in the direction of our choice. Occasionally, it is observed that our efforts and energies are dissipated in very pale and insignificant actions, and so the days and years pass by without the establishment of a satisfactory process to which our future generations can add and contribute to.
Monday, December 17, 2007
The Believer Follows -Imam Ibn Taymiyyah
The believer, who is (by definition) a follower of the Messengers, orders people to follow the orders of the messengers so that religion may be for Allah alone, [and he does] not [act] for his personal benefit.
When he orders someone in this way he (in fact) loves him and helps him, and is happy to see others doing the same.
When he does good to people, he does so only seeking the Face of Allah, the Most High, and knows that Allah bestowed favors upon him by making him a doer of good, and not a doer of evil. He therefore intends his every deed for Allah, because it is done by the grace of Allah.
This is mentioned in the Opening of the Book (al-Fatiha), about which we mentioned that the need of all of the creation for it is greater than their other needs.
This is why reciting it in every prayer, to the exception of any other soorah, was made obligatory upon them. Its like has not been revealed neither in the Tawrah, nor the Injeel, nor the Zaboor, nor the Qur'an. And in it is (the verse), "It is You we worship and You we ask for help." [al-Fatiha (1):5]
So the believer intends his deed for Allah, because he worships Him Alone. And he sees that his deeds are done by His grace, because he seeks help from Him Alone. So he does not seek from anyone who behaves well towards him either reward or thanks, because what he did for him, he did for Allah's sake. As the righteous said: "We feed you only for the countenance [i.e. approval] of Allah. We wish not from you reward or gratitude." [al-Insaan (76):9] So the believer does not consider what he did a favor, nor causes harm to him (by reminding him of what he did for him), for he knows that Allah is the Bestower of favors upon him, when He uses him in goodness. [He knows] that this is a favor from Allah to both him and that other person.
So the believer must thank Allah, when He eases him towards ease, and the other must also thank Allah, when He facilitates for him that someone brings to him what benefits him, from provision, or knowledge, or help, or something similar.
Sunday, December 16, 2007
Superior Days For Righteous Deeds
Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbaas (RAA) that the Prophet (PBUH) of said: "There are no days in which righteous deeds done in them are more beloved to Allah than these days, ie the ten days (of Zul-Hijjah). They said: O Messenger of Allah, not even Jihaad in the path of Allah? He said: Not even Jihaad in the Path of Allah, the Most High, except if a man goes out (for Jihaad) with his self and his wealth, then he doesn't return with anything from that."
(Al-Bukhaaree, Abu Daawood and others. The exact wording is that of Abu Daawood)
It is narrated from Ibn Umar that the Prophet Muhammad (Blessings of Allah and Peace be upon him) said:
"There aren't any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Zul-Hijjah). So, increase in them the saying of Tahleel (La Ilaaha illa Allah), and Takbeer (Allah Akbar) and Tahmeed (al-Hamdu li-llah)" [Musnad Imaam Ahmad]
The Types of Deeds in These Ten Days:
First: The performance of Haj and Umrah, and these are the best of deeds that may be done. And what indicates their superiority are a number of Ahaadith, one of which is the saying of the Prophet (PBUH).
Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhaaree and Muslim)
Second: Fasting during these days - as many of them as may be easy (for one to fast); especially the Day of Arafah. There is no doubt that the act of fasting is one of the best deeds, and it is from what Allah, the Most High, has chosen for himself, as in the Hadith Qudsee: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhaaree, Muslim, Maalik, at-Tirmidhee, Nasaa'ee and Ibn Maajah)
Also, from Abu Sa'eed al-Khudree who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years. (Al-Bukhaaree and Muslim)
From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one's sins of the previous year and the following year. (Muslim)
Third: At-Takbeer (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said "And mention the name of Allah on the appointed days"(12:28).
This has been explained (by some) to mean the ten days (of Zul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the hadith of Ibn Umar narrated by Ahmad, which contains the words:
... so increase in these days the Tahleel and Takbeer and Tahmeed...
It is reported about Ibn Umar and Abu Hurairah that: the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al-Bukhaaree)
Ishaaq narrates from the scholars of the Taabi'een that in these ten days they used to say:
Allahu Akbar, Allahu Akbar Laa Ilaaha illa 'llah Wa 'llahu Akbar, Allahu Akbar Wa li'llahi al-hamd.
It is a beloved act to raise the voice when saying the Takbeer in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: "... that you may magnify Allah for His Guidance to you"
The saying of Takbeer in congregation, ie everyone pronouncing the Takbeer with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbeer individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn't know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbeer and Tahmeed and Tasbeeh, and the rest of the Islamic legislated supplications (from the Qur'an and Sunnah).
Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiveneand mercyare the results of deeds. Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the hadith of Abu Hurairah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah's sense of ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhaaree and Muslim)
Fifth: Doing plenty of voluntary (nafl) righteous deeds of worship like Prayer, Charity, Jihaad, reading the Qur'an, Commanding what is Good and Forbidding what is Evil, and other such deeds.
Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred, are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihaad - which is one of the most superior of all deeds - except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihaad).
Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq at all times of night and day until the time of the Eid Prayer. Also, at-Takbeer al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Zul-Hijjah) for those not performing Haj, and from Noon (Zhur) on the Day of Sacrifice (10th of Zul-Hijjah) for those performing Haj (pilgrims); and it continues until Asr prayer on the last day of the days of Tash-reeq (13th of Zul-Hijjah).
Seventh: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th, 12th and 13th). This is the Sunnah of our father Ibraaheem - when Allah, the Most High, redeemed Ibraaheem's son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbeer (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhaaree and Muslim)
Eighth: Offering animal as Udhyia It has been narrated from Umm Salamah (may Allah be pleased with her) that the Prophet said: If you see the Hilal (new moon) of Zul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others) . And in one narration, he said: .Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Haj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice...
The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.
Ninth: It is incumbent for the Muslim (who is not performing Haj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.
He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Zul-Hijjah).
Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things. He must take full advantage of this season, and the open display of Allah's gifts, to attain the pleasure of his Lord.
Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!
Ghaira: A sense of honour and prestige, and the anger caused by its being violated.
At-Takbeer al-Mutlaq: the Takbeer (Allahu Akbar) which is unrestricted to specific times or any specific form.
At-Takbeer al-Muqayyad: The Takbeer which is done at a particular time and in a specific manner.
Wednesday, December 12, 2007
10 Signs of Scrupulous Piety (al-Wara`) - Imam as-Samarqandi
- Guarding the tongue from backbiting due to the saying of the Most High: “Do not backbite one another.” [49:12]
- Shunning suspicion due to the saying of the Most High: “Avoid much [negative] assumption. Indeed, some assumption is sin.” [49:12] And also due to the saying of the Messenger, sallallahu `alayhi wa sallam, “Avoid suspicion, for airing suspicion is the most lying form of speech.” [Musnad Ahmad]
- Shunning mockery due to the saying of the Most High: “Let not a people ridicule another people; perhaps they may be better than them.” [49:11]
- Lowering gaze from forbidden things due to the saying of the Most High: “Tell the believing men to lower their gaze.” [24:30]
- Truthfulness of the tongue due to the saying of the Most High: “And when you speak, be just.” [6:152]
- Recognizing the blessings of Allah the Most High upon oneself in order to avoid conceitedness due to the saying of the Most High: “Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.” [49:17]
- Spending one’s wealth on good rather than bad things, due to the saying of the most High: “And those who, when they spend, do so not excessively or sparingly.” [25:67] Meaning, they do not spend on sinfulness and do not prevent obedience, “but are ever, between that, [justly] moderate.” [25:67]
- Not seeking haughtiness and pride for oneself, due to the saying of the Most High: “That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption.” [28:83]
- Maintaining with care the five prayers on time, with proper bowing and prostration, due to the saying of the Most High: “Maintain with care the [obligatory] prayers and [in particular] the middle [`asr] prayer and stand before Allah, devoutly obedient.”
- Steadfastness upon the way of Sunnah and Jama`ah, due to the saying of the Most High: “And, this is My Path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.” [6:153]
Monday, December 10, 2007
The High Levels Of Those Who Strive to Meet Their Brothers' Needs
One of the greatest things that will relieve a person's distress on the Day of Resurrection is his efforts in this world to relieve the distress of those who are in distress, and to help those who are in need, and to make things easy for those who are in difficulty, and to overlook the mistakes of those who err. In Muslim it is narrated that Abu Hurayrah said: The Messenger of Allah (sallallahu `alayhi wa sallam) said:
"Whoever relieves a believer of distress in this world, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever makes things easy for those who are in difficulty, Allah will make things easy for him in this world and in the next. Whoever conceals (the faults of) a Muslim in this world, Allah will conceal him (his faults) in this world and in the Hereafter. Allah will help the slave so long as the slave helps his brother." [Mishkaat al-Masaabeeh, 1/71, hadith no. 204.]
Bukhari narrated from 'Abdullah ibn 'Umar that the Messenger of Allah (sallallahu `alayhi wa sallam) said:
"The Muslim is the brother of his fellow-Muslim; he should not mistreat him or let him down. Whoever meets the needs of his brother, Allah will meet his needs, and whoever relieves a Muslim of some distress, Allah will relieve him of some of the distress of the Day of Resurrection. Whoever conceals (the faults of) a Muslim, Allah will conceal him (his faults) in this world and the next." [Bukhari: Kitaab al-Mazaalim, Baab laa Yazlim al-Muslim al-Muslim, Fath al-Baari, 5/97.]
"Whoever helps his brother in secret, Allah will help him in this world and the next." [Silsilat al-Ahaadeeth as-Saheehah, 3/218, hadith no. 1217.]
Tuesday, December 4, 2007
Faculties of Islam: The orphans
Allah Almighty urges the prophet Muhammad peace be upon him to take care of the orphan:
“Therefore, treat not the orphan with oppression”
(The Noble Qur’an 93:9(.
It is not only ordained to take care of the orphan but also to treat him/her kindly and affectionately. This attitude is very lucrative before Allah Almighty for the person will gain the mercy and the reward from the Lord of the world. This is considered as the path of the righteousness in the Noble Qur'an.
“It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât), and gives the Zakât, and who fulfill their covenant when they make it, and who are As-Sâbirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are AlMuttaqûn (pious)”
(The Noble Qur’an 2:177).
Wednesday, November 28, 2007
Abdullah Ibn Sailam (r.a)
Al-Husayn ibn Sailam was a Jewish rabbi in Yathrib who was widely respected and honoured by the people of the city even by those who were not Jewish. He was known for his piety and goodness, his upright conduct and his truthfulness.
Al-Husayn lived a peaceful and gentle life but he was serious, purposeful and organized in the way he spent his time. For a fixed period each day, he would worship, teach and preach in the temple. Then he would spend some time in his orchard, looking after date palms, pruning and pollinating. Thereafter, to increase his understanding and knowledge of his religion, he would devote himself to the study of the Torah.
In this study, it is said. he was particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Makkah. He said:
"When I heard of the appearance of the Messenger of God, peace be on him, I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained m our books. From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews. I held my tongue...
Then came the day when the Prophet, peace be on him, left Makkah and headed for Yathrib. When he reached Yathrib and stopped at Quba, a man came rushing into the city, calling out to people and announcing the arrival of the Prophet. At that moment, I was at the top of a palm tree doing some work. My aunt, Khalidah bint al-Harith, was sitting under the tree. On hearing the news, I shouted:
'Allahu Akbar! Allahu Akbar! (God is Great! God is Great!' When my aunt heard my takbir, she remonstrated with me: 'May God frustrate you...By God, if you had heard that Moses was coming you would not have been more enthusiastic.'
'Auntie, he is really, by God, the 'brother' of Moses and follows his religion. He was sent with the same mission as Moses.' She was silent for a while and then said: 'Is he the Prophet about whom you spoke to us who would be sent to confirm the truth preached by previous (Prophets) and complete the message of his Lord?' 'Yes,' I replied.
Without any delay or hesitation, I went out to meet the Prophet. I saw crowds of people at his door. I moved about in the crowds until I reached close to him. The first words I heard him say were:
'O people! Spread peace...Share food...Pray during the night while people (normally) sleep... and you will enter
I looked at him closely. I scrutinized him and was convinced that his face was not that of an imposter. I went closer to him and made the declaration of faith that there is no god but Allah and that Muhammad is the Messenger of Allah.
The Prophet turned to me and asked: 'What is your name?' 'Al-Husayn ibn Sailam,' I replied.
'Instead, it is (now) Abdullah ibn Sallam,' he said (giving me a new name). 'Yes,' I agreed. 'Abdullah ibn Sailam (it shall be). By Him who has sent you with the Truth, I do not wish to have another name after this day.'
I returned home and introduced Islam to my wife, my children and the rest of my household. They all accepted Islam including my aunt KhaIidah who was then an old lady. However, I advised them then to conceal our acceptance of Islam from the Jews until I gave them permission. They agreed.
Subsequently, I went back to the Prophet, peace be on him, and said: 'O Messenger of God! The Jews are a people (inclined to) slander and falsehood. I want you to invite their most prominent men to meet you. (During the meeting however), you should keep me concealed from them in one of your rooms. Ask them then about my status among them before they find out of my acceptance of Islam. Then invite them to Islam. If they were to know that I have become a Muslim, they would denounce me and accuse me of everything base and slander me.'
The Prophet kept me in one of his rooms and invited the prominent Jewish personalities to visit him. He introduced Islam to them and urged them to have faith in God...They began to dispute and argue with him about the Truth. When he realized that they were not inclined to accept Islam, he put the question to them:
'What is the status of Al-Husayn ibn Sailam among you?'
'He is our sayyid (leader) and the son of our sayyid. He is our rabbi and our alim (scholar), the son of our rabbi and alim.'
'If you come to know that he has accepted Islam, would you accept Islam also?' asked the Prophet.
'God forbid! He would not accept Islam. May God protect him from accepting Islam,' they said (horrified).
At this point I came out in full view of them and announced: 'O assembly of Jews! Be conscious of God and accept what Muhammad has brought. By God, you certainly know that he is the Messenger of God and you can find prophecies about him and mention of his name and characteristics in your Torah. I for my part declare that he is the Messenger of God. I have faith in him and believe that he is true. I know him.'
'You are a liar,' they shouted. 'By God, you are evil and ignorant, the son of an evil and ignorant person.' And they continued to heap every conceivable abuse on
me..."
Abdullah ibn Sailam approached Islam with a soul thirsty for knowledge. He was passionately devoted to the Quran and spent much time reciting and studying its beautiful and sublime verses. He was deeply attached to the noble Prophet and was constantly in his company.
Much of his time he spent in the masjid, engaged in worship, in learning and in teaching. He was known for his sweet, moving and effective way of teaching study circles of Sahabah who assembled regularly in the Prophet's mosque.
Abdullah ibn Sallam was known among the Sahabah as a man from ahl-al-Jannah "- the people of
Allah Knows the best.
Monday, November 26, 2007
What Allâh say about parents?
Bismillaahir Rahmaanir Raheem
And your Lord has decreed that you worship none but Him. And that you be dutiful to your Parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. (Al-Isra 17:23)
Worship Allâh and join none with Him in worship, and do good to Parents, kinsfolk, orphans, Al-Masâkin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allâh does not like such as are proud and boastful; (An-Nisa 4:36)
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. (Luqman 31:14)
And We have enjoined on man to be dutiful and kind to his Parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: "My Lord! Grant me the power and ability that I may be grateful for Your Favour which You have bestowed upon me and upon my Parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will)." (Al-Ahqaf 46:15)
"My Lord! Forgive me, and my Parents, and him who enters my home as a believer, and all the believing men and women. And to the Zâlimûn (polytheists, wrong-doers, and disbelievers, etc.) grant You no increase but destruction!" (Nuh 71:28)
"Our Lord! Forgive me and my Parents, and (all) the believers on the Day when the reckoning will be established." (Al-Qur’an 14:41)
May Allâh's Blessings be upon you and may Allâh gives you the energy to do more of that which pleases Him the most. Aameen.
Monday, November 19, 2007
Ruling on playing chess
“When chess distracts us from what we are obliged to do both inwardly and outwardly, it is haraam according to the consensus of the scholars – such as when it distracts from an obligatory duty such as prayer or anything that is necessary in the interests of oneself or one’s family, or enjoining what is good and forbidding what is evil, or upholding ties of kinship or honouring one’s parents, or any obligations connected to positions of authority or leadership, etc. In this case it is haraam according to the consensus of the scholars. Similarly, if it involves anything that is haraam such as telling lies, swearing false oaths, cheating, wrongdoing or helping in wrongdoing, or other forbidden things, then it is haraam according to the consensus of the Muslims.” (Adapted from Majmoo’ al-Fataawa, 32/218, 240).
But if it does not distract us from our obligations or involve anything that is haraam, then there is a difference of scholarly opinion concerning the ruling. The majority of scholars (Abu Haneefah, Maalik, Ahmad and some of the companions of al-Shaafa’i) said that it is also haraam, basing that view on the evidence of the Book of Allaah and the opinions of the Sahaabah.
The evidence of the Qur’aan is the words (interpretation of the meaning):
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab [stone altars set up for sacrifices to idols etc], and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.
Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As-Salaah (the prayer). So, will you not then abstain?”
[al-Maa’idah 5:90-91]
Al-Qurtubi (may Allaah have mercy on him) said: “This aayah indicates that it is haraam to play dice or chess, whether that involves gambling or not, because when Allaah forbade alcohol He explained the reason for that, which is ‘Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As-Salaah (the prayer).’ So every kind of game in which a little leads to a lot and stirs up enmity and hatred between those who are devoted to it and prevents them from remembering Allaah and praying, is like drinking alcohol, which implies that it must be haraam like alcohol.” (al-Jaami’ li Ahkaam al-Qur’aan, 6/291).
With regard to the views of the Sahaabah:
It was narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) passed by some people who were playing chess. He said, “What are these images, to which you are devoted? [cf. al-Anbiya’ 21:52]” Imaam Ahmad said: “The soundest comment on chess what that which was said by ‘Ali (may Allaah be pleased with him).”
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) was asked about chess and he said, “It is worse than dice.”
“Dice” refers to what is used nowadays for playing backgammon, which is played on a special table. It was narrated in the ahaadeeth that it is haraam.
Abu Dawood (4938) narrated from Abu Moosa al-Ash’ari that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever plays dice has disobeyed Allaah and His Messenger.” (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 4129)
Muslim (2260) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever plays dice is like one who has dipped his hand in the flesh and blood of a pig.” Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is quoted as evidence by al-Shaafa’i and the majority of scholars to prove that playing dice is haraam. The phrase ‘dipped his hand in the flesh and blood of a pig’ refers to eating it, and this simile is used to show that this is haraam because it is haraam to eat that.”
What some of the scholars have said about the prohibition of chess:
Ibn Qudaamah (may Allaah have mercy on him) said: “Chess is like dice in that it is forbidden.” (al-Mughni, 14/155),
Ibn al-Qayyim (may Allaah have mercy on him) said: “The evil consequences of chess are greater than the evil consequences of dice. Everything that points to the prohibition of dice points to the prohibition of chess even more so… This is the view of Maalik and his companions, of Abu Haneefah and his companions, of Ahmad and his companions, and the view of the majority of the Taabi’een… It is not known that any of the Sahaabah permitted it or played it. Allaah protected them from that. Everything that is attributed to any of them and says that he played it – such as Abu Hurayrah – is a fabrication and lie against the Sahaabah and is rejected by anyone who knows how the Sahaabah really were and by anyone who has sufficient knowledge to examine the reports critically. How could the best generation and the best of mankind after the Messenger of Allaah (peace and blessings of Allaah be upon him) permit playing something that prevents people from remembering Allaah and from praying, and is worse in this regard than alcohol when the player gets immersed in it, as we see in real life? How could the Lawgiver forbid dice but permit chess, which is many times worse?…” (al-Furoosiyah, 303, 305, 311).
Al-Dhahabi (may Allaah have mercy on him) said: “With regard to chess, most of the scholars say that it is haraam to play it, whether that is for money or not. If it is played for money then it is indisputably gambling. Even if it is not played for money it is still gambling and haraam, according to most of the scholars… al-Nawawi (may Allaah have mercy on him) was asked about playing chess, is it forbidden or permissible? He (may Allaah have mercy on him) replied that if it makes a person miss praying on time or he plays for money, then it is haraam, otherwise it is makrooh according to al-Shaafa’i and haraam according to others…” (al-Kabaa’ir, 89-90).
For more information see Tahreem al-Nard wa’l-Shatranj wa’l-Malaahi by al-Aajurri, ed. By Muhammad Sa’eed Idrees.
And Allaah knows best. We ask Allaah to help us to do that which He loves and which pleases Him, and to help us to obey Him.
Source : www.islamqa.com
Saturday, September 29, 2007
Barakah - so close to the Prophet (pbuh) throughout his life from birth till death
We do not know precisely how the young Abyssinian girl ended up for sale in Makkah. We do not know her 'roots', who her mother was, or her father or her ancestors. There were many like her, boys and girls, Arabs and non-Arabs, who were captured and brought to the slave market of the city to be sold.
A terrible fate awaited some who ended up in the hands of cruel masters or mistresses who exploited their labor to the full and treated them with the utmost harsh ness.
A few in that inhuman environment were rather more fortunate. They were taken into the homes of more gentle and caring people.
Barakah, the young Abyssinian girl, was one of the more fortunate ones. She was saved by the generous and kind Abdullah, the son of Abd al-Muttalib. 'She became the only servant in his household and when he was married, to the lady Aminah, she looked after her affairs as well.
Two weeks after the couple were married, according to Barakah, Abdullah's father came to their house and instructed his son to go with a trading caravan that was leaving for Syria. Aminah was deeply distressed and cried:
"How strange! How strange! How can my husband go on a trading journey to Syria while I am yet a bride and the traces of henna are still on my hands."
Abdullah's departure was heartbreaking. In her anguish, Aminah fainted. Soon after he left, Barakah said: "When I saw Aminah unconscious, I shouted in distress and pain: 'O my lady!' Aminah opened her eyes and looked at me with tears streaming down her face. Suppressing a groan she said: "Take me to bed, Barakah."
"Aminah stayed bedridden for a long time. She spoke to no one. Neither did she look at anyone who visited her except Abd al-Muttalib, that noble and gentle old man. "Two months after the departure of Abdullah, Aminah called me at dawn one morning and, her face beaming with joy, she said to me:
"O Barakah! I have seen a strange dream." "Something good, my lady," I said.
"I saw lights coming from my abdomen lighting up the
mountains, the hills and the valleys around Makkah." "Do you feel pregnant, my lady?"
"Yes, Barakah," she replied. "But I do not feel any discomfort as other women feel." "You shall give birth to a blessed child who will bring goodness," I said.
So long as Abdullah was away, Aminah remained sad and melancholic. Barakah stayed at her side trying to comfort her and make her cheerful by talking to her and relating stories. Aminah however became even more distressed when Abd al-Muttalib came and told her she had to leave her home and go to the mountains as other Makkans had done because of an impending attack on the city by the ruler of Yemen, someone called Abrahah. Aminah told him that she was too grief-striken and weak to leave for the mountains but insisted that Abrahah could never enter Makkah and destroy the Kabah because it was protected by the Lord. Abd al-Muttalib became very agitated but there was no sign of fear on Aminah's face. Her confidence that the Kabah would not be harmed was well-founded. Abrahah's army with an elephant in the vanguard was destroyed before it could enter Makkah.
Day and night, Barakah stayed beside Aminah. She said: "I slept at the foot of her bed and heard her groans at night as she called for her absent husband. Her moans would awaken me and I would try to comfort her and give her courage."
The first part of the caravan from Syria returned and was joyously welcomed by the trading families of Makkah. Barakah went secretly to the house of Abd al-Muttalib to find out about Abdullah but had no news of him. She went back to Aminah but did not tell her what she had seen or heard in order not to distress her. The entire caravan eventually returned but not with Abdullah.
Later, Barakah was at Abd al-Muttalib's house when news came from Yathrib that Abdullah had died. She said: "I screamed when I heard the news. I don't know what I did after that except that I ran to Aminah's house shouting, lamenting for the absent one who would never return, lamenting for the beloved one for whom we waited so long, lamenting for the most beautiful youth of Makkah, for Abdullah, the pride of the Quraysh.
"When Aminah heard the painful news, she fainted and I stayed by her bedside while she was in a state between life and death. There was no one else but me in Aminah's house. I nursed her and looked after her during the day and through the long nights until she gave birth to her child, "Muhammad", on a night in which the heavens were resplendent with the light of God."
When Muhammad was born, Barakah was the first to hold him in her arms. His grandfather came and took him to the Kabah and with all Makkah, celebrated his birth. Barakah stayed with Aminah while Muhammad was sent to the badiyah with the lady Halimah who looked after him in the bracing atmosphere of the open desert. At the end of five years, he was brought back to Makkah and Aminah received him with tenderness and love and Barakah welcomed him "with joy, longing and admiration".
When Muhammad was six years old, his mother decided to visit the grave of her husband, Abdullah, in Yathrib. Both Barakah and Abd al-Muttalib tried to dissuade her. Aminah however was determined. So one morning they set off- Aminah, Muhammad and Barakah huddled together in a small hawdaj mounted on a large camel, part of a huge caravan that was going to Syria. In order to shield the tender child from any pain and worry, Aminah did not tell Muhammad that she was going to visit the grave of his father.
The caravan went at a brisk pace. Barakah tried to console Aminah for her son's sake and much of the time the boy Muhammad slept with his arms around Barakah's neck.
The caravan took ten days to reach Yathrib. The boy Muhammad was left with his maternal uncles of the Banu Najjar while Aminah went to visit the grave of Abdullah. Each day for a few weeks she stayed at the grave. She was consumed by grief.
On the way back to Makkah, Aminah became seriously ill with fever. Halfway between Yathrib and Makkah, at a place called al-Abwa, they stopped. Aminah's health deteriorated rapidly. One pitch dark night, she was running a high temperature. The fever had got to her head and she called out to Barakah in a choking voice.
Barakah related: "She whispered in my ear: 'O Barakah, I shall depart from this world shortly. I commend my son Muhammad to your care. He lost his father while he was in my abdomen. Here he is now, losing his mother under his very eyes. Be a mother to him, Barakah. And don't ever leave him.'
"My heart was shattered and I began to sob and wail. The child was distressed by my wailing and began to weep. He threw himself into his mother's arms and held tightly onto her neck. She gave one last moan and then was forever silent."
Barakah wept. She wept bitterly. With her own hands she dug a grave in the sand and buried Aminah, moistening the grave with whatever tears were left in her heart. Barakah returned with the orphan child to Makkah and placed him in the care of his grandfather. She stayed at his house to look after him. When Abd al-Muttalib died two years later, she went with the child to the house of his uncle Abu Talib and continued to look after his needs until he was grown up and married the lady Khadijah.
Barakah then stayed with Muhammad and Khadijah in a house belonging to Khadijah. "I never left him and he never left me," she said. One day Muhammad, may Allah bless him and grant him peace, called out to her and said: "Ya Ummah!" (He always called her "Mother".) "Now I am a married man, and you are still unmarried. What do you think if someone should come now and ask to marry you?" Barakah looked at Muhammad and said: "I shall never leave you. Does a mother abandon her son?" Muhammad smiled and kissed her head. He looked at his wife Khadijah and said to her: "This is Barakah. This is my mother after my own mother. She is the rest of my family."
Barakah looked at the lady Khadijah who said to her: "Barakah, you have sacrificed your youth for the sake of Muhammad. Now he wants to pay back some of his obligations to you. For my sake and his, agree to be married before old age overtakes you."
"Whom shall I marry, my lady?" asked Barakah. "There is here now Ubayd ibn Zayd from the Khazraj tribe of Yathrib. He has come to us seeking your hand in marriage. For my sake, don't refuse."
Barakah agreed. She married Ubayd ibn Zayd and went with him to Yathrib. There she gave birth to a son whom she called Ayman and from that time onwards people called her "Umm Ayman" the mother of Ayman.
Her marriage however did not last very long. Her husband died and she returned once more to Makkah to live with her "son" Muhammad in the house of the lady Khadijah. Living in the same household at the time were Ali ibn Abi Talib, Hind (Khadijah's daughter by her first husband), and Zayd ibn Harithah.
Zayd was an Arab from the tribe of Kalb who was captured as a boy and brought to Makkah to be sold in the slave market. He was bought by Khadijah's nephew and put in her service. In Khadijah's household, Zayd became attached to Muhammad and devoted himself to his service. Their relationship was like that of a son to a father. Indeed when Zayd's father came to Makkah in search of him, Zayd was given the choice by Muhammad of either going with his father or staying with him. Zayd's reply to his father was:
"I shall never leave this man. He has treated me nobly, as a father would treat his son. Not a single day have I felt that I am a slave. He has looked after me well. He is kind and loving towards me and strives for my enjoyment and happiness. He is the most noble of men and the greatest person in creation. How can I leave him and go with you?...I shall never leave him."
Later, in public Muhammad proclaimed the freedom of Zayd. However, Zayd continued to live with him as part of his household and devoted himself to his service.
When Muhammad was blessed with prophethood, Barakah and Zayd were among the first to believe in the message he proclaimed. They bore with the early Muslims the persecution which the Quraysh meted out to them.
Barakah and Zayd performed invaluable services to the mission of the Prophet. They acted as part of an intelligence service exposing themselves to the persecution and punishment of the Quraysh and risking their lives to gain information on the plans and conspiracies of the mushrikin.
One night the mushrikun blocked off the roads leading to the House of al-Arqam where the Prophet gathered his companions regularly to instruct them in the teachings of Islam. Barakah had some urgent information from Khadijah which had to be conveyed to the Prophet. She risked her life trying to reach the House of al-Arqam. When she arrived and conveyed the message to the Prophet, he smiled and said to her:
"You are blessed, Umm Ayman. Surely you have a place in Paradise." When Umm Ayman left, the Prophet looked at his companions and asked: "Should one of you desire to marry a woman from the people of Paradise, let him marry Umm Ayman."
Ali the companions remained silent and did not utter a word. Umm Ayman was neither beautiful nor attractive. She was by now about fifty years old and looked rather frail. Zayd ibn al-Harithah however came forward and said:
"Messenger of Allah, I shall marry Umm Ayman. By Allah, she is better than women who have grace and beauty."
Zayd and Umm Ayman were married and were blessed with a son whom they named Usamah. The Prophet, may Allah bless him and grant him peace, loved Usamah as his own son. Often he played with him, kissed him and fed him with his own hands. The Muslims would say: "He is the beloved son of the beloved." From an early age Usamah distinguished himself in the service of lslam, and was later given weighty responsibilities by the Prophet.
When the Prophet migrated to Yathrib, henceforth to be known as al-Madinah, he left Umm Ayman behind in Makkah to look after certain special affairs in his household. Eventually she migrated to Madinah on her own. She made the long and difficult journey through the desert and mountainous terrain on foot. The heat was killing and sandstorms obscured the way but she persisted, borne along by her deep love and attachment for Muhammad, may God bless him and grant him peace. When she reached Madinah, her feet were sore and swollen and her face was covered with sand and dust.
"Ya Umm Ayman! Ya Ummi! (O Umm Ayman! O my mother!) Indeed for you is a place in Paradise!" exclaimed the Prophet when he saw her. He wiped her face and eyes, massaged her feet and rubbed her shoulders with his kind and gentle hands.
At Madinah, Umm Ayman played her full part in the affairs of the Muslims. At Uhud she distributed water to the thirsty and tended the wounded. She accompanied the Prophet on some expeditions, to Khaybar and Hunayn for example.
Her son Ayman, a devoted companion of the Prophet was martyred at Hunayn in the eighth year after the Hijrah. Barakah's husband, Zayd, was killed at the Battle of Mutah in Syria after a lifetime of distinguished service to the Prophet and Islam. Barakah at this time was about seventy years old and spent much of her time at home. The Prophet, accompanied by Abu Bakr and Umar often visited her and asked: "Ya Ummi! Are you well?" and she would reply: "I am well, O Messenger of Allah so long as Islam is."
After the Prophet, may Allah bless him and grant him peace, had died, Barakah would often be found with tears in her eyes. She was once asked, "Why are you crying?" and she replied: "By Allah, I knew that the Messenger of Allah would die but I cry now because the revelation from on high has come to an end for us."
Barakah was unique in that she was the only one who was so close to the Prophet throughout his life from birth till death. Her life was one of selfless service in the Prophet's household. She remained deeply devoted to the person of the noble, gentle and caring Prophet. Above all, her devotion to the religion of Islam was strong and unshakable. She died during the caliphate of Uthman. Her roots were unknown but her place in Paradise was assured.
Source : www.sahaba.net
Thursday, September 27, 2007
Remembrance of Allah
Narrated Abu Huraira:
Allah's Apostle said," Whoever says: "La ilaha illal-lah wahdahu la sharika lahu, lahu-l-mulk wa lahu-l-hamd wa huwa 'ala kulli shai'in qadir," one hundred times will get the same reward as given for manumitting ten slaves; and one hundred good deeds will be written in his accounts, and one hundred sins will be deducted from his accounts, and it (his saying) will be a shield for him from Satan on that day till night, and nobody will be able to do a better deed except the one who does more than he."
Bukhari :: Book 8 :: Volume 75 :: Hadith 412
Monday, September 24, 2007
Mistakes to Avoid during Ramadhaan
Bismillaahir Rahmaanir Raheem
By Shaykh Salman Al-Oadah
Muslims make a number of mistakes during this auspicious month. These mistakes vary from country to country and from culture to culture, and there are many reasons why they happen. Sometimes they can be attributed to local customs and traditions. Sometimes they occur because of a misapplication of Islamic Law. At other times, the reason for the mistake is the desire to express happiness and joy during this blessed month. At other times, simple ignorance is to blame. Whatever the reason, the outcome is the same: a violation of Islamic teachings in a matter of worship. This is serious, since matters of worship in Islam are established and defined by the sacred texts.
The Prophet sall Allaahu 'alayhi wa sallam said: "Whoever introduces something new into this matter of ours will have it rejected." [Saheeh al-Bukhaari (2550) and Saheeh Muslim (1718)]
Some of the mistakes people make in Ramadhaan are serious enough to be violations of Islamic Law. Some mistakes are innovations. Other mistakes are less serious, causing the person who errs to act in a way that is undesirable. These mistakes can relate to the fast itself or to other customs and practices associated with it.
We will now turn our attention to some of these mistakes:
Neglecting Congregational Prayer
Many people increase their worship in Ramadhaan and frequent the mosques more that usual. However, some people fall short during this month of their observance of congregational prayer and neglect the mosque. This is a mistake, for there is a hadeeth that reads: "Whoever hears the call to prayer but does not hearken to it, then he has no prayer." [Sunan al-Tirmidhi (217)]
'Alî b. Abî Tâlib said: "There is no prayer for the neighbour of the masjid except in the mosque." [Musannaf 'Abd al-Razzaaq (1915) and Musannaf Ibn Abi Shaybah (3469)]
No doubt, neglect congregational prayer is something serious. It is even more serious to neglect prayer altogether. A hadeeth reads: "The covenant between us and them is prayer. Whoever abandons it has disbelieved." [Sunan al-Tirmidhî (2621)]
The Prophet sall Allaahu 'alayhi wa sallam said: "Whoever abandons the 'Asr prayer, his deeds are lost." [Saheeh al-Bukhaari (528)]
There are numerous other hadeeth that stress the importance of prayer. May Allaah Subhaanahu wa Ta'aala protect us from neglecting our prayers.
A Muslim should safeguard his worship and be steadfast in prayer. Ramadhaan should be an opportunity for us to change for the better and habituate ourselves to doing good deeds.
Backbiting & Rumour-Mongering
Speaking badly about other people is a way to seriously compromise one's fasting. The Prophet sall Allaahu 'alayhi wa sallam defined backbiting in the following way:
He said: "Do you know what backbiting is?"
They said: "Allaah and His Messenger know best."
He said: "It is to mention about your brother something that he would dislike having mentioned about him." [Saheeh Muslim (2589)]
Someone enquired: "O Messenger of Allaah! How do you see it if what I said about him is true?"
He replied: "If what you said about him is true, then you have backbitten him. If what you said about him is false, then you have slandered him." [Saheeh Muslim (2589)]
Another evil is to spread what people say about each other in order to bring about problems. This rumour-mongering also includes divulging secrets and exposing people's faults.
Hudhayfah heard about a man who was spreading rumours and he said: "I heard Allaah's Messenger say: 'A rumour-monger will not enter Paradise." [Saheeh al-Bukhaari (6056) and Saheeh Muslim (105)]
Vulgar Speech and Bad Manners
Aboo Hurayrah relates that the Prophet sall Allaahu 'alayhi wa sallam said: "Whoever does not abandon false speech and acting falsely, then Allaah has no need of his abandoning food and drink." [Saheeh al-Bukhaari (1903)]
The Prophet sall Allaahu 'alayhi wa sallam said: "Fasting is a shield, so the one who fasts should avoid obscene speech and ignorant behavior. If someone abuses him or starts to fight with him, he should reply by saying: 'I am fasting. I am fasting'." [Saheeh al-Bukhaari (1795)]
Ibn Hajar writes in Fath al-Baari (4/105)]:
The hadeeth means that the fasting person should not respond to the one who abuses him with the same kind of behavior. He should restrain himself by saying: "I am fasting."
Laziness and Listlessness
Some people take the Ramadhaan fast as an excuse for laziness. In this, they behave in stark contrast to the ways of our Pious Predecessors, who had no qualms with working hard in Ramadhaan and even rallying to the defense of the faith. They definitely did not become lax in their regular, daily worship. Indeed, they would increase their religious observances in this month.
Some people justify their laziness with the weak hadeeth that reads: "The sleep of the fasting person is worship." If, for the sake of argument, we assume that the hadeeth is authentic, it does not justify laziness. It certainly does not pardon the practice of those who sleep all day in Ramadhaan and then spend the nights in feasting and merriment. The hadeeth refers to the normal sleeping habits of the person, like the person's usual daily nap. This normal sleep helps invigorate the person for further acts of worship.
It is necessary for a person to capitalize on the opportunity for blessings that the month of Ramadhaan has to offer. A Muslim should strive to the utmost to earn Allaah Subhaanahu wa Ta'aala's reward during this month, keeping in mind that there is no guarantee of his living to see another Ramadhaan.
Excessive Eating and Drinking
Some people spend their nights in Ramadhaan filling their stomachs with all types of food and drink, sometimes indulging in delicacies that they do not ever eat outside of Ramadhaan. This practice, without doubt, contradicts the very essence of Ramadhaan and the wisdom behind our fasting.
It is related from al-Miqdâm b. Ma'di Yakrib that the Prophet sall Allaahu 'alayhi wa sallam said: "The human being does not fill up any vessel worse than his stomach. It is sufficient for a person to eat just enough to keep his back straight. If he must eat more, then he can fill a third with food, a third with drink, and leave a third for air." [Sunan al-Tirmidhî (2380)]
How can a person learn to subdue his base impulses and desires through fasting, when he makes up for it all by indulging his every whim at night, eating even more during Ramadhaan than he does during the rest of the year? In some places, people have a custom of storing food and reserving it for Ramadhaan, so that they consume in Ramadhaan the quantity of food that would usually take them months to eat.
We all know that the purpose of fasting is to rein in our passions and break our desires in order to grow in piety. If we allow our hunger to build in strength from dawn to dinner time only to then indulge our hunger with greater gusto, this merely magnifies the pleasure of eating. It strengthens our passions more than if we had been left to our normal eating patterns.
Getting Angry
Some people seem to think that their bad tempers are excused because they are fasting. They allow their anger its full spectrum of expression, saying the most horrible things and doing the most preposterous deeds.
A fasting person needs to adorn his fast with magnanimity and good manners. He should remind himself that the Prophet sall Allaahu 'alayhi wa sallam said: "The strong person is not the one who can wrestle someone else down. The strong person is the one who can control himself when he is angry." [Saheeh al-Bukhaari (5763) and Saheeh Muslim (2609)]
Abandoning Fasting Without an Excuse
Abandoning a Ramadhaan fast without a valid excuse is a major sin. A person who falls into this sin must repent sincerely and earnestly to his Lord. He must also make up the days that he missed later. He must also provide a meal for a poor person for each day that he missed if he is financially able to do so.
Fasting is one of the five pillars of the religion of Islam. A person who openly abandons the Ramadhaan fast should be rebuked for doing so and not left to be a bad example for others.
Women Putting on Perfume to Go to the Masjid
Some women put on attractive perfumes to when they go to the mosque at night in Ramadhaan. This is a mistake.
The Prophet sall Allaahu 'alayhi wa sallam said: "Any woman who dons perfume should refrain from attending the 'Ishaa' congregation with us." [Saheeh Muslim (444)]
The Prophet sall Allaahu 'alayhi wa sallam also said: "Any woman who puts on perfume and then walks by people so they can get a whiff of her perfume is a wanton woman." [Sunan al-Tirmidhi (2786) and Sunan al-Nasaa'i (5126)]
Staying Up Late
This is a mistake if it leads to bed consequences. Some people stay up late at night and then sleep through the Fajr prayer. Some even sleep through the Zuhr and 'Asr prayers. If they force themselves to get up during the day, they can suffer extreme fatigue on account of it. If they are employees, their performance at work suffers.
Such people need to keep cognizant of the blessings of this month that they lose out on because of these consequences.