| Ramadan: Hadjj: Miscellaneous:
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).
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