|
Ramadan:
Hadjj:
Miscellaneous:
Animals:
I asked Allah
I asked Allah to take away my habit.
Allah said, No. It is not for me to take away, but for you to give
it up.
I asked Allah to make my handicapped child whole.
Allah said, No. His spirit is whole, his body is only temporary
..
I asked Allah to grant me patience.
Allah said, No. Patience is a byproduct of tribulations; it isn't
granted, it is learned.
I asked Allah to give me happiness.
Allah said, No. I give you blessings; Happiness is up to you.
I asked Allah to spare me pain.
Allah said, No. Suffering draws you apart from worldly cares and
brings you closer to me.
I asked Allah to make my spirit grow.
Allah said, No. You must grow on your own! But I will prune you
to make you fruitful.
I asked Allah for all things that I might enjoy in life.
Allah said, No. I will give you life, so that you may enjoy all
things.
I ask Allah to help me LOVE others, as much as He loves me.
Allah said.., finally you have the idea. THIS DAY IS YOURS DON'T
THROW IT AWAY ..
May Allah Bless You, "To the world you might be one person,
but to one person you just might be the world" For all the
negative things we have to say to ourselves Allah has a positive
answer for it.
You say: "It's impossible" Allah says: All things are
possible. You say: "I'm too tired" Allah says: I will
give you rest. You say: "I can't go on" Allah says: My
grace is sufficient ..
You say: "I can't figure things out" Allah says: I will
direct your steps. You say: "I can't do it" Allah says:
You can do all things. You say: "I'm not able" Allah says:
I am able..
You say: "It's not worth it" Allah says: It will be worth
it. You say: "I can't forgive myself" Allah says: I FORGIVE
YOU. You say: "I can't manage" Allah says: I will supply
all your needs..
You say: "I'm afraid" Allah says: I have not given you
a spirit of fear. You say: "I'm always worried and frustrated"
Allah says: Cast all your cares on ME. You say: "I don't have
enough faith" Allah says: I've given everyone a measure of
faith ..
You say: "I'm not smart enough" Allah says: I give you
wisdom. You say: "I feel all alone" Allah says: I will
never leave you or forsake you. You say: "Nobody really loves
me" Allah says: I love you.
May Allah Be Pleased With all Muslims Ameen. "It is in remembrance
of Allah that the heart finds peace
Author Unknown
Educate Your Children in Ramadan
Dear Parents, Lend Me Your Ears:
Children (who did not reach puberty) are not commanded to fast.
However, their parents or guardians are strongly recommended to
encourage them to fast few days so that they get used to it and
they grow up knowing of the worship of fasting as they would know
that of praying.
In fact this was the practise of the first women of Islam who were
living around the Prophet, salla Allahu alaihi wa sallam. An example
of that is ar-Rubayya' bint Mu'awiyyah who reported that: "The
Messenger of Allah, salla Allahu alaihi wa sallam, sent a man on
the morning of the day of 'Ashurah, to the residences of the Ansar,
saying: 'Whoever has spent the morning fasting is to complete his
fast.
Whoever has not spent this morning fasting should voluntary fast
for the remainder of the day.' We fasted after that announcement,
as did our young children. We would go to the mosque and make toys
stuffed with cotton for them to play with. If one of them started
crying due to hunger, we would give them a toy to play with until
it was time to eat." [al-Bukhari and Muslim.]
Dear sister remember that among the seven that Allah will shade
under His shade on the Day of Judgement is a young man who grew
up in the worship of Allah. Therefore let your children be one of
these.
There are many ways to educate your children about Ramadan, the
best and most important of which is to set the good example by fasting
properly and behaving according to the Prophetic teachings. This
is what your children will take from you first. When you are fulfilling
this you can very easily [and they will accept it and practice it
easily as well] teach them what you want. Here are few tips that
you can use with your children [you can think of others as well]:
Depending on their age encourage them to fast a number of days upto
every other day or more for those who are almost at the age of puberty.
For those who are still young let them fast a day or two and praise
them in front of friends and relatives for their achivement.
Let your children go with their father to the Masjid for Maghrib
prayer and break the fast with the larger Muslim community to make
them feel the greatness of fasting and the unity of Muslims in worshipping
Allah.
If your children cannot fast let them eat with you at the time of
Maghrib and teach them that you are breaking the fast even if they
ate before.
Teach your children the supplication of breaking the fast. Take
your children to the Taraweeh prayer so that they get used it and
know about it from their early age. They may sit or stay in the
back of the prayer room if they get tired.
Teach them to give charity. Do it in front of them and tell them
you are doing it because the reward increases in Ramadan.
Teach them to recite Qur'an regularily and inform them that the
Prophet (S) used to do that in Ramadan.Correct them if they behave
wrongly or say unaccaptable words and remind them that they are
fasting ot they are in Ramadan and this may alter their reward.
Wake them up for Suhoor [even if they don't fast] and Fajr prayer.Teach
them to feed the people fasting and tell them about the reward for
that.
Dress them in the best clothes, give them a bath and take them with
you to the Eid Prayer. Teach them that this is our feast and celebration
and that christmas, easter, thanksgiving and other holidays are
not ours. Stress the distinction.and remember that the Prophet salla
allahu alaihi wa sallam said:
"One who is given the responsibility of the bringing up of
daughters and treats them well will be a shield for him from Hell.
[Bukhari and Muslim]
Article
from Islam Online
Trapped in a Cave
Three men among those who lived in earlier times, set out together
till they reached a cave at night and entered it. A big rock rolled
down the mountain and closed the mouth of the cave. They said (to
each other) nothing could save us from this cave, let us invoke
Allah by giving reference of the righteous deed which we did (for
Allah’s sake only). So one of them said, ‘O Allah! I had
old parents and I never served milk to my family (wife, children
etc.) before giving it to my parents.
One day, by chance I came late (at night), and they had slept. I
milked the sheep and took the milk to them, but I waited with the
bowl of milk in my hand till dawn, when they got up and drank the
milk. O Allah! I did that for your sake only, please relieve us
from our critical situation caused by the rock.
So the rock shifted a little but they could not get out of the cave.
The Prophet(sallallahu alaiyhi wassallam) added “The second
man said,” O Allah! I had a cousin who was the dearest of all
people to me and I wanted to have sexual relations with her, but
she refused. Later she faced a difficult time during a famine and
came to me and I gave her one-hundred and twenty gold coins on condition
that she would not resist my desire and she agreed. When I was about
to fulfil my desire, she said: It is a sin to outrage my chastity
except by legitimate marriage.
So I thought it a sin to have sexual intercourse with her and left
her, though she was the dearest of all the people to me and also
I presented her the gold I had given her. O Allah! I did that for
your sake only, please relieve us from the present calamity.
So the rock shifted a little more but still they could not get out
from the cave.
The Prophet(sallallahu alaiyhi wassallam) added, then the third
man said, O Allah! I employed a few labourers and paid them their
wages with the exception of one man who did not take his wages and
went away. I invested his wages and earned much property thereby.
Then after sometime, he came
and said to me; “O Allah’s slave! Pay me my wages.”
I said to him, “All the camels, cows, sheep and slaves you
see are yours.” He said, “O Allah’s slave, do not
mock me.” I said, “I am not mocking you.” So he took
all the herd and drove them away and left nothing. O Allah! I did
that for your sake only, please relieve us from the present suffering.
At this moment, the rock moved completely and they walked out of
the cave.
(Bukhari : 1/303)
Some Lessons:
The good deeds which the men did in their happy days, were used
for their benefit, during their difficult times; since it was done
with the utmost sincerity. Actions done solely to Please the Creator
are definitely worthy of the highest acceptance.
Sincere actions no matter; how small and insignificant it may seem
are the actions that will carry the most weight when it will be
required most ie. on the Day when deeds will be Judged. In fact,
sincerity has a good deal of importance in ALL our actions.
The Prophet(sallallahu alaiyhi wassallam) has said: "Verily
your deeds will be judged according to your intentions." (Bukhari)
The Prophet(sallallahu alaiyhi wassallam) has also said; “If
you remember Allah in your prosperous life, then Allah will remember
you in your difficult days.” (Musnad Ahmed: 1/307)
The First man: Service to Parents.
Service to the parents is obligatory. In particular, when they become
old and attain a ripe old age. It is a great and significant work
to serve them; more so at this juncture than any other time. The
people who serve their parents are indeed fortunate. It is stated
that the people who do their best to serve their parents, are successful
in both the worlds.
Allah says in the Qur’an; “Thy lord
hath decreed that ye worship none but him, and that ye be kind to
parents, whether one or both of them has attained old age in thy
life, say not to them a word of contempt, not repel them. And out
of kindness, lower to them the wing of humility, and say; “My
lord! Bestow on them thy mercy even as thy cherished me in childhood.”
(Qur’an: 17/23-24)
The second man: Safeguarding Chastity
It is, however, a great righteousness to protect one's chastity
and save oneself from adultery. There is a Hadith which emphasises
that Allah will give shadow of His throne of grace and mercy, to
the young man who was called by a woman for sexual intercourse but
refused her offer saying that he fears Allah. (Bukhari: 1/91)
The third man : Honesty in business & treatment of employees
The story of the third man, illustrates his remarkable honesty and
generosity.
Misappropriating the property that belongs to others, no matter
how great the quantity or value; carries with it repercussions both
in this world and Hereafter. We might deprive ourselves for others
and prefer their rights over ours and that would be highly meritorious.
The Prophet (sallallahu alaiyhi wassallam) said: "On the Day
of Judgement, one will not be able to move away, before Allah, until
he has accounted for his:
LIFE: How it was spent ?
KNOWLEDGE: To what use it was put to ?
WEALTH: How it was aquired and spent ?
BODY: How it was utilised ?
Our temporary life here is only a life of probation, for the perpetual
life in the Hereafter. Strive as much as we can so that our LIFE;
KNOWLEDGE; WEALTH AND BODY; when questioned on the Day of Judgement,
will have acceptable; sincere; virtuous actions written all over.
May we perform our Actions with UTMOST SINCERITY now; so that we
may reap the benefits in the Hereafter. INSHA-ALLAH.
Courtesy: www.everymuslim.com
Question about Celebrating Christmas with Christian Parents
Question:
As-salamu `alaykum,
I became Muslim 3 years ago Al-hamdu lillah. I am married now and
have a one-year-old baby girl. My parents are Catholics. My question
is that Xmas (Christmas) is around the corner now. I really need
your advice about visiting my parents for Xmas. My parents have
been good so far about me being Muslim. It was hard at the beginning.
Can you please get back to me in this regard?
Answer:
Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings
be upon His Messenger.
Dear sister in Islam, we are greatly impressed by your question,
for it's related to the affairs of the new Muslims. We seize the
chance to earnestly implore Allah from the depths of our hearts
to lead all perplexed men and women to the light of Islam, the true
religion of Allah. We welcome all our new Muslim brothers and sisters
to the fold of Islam.
Islam is all for treating our parents, relatives, and friends compassionately.
As a Muslimah, it is your duty to be most gentle and kind to your
parents. You are allowed to participate in the festivities of Christmas
or holiday seasons on the condition that you abstain from specific
religious rituals associated with them, if any.
In his response to your question, Sheikh Ahmad Kutty, a
senior lecturer and Islamic scholar at the Islamic Institute of
Toronto, Ontario, Canada, states:
I commend you for your zeal to practice your religion while keeping
good relations with your parents. Islam is all about keeping good
relations and being kind and helpful to your parents. The fact that
they are not Muslims should not prevent you or inhibit your visiting
them and staying with them and being charitable and kind towards
them. Allah says in the Qur'an, (And We have
recommended to man his parents; his mother bore him in weakness
upon weakness, and his weaning was in two years. Thank Me and your
two parents. To Me is the return. But if they try to force you to
associate with Me that of which you have no knowledge, then obey
them not. Keep their company with kindness in this world, and follow
the path of him who turns to Me. Then to Me will be your return,
and I shall tell you what you did) (Luqman 31: 14-15).
Based on this, you ought to be kind to your parents, regardless
of your religious differences with them. While doing so, however,
you must never compromise the principles of your own religion.
Now coming to the issue of Christmas, you are allowed to visit
your parents, exchange gifts and partake in their feasts, as long
as you stay away from their specific religious observances. For
as it should be obvious to you that as Muslims we do not believe
in the specific Christian dogmas of the divinity of Jesus or the
concept of Original Sin. However, this does not mean that you cannot
wish them happiness on such occasions; you are certainly allowed
to do so, provided you do not compromise your specific beliefs in
this matter, and provided you are clear in your own mind about the
issue that you are simply wishing them happiness and reciprocating
kindness with kindness. Islam teaches us that we must, at all times,
reciprocate kindness with kindness and treat all people with fairness
and compassion; we are allowed to harbor enmity only towards those
who are hostile and aggressive towards us.
Before concluding, let me also point out an important fact: Islam
spread, insofar as it has spread throughout the five continents,
not through the sword, but primarily because of the tolerance, fairness,
mercy, and compassion manifested by those who claimed to be Muslims.
After all, Prophet Muhammad (peace and blessings be upon him) as
has been stated clearly in the Qur'an, was sent by Allah (as a mercy
for the worlds) (Al-Anbiya' 21: 107). So I advise you to remain
steadfast in your practice of Islam, while being tolerant and compassionate
towards your parents, kith and kin, neighbors, Muslims, fellow human
beings as well as fellow creatures of Allah.
Excerpted, with slight modifications, from: www.islam.ca
10 Causes That Remove Punishment For A Sin
The punishment for a sin committed by a believer is removed in
ten ways:
- He repents to Allah (taubah), so Allah accepts his repentance,
for the one who repents from sin is like the one who has no sin.
- He seeks forgiveness from Allah (istighfar), so Allah forgives
him.
- He does good deeds that erase his sin for good deeds erase bad
ones.
- His believing brethren pray for him or seek forgiveness for
his sins during his life or death.
- Or they ask (Allah) to bestow on him as gift from the reward
for their deeds, with which Allah benefits him.
- His Prophet Muhammad, peace be upon him, intercedes for him.
- Allah tests him with trials in this world which expiate his
sin.
- Allah tests him in al-Barzakh (the intermediate life in the
grave, between the death and the Day of Judgment) which expiates
his sin.
- Allah tests him in the various stages of the Day of Judgment
which expiates his sins.
- Or the Most Merciful of those who have mercy has mercy on him.
Whoever, then, is missed by these ten cannot blame anyone but himself.
Source:
“Majmoo`
al-Fatawa” – Ibn Taymiyyah
Article about Slaughtering
By Dr. Aisha El-Awady
from: Islam on-line
02/02/2003
Islam’s stance on what is permissible to eat and what is not
is clear. There are strict rules when it comes to meat regarding
what is allowed and what is forbidden. In Surat Al-Maida (The Table)
Allah says:
"Forbidden to you [for food] are: Al-Maytatah (the dead animals
-cattle-beasts not slaughtered), blood, the flesh of swine, and
the meat of that which has been slaughtered as a sacrifice for others
than Allah, or has been slaughtered for idols, etc., or on which
Allah’s Name has not been mentioned while slaughtering, and
that which has been killed by strangling, or by a violent blow,
or by a headlong fall, or by the goring of horns - and that which
has been [partly] eaten by a wild animal - unless you are able to
slaughter it [before its death] and that which is sacrificed (slaughtered)
on AnNusub[ (stone altars). [Forbidden] also is to use arrows seeking
luck or decision, [all] that is Fisqun (disobedience of Allah and
sin). This day, those who disbelieved have given up all hope of
your religion, so fear them not, but fear Me. This day, I have perfected
your religion for you, completed My Favor upon you, and have chosen
for you Islam as your religion. But as for him who is forced by
severe hunger, with no inclination to sin [such can eat these above-mentioned
meats], then surely, Allah is OftForgiving, Most Merciful."
The Islamic practice of slaughtering animals by means of a sharp
cut to the front of the neck has frequently come under attack by
some animal rights activists as being a form of animal cruelty,
the claim being that it is a painful inhumane method of killing
animals. In the West, it is required by law to stun the animals
with a shot to the head before the slaughter, supposedly to render
the animal unconscious and to prevent it from reviving before it
is killed so as not to slow down the movement of the processing
line. It is also used to prevent the animal from feeling pain before
it dies.
German Research Studies Pain
It therefore may come as a surprise to those who have made such
acclimations to learn of the results of a study carried out by Professor
Wilhelm Schulze and his colleague Dr. Hazim at the School of Veterinary
Medicine, Hannover University in Germany. The study: ‘Attempts
to Objectify Pain and Consciousness in Conventional (captive bolt
pistol stunning) and Ritual (halal, knife) Methods of Slaughtering
Sheep and Calves’ concludes that Islamic slaughtering is the
most humane method of slaughter and that captive bolt stunning,
practiced in the West, causes severe pain to the animal.
In the study, several electrodes were surgically implanted at various
points of the skull of all animals, touching the surface of the
brain. The animals were allowed to recover for several weeks. Some
animals were then slaughtered by making a swift, deep incision with
a sharp knife on the neck cutting the jugular veins and the carotid
arteries as well as the trachea and esophagus (Islamic method).
Other animals were stunned using a Captive Bolt Pistol (CBP). During
the experiment, an electroencephalograph (EEG) and an electrocardiogram
(ECG) recorded the condition of the brain and the heart of all animals
during the course of slaughter and stunning.
The results were as follows:
Islamic Method
1. The first three seconds from the time of Islamic slaughter as
recorded on the EEG did not show any change from the graph before
slaughter, thus indicating that the animal did not feel any pain
during or immediately after the incision.
2. For the following 3 seconds, the EEG recorded a condition of
deep sleep - unconsciousness. This is due to the large quantity
of blood gushing out from the body.
3. After the above-mentioned 6 seconds, the EEG recorded zero level,
showing no feeling of pain at all.
4. As the brain message (EEG) dropped to zero level, the heart was
still pounding and the body convulsing vigorously (a reflex action
of the spinal cord) driving a maximum amount of blood from the body
thus resulting in hygienic meat for the consumer.
Western method by C.B.P. Stunning
1. The animals were apparently unconscious soon after stunning.
2. EEG showed severe pain immediately after stunning.
3. The hearts of animals stunned by C.B.P. stopped beating earlier
as compared to those of the animals slaughtered according to the
Islamic method resulting in the retention of more blood in the meat.
This in turn is unhygienic for the consumer.
Western-Style Slaughtering and Mad Cow’s Disease
Not only is this method of stunning animals before the slaughter
severely painful as shown by the previous experiment, but there
is also a rising concern that this method may be a factor in the
spread of mad cow’s disease from cattle to humans as it was
discovered in recent research carried out at Texas A&M University
and by Canada’s Food Inspection Agency, that a method called
pneumatic stunning (which is the firing of a metal bolt into the
cow's brain followed by a pulverizing burst of 150 pounds of air
pressure) delivered a force so explosive that it scattered brain
tissue throughout the animal. This news is disturbing since the
brain tissue and spinal cord are the most infectious parts of an
animal with mad cow disease, which causes fatal Swiss cheese like
holes in the brain of the infected animal. It is more disturbing
to find out that around 30 to 40 percent of American cattle are
stunned by pneumatic guns.
Islamic Regulations for the Slaughter
As one can see from the previous studies, Islamic slaughtering of
animals is a blessing to both the animal and to humans alike. In
order for the slaughtering to be lawful, several measures must be
taken by the one performing the deed. This is to ensure the highest
benefit to both the animal and the consumer.
In this regard, the Prophet Muhammed (peace be upon him) said: "God
calls for mercy in everything, so be merciful when you kill and
when you slaughter: sharpen your blade to relieve its pain".
The object used to slaughter the animal should be sharp and used
swiftly. The swift cutting of vessels of the neck disconnects the
flow of blood to the nerves in the brain responsible for pain. Thus
the animal does not feel pain. The movements and withering that
happen to the animal after the cut is made are not due to pain,
but due to the contraction and relaxation of the muscles deficient
in blood. The prophet (peace be upon him) also taught Muslims neither
to sharpen the blade of the knife in front of the animal nor to
slaughter an animal in front of others of its own kind.
The cut should involve the windpipe (trachea), gullet (esophagus),
and the two jugular veins without cutting the spinal cord. This
method results in the rapid gush of blood draining most of it from
the animal’s body. If the spinal cord is cut, the nerve fibers
to the heart might be damaged leading to cardiac arrest thus resulting
in stagnation of blood in the blood vessels. The blood must be drained
completely before the head is removed. This purifies the meat by
removing most of the blood that acts as a medium for microorganisms;
meat also remains fresh longer as compared to other methods of slaughtering.
Therefore accusations of animal cruelty should very rightly be focused
on those who do not use the Islamic way of slaughtering but prefer
to use those methods which cause pain and agony to the animal and
could also very well cause harm to those consuming the meat.
Sources:
Aisha El-Awady has a bachelor’s degree in medicine from Cairo
University and is currently working as instructor of Parasitology
in the Faculty of Medicine.
She may be contacted at aawady@islam-online.net.
Nine reasons why we must plan for Ramadan
Have you noticed that each year, Ramadan goes by faster and faster?
Personally, I can remember details of Ramadan 11 years ago better
in some ways than of Ramadan last year. It’s frightening.
This blessed month can’t be left to become a blur in our memories.
It has to be more than that time of the year we squeeze in fasting
amongst the other things we do daily.
One way to make the most of Ramadan is to plan beforehand. Here
are ten reasons why you should plan for Ramadan:
Reason #1: To be in "Ramadan mode"
By planning for Ramadan before it arrives, you put your mind
in "Ramadan mode". If you plan, you will mentally prepare
for it, and it will force you to see it as the special month it
is outside of your regular routine the rest of the year.
Reason #2: To adjust your schedule
By planning in advance, you can adjust your work, sleep and
meal schedules in such a way as to make time for Suhoor, Iftar,
etc. That means, for instance, that if you normally go to bed at
midnight, in Ramadan you would sleep earlier in order to get up
early for Suhoor. Or if you usually study late, you can instead
sleep earlier and start studying after Suhoor in the early morning
hours. Planning in advance allows you the luxury to make time for
the change in schedule that Ramadan brings.
Reason #3: You can plan Ramadan family time
Is dinnertime usually an individual affair in your home, as
opposed to a time the whole family eats together? Are Friday evenings
the time every family member goes off to his/her own social activities?
Planning in advance can change this at least in Ramadan. Calling
a family meeting about a month in advance, explaining the importance
of Ramadan, its implications for the family and the need to eat
Iftar together when possible as well as to attend Tarawih prayers,
for example, will allow all family members to adjust their work
and school schedules accordingly. That will, Insha Allah, make Ramadan
a blessing not just to every person in the family, but to the family
as a whole.
Reason #4: To make the menu
While Ramadan may mean extra Ibadah to some of the brothers,
it usually means extra cooking for most of the sisters. Ramadan’s
blessings are for men and women. Making a Ramadan menu for Iftar
and meals, and working out when you want to invite relatives, neighbors
and friends for Iftar will give sisters the opportunity to catch
Tarawih and various other advantageous Ibadat instead of spending
Ramadan’s 29 or 30 days stuck in the kitchen. (And by the way,
brothers, helping out with cooking or cleaning was a practice of
the Prophet, peace and blessings be upon him-maybe this is a way
you can increase your Sawab [rewards] this month).
Reason #5 : You can plan a Iftar at your home
You may have eaten fantastic Iftars at friends’ homes last
year. This year, open your doors. There is blessing in feeding a
fasting person other than yourself and your family. Planning in
advance gives you the luxury of calling friends over the month before
and setting a date, so you can "grab" them before others
get an opportunity to. Muchos Sawab, Insha Allah!
Reason #6: To make a travel schedule
Do you know a fellow Muslim in your neighborhood who wants to
get to the mosque for Tarawih every night but doesn’t have
a car? Or do you look at your work schedule and realize you have
to work overtime near the end of Ramdan, so your family will miss
out on Tarawih at the mosque the last ten nights of Ramadan? Planning
in advance helps you work out your daily or weekly travel schedule
to attend Tarawih prayers at the mosque, or even a trip for Iftar
at a friend’s place who may life farther away. It also helps
ease the burden of transportation in winter. Maybe you can start
a car pool? Since you have the time before Ramadan begins, you can
work this out with neighbors and friends.
Reason #7: To do good at high Sawab times
Being generous is definitely an Islamic merit, but being generous
in Ramadan is even more highly rewarded. Match Ibadat with specific
times that carry more reward. Prepare to do Itifkaf, increase asking
Allah for forgiveness in the last ten nights of Ramadan. Plan to
give increased Sadaqa this month. Plan to visit that relative you
may have not seen for months, if not years. Thinking about and arranging
to do these things and finding other ways of gaining the pleasure
of Allah in Ramadan will Insha Allah help you benefit more from
it.
Reason #8: You can squeeze in Eid shopping
Planning in advance helps you think about all of those things
you wanted to do in time for the end of Ramadan or Eid last year
but couldn’t. Maybe you wanted to go Eid shopping for gifts
for family and friends in the last week of Ramadan but were too
busy with the last ten nights of Ramadan. No problem. This year,
you decide to go in the third week of Ramadan instead.
Reason #9: You can plan Dawa activities during Ramadan
Some Muslims have gone to soup kitchens and made meals during
Ramadan, while they were fasting. Not only will, Insha Allah, they
be rewarded, but this is a great Dawa opportunity to explain what
Ramadan and Islam are about. Planning in advance for such an activity
gives you the time to call up a soup kitchen in your area, explain
what you want to do, and get your act together. You can also plan
school Dawa activities in Ramadan by planning in advance, by meeting
with the principal or teacher beforehand, preparing a presentation,
etc.
From: Sound
Vision
Da’wa in the West
by Tariq RAMADAN
Every one of us knows the meaning and the importance of da’wa
especially in the West; we understand that it is the duty of every
Muslim to explain what Islam is, and to invite people to learn about
Islam. Every member of the ummah has to bear witness to the truth
before all mankind as Allah says in the Qur’an:
“And thus have We willed you to be a
community of the middle way, so that (with your lives) you might
bear witness to the truth before all mankind, and that the Apostle
might bear witness to it before you” 2/143
Bearing witness is what we have to do and especially in the West,
where many of the people living in a secular society have forgotten
the meaning of faith and religious practice, and hardly think of
or speak about God. But first, following the example of the Prophet,
we should start with our families, our relatives, and ourselves:
“And warn (whomever thou canst reach,
beginning with) thy kinsfolk” (26/213)
This means that each of us, man and woman, brother and sister,
must first pay attention to what is going on in his/her own family
and between his/her relatives. This is the first space for ad-da’wa
that is based on love, knowledge and good example. It makes no sense
to go around speaking about Islam when our own children are left
abandoned and lost. We know that, of course, but still it remains
important to be reminded.
I want today to focus on both the fundamental principles and the
methodology of ad-da’wa as a reminder so that we can ponder
over this issue in our day-to-day life. Let us first speak about
two major principles that we must not forget when we are speaking
about da’wa:
First: To speak about Allah, Islam, Iman, and truth is by no means
to speak about something new, even when we are speaking with some
European people who seem to know nothing about Islam. Yes, they
may have no idea about the Islamic way of life, but deep in their
hearts, sometimes without being aware of it, the knowledge-the intimate
feeling- of at-tawhid is written. This is what we find in the Qur’an:
“And whenever your Sustainer brings
forth their offspring from the loins of the children of Adam, He
thus calls upon them to bear witness about themselves: Am I not
your Sustainer? to which they answer: Yea, indeed, we do bear witness
thereto. Of this we remind you lest you say on the Day of Resurrection,
‘Verily we were unaware of this” 7/172
The original state of the human being is
to believe in the oneness of God, while to deny it is abnormal,
something like a disease. This is why we read in the Qur’an,
of those who denied this: “God has sealed their hearts”,
“In their hearts is disease” 2/68
Thus to speak about God, the creation, the destiny is not to speak
about something new but, on the contrary, to awaken, to give a new
life to a feeling which has been forgotten or seemingly dead. Allah
says:
“O you who have attained to faith, Respond
to the call of God and the Apostle whenever he calls you unto that
which will give you life and know that God intervenes between man
and his heart” 8/24
Our call adds nothing to our nature, our call gives life, awakens
people and makes them aware of something their hearts have known
but have forgotten. This must influence our way of speaking and
dealing with people for we try to lead them back to the origin and
not to a new and original knowledge. In Islam, to call is to recall.
Second: We must never forget the existence of a bond of brotherhood
between all the human-beings. We are from the same origin and Allah
says in the Qur’an “O men!” addressing all mankind
for we are all ‘sons of Adam’ (bani Adam). As such we
should develop in our heart affection towards every man and woman
even if they are not Muslims. Even if they do not know it, they
still are signs of the greatness of Allah and our brothers/sisters.
We must like what they are even if we refuse and dislike what they
do. With this state of mind we become able to change our way of
speaking to them and avoid being judges and become genuine callers,
du’at. A well-known hadith quoted by Muslim and Bukhari says
“None of you perfects his belief ( or truly believes) until
he wishes for his brother what he wishes for himself”. We often
reduce the scope of this hadith to our brothers in faith, our brothers
in Islam. But this wish should concern, and especially in the West,
our brothers in humanity and we should wish for them to be guided
and to find the right path. To be a da’iya in the West requires
that we avoid this conflicting attitude in order to present Islam
as a reminder, a message of brotherhood, of love and hope. These
are not simply words, but the genuine manifestation of a state of
mind, of a state of heart.
Our methodology, our fiqh ad-da’wa, is based on these principles
and is also constituted by three important elements. Our religion
teaches us that the knowledge of the tawhid is written in the heart
and in the soul of every human being but some have forgotten this
truth. The function of the Prophets - and ours as we follow in their
footsteps - is to remind people by spreading the knowledge and the
understanding of Islam. This is the function of ar-rasul, an-nadhir
and ad-da’iya and it is only when this recall has been carried
out that we can say that the people are kuffar. Al-kufr is to have
been recalled, to know, and then to deny. The keepers of the hell
will ask: “Has no warner ever come to you?” and the kuffar
will reply “Yea, a warner did indeed come unto us but we gave
him the lie and said, Never Allah sent down anything” 67/8-9
The first dimension of our methodology is then to spread knowledge
and especially in these secular societies. As Muslims we are taught
that two things have to be avoided: ignorance and forgetfulness.
Today we are witnessing a great lie: the people in general and the
youth in particular think that they are free to choose and very
often they know nothing about their religion. But freedom cannot
be based on ignorance for they are antithetical words. The ignorance
of faith and religion in our societies works as a constraint, as
a coercion and as such this fact sheds a new light on the well-known
ayat: “No coercion in matters of faith”. Coercion through
power and might is not the only way of compulsion, for there is
a more pernicious one that uses ignorance to deceive people and
lead them astray. As Muslims we have to spread the message to give
the people the opportunity to choose in full knowledge.
To explain, what the fundamentals of Islam are, is important but
the real message of Islam will be the manifestation of how our faith
transforms us and help us to be sincere, trustworthy, confident
and at peace. To be a da’iya is to be an example, a model as
the Prophet was (quduwa). Good words, books, and theories do not
change or guide people, the example does. To bear witness to the
truth is to act as a model and not necessarily to speak so much.
“And who could be better of speech than
he who calls unto God, and does what is just and right and says
“Verily I am of those who have surrendered themselves to Allah”
41/33
For this purpose, we need to live among the people, to be in touch
with them and not to be isolated from the society we live in. There
is an important verse, which give us a specific teaching on the
way we have to be and to interact with people and it reads: “As
for such (of the unbelievers) as do not fight against you on account
of your faith, and neither drive you forth from your homelands,
God does not forbid you to show them kindness and to behave towards
them with full equity: for, verily, God loves those who act equitably”
60/8
As noted by Az-Zamakhshari “does not forbid you” in this
verse implies a positive exhortation. Allah gives us two keys: kindness
(al-bir, same root as the word used for our parents, bir al-walidayn)
and equity. The kindness is related to our heart and manifests in
our sensitivity in our day-to-day life. Kindness and our generosity
are means through which people can understand the intimate meaning
of our religion based on faith, peace and brotherhood. This is the
language of the heart and it comes first in this verse. Then, we
find the language of the mind and action: one of the great signs
of our religion is to promote, to defend and to maintain justice
in all circumstances. This has to be our distinctive characteristic:
to be fair, equitable and just, intellectually, socially, and financially.
To be Muslim is to respect both the heart and the mind of our fellow
human, to be both kind and just, with both Muslims and non-Muslims.
Our message is love, our message is justice: not only the words
‘love’ and ‘justice’, but by their real translation
in our day-to-day life.
You may know the story of the Prophet with the young Jew, who stayed
with the Prophet for several years and whom the Prophet loved. He
once fell seriously ill and was about to die. The Prophet - who
had never forced him to become Muslim - went to visit him and after
a while asked him to utter the shahada. The young turned his eyes
towards his father and asked: “May I, father?” The latter
said “yes” and the young Jew said the shahada. The Prophet
was so happy for he loved him and was very attentive and thoughtful
towards him. This is an example for us. To be kind, to go along,
to be patient and humble and never to constraint or push and to
give to everyone the attention he or she deserves.
To believe is a grace and blessing of Allah and ‘we cannot
guide aright everyone whom we love’ so we must be aware of
our limited role. But our role remains of a great importance, nevertheless,
and we will be called to account by Allah as to the way we bear
witness to and transmit the message of Islam to the societies in
which we live. Asked about the destiny of those who did not know
anything about Islam a ‘alim answered “I fear that we
may be called to account by Allah for having not convey the message
as we had to”. Every one of us is a da’iya and should
be a light for the people around, by reminding people of Allah by
being living example of how He should be loved and served.
This was a khutbah (sermon) presented by
Dr. Ramadan at an Islamic centre on 20/6/97
Tariq RAMADAN
From www.tariqramadan.com
Understanding the Concept of Repentance
Tawbah is an Arabic words derived from the origin ‘Taaba’
i.e. returned back. Tawbah thus means turning back in repentance.
It means showing regret for the error and the sin one has got himself
involved in.
To have a clear view of the concept of Tawbah and what it does
mean, read the following:
“Repentance (Tawbah) means that one feels regret and filled
with remorse for his or her sins, turns to Allah with the intention
to obey Him. According to truth-seeking scholars, repentance signifies
a sincere effort to no longer oppose the Divine Essence in one’s
feelings, thoughts, intentions, and acts, and to comply sincerely
with His commands and prohibitions. Repentance does not mean being
disgusted with what is bad or prohibited and thus no longer engaging
in it; rather, it means remaining aloof from whatever Allah hates
and prohibits, even if it seems agreeable to sense and reason.
Repentance is usually used with Nasuh, literally meaning pure,
sincere, reforming, improving, and repairing. Tawbah Nasuh (genuine
repentance) means a pure, sincere repentance that perfectly reforms
and improves the one who feels it. One who feels such a sincere,
heartfelt, and true remorse for the sin committed seeks to abandon
it, thereby setting a good example for others. The Qur’an points
to this when it mentions true repentance:
“O you who believe! Turn to God in true,
sincere repentance.” (At-Tahrim: 8).
There are three categories of repentance:
- The repentance of those who cannot discern Divine truths. Such
people are uneasy about their disobedience to Allah and, conscious
of the sinfulness clouding their hearts, turn toward Allah in
repentance saying, for example: “I have fallen or committed
a sin. Forgive me, or I ask for Allah’s forgiveness.”
- Those half-awakened to Divine truths beyond veils of material
existence, who feel an inward pang of sinfulness and remorse right
after thinking or doing anything incompatible with the consciousness
of always being in Allah’s presence, or after every instance
of heedlessness enveloping their hearts, and who immediately take
refuge in the mercy and favor of Allah. Such people are described
in the following Hadith: “One who sincerely repents of his
sin is as if he had never committed it. When Allah loves one of
His servants, his sins do not harm him. Then he recited the verse:
"Assuredly, Allah loves the oft-repentant and those who always
seek to purify themselves.”
- Those who live such a careful life that, their eyes sleep but
their hearts do not, their hearts are awake. Such people immediately
discard what-ever intervenes between Allah and their hearts and
other innermost faculties, and regain the consciousness of their
relation to the Light of Lights. They always manifest the meaning
of:
“How excellent a servant! Truly he was ever turning in contrition
(to his Lord)” (Sad:44).
Repentance means regaining one’s essential purity after every
spiritual defilement, and engaging in frequent self-renewal.
The Stages of Repentance:
- Feeling sincere remorse and regret.
- Being frightened whenever one remembers past sins.
- Trying to eradicate injustice and support justice and right.
- Reviewing one’s responsibilities and performing obligations
previously neglected.
- Reforming oneself by removing spiritual defects caused by deviation
and error
- Regretting and lamenting the times when one did not mention
or remember Allah, or thank Him and reflect on His works. Such
people are always apprehensive and alert so that their thoughts
and feelings are not tainted by things that intervene between
themselves and Allah. (This last quality is particular to people
distinguished by their nearness to Allah.)
If one does not feel remorse, regret, and disgust for errors committed,
whether great or small; if one is not fearful or apprehensive of
falling back into sin at any time; and if one does not take shelter
in sincere servanthood to Allah in order to be freed from deviation
and error into which one has fallen by moving away from God, any
resulting repentance will be no more than a lie.
A Muslim should cry:
I’m sorry for the mistakes I make.
And, I know of none that can be retrieved.
They're like the water over a dam.
To flow back, it cannot be achieved.
There are things I wish I had never said.
Now, I wish that I had bit my tongue instead.
To make another feel that pain,
For those thoughtless words, I am disdain.
Repentance is an oath of virtue, and holding steadfastly to it
requires strong willpower. The lord of the penitents, peace and
blessings be upon him, says that one who repents sincerely and holds
steadfastly to it is has achieved the rank of a martyr, while the
repentance of those who cannot free themselves from their sins and
deviations, although they repent repeatedly, mocks the door toward
which the truly repentant ones turn in utmost sincerity and resolution.
One who continues to sin after proclaiming a fear of Hell, who does
not engage in righteous deeds despite self-proclaimed desires for
Paradise, and who is indifferent to the Prophet’s way and practices
despite assertions of love for the Prophet, peace and blessings
be upon him, cannot be taken seriously. This is also the case with
one who claims to be sincere and pure-hearted, but spends his or
her life oscillating between sin and repentance.
An initiate’s first station is repentance, while the second
is Inabah (sincere penitence). While repentance requires the training
of feelings, thoughts, and acts in order to move them from opposition
to acceptance and obedience, sincere penitence demands a critique
of the authenticity, sincerity, and sufficiency of that acceptance
and obedience. Repentance is a progressing or journeying toward
Allah—that is, seeking to do what is pleasing to Allah and
refraining from what is forbidden by Him. Sincere penitence is striving
to live an upright life so that one may seek Allah’s pleasure
in all actions and thoughts.”
Excerpted, with slight modifications, from: www.thewaytotruth.org
Almighty Allah knows best
Du'aa
Ya Rab! sa'idny 'ala an aquoul
kalimat al haqu fy wajh al 'aquwiya'
Oh God, help me to say words of truth in the face of the mighty
wa an laa aquoul al battel ly aksab tassfeeq
al du'afaa'
And to refrain from speaking ill in order to gain the applause of
the weak
wa an ara al nahyah 'l oukhrah min alsourah
And help me see the other aspects of things
Wa la tatrukny attahim khussumy bi'annahum
khawanah li'annahum ikhtalafou ma'iee fi 'l ra'yee
And do not let me accuse my adversaries of treachery because their
opinions oppose mine
Ya Rab, itha a'taytunee maalan fa laa ta'khuth
sa'adatee
Oh! God, should you give me wealth, do not take away my happiness,
Wa ithaa a'taytanee quouwah fa laa ta'khuth
'aqulee
And should you give me might, do not take away my wisdom
Wa ithaa a'taytanee najaahan falaa ta'khuth
tawadu'ee
And should you give me success do not take away my humility
Wa ithaa a'taytanee tawadu'an falaa ta'khuth
i'tizaazee bikaraamatee
And should you give me modesty do not take away my sense of dignity
Ya Rab, 'allimnee an ahibb innass kama ouhibbou
nafsee
Oh God, teach me to love others as I love myself
Wa 'allimnee an ouhasib nafsee kamah ouhasib
annass
And teach me to judge myself as I judge others
Wa 'allimnee inn attasaamuh huwa akbar maraatib
alquouwah
And teach me that forgiveness is one of the greatest steps towards
strength
Wa hubbu'l'intiquaam houwa awwal mathahiri'lddu'f
And that the love of revenge is the first sign of weakness
Ya Rab, laa tada'nee ousaab bilghourour ithaa
najaht
Oh God, do not curse me with arrogance should I be successful
Wa laa bilya's ithaa fashalt
And neither with dispair and hopelessness should I fail
Bal thakkirnee daa'iman an alfashal huwa
'ttajaarub allatee tasbuq annajaah
Rather remind me always that failure is the trial that precedes
success
Ya Rab, ithaa jarradtanee min almaal fatruk
lee al'amal
Oh God, should you dispossess me of my wealth do let me keep my
hopefulness
Wa ithaa jarradtanee min alnajaah fatruk
lee quouwwat il'inaad
And should you dispossess me of success do let me keep the power
of determination
Hattaa ataghallab 'ala alfashal
So that I can triumph failure
Wa ith jarradtanee min ni'mati'ssahhat fattruk
lee ni'mat al'eemaan
And should you dispossess me from the blessing of good health do
let me keep the blessing of faith
Ya Rab, ithaa asa't ilee'nnaas fa'tinee shajaa'at
al'i'tithaar
Oh God, should I have harmed others give me the courage to apologize
Wa ithaa asa' lee 'nnaas fa'tinee shajaa'ati'l'afouu
And should others harm me do bless me with the courage to forgive
Wa ithaa nasaytak ya Rab arjouk an laa tansaanee
min 'afwik wa hilmak
And should I forget you Oh God I beg that you should not exclude
me from your compassion and clemency
Fanta al'atheem alquahaar alquaadir 'ala
kul shay'
For you are the Greatest, the Vanquisher, the All Powerful on all
things
Wisdom of Islam
Wisdom In Islam" encompasses in its radiant words the true
goals that all of us must strive for. Its bounty of mercy, forgiveness
and guidance is stunning in its clarity. Imagine using this wonderful
guidance on a regular basis? It is important to endeavor to practice
and then to invite others to practice these beautiful words of wisdom.
A Bedouin came one day to the Prophet Mohammed (Peace Be Upon Him)
and said to him,"O, Messenger of Allah! I've come to ask you
a few questions about the affairs of this life and the Hereafter."
Ask what you wish.
I'd like to be the most learned of men.
-Fear Allah, and you will be the most learned of men.
I wish to be the richest man in the world.
Be contented, and you will be the richest man in the world.
I'd like to be the most just of men.
Desire for others what you desire for yourself, and you will be
the most just of men.
I want to be the best of men.
Do good to others and you will be the best of men.
I wish to be the most favored by Allah.
-Engage much in Allah's praise, and you will be most favored by
Him.
I'd like to complete my faith.
If you have good manners you will complete your faith.
I wish to be among those who do good.
Adore Allah as if you see Him. If you don't see Him, He sees you.
In this way you will be among those who do good.
I wish to be obedient to Allah.
If you observe Allah's commands you will be obedient.
I'd like to be free from all sins.
Bathe yourself from impurities and you will be free from all sins.
I'd like to be raised on the Day of Judgment in the light.
Don't wrong yourself or any other creature, and you will be raised
on the Day of Judgment in the light.
I'd like Allah to bestow His mercy on me.
If you have mercy on yourself and on others, Allah will grant you
mercy on the Day of Judgment.
I'd like my sins to be very few.
If you seek the forgiveness of Allah as much as you can; your sins
will be very few.
I'd like to be the most honorable man.
If you do not complain to any fellow creature, you will be the most
honorable of men.
I'd like to be the strongest of men.
If you put your trust in Allah, you be the strongest of men.
I'd like to enlarge my provision.
If you keep yourself pure, Allah will enlarge your provision.
I'd like to be loved by Allah and His messenger.
If you love what Allah and His messenger love you will be among
their beloved ones.
I wish to be safe from Allah's wrath on the Day of Judgment.
If you do not lose your temper with any of your fellow creatures,
you will be safe from the wrath of Allah on the Day of Judgment.
What will save me from sins?
Tears, humility and illness.
What are the best deeds in the eyes of Allah?
Gentle manners, modesty and patience.
What are the worst evils in the eyes of Allah?
Hot temper and miserliness.
What assuages the wrath of Allah in this life and in the Hereafter?
Concealed charity and kindness to relatives.
What extinguishes hell's fires on the Day of Judgment?
Patience in adversity and misfortunes.
"I have never heard a tradition more comprehensive of the
beauties of religion, and more beneficial than this hadith. It collects
all the good things of Islam." (Related by Imam Ibn Hambal).
Why do we read Qur'an, even if we can't understand
a single Arabic word?
This is a beautiful story.
An old American Muslim lived on a farm in the mountains of eastern
Kentucky with his young grandson. Each morning Grandpa was up early
sitting at the kitchen table reading his Qur'an. His grandson wanted
to be just like him and tried to imitate him in every way he could.
One day the grandson asked, 'Grandpa! I try to read the Qur'an just
like you but I don't understand it, and what I do understand I forget
as soon as I close the book. What good does reading the Qur'an do?'
The Grandfather quietly turned from putting coal in the stove and
replied, 'Take this coal basket down to the river and bring me back
a basket of water.'
The boy did as he was told, but all the water leaked out before
he got back to the house. The grandfather laughed and said, 'You'll
have to move a little faster next time,' and sent him back to the
river with the basket to try again. This time the boy ran faster,
but again the basket was empty before he returned home. Out of breath,
he told his grandfather that it was impossible to carry water in
a basket, and he went to get a bucket instead.
The old man said, 'I don't want a bucket of water; I want a basket
of water. You're just not trying hard enough,' and he went out the
door to watch the boy try again.
At this point, the boy knew it was impossible, but he wanted to
show his grandfather that even if he ran as fast as he could, the
water would leak out before he got back to the house. The boy again
dipped the basket into river and ran hard, but when he reached his
grandfather the basket was again empty. Out of breath, he said,
'See Grandpa, it's useless!'
'So you think it is useless?' The old man said, 'Look at the basket.'
The boy looked at the basket and for the first time realized that
the basket was different. It had been transformed from a dirty old
coal basket and was now clean, inside and out.
'Son, that's what happens when you read the Qur'an.
You might not understand or remember everything, but when you read
it, you will be changed, inside and out. That is the work of Allah
in our lives.'
|
