مسلمون

 بسم الله الرحمن الرحيم

As salamu alaikum wa rahmatullahi wa barakatuh.

Jumuah khutbah was right at point.  The Imam of Masjid Daru ul Islam, Ali Jabber deliver an exceptional message.

One point is  clear, as Muslims we need to take care of each other. Why we need  to wait for the non-Muslim to defend us, to give us any social-economical help. We are in the need  to be self-sufficient and able to give  money to our Masjid.

Where are the food, and clothing banks for our families in need?  Where is the Janaza found, for the families who have no money to bury their love ones?  Where are the programs for our Youth, to help them learn about Islam, and keep them away from the streets? Our Youth is not exempt from the streets, or drugs or any kind of problems. We are not angels, we are just humans trying to strive for Paradise. May Allah protect all of our Youth.

And many will tell me, they have no time, no money, the children are to busy playing sports for their school (non-Muslim school) or the girls want to go the mall with their non-Muslim friends unsupervised. You have no time to volunteer an hour  to teach something, anything to either the new shahada or our youth.  Yes we have food banks, some are too far from the Newark area, the ones which are in the area are not use or available for the families.

We have brothers and sisters who are professionals and are able to give some monetary compensation to the Masjid, at least once a month.  How easy it is for Masajids with members from other countries to get together and build a new Masjid, a new addition to the madrassa or an Islāmic burial found?  Because they come together to aid the community and they spend in the way of Allah, for Allah. they don’t worry about the money, they worry about the community as a whole.

Khadijah bint Khuwalyd, Abu Bakar al-Siddiq  with the wealth he had, also had a major role in freeing some of the Muslim slaves, and many more companions that I can remember and write in this humble blog, helped Islam to grow and be propagated trough out.  And they never complain, they knew their reward was with Allah subhana wa talah. Now tell me why are you are hoarding your money and throw in the sadaqa box two dollars?

I will leave you with some reminders  from our Prophet Muhammad .صلى الله عليه وسلم

Volume 2, Book 24, Number 486 :

Narrated by Abu Huraira

Allah’s Apostle said, “Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure.’ ” Then the Prophet recited the holy verses:– ‘Let not those who withhold . . .’ (to the end of the verse). (3.180).

Volume 2, Book 24, Number 493 :

Narrated by Abu Huraira

The Prophet said, “The Hour (Day of Judgment) will not be established till your wealth increases so much so that one will be worried, for no one will accept his Zakat and the person to whom he will give it will reply, ‘I am not in need of it.’

Volume 3, Book 41, Number 585

Narrated by Al-Mughira bin Shu’ba

The Prophet said, “Allah has forbidden for you, (1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters) and (3) to waste the wealth (by extravagance).

Who are your friends?

.

I came across this article, wonderful reading. May Allah subhana wa tallah increase His favors on His ummah and keep us in the Right Path. Ameen.

The author is unknown to me.

“Know that not everyone is suitable to be your friend…”

1 – Allah Said:

{“Ah! Woe to me! If only I had never taken so-and-so as a friend! He indeed led me astray from the Reminder after it had come to me!”}

[al-Furqan; 28-29]

The Messenger of Allah said:

“A person is upon the way of his friend. So, let one of you look to whom he keeps as a friend.”

['Sahih al-Jami'' (3545) and 'as-Silsilah as-Sahihah' (927)]
2 –

3 – ‘Abdullah bin Ahmad bin Hambal said:

“My father went out to Tarsus on foot, and he perfored two or three Hajjs on foot, and he was the most patient of people upon being alone.”

['Tarjamat al-Imam Ahmad'; p. 18]

4 – Ibn al-Qayyim said:

“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”

['al-Wabil as-Sayyib'; p. 45]

5 – Ibn Jama’ah said:

“So, it is upon the student of knowledge to abandon socialization, as abandoning it is from the most important things that the student of knowledge must do – let alone with members of the opposite gender – especially with those who spend most of their time in play, and spend little of their time in thought, as the nature of individuals can rob you.

The harms of socialization include the passing of life without any benefit, as well as the decline of wealth and religious practice, if this socialization were to occur with the wrong people.

The student of knowledge should not mix except with either those who he can benefit, or can benefit from. And if he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the Fuqaha’: ‘Repelling something is easier than removing it.’

So, if he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying, rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.”

['Tadhkirat as-Sami' wal-Mutakallim'; p. 83]

6 – Ibn Qudamah al-Maqdisi said:

“Know that not everyone is suitable to be your friend. You must verify that this potential friend has the neccessary characteristics that make friendship with him something to be desired. The one you seek to befriend must have five characteristics:

• He must be intelligent, as there is no good in befriending an idiot, as he will only harm you when he wants to benefit you. By intelligent, we mean one who understands things as they are, either on his own, or if they are explained to him;

• He must have good manners, and this is a must. One who is simply intelligent might be overcome by anger or desire, and obey his desire. Thus, there would be no benefit in befriending him;

• He must not be a fasiq, as such a person would not fear Allah, and whoever does not fear Allah cannot be trusted;

• He must not be an innovator, as his abundance of innovation is feared from befriending him;

• He should not be eager for the dunya.”

['Mukhtasar Minhaj al-Qasidin'; p. 126-132]

ARROGANCE.

Ridding oneself of arrogance How should a person come over arrogance?.

Praise be to Allaah.

Firstly:

Arrogance is a blameworthy characteristic which is the feature of Iblees and his cohorts in this world, those on whose hearts Allaah has placed a seal.

The first one who showed arrogance towards Allaah and His creation was the accursed Iblees, when Allaah commanded him to prostrate to Adam and he refused and was arrogant, and said, “I am better than him (Adam), You created me from fire, and him You created from clay.”

Allaah says (interpretation of the meaning):

“And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves.

(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay’”

[al-A’raaf 7:11-12]

Arrogance is one of the characteristics of Iblees, so whoever wants to be arrogant should realize that he is acquiring a characteristic of the devils, and that he is not acquiring a characteristic of the noble angels who obeyed their Lord and fell down prostrate.

Moreover, arrogance may be the cause of a person being deprived of Paradise and may mean that the Lord of Glory will not even look at him, as it says in the following two ahaadeeth:

1 – It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No one who has an atom’s-weight of arrogance in his heart will enter Paradise.” A man said, “O Messenger of Allaah, what if a man likes his clothes and his shoes to look good?” He said, “Allaah is Beautiful and loves beauty. Arrogance means rejecting the truth and looking down on people.”

Narrated by Muslim, 91.

2 – It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets his garment drag along the ground out of pride, Allaah will not look at him on the Day of Resurrection.” Abu Bakr said: “Sometimes my garment slips down on one side, unless I pay attention to it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You are not doing that out of pride.”

Narrated by al-Bukhaari, 3465

Secondly:

Pride is an attribute that is not befitting for anyone except Allaah. Whoever seeks to compete with Allaah in that, Allaah will destroy him, wreak vengeance on him and make things difficult for him.

It was narrated that Abu Sa’eed al-Khudri and Abu Hurayrah said: The Messenger of Allaah (S) said: “Might is His garment and pride is His cloak; whoever seeks to compete with Me concerning them, I will punish him.”

Narrated by Muslim, 2620.

Al-Nawawi said: This is how it is narrated in all texts. The pronoun in the words ‘His garment’ and ‘His cloak’ refers to Allaah, and there is something omitted; what is meant is ‘Allaah says, ‘whoever seeks to compete with Me concerning them, I will punish him’.

What is meant by ‘seeks to compete with Me’ is seeking to acquire that characteristic in the sense of sharing in it.

This is a stern warning against arrogance which clearly demonstrates that it is haraam.

Sharh Muslim, 16/173.

Everyone who tries to be arrogant and put himself above others, Allaah will bring him down among the lowest of the low, and will humiliate him, because he is going against reality, so Allaah will punish him by thwarting his aims; the punishment is to fit the crime.

The one who is arrogant towards the people will be trampled beneath the feet of the people on the Day of Resurrection, as a punishment for his arrogance.

It was narrated from ‘Amr ibn Shu’ayb via his father and grandfather that the Prophet (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, the arrogant will be gathered like ants in the form of men. Humiliation will overwhelm them from all sides. They will be driven to a prison in Hell called Bawlas, with the hottest fire rising over them, and they will be given to drink of the juice of the inhabitants of Hell, which is teenat al-khabaal.”

Narrated by al-Tirmidhi, 2492; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2025.

Thirdly:

Arrogance is of several types, including the following:

1 – When a person does not accept the truth and produces false arguments against it, as we have mentioned in the hadeeth of ‘Abd-Allaah ibn Mas’ood, “Arrogance means rejecting the truth and looking down on people.”

2 – When a person admires himself for his beauty or handsomeness, or the fineness of his food or clothing, so he feels proud and arrogant and feels superior to people.

It was narrated that Abu Hurayrah said: The Prophet (peace and blessings of Allaah be upon him) said (or Abu’l-Qaasim (peace and blessings of Allaah be upon him) said): “Whilst a man was walking, dragging his garment with pride, with his hair nicely combed, Allaah caused the earth to swallow him and he will go on sinking in it until the Day of Resurrection.”

Narrated by al-Bukhaari, 3297; Muslim, 2088

A similar case is the story of the friend of the man whose companion spoke to him arrogantly. Allaah says (interpretation of the meaning):

“And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’”
[al-Kahf 18:34]

It may be that he was boasting about his tribe and linage.

Fourthly:

One of the remedies for arrogance is to think of yourself as being just like other people and realize that they are like you, they were born from a mother and a father just as you were, and that taqwa (piety, fear of Allaah) is the true criterion of superiority.

Allaah says (interpretation of the meaning):

“Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious)”

[al-Hujuraat 49:13]

The arrogant Muslim should realize that no matter what he achieves, he is still too weak to attain a stature like the mountains in height or rend nor penetrate the earth (cf. al-Isra’ 17:37), as Allaah says (interpretation of the meaning):

“And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allaah likes not any arrogant boaster.

And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the braying of the asses”

[Luqmaan 31:18-19]

Al-Qurtubi said:

The phrase “nor walk in insolence through the earth” is a prohibition of arrogance and is enjoining humility. Marah (translated here as insolence) is excessive joy, or it was said that it means being arrogant in walking, or thinking too highly of oneself.

Qutaadah said: it means showing off in walking; or it was said that it means vanity.

All of these suggestions are close in meaning, but they may be divided into two categories: those which are blameworthy and those which are praiseworthy.

Arrogance, vanity, showing off and thinking too highly of oneself are blameworthy; joy and energy are praiseworthy.

Tafseer al-Qurtubi, 10/260.

Another remedy for arrogance is for a person to realize that on the Day of Resurrection he will be gathered in a small form like an ant which will be trampled underfoot. Arrogant people are hated by other people just as they are hated by Allaah; people love humble, tolerant and gentle people, and they hate those who are harsh and cruel to people.

Another remedy is to remember that he and urine came out of the same place; that he began as a despised drop of sperm and he will end up as a rotten corpse, and that in between he is a vessel for faeces.  So what does he have to feel so proud and arrogant about?!

We ask Allaah to rid us all of arrogance and make us humble.

And Allaah knows best.

Chain letters are shirk.

By:Yusuf Atiff Bin Abdel-Lateef Diab

Bismillah, Alhumdulillah wa Salatu wassalaam’alaa RasulAllaah wa ba’ad,

There occurs today a very detestable practice among our muslim sisters in
particular but not specific to them. It is the indulgence and participation in
email chain letters. For those of us not familiar with this activity, it is
where someone sends an email letter with some sort of story pertaining, in most
cases but not always, to something Islamic, and then they put a condition at the
end of this story to distribute this email to a certain number of people. The
condition usually is a severe warning against not forwarding the email to the
certain number of people in which case some calamity or mishap will occur if it
is not done. In other cases the condition proposes a special benefit for
forwarding the email to the certain number of people. Ordinarily this is a form
of shirk that I think most people would be aware of or at least should
recognize. Believing that some act not from the Qur’aan or Sunnah, if done, can
cause some harm and/or benefit is indeed shirk. In doing
so we set up a rival to Allaah, for truly it is only Allaah who can benefit us
or harm us, and only Allaah can remove such harm. As Allaah says in Surah
Al-An’am ayah 17:

“And if Allaah touches you with harm, none can remove it but He, and if He
touches you with good, then He is Able to do all things.” One of the things we
learn from this ayat is that any harm that afflicts us can only be removed by
Allaah, so to specifically believe in bad omens, which includes bad luck and the
belief that certain practices, not endorsed by Allaah or The Prophet  , can affect the outcome of future events, is in essence the
meaning of an omen. So to believe in these omens would be belief that other than
Allaah can remove such harm from us, which is setting a rival with Allaah in
this removal of harm, which is shirk! And Allaah says in Surah al-Ma’aidah ayah
72 : “Verily, whosoever sets up rivals in worship with Allaah, then Allaah has
forbidden Al-Jannah for him, and the Fire will be his abode.”

Imam Ahmad reports, on the authority of Ibn `Amr radhi Allahu anhumma, that the
Prophet said:

“Whoever is turned back from his objective by a bad omen has committed Shirk.”
They asked: “And what is the expiation for that?” He
replied: “It is to say: “Oh, Allah! There is no good except that which You
bestow and there is no evil except that which You bestow and there is none has
the right to be worshipped but You.”

In many circumstances these chain emails threatens the reader that “if” the
email is not sent to the certain number of people then “such and such” will
occur. As reported in the above hadith this is Shirk! As is reported on the
authority of Ibn Mas’ood radhi Allahu ’anhu in a marfoo’ form, that he said:
“At-tiyarah (belief in omens) is Shirk, at-tiyrah (belief in omens) is Shirk.
There is none among us who is not afflicted by it, but Allah, by true dependence
on Him removes it from the heart.” [1] So this hadeeth / athar is a
rejection of belief in omens because such beliefs necessitates negation of
belief in Allah’s Qadr and because it causes the heart to become attached to
other than Allah, which is Shirk.

Also it is reported on the authority of Abu Hurairah radhi Allaahu anhu that the
Messenger of Allah said:

“There is no `adwaa [2], no tiyarah (belief in omens) and no
haamah[3] and no Safar [4]” (Narrated by Bukhari and Muslim)

Muslim, in his Saheeh, adds: “…and no naw and no ghoul [6].”

Now what is even more disturbing is that these omens are presented and
beautified in the form of “harmless” conditions and mere fun. No doubt a trick
for shaytaan ar rajeem, wa iyaadhu billah.

The most recent one of these shirk chain emails that I came across, put the
condition that “if you love Allaah, then forward this letter to..”!!! This
should indeed be a higher degree of disturbing for Ahl Sunnah as it entails
speaking about an attribute of Allaah without knowledge, namely Allaah’s love.
How is it that one can put a condition to Allaah’s love based on doing an act
that has no precedence in The Book of Allaah or The Sunnah of His Messenger
 ?!?! This is indeed a form of ilhad (deviation)
regarding the attribute of Allaah, and a form of shirk in this category of
Tawheed (Asmaa wa Sifaat). The love of Allaah is attainable through many acts of
ibaadah mentioned to us in the Quran and Sunnah, and thus to innovate in this
noble venture is a disgusting type of bidah, pursued in most part by those of
ahl kalam (The people of false rhetoric), the philosophers, and the sufis. Those
people who chose not to be content with the established
texts of Al-Islaam, but rather engage in exercising their intellect with regard
to the deen. As we should know the Beautiful, Perfect and Lofty Names and
Attributes of Allaah are tawqeefiyyah, meaning they are derived from the text of
The Qur’aan and The Sunnah. Speaking about Allaah’s Names and/or Attributes
without knowledge that which was not mentioned by Allaah or His Messenger
 or the righteous predecessors of this Ummah
constitutes a great offense against Allaah and His Deen. Allaah Subhana wa
Ta’ala says in Surah Al Ar’af ayah 33: “Say: My Lord has forbidden.. and that
you say about Allaah that of which you have no knowledge”. And Allaah says in
Surah al-Isra’a ayah 36: “Do not pursue that of which you have no knowledge.” So
we must be extremely careful not to attribute to Allaah or place a condition on
His Ta’ala attributes that was not mentioned in any text of The Qur’aan and
Sunnah, even if it appears to agree with our intellect. This
is the methodology of the Sahabah concerning the Names and Attributes of
Allaah, and it is the methodology that we in turn should adopt.

In conclusion I offer this sincere advise, and straightforward warning, if you
or anyone you know is in the practice of writing these emails, or forwarding
them, please revere Allaah and set not up rivals with him by spreading this
fitnah of belief and indulgence in omens and superstious practices. Like so many
other types of hidden shirk, it is beautified and marginalized until it enters
our home as something that we take to be so minute and insignificant.

May Allah Al-Wakeel rectify the affairs of the Ummah. May He, Al-Walee protect
us from all forms of Shirk, major and minor, hidden and apparent. Ya Allaah
Al-Mawlaa support us against the plots of shaytaan ar rajeem and our nafs and
desires. Wa SallAllahu wasallem wa Barrik ’alaa RasulAllaah wa ‘alaa ’Alyhi wa
Sahbihi ajma’een.

———— ——— ——— ——— ——— ——— -

[1] Narrated by Abu Dawood and At-Tirmidhi, who said it is authentic, but considered
the last part of it to be Ibn Mas’ood’s own statement       [2] Infectious or contagious disease.

[3] Interpreting omens based on the flight of a nocturnal bird.

[4] Some scholars said that it refers to parasites which infest the stomach and
intestines of mankind and cattle, while others said that it refers to the pagan belief that the
arrival of the month of Safar in the Muslim calendar bodes ill, while the dictionary defines safar as jaundice – and Allah knows best.

[5] belief that the positions of the stars affect the climate

[6] ghosts and ghouls

Obstacles to Khusoo

Obstacles to Khusoo, virtues of prayer at home and in the masjid.

From the book “as Saalat wa Atharuhaa fee Ziyaadatul Imaan…

Translation by: Abu Iyaad Amjad Rafiq.

1.      Weak Eemaan in the Meeting with Allah.

Allah the Exalted said: Seek help with patient perseverance and prayer.  Indeed it is hard except upon those who are humble and submissive.  Those who know with certainty that they are to meet their Lord and that to Him they will return.

2.      The whispering of Shaytaan.

Abu Hurairah , radiallahu anhu, reported that the Messenger of Allah, sallahu alaihi wa salam, said:  “When the call to prayer is made, Shaytaan flees on his heels and passes wind with noise during his flight so that he does not hear the adhaan.  When the adhaan is completed he comes back.  When the Iqaamah is pronounced h takes to his heels again until it is completed.  Then he returns again and whispers into the heart of the person (so that person starts thinking about other things) and says to him: “Remember this and remember that. So the person remembers those things which were not in his mind before the prayer began and as a result he forgets how much he has prayed.”

3.      Heedlessness and the hawaa (whims)

4.      Excessive concern with the world.

5.      Abandoning the Masjid and the Congregational prayer.

Abu Dardaa, radiallahu anhu, said:  “The Messenger of Allah (sallallahu alaihi wa salllam) said: “There are no three persons in a town or Bedouins (in the desert) amongst whom the prayer is not established (in congregation) except that Shaytaan has gained mastery over them.  So observe prayer in congregation as the wolf eats the lonely animal.”

6.   Lack of love for one’s Muslim brother for the sake of Allah.

The Messenger of Allah (sallallahu alaihi wasallam) said: “By Him in Whose Hand is my soul, you will not enter Paradise until you believe and you will not believe until you love one another.  Shall I not direct you to something which if you were to do would cause you to love one another?  Increase in giving salutations to one another.

7.  Not straightening the rows.

8.  Oppressing the servants of Allah and not fulfilling their rights.

9.    Turning around (looking around) during prayer and raising one’s eyesight to the sky.

Qataadah, radiallahu anhu, reported that Anas saying: “The messenger of Allah said: “What is the matter with the people that they raise their eyes to the sky during their prayer?”  He continued to say this sternly until he said:  “Either the people will refrain from this or their eyesight will be snatched away from them.”

Ibn al Qayyim said: “Turning around in the prayer is of two types: 

First: The turning of the heart away from Allah Azzawajall to other things besides Him,

Second: Turning of the eyesight.    

Both of them have been forbidden.  Allah subhanna wa tallah, does not cease to face His servant so long as he faces Him in his prayer.  If he turns away with his heart or his sight, Allah turns away from him.”  Quoted by Ahmad Fareed in his book [Risaalah taqdeer Qad is Salaat]

10.  Praying upon something which is colorful or attractive, something which has been ornamented or something with pictures upon it.

 

Sunnah and Hadeeth

The Sunnah refers to the commands, prohibitions, sayings, actions and tacit approvals of the Messenger of Allaah (صلى الله عليه وسلم). The whole of the Sunnah falls under the command of Allaah in His Book:

“Whatsoever the Messenger gives you then take it and whatsoever he prohibits you from then refrain from it.” [Sooratul-Hashr 59:7]

The taabi’ee, Imaam az-Zuhree said:

“Clinging to the Sunnah is to be saved, as Imaam Maalik said, ‘like the Ark of Nooh.’ He who embarked upon it was saved and he who did not was destroyed.” [ad-Daarimee]

The knowledge of the Sunnah has reached us via means of the hadeeth of the Messenger of Allaah (صلى الله عليه وسلم). The hadeeth refers to a combination of a text and a chain of narration (isnaad) beginning from the Prophet (صلى الله عليه وسلم) and ending at the scholar who recorded that hadeeth. There are a number of conditions that the hadeeth must meet based upon which it is divided into two broad categories saheeh (authentic) and da’eef (weak). The authentic hadeeth is that hadeeth from which beliefs and legislation can be derived. The weak hadeeth does not allow us to derive beliefs or legislation from it.

Seeking Forgiveness

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 371
Seeking Forgiveness

Allah, the Exalted, says:

“And ask forgiveness for your sin…” (47:19)

“And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.” (4:106)

“And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” (110:3)

“For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah’s Pardon in the last hours of the night.” (3:15-17)

“And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful.” (4:110)

“And Allah would not punish them while you (Muhammad (sallallaahu ’alayhi wa sallam)) are amongst them, nor will He punish them while they seek (Allah’s) forgiveness.” (8:33)

“And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know.” (3:135)

The Qur’anic Ayat on the subject are many and well-known.

1869.  Al-Agharr Al-Muzani (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a hundred times in a day.”
[Muslim].

Commentary:  Ghain  and Ghaim  are two synonyms. They signify the spreading of the clouds. It refers in this Hadith to the fact that the Prophet (sallallaahu ’alayhi wa sallam) was reciting the Names of Allah and remembering Him all the time. But sometimes due to being too busy in the affairs of the public or due to human needs, there was a pause in this eternal remembrance. Although such a pause was only momentary, this momentary pause was very much disliked by him; and considering it a slackness on his part, he prayed for forgiveness from Allah. In this there is an important lesson for us.

In spite of our many sins and negligence on our part, we do not turn to Allah and seek forgiveness; while, although our Prophet (sallallaahu ’alayhi wa sallam) had all his past and future sins forgiven by Allah, he sought forgiveness very often.

1870.  Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “I swear by Allah that I seek Allah’s Pardon and turn to Him in repentance more than seventy times a day.”
[Al-Bukhari].

1871.  Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.”
[Muslim].

Commentary: This Hadith does not mean that Allah likes disobedience. But by this way of description, the aim is to emphasize the importance of seeking forgiveness from Allah. We know that every man commits sins. But Allah likes those people who, after committing a sin, do not stick to it, but right away seek forgiveness for their sins from Allah. They weep and express sorrow before Allah. By seeking forgiveness, a relationship with Allah is established between man and his Creator. So seeking forgiveness is a very good act.

1872.  Ibn `Umar (May Allah be pleased with them) said: We counted Messenger’s saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.”
[Abu Dawud and At-Tirmidhi].

Commentary: This Hadith tells us about the etiquette of praying to Allah. We should use the Names of Allah befitting our prayers, i.e., the Names of Allah signifying those Attributes of Allah which have a special concern with the subject of our particular prayer, i.e., while seeking forgiveness, His Names concerning His Attributes of forgiveness and kindness should be used. On the other hand, while praying for worldly matters, we should mention His Qualities of charity and bestowing gifts etc.

1873.  Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.”
[Abu Dawud].

Commentary:  The chain of this narration is weak. Refer to `The Book of Weak Narrations’ by Al-Albani, Vol. I, page 142, No.705.

1874.  Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),’ his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).”
[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

Commentary:  When we say that this narration fulfills the conditions of Al-Bukhari and Muslim; it means that its narrators are the narrators of Al-Bukhari and Muslim. Secondly, in this selection those conditions have also been kept in view, which are the landmark of Al-Bukhari and Muslim.

1875.  Shaddad bin Aus (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “The best supplication for seeking forgiveness (Syed-ul-Istighfar) is to say: `Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abu‘u laka bini`matika `alayya, wa abu‘u bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta. (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).’ He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah.”
[Al-Bukhari].

1876. Thauban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (sallallaahu ’alayhi wa sallam) finished his Salat (prayer), he would beg forgiveness three times [by saying, `Astaghfirullah' (3 times)] and then he would say: “Allahumma Antas-Salamu, wa minkas-Salamu, tabarakta ya Dhal-Jalali wal-Ikram. (O Allah! You are the Bestower of security and security comes from You; Blessed are You. O Possessor of glory and honour).” Imam Al-Auza`i (one of the subnarrators) of this Hadith was asked: “How forgiveness should be sought?” He replied: “I say: Astaghfirullah, Astaghfirullah (I seek forgiveness from Allah. I seek forgiveness from Allah).”
[Muslim].

Commentary:  This Du`a’ was a Sunnah of the Prophet (sallallaahu ’alayhi wa sallam), and it is highly recommended to recite it after Salat.

1877. `Aishah (May Allah be pleased with her) reported: Prior to his demise, the Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate frequently: Subhan Allahi wa bihamdihi; Astaghfirullaha wa atubu ilaihi (Allah is free from imperfection, and I begin with praising Him. I beg forgiveness from Allah and I turn to Him in repentance.”
[Al-Bukhari and Muslim].

Commentary:  In general, asking of forgiveness all the time is necessary and commendable. But during the old age and the last days of one’s life it is particularly very essential. In this way, the Sunnah of the Prophet (sallallaahu ’alayhi wa sallam) would also be followed.

1878.  Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Allah, the Exalted, has said: `O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth.”’
[At-Tirmidhi].

Commentary: In this narration, there is good news for the sinners who do not stick to sins but rather repent and ask forgiveness from Allah. However numerous their sins may be, Allah will forgive all their sins. But there is a condition which they should fulfill, namely that they do not persist in what wrong they have done (3:135), as with persistence and repeatedly committing the sin, the act of seeking forgiveness becomes a futile act.

1879.  Ibn `Umar (May Allah be pleased with them) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “O women folk! You should give charity and be diligent in seeking Allah’s forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women.” A woman amongst them said: “Why is it that the majority of the dwellers of Hell are women?” The Prophet (sallallaahu ’alayhi wa sallam) replied, “You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence.” Upon this the woman asked: “What is the deficiency in our wisdom and in our religion?” He (sallallaahu ’alayhi wa sallam) replied, “Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Salat (prayer) for some days and you do not fast (the whole of) Ramadan sometimes, it is a deficiency in religion.”
[Muslim].

Commentary:
1. In this narration, certain weaknesses of the female sex have been pointed out, which are natural and pertain to the woman’s biology, psychology and embryology.

According to biologists, during and before menstruation, a female’s thought process is affected. Similarly, her pulse and blood pressure are also altered. Females are also more prone to hysteria. For these reasons, the Qur’an has declared that when you have to appoint or choose witnesses among women, you should choose two in place of one man. Modern researches have proved this rule to be correct on the basis of biology, psychology and embryology.

Again we know that physically speaking, the female has been named as the weaker sex. For these reasons, females have been excused from earning their livelihood. For earning livelihood, one may have to go out and work hard. Women have been exempted from this duty because of their biological differences and other considerations of Shari`ah. Present-day women who are ignorant of Islam and modern researches are not prepared to accept these scientifically and religiously proved facts. The West claims equality between the sexes. But this equality has not been established so far. Today all the important posts are occupied by males and all the international policies are framed by them alone. Even matters pertaining to women are decided by them. They have mostly relegated them to the posts of workers, secretaries and stenographers for their sexual satisfaction and enjoyment. After a struggle for hundred years, their condition today proves that they are the weaker sex.

So, it is both beneficial and more respectful for her to limit herself to the sphere of action suggested for her by Islam. If she oversteps her sphere, she will certainly lose her female dignity and prestige, as has happened in the West. Her state and condition there is an eyeopener for all.

2. Women should request forgiveness from Allah very often and be generous in charity. They should not show ungratefulness to their husbands and should avoid backbiting and cursing others so that they may save themselves from Hell.

What is fitrah?

Fritah is the pure nature upon which Allah subhana wa tallah creates every human being.  The Messenger of Allah, indicates that a child is born with a pure nature, which may then be blurred by self-indulgence or unfavorable environmental influence  Au Hurayrh and al-Aswad Bin Sari, reported that Allah’s messenger said: 

Every child is born in the pure fitrah until he is able to express himself.  the is his parents who then make him a Jew, Christian or a Magian, or a pagan.

The Prophet of Allah (salalahu alahy wa salam) then recited:

The pure nature according to which Alla has created the people: There is no change in Allah’s creation.”

Allah subhana wa talah creates a person free from wrong beliefs and inclinations, and receptive to good beliefs and inclinations.  His fitra is like a clean sheet of paper  with preliminary good writing, ready to be filled either with more good or else with bad things.

Traits of the pure fitrah.

Abu Hurayrah reported that Allah’s Messenger  (salalahu alahy wa salam) said:

There are five traits of fitrah: circumcision, shaving the pubic hair, trimming the mustache, clipping the nails and pulling (removing) the armpit hair.

The traits of fitrah pertain to the dignified and clean appearance of a human being.  We will see that the most of them are obligatory in Islam. 

Taken from the book The Beard and the Traits of Fitrah, chapter 1,pp. 1.  Written by Muhammad al Jibaly.

 

 

 

 

THE INNOVATIONS RELATED TO GREETING AFTER THE PRAYER

By Shaykh Mashhoor Hasan Salmaan
‘Al-Qawl al-Mubeen fee Akhta`i al-Musalleen’ [pp. 290-295]
  Abu Hurayrah (radiyallaahu ’anhu) reports from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) that he said, “when one of you meets his brother then let him give him the salaam. If a tree, wall or rock divides them then let them give the salaam upon meeting again.”

[Sunan Abu Daawood [Eng. Trans. 3/1435 no. 5181] and its isnaad is saheeh consisting of trustworthy and precise narrators. Refer to ‘Silisilah as-Saheehah’ [no. 186]]

This hadeeth contains evidence for the Muslims to greet one another when they meet due to this act inculcating unity, absence of hatred and mutual love. The command that is mentioned in this hadeeth is one of recommendation and not obligation.

With respect to this there is no difference between the one who is in the Mosque or outside of the Mosque. Indeed the Sunnah proves that it is legislated to give the salaam to whosoever is in the Mosque regardless of whether he is in prayer or not.

Ibn Umar (radiyallaahu ’anhu) reports that “the Messenger of Allaah (sallallaahu ’alayhi wa sallam) went to Qubaa to pray there. The Ansaar came to him and greeted him while he was in prayer. I asked Bilaal, ‘how did you see the Messenger of Allaah (sallallaahu ’alayhi wa sallam) replying to them when they greeted him while he was in prayer?’ He replied, ‘in this way.’ Ja`far bin Awn demonstrated by extending his palm, keeping its inner side facing down and its back side facing up.”

[Abu Daawood [Eng. Trans. 1/236 no, 927] and Ahmad [2/30] with a saheeh isnaad meeting the conditions of Bukhaaree and Muslim. Refer to ‘Silsilah as-Saheehah’ [no. 185]]

Imaams Ahmad and Ishaaq bin Rahaawayah took to this opinion. Al-Marwazee said, “I asked Ahmad, ‘should one greet the people while they are in prayer?’ He replied, ‘yes and mentioned the story in which ibn Umar asked Bilaal how the Prophet (sallallaahu ’alayhi wa sallam) replied to the salaam and his reply that he did so by indicating.’ Ishaaq gave the same reply.” ['Masaa`il al-Marwazee' [pg. 22]]

This was also the opinion that Qaadee ibn al-Arabee chose saying, “it is possible that indicating in prayer occur to reply to a salaam just as it is possible that one indicates due to a need that presented itself to him. If it is to reply to the salaam then there are a number of authentic narrations concerning this such as the action of the Prophet (sallallaahu ’alayhi wa sallam) in Qubaa and other places.” ['Aaridah al-Ahwadhee' [2/162]]

The evidence for the legislation of the salaam after completing the prayer in the Mosque lies in the famous hadeeth of the man who prayed badly reported by Abu Hurayrah, “the Messenger of Allaah (sallallaahu ’alayhi wa sallam) entered the Mosque and a man also entered and prayed and then came and greeted the Messenger of Allaah (sallallaahu ’alayhi wa sallam) . The Messenger of Allaah (sallallaahu ’alayhi wa sallam) replied to the salaam and said, ‘return and repeat your prayer for you have not prayed.’ The man returned as prayed as he had done on the first occasion and then came to the Messenger of Allaah (doing this three times)” [Saheeh Bukhaaree [Eng. Trans. 1/404 no. 724] and Saheeh Muslim [Eng. Trans. 1/218 no. 781]]

Al-Albaanee said, “through this hadeeth Siddeeq Hasan Khaan, in ‘Nuzul al-Abraar’, derived proof that ‘if a person were to greet another and then meet him again shortly after then he should greet him again.’”

He also said, “this hadeeth also contains evidence towards the legislation of greeting those in the Mosque. This is also proven by the hadeeth that mentions the Ansaar greeting the Messenger of Allaah (sallallaahu ’alayhi wa sallam) in the Mosque of Qubaa as has preceded. However, despite this we find some of the partisans not attaching any importance to this Sunnah. So one of them enters the Mosque and does not greet those in there thinking that it is disliked to do so, so maybe in what we have written serves as a reminder to them and others and admonition is of benefit to the believers.” ['Silsilah al-Ahaadeeth as-Saheehah' [1/314]]

So in conclusion we learn that the salaam and shaking of hands is to be done upon meeting and upon leaving even if it be after a short time, regardless of whether this is in the Mosque or outside of the Mosque.

However the matter that is distressful is that when you meet someone after completing the prayer and you say, ‘as salaamu alaikum’ he promptly replies, ‘taqabbalAllaah’ and thinks that he has fulfilled what Allaah has obligated in replying to the salaam. It is as if he has not heard the saying of Allaah,

“When you are greeted with a greeting, greet in return with what is better than it, or at least return equally. Indeed Allaah is Ever a careful account taker of all things.” [an-Nisaa` (4):86]

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “spread the salaam amongst you.”

[Saheeh Muslim [no. 54], Ahmad [2/391, 442, 447, 495] and others.] He did not say, ‘say taqabbalAllaah’!

We do not know of a single Companion or Righteous Salaf, may Allaah be pleased with them all, that they used to shake hands with those on their left and right and give the tidings of the prayer being accepted after completing the prayer. If any one of them would have done this then it would have reached us, even it be via a weak isnaad and the People of Knowledge would have quoted it those who delved into every ocean and explored their deepest depths and derived from them many rules and regulations and did not neglect a single aspect of the Sunnah.

['Tamaam al-Kalaam fee Bid`iyyah al-Musaafaha ba`d as-Salaam' [pp. 24-25] and ‘al-Masjid fee al-Islaam’ [pg. 225].

Shaykh Abdullaah bin Abdurrahmaan al-Jibreen said, “many of those who pray extend their hands to shake the hands of those around them after saying the tasleem of the obligatory prayers. They supplicate for them by saying, ‘taqabbalAllaah’ and this is a bid`ah and has not been reported from the Salaf.” Refer to: ‘Mujallah al-Mujtama`’ [no. 855]]

Look and see how the Researching Scholars have quoted that the shaking of hands, in the mannerism that has just been discussed is a bid`ah. Al-Izz bin Abdus Salaam said, “shaking hands after praying the Fajr and `Asr prayers is a bid`ah. This does not hold for the one who has just arrived and shakes the hand of someone he meets before the prayer. Indeed the shaking of hands is only legislated upon meeting and the Prophet (sallallaahu ’alayhi wa sallam) used to follow up his prayer by saying the legislated adhkaar. He used to seek forgiveness three times and then turn. It is reported that he said (after the prayer), “O Lord save me from Your Punishment on the Day You resurrect Your servants.” All goodness lies in following the Messenger.”

[The hadeeth is reported by Muslim [Eng. Trans. 1/345 no. 1529], at-Tirmidhee [no. 3398, 3399] and Ahmad [4/290] Refer to: ‘Fataawaa al-Izz bin Abdis Salaam’ [pp. 46-47] and refer to ‘al-Majmoo`’ [3/488]]

This bid`ah that was confined to the Fajr and `Asr prayers in the time of the author has now spread to include all of the prayers and there is no might or movement except with Allaah.

Al-Luknaawee said, “two matter have spread in our times and in many of the lands that are desired to abandon:

 

The First: the people do not greet those in the Mosque upon entering the Mosque at the time of the Fajr prayer. Instead they enter, pray their sunnahs and then they pray their fard. Then they greet one another after completing the prayer and following on from it and this is a vile state of affairs. The salaam is only a Sunnah when one meets as is established in the authentic Sunnah, it is not said at the end of a gathering.

 

The Second: They shake each others hands after completing the Fajr, `Asr, `Eed and Jumu`ah prayers despite the fact that it is also only legislated to shake hands upon meeting the first time.”

['As-Si`aayah fee al-Kashf `ammaa fee Sharh al-Wiqaayah' [pg. 264].

From what has preceded it appears that there is no problem in two or more people shaking hands who have not previously met. Al-Albaanee said, “as for shaking hands after having completed the prayer then this is a bid`ah without doubt unless it be the case where two people meet not having previously met. In this case shaking hands is a Sunnah.” ['Silsilah as-Saheehah' (1/23)]]

After discussing the difference of opinion concerning shaking hands after completing the prayer he said, “from those who forbade it were ibn Hajr al-Haythamee ash-Shaafi`ee and Qutub ad-Deen bin `Alaa ad-Deen al-Makkee al-Hanafee. Al-Faadil ar-Rumee declared it to be a vile bid`ah in ‘Majaalis al-Abraar’ wherein he said, ‘shaking hands is commendable at the time of meeting, as for other than the time of meeting such as after the Jumu`ah and `Eed prayers, as is the habit of our times, then the hadeeth is silent about this and therefore this action remains without any evidence. It is established that that which has no evidence to support it must be rejected and it is not permissible to blindly follow it.’”

[Ibid. Refer also to: 'ad-Deen al-Khaalis' [4/314], ‘al-Madkhal’ [2/84], ‘as-Sunan wa al-Mubtada`aat’ [pp, 72-77]]

Then he, may Allaah have mercy upon him, proceeded to clarify his own ijtihaad and view saying, “as for what I say: they have agreed that this shaking of hands (in this manner) has no basis in the Sharee`ah however they differed as to whether it was reprehensible or permissible. When a matter revolves around being reprehensible or permissible then it is desired to prohibit it because repressing the harm takes precedence over promoting that which is beneficial. Indeed how is it not possible that it take precedence over an action that is permissible? Furthermore those who do shake hands (in this manner) see it as a good action and they go to great lengths in vilifying those who prohibit this and they stringently persist upon it. It has preceded that persisting upon something that is recommended can lead to it becoming disliked so what then would be the case in persisting upon something that is a bid`ah having no basis in the Sharee`ah?! Therefore there is no doubt that such an action is reprehensible” [Ibid. [pg. 265]]

Finally it is necessary to point out that it is not permissible for a Muslim to sever the dhikr of his brother Muslim unless it be for a valid Shar`ee reason. Also it is not from wisdom that you retract your hand forcibly from the hand of the person next to you who is shaking it, neither is it from wisdom that you push back the hand that is extended to you for this is harshness and rudeness which is alien to Islaam. Instead you should take his hand with gentleness and kindness and explain to him that this method of shaking is an innovation for how many are the people who listen to exhortation and accept sincere advice and it was just ignorance that made them to fall into innovation. Therefore it is upon the scholars and students of knowledge to explain the Sunnah in the best of ways. It is possible that a man or student of knowledge desire to put an end to an evil but he does so in a bad way and thereby falls into an evil greater than the one he wished to reject. So I enjoin you to gentleness! Gentleness O Callers to Islaam for then the called will love you and through your good morals and character you will attract their hearts and find them taking heed. Indeed the nature of man is that he rejects what is presented to him in a severe and harsh way. ['Tamaam al-Kalaam fee Bid`iyyah al-Musaafaha ba`d as-Salaam' [pg. 23]]