Enjoining What is Right, Forbidding What is Wrong

April 23, 2011

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Article written by Muhammad Alshareef.

Ashaab As-Sabt – the people of Saturday. They were a townsfolk from Bani Israel who were tested with the Sabbath, the day when they were to leave their worldly affairs and be devout to Allah. All week long they would go fishing with scant return. But on Saturdays, when they were required to put aside their activities, the fish would come in abundance. A test from Allah!

“Ask them (O Muhammad) concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath (i.e. Saturday). For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression.” (Surah Al Araf 7:163)

A group of the townsfolk transgressed, not satisfied with Allahs commandments devising a scheme to by-pass the commandment. They would put out their fishing nets on Friday, and then on Sunday they would come and pick the nets up. Now all the Saturday fish would be caught.

The townsfolk divided into 2 groups when they saw the grave evil and sin that was befalling. The first group tried to advise the transgressors and warn them of the horrific consequences of their action – commanding the good and forbidding the evil.

Thinking they had no responsibility for what was taking place, the other group just went about minding their own business, holding that Allah would eventually destroy the sinners.

And when a community among them said, “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?”

Listen carefully to the reply of the first group.

“When some of them said: “Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?”- said the preachers: “To discharge our duty to your Lord, and perchance they may fear Him.”" (Surah Al Araf 7:164)

So the first group spoke out against the disobedience that was taking place for two reasons: One, so that they would be pardoned before Allah because they tried to hold back the transgressors. And two, so that perhaps the transgressors may hear the reminder and turn back to Allah. It was only this group that survived.

“When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression. When in their insolence they transgressed (all) prohibitions, We said to them: “Be ye apes, despised and rejected.”" (Surah Al Araf 7:165-166)

In one sweeping night, the punishment rained down and they were transfigured into pigs and monkeys.

Dear brothers and sisters, it is the nature of a human being to feel the need to do good or feel the drive to indulge in evil. Even if we were to be alone, deserted and secluded, we would still feel a drive to do good or indulge in evil.

But as for our ummah, it should of our characteristic to only do good. And we should not only do good ourselves, but we must encourage others to do good; we must be the driving force. And we should not only distance ourselves from vice, but we must forbid others from doing it also, we must be the obstacle.

Dear brothers and sisters, if we all had Muslim identification badges, and the badge was valid, the description that would go on the badge would read: This man/woman commands the good and forbids evil, for this is how Allah described us.

“Ye (true believers in Islam) are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah…” (Surah Ali Imran 3:110)

Good and evil. When it comes to encouraging one or the other, there are two groups of people. The first are those who encourage others to do good and advise them to stop the evil they may be committing. These are the muminoon and muminaat, the believing men and women, the ones that shall be favored by Allah’s Mercy:

“The Believers, men and women, are protectors one of another: they enjoin what is just (al-maruf), and forbid what is evil (al-munkar): they observe regular prayers, practice regular charity, and obey Allah and His Apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.” (Surah Al Tawbah 9:71)

The second group of people are those who encourage others towards evil and stop them whenever they see them doing acts of virtue. These are the munaafiqoon and munaafiqaat, the hypocrite men and women who Allah shall shun.

“The Hypocrites, men and women, (have an understanding) with each other : They enjoin evil (al-munkar), and forbid what is just (al-maruf), and are close with their hands. They have forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebellious and perverse.” (Surah Al Tawbah 9:67)

The Quran tells us that the winners, those that attain success, are those Muslim men and women who command the good and forbid the evil. And Allah teaches us that He cursed nations before us because they lost this characteristic of encouraging good and forbidding evil:

“Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses. Nor did they (usually) forbid one another the iniquities which they committed: evil indeed were the deeds which they did.” (Surah Al Maidah 5:78-79)

Read the rest of this entry »


Which People are The Best?

January 22, 2011

Recently I read this hadith (saying of the Prophet Mohammed, or things he allowed or did) and was really touched.  Then I started to think that maybe if all people would work on keeping or making their hearts “white” then other acts of goodness, righteousness,,, will follow naturally.   How many of us walk around with bitter feelings, ideas, attitudes, or anger against a neighbor, co-worker or relative?  Can the list go on?  It does for many of us.  Anger, hatred, impatience, ingratitude and many other attributes can cause “black spots” on our heart.  After reading this hadith, I felt that the definition of a pure heart was very clear and something we should all work towards…

 

 

 

Abdullah ibn Amr (May Allah be pleased with him) narrated the Prophet (salla Allahu alayhi wa sallam) was asked, “Which people are the best?” He said, “The best people are those whose tongues are truthful and their hearts are Makhmum….They said, “We know the meaning of a truthful tongue, but what is a heart that is Makhmum?” He said, “It’s a heart that is pious and pure with no sin. This heart has no unfairness, no envy and doesn’t hold malice.”


Du’a From the Noble Quran

February 16, 2009

الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين أما بعد
 السلام عليكم ورحمة الله وبركاته
 

 

Rabbanā Lā Tuzigh Qulūbanā Ba`da ‘Idh Hadaytanā Wa Hab Lanā Min Ladunka Raĥmatan ‘Innaka ‘Anta Al-Wahhābu
 
رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

 

 ”Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.”

(Aali Imran 3:8)

 

Al latheena yaquluna Rabbanā ’Innanā ’Āmannā Fāghfir Lanā Dhunūbanā Wa Qinā `Adhāba  An-Nāri

الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ

 ”Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire.”

(Aali Imran 3:16)

 

 

 


Rabbanna ‘Antina Min Ladunka
Rahmatan Wa Hayyi’ Lana Min ‘Amrina Rashadaan

 

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

(Remember) when the young men fled for refuge (from their disbelieving folk)
 to the Cave, they said:
 
 ”Our Lord! Bestow on us mercy from Yourself, 
and facilitate for us our affair in the right way!” 
(Al-Kahf 18:10)
 
 

 

 


Allahumma, la sahla ‘ila ma ja’eltahu sahla
wa ‘Anta taj’alul hazna sahla

O Allah, there is nothing easy except what You make easy.
And You can make the difficult easy.
[Ibn As Sunni - saheeh] 

 

 

 

سبحانك اللهم و بحمدك، اشهد أن لا إله إلا أنت
استغفرك و أتوب إليك
و السلام عليكم و رحمة الله و بركاته
فِي أَمَانِ اللَّه
لبيبه صبري   
 
 

THE ONLY SIN….THEFT

September 26, 2008

 

 

lying

lying

 

“A father poured wine in a glass, and his son watched and said, ‘The mullahs at school say drinking is a sin,’ and the father said, ‘Then the mullahs are wrong.

There is only one sin and that is theft.

Every other sin is a variation of theft.

When you kill a man, you steal a life

You steal his wife’s right to her husband

His children’s right to a father.

When you tell a lie

You steal someone’s right to the truth.

When you yell and fight

You steal someone’s right to peace.’

Then the son replied,

‘But drinking is a grave sin then,

Because it is a silent theft of health, of peace and stability in the home

And a thief of goodness in society.’, and that is very true. “

 

is drinking a sin?? Who will follow Allah's words?

is drinking a sin?? Who will follow Allah

Based upon the movie, The Kite Runner

SARAH


RAMADAN: THE ULTIMATE SIN-O-METER

September 22, 2008

 

 
RamadanThe Ultimate Sin-o-Meter
 
Want to know for sure something is a sin?
 
I don’t mean missing Fajr prayer, or back-biting. These are clearly bad.
 
No, I mean the things that you habitually do, that you kinda know might, perhaps, just maaaaybe wrong… but your mind somehow makes okay.
 
The litmus test: the month of Ramadan.
 
If you feel truly uneasy doing this deed in Ramadan, it’s most likely a sin.
 
If you have the self-control to give it up completely, masha’Allah, it’s 99.9999% likely a sin, or at the very least, a waste of your precious time.
 
So, really, let’s reflect on that for a moment. If the above is true, then we should ideally never resume committing those doubtful acts after Ramadan, right? I mean, what’s a sin in Ramadan, is still a sin on Eid day, and onwards still.
 
If gold, and diamonds, and oyster pearls are precious by their rarity alone, then it is clear that every moment we exist, every breath we inhale, then exhale after that, is pure gold dust, if only because they are all rarer than the rarest gemstones; never to be seen again, until the day that our deeds are played back to us on the ultimate cinematic, widescreen, surround sound, ultra high def experience of Yaum al-Qiyamah.
 
So what makes those acts that seem wasteful in Ramadan, suddenly become a good use of our time after the month has swiftly past through our fingers?
 
What validation do we put forth for our thinly veiled hypocrisy?
 
Weakness? Perhaps. We are made weak. But still… We have a month to train hard. To build up our spiritual muscles. Yes, you can get that emaan six-pack you always wanted – and in just THIRTY DAYS, insha’Allah!
 
So, take another look at that mental list you wrote; the one titled, “What I plan to give up during Ramadan”, and ask yourself: “If I can last 30 days without it… and with it, my Ramadan is tainted… is it really that important to me? And do I really want it back in my life ever again?”.
 
May Allah guide us to the true answer to those questions, and make it easy for us all to do the right thing. Especially me, now that I am extra accountable after writing this blog entry (eep). Ameen!
 
From Imam An-Nawawi’s Forty Hadith collection:
Al-Nawwas bin Sam’an, radiyallahu ‘anhu, reported that the Prophet, sallallahu ‘alayhi wasallam, said: “Righteousness is good character, and sin is that which wavers in your heart and which you do not want people to know about.” [Muslim]
 
According to Wabisah bin Ma’bad, radiyallahu ‘anhu, who said: I came to the Messenger of Allah, sallallahu ‘alayhi wasallam, and he said: “You have come to ask about righteousness ?” “Yes,” I answered. He said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is what creates restlessness in the soul and moves to and fro in the breast, even though people give you their opinion (in your favour) and continue to do so.” [A good hadith transmitted from the Musnads of the two Imams, Ahmad bin Hanbal and Al-Darimi]

__._,_.___


Inner Dimensions of Fasting

August 25, 2008

Inner Dimensions of Fasting 
Imam Abu Hamid al-Ghazali
Translated from the Ihya’ Ulom ud Din by Muhtar Holland

 

Three Grades
It should be known that there are three grades of Fasting: ordinary, special and extra-special.
Ordinary Fasting means abstaining from food, drink and sexual satisfaction.
 
Special Fasting means keeping one’s ears, eyes, tongue, hands and feet — and all other organs — free from sin.
Extra-special Fasting means fasting of the heart from unworthy concerns and worldly thoughts, in total disregard of everything but God, Great and Glorious is He. This kind of Fast is broken by thinking of worldly matters, except for those conducive to religious ends, since these constitute provision for the Hereafter and are not of this lower world. Those versed in the spiritual life of the heart have even said that a sin is recorded against one who concerns himself all day with arrangements for breaking his Fast. Such anxiety stems from lack of trust in the bounty of God, Great and Glorious is He, and from lack of certain faith in His promised sustenance.
To this third degree belong the Prophets, the true awliya and the intimates of God. It does not lend itself to detailed examination in words, as its true nature is better revealed in action. It consists in utmost dedication to God, Great and Glorious is He, to the neglect of everything other than God, Exalted is He. It is bound up with the significance of His words: ‘Say: “Allah (sent it down)”: then leave them to play in their vain discussions. ‘ [al-An'am,6: 91]
Inward Requirements
As for Special Fasting, this is the kind practiced by the righteous. It means keeping all one’s organs free from sin and six things are required for its accomplishment:
1. SEE NOT WHAT DISPLEASES GOD
A chaste regard, restrained from viewing anything that is blameworthy or reprehensible, or that distracts the heart and diverts it from the remembrance of God, Great and Glorious is He. Said the Prophet, on him be peace: ‘The furtive glance is one of the poisoned arrows of Satan, on him be God’s curse. Whoever forsakes it for fear of God will receive from Him, Great and Glorious is He, a faith the sweetness of which he will find within his heart.’
Jabir relates from Anas that God’s Messenger, on him be peace, said: ‘Five things break a man’s Fast: lying, backbiting, gossiping, perjury and a lustful gaze.’
2. SPEAK NOT…
Guarding one’s tongue from idle chatter, lying, gossiping, obscenity, rudeness, arguing and controversy; making it observe silence and occupying it with remembrance of God, Great and Glorious is He, and with recitation of Quran. This is the fasting of the tongue. Said Sufyan: ‘Backbiting annuls the Fast.’ Layth quotes Mujahid as saying: ‘Two habits annul Fasting: backbiting and telling lies.’
The Prophet, on him be peace, said: ‘Fasting is a shield; so when one of you is Fasting he should not use foul or foolish talk. If someone attacks him or insults him, let him say: “I am Fasting, I am Fasting!”‘
According to Tradition: ‘Two women were Fasting during the time of God’s Messenger, on him be peace. They were so fatigued towards the end of the day, from hunger and thirst, that they were on the verge of collapsing. They therefore sent a message to God’s Messenger, on him be peace, requesting permission to break their Fast. In response, the Prophet, on him be peace, sent them a bowl and said: “Tell them to vomit into it what they have eaten.” One of them vomited and half filled the bowl with fresh blood and tender meat, while the other brought up the same so that they filled it between them. The onlookers were astonished. Then the Prophet, on him be peace, said: “These two women have been Fasting from what God made lawful to them, and have broken their Fast on what God, Exalted is He, made unlawful to them. They sat together and indulged in backbiting, and here is the flesh of the people they maligned!”‘
3. HEAR NOT…
Closing one’s ears to everything reprehensible; for everything unlawful to utter is likewise unlawful to listen to. That is why God, Great and Glorious is He, equated the eavesdropper with the profiteer, in His words, Exalted is He:
‘Listeners to falsehood, consumers of illicit gain.’ [al-Ma'idah, 5:42]
God, Great and Glorious is He, also said:
‘Why do their rabbis and priests not forbid them to utter sin and consume unlawful profit?’ [al-Ma'idah, 5:63]
Silence in the face of backbiting is therefore unlawful. God, Exalted is He, said: ‘You are then just like them.’ [al-Nisa, 4:140] That is why the Prophet, on him be peace, said: ‘The backbiter and his listener are copartners in sin.’
4. DO NOT…
Keeping all other limbs and organs away from sin: the hands and feet from reprehensible deeds, and the stomach from questionable food at the time for breaking Fast. It is meaningless to Fast — to abstain from lawful food – only to break one’s Fast on what is unlawful. A man who Fast like this may be compared to one who builds a castle but demolishes a city. Lawful food injurious in quantity not in quality, so Fasting is to reduce the former. A person might well give up excessive use of medicine, from fear of ill effects, but he would be a fool to switch to taking poison. The unlawful is a poison deadly to religion, while the lawful is a medicine, beneficial in small doses but harmful in excess. The object of Fasting is to induce moderation. Said the Prophet, on him be peace: ‘How many of those who Fast get nothing from it but hunger and thirst!’ This has been taken to mean those who break their Fast on unlawful food. Some say it refers to those who abstain from lawful food, but break their Fast on human flesh through backbiting, which is unlawful. Others consider it an allusion to those who do not guard their organs from sin.
5. AVOID OVEREATING
Not to over-indulge in lawful food at the time of breaking Fast, to the point of stuffing one’s belly. There is no receptacle more odious to God, Great and Glorious is He, than a belly stuffed full with lawful food. Of what use is the Fast as a means of conquering God’s enemy and abating appetite, if at the time of breaking it one not only makes up for all one has missed during the daytime, but perhaps also indulges in a variety of extra foods? It has even become the custom to stock up for Ramadan with all kinds of foodstuffs, so that more is consumed during that time than in the course of several other months put together. It is well known that the object of Fasting is to experience hunger and to check desire, in order to reinforce the soul in piety. If the stomach is starved from early morning till evening, so that its appetite is aroused and its craving intensified, and it is then offered delicacies and allowed to eat its fill, its taste for pleasure is increased and its force exaggerated; passions are activated which would have lain dormant under normal conditions.
The spirit and secret nature of Fasting is to weaken the forces which are Satan’s means of leading us back to evil. It is therefore essential to cut down one’s intake to what one would consume on a normal night, when not Fasting. No benefit is derived from the Fast if one consumes as much as one would usually take during the day and night combined. Moreover, one of the properties consists in taking little sleep during the daytime, so that one feels the hunger and thirst and becomes conscious of the weakening of one’s powers, with the consequent purification of the heart.
One should let a certain degree of weakness carry over into the night, making it easier to perform the night Prayers (tahajjud) and to recite the praises (awrad). It may then be that Satan will not hover around one’s heart, and that one will behold the Kingdom of Heaven. The Night of Destiny represents the night on which something of this Kingdom is revealed. This is what is meant by the words of God, Exalted is He:
‘We surely revealed it on the Night of Power.’ [al-Qadr, 97:1]
Anyone who puts a bag of food between his heart and his breast becomes blind to this revelation. Nor is keeping the stomach empty sufficient to remove the veil, unless one also empties the mind of everything but God, Great and Glorious is He. That is the entire matter, and the starting point of it all is cutting down on food.
6. LOOK TO GOD WITH FEAR AND HOPE
After the Fast has been broken, the heart should swing like a pendulum between fear and hope. For one does not know if one’s Fast will be accepted, so that one will find favor with God, or whether it will be rejected, leaving one among those He abhors. This is how one should be at the end of any act of worship one performs.
It is related of al-Hasan ibn Abil Hasan al-Basri that he once passed by a group of people who were laughing merrily. He said: ‘God, Great and Glorious is He, has made the month of Ramadan a racecourse, on which His creatures compete in His worship. Some have come in first and won, while others have lagged behind and lost. It is absolutely amazing to find anybody laughing and playing about on the day when success attends the victors, and failure the wasters. By God, if the veil were lifted off, the doer of good would surely be preoccupied with his good works and the evildoer with his evil deeds.’ In too full of joy to indulge in idle sport, while for one who has suffered rejection laughter will be precluded by remorse.
Of al-Ahnaf ibn Qays it is reported that he was once told: ‘You are an aged elder; Fasting would enfeeble you.’ But he replied: ‘By this I am making ready for a long journey, Obedience to God, Glorified is He, is easier to endure than His punishment.’
Such are the inwardly significant meanings of Fasting.
Source:
Al-Ghazali, Inner Dimensions of Islamic Worship

Edited 12/99

 


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