According to the MUIS,
Thursday, December 29, 2011
NO PORK NO LARD = HALAL??
I noticed there are food stalls pasting "no pork no lard" on their stalls in the hope to tell our muslim brothers and sisters "its ok to consume". That is definitely a misconception on the meaning of halal.
According to the MUIS,
According to the MUIS,
Friday, December 2, 2011
The Tenth of Muharram
The Day of `Ashura: The Tenth of Muharram
It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura [10th of Muharram]. He said, I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day, meaning the Day of `Ashura. [Bukhari (2006), and Muslim (1132)].
The Day of `Ashura has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.
The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari (2002), Muslim (1125)]
When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it.
It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, When the Messenger of Allah (blessings and peace be upon him) reached Medina, he found the Jews fasting the Day of `Ashura, so he asked them, What is this day you are fasting? They said, This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too. The Messenger of Allah (blessings and peace be upon him) said, And we are more deserving of Musa than you are. So he fasted this day, and ordered that it be fasted.� [Bukhari (2004) and Muslim (1130)]
At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [f: either before or after it], in order to be different from the People of the Book.
It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, �When the Messenger of Allah (blessings and peace be upon him) fasted the Day of `Ashura� and ordered his companions to fast it, they said, �O Messenger of Allah! This is a day that the Jews and Christians venerate.� So the Messenger of Allah (blessings and peace be upon him) said, �When next year comes � if Allah wills � we will fast the Ninth [of Muharram with it].� But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away.� [Muslim (1134), Abu Dawud (2445)]
And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, Fast the Day of `Ashura and be different from the Jews by fasting a day before it or a day after it. [Ahmad]
Giving in Charity on the Day of `Ashura
It has been reported from Abd Allah ibn `Amr ibn al-`As (Allah be pleased with him), that �Whoever fasts `Ashura� it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year.�
Mourning on the 10th of Muharram is an Innovation
As for the mourning and grieving of the Shiah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else.
[F: The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Shiah in mourning the death of Husayn (Allah be pleased with him).]
Some of the Virtues of the Day of `Ashura
It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, �If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in. [Tirmidhi (841)]
And Allah alone gives success.
It is mentioned in Bukhari and Muslim from Ibn Abbas (Allah be pleased with him and his father) that he was asked about fasting the Day of `Ashura [10th of Muharram]. He said, I did not see the Messenger of Allah (blessings and peace be upon him) fast a day while more avid to seek its virtue than this day, meaning the Day of `Ashura. [Bukhari (2006), and Muslim (1132)].
The Day of `Ashura has great virtue, and tremendous sanctity (hurma). The virtue of fasting it was known among the Prophets (peace be upon them all). Both Prophet Nuh and Prophet Musa (peace be upon them both) fasted it.
The Prophet (Allah bless him & give him peace) used to fast this day even in Mecca, though he had not yet ordered others to do so, as mentioned in both Bukhari and Muslim. [Bukhari (2002), Muslim (1125)]
When he migrated to Medina, and found the People of the Book fasting this day and venerating it, he ordered the Muslims to fast it, and encouraged it so much that even the children would fast it.
It has been reported in both Bukhari and Muslim from Ibn Abbas (Allah be pleased with him), that, When the Messenger of Allah (blessings and peace be upon him) reached Medina, he found the Jews fasting the Day of `Ashura, so he asked them, What is this day you are fasting? They said, This is a tremendous day. Allah saved Musa and his people on this day and drowned Pharaoh and his people. Musa fasted it out of thanks, so we fast it too. The Messenger of Allah (blessings and peace be upon him) said, And we are more deserving of Musa than you are. So he fasted this day, and ordered that it be fasted.� [Bukhari (2004) and Muslim (1130)]
At the end of his life, the Messenger of Allah (blessings and peace be upon him) made the determination not to fast this day alone, but with another day [f: either before or after it], in order to be different from the People of the Book.
It has been reported in the Sahih of Imam Muslim (Allah have mercy on him), also from Ibn Abbas (Allah be pleased with him) that, �When the Messenger of Allah (blessings and peace be upon him) fasted the Day of `Ashura� and ordered his companions to fast it, they said, �O Messenger of Allah! This is a day that the Jews and Christians venerate.� So the Messenger of Allah (blessings and peace be upon him) said, �When next year comes � if Allah wills � we will fast the Ninth [of Muharram with it].� But the next year did not come before the Messenger of Allah (blessings and peace be upon him) passed away.� [Muslim (1134), Abu Dawud (2445)]
And it is reported in the Musnad of Imam Ahmad (Allah have mercy on him), from Ibn Abbas (Allah be pleased with him) that the Prophet (Allah bless him and give him peace) said, Fast the Day of `Ashura and be different from the Jews by fasting a day before it or a day after it. [Ahmad]
Giving in Charity on the Day of `Ashura
It has been reported from Abd Allah ibn `Amr ibn al-`As (Allah be pleased with him), that �Whoever fasts `Ashura� it is as if he has fasted the entire year. And whoever gives charity this day it is like the charity of an entire year.�
Mourning on the 10th of Muharram is an Innovation
As for the mourning and grieving of the Shiah on this day because of the martyrdom of Sayyiduna Husayn ibn Ali (Allah be pleased with him and his father), this is of the actions of those whose actions in this life are misguided while they think that they are doing well. Neither Allah Most High nor His Messenger (Allah bless him & give him peace) commanded us to mourn on the days of the tribulations of the Prophets, or their deaths, let alone anyone else.
[F: The fuqaha have mentioned that it is an innovation to consider Muharram a month of mourning. It is not disliked to marry in this month. It is a highly reprehensible innovation to participate in the rituals of the Shiah in mourning the death of Husayn (Allah be pleased with him).]
Some of the Virtues of the Day of `Ashura
It is a day in which Allah forgave an entire people. Tirmidhi relates that the Prophet (Allah bless him and give him peace) said to a man, �If you want to fast a month after Ramadan, then fast Muharram, for it has a day in which Allah forgave an entire people, and He turns to others in repentance in. [Tirmidhi (841)]
And Allah alone gives success.
Friday, November 25, 2011
Wednesday, October 26, 2011
Ten days of Dhu al-Hijjah
Narrated Ibn Abbas:
The Prophet said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some companions of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."
Allah (swt) swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit.
The Prophet (pbuh) testified that these are the best days of this world, and encouraged people to do righteous deeds on these days.
Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l-Hijjah are:
Fasting. It is Sunnah to fast on the ninth day of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds.
Takbeer. It is Sunnah to say Takbeer ("Allahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allah") and Tasbeeh ("Subhaan Allah") during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.
Doing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allah, praying (salaat), reading Qur’an, remembering Allah, making supplication (du’aa’), giving charity, honoring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
Sacrifice. One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah.
Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin.
Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves.
There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.
The Prophet said, "No good deeds done on other days are superior to those done on these (first ten days of Dhul Hijja)." Then some companions of the Prophet said, "Not even Jihad?" He replied, "Not even Jihad, except that of a man who does it by putting himself and his property in danger (for Allah's sake) and does not return with any of those things."
Allah (swt) swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit.
The Prophet (pbuh) testified that these are the best days of this world, and encouraged people to do righteous deeds on these days.
Among the good deeds which the Muslim should strive to do during the first ten days of Dhu’l-Hijjah are:
Fasting. It is Sunnah to fast on the ninth day of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds.
Takbeer. It is Sunnah to say Takbeer ("Allahu akbar"), Tahmeed ("Al-hamdu Lillaah"), Tahleel ("La ilaha ill-Allah") and Tasbeeh ("Subhaan Allah") during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly.
Doing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allah, praying (salaat), reading Qur’an, remembering Allah, making supplication (du’aa’), giving charity, honoring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.
Sacrifice. One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allah.
Sincere repentance. One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin.
Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves.
There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.
Wednesday, September 14, 2011
Tuesday, August 2, 2011
Ramadan Dua: DAY 1
ALLAH, on this day make my fasts the fasts of those
who fast (sincerely),
and my standing up in prayer of those who stand up in
prayer (obediently) , awaken me in it from the sleep
of the heedless, and forgive me my sins , OGod of the
worlds, and forgive me, O one who forgives the
sinners.
Ramadan Dua: DAY 2
ALLAH, on this day, take me closer towards Your
pleasure, keep me away from
Your anger and punishment, grant me the opportunity to
recite Your verses(of the Qur'an), by Your mercy, O
the most Merciful.
Ramadan Dua: DAY 3
ALLAH, on this day, grant me wisdom and awareness,
keep me away from
foolishness and pretension, grant me a share in every
blessing You send
down, by You generosity, O the most Generous.
Ramadan Dua: DAY 4
ALLAH, on this day, strengthen me in carrying out Your
commands, let me
taste the sweetness of Your remembrance, grant me,
through Your
graciousness, that I give thanks to You. Protect me,
with Your protection
and cover, O the most discerning of those who see.
Ramadan Dua: DAY 5
ALLAH, on this day, place me among those who seek
forgiveness. Place me
among Your righteous and obedient servants, and place
me among Your close
friends, by Your kindness, O the most Merciful.
Ramadan Dua: DAY 6
ALLAH, on this day, do not let me abase myself by
incurring Your
disobedience, and do not strike me with the whip of
Your punishment, keep
me away from the causes of Your anger, by and Your
power, O the ultimate
wish of those who desire.
Ramadan Dua: DAY 7
ALLAH, on this day, help me with its fasts and
prayers, and keep me away
from mistakes and sins of the day, grant me that I
remember You continuously through the day, by Your assistance,
the Guide of those who stray.
Ramadan Dua: DAY 8
ALLAH, on this day, let me have mercy on the orphans,
and feed [the
hungry], and spread peace, and keep company with the
noble-minded, O the
shelter of the hopeful.
Ramadan Dua: DAY 9
ALLAH, on this day, grant me a share from Your mercy
which is wide, guide
me towards Your shining proofs, lead me to Your all
encompassing pleasure,
by Your love, O the hope of the desirous.
Ramadan Dua: DAY 10
ALLAH, on this day, make me, among those who rely on
You, from those who
You consider successful, and place me among those who
are near to you, by
Your favor, O goal of the seekers.
Ramadan Dua: DAY 11
ALLAH, on this day, make me love goodness, and dislike
corruption and
disobedience, bar me from anger and the fire [of
Hell], by Your help, O the
helper of those who seek help
Ramadan Dua: DAY 12
ALLAH, on this day, beautify me with covering and
chastity, cover me with
the clothes of contentment and chastity, let me adhere
to justice and
fairness, and keep me safe from all that I fear, by
Your protection, O the
protector of the frightened.
Ramadan Dua: DAY 13
ALLAH, on this day, purify me from un-cleanliness and
dirt, make me patient
over events that are decreed, grant me the ability to
be pious, and keep
company with the good, by Your help, O the beloved of
the destitute.
Ramadan Dua: DAY 14
ALLAH, on this day, do not condemn me for slips, make
me decrease mistakes
and errors, do not make me a target for afflictions
and troubles, by Your
honor, O the honor of the Muslims.
Ramadan Dua: DAY 15
Ramadan Dua: DAY 16
ALLAH, on this day, grant me compatibility with the
good, keep me away from
patching up with the evil, lead me in it, by Your
mercy, to the permanent
abode, by Your God ship, O the God of the worlds.
Ramadan Dua: DAY 17
ALLAH, on this day, guide me towards righteous
actions, fulfill my needs
and hopes, O One who does not need explanations nor
questions, O One who
knows what is in the chests of the (people of the)
world. Bless Muhammad
and his family, the Pure.
Ramadan Dua: DAY 18
ALLAH, on this day, make me love goodness, and dislike
corruption and
disobedience, bar me from anger and the fire [of
Hell], by Your help, O the
helper of those who seek help.
Ramadan Dua: DAY 19
ALLAH, on this day, multiply for me its blessings, and
ease my path towards
its bounties, do not deprive me of the acceptance of
its good deeds, O the
Guide towards the clear truth.
Ramadan Dua: DAY 20
ALLAH, on this day, open for me the doors of the
heavens, and lock the
doors of Hell from me, help me to recite the Qur'an, O
the One who sends
down tranquility into the hearts of believers.
Ramadan Dua: DAY 21
ALLAH, on this day, show me the way to win Your
pleasure, do not let
Shaytan have a means over me, make Paradise an abode
and a resting place
for me, O the One who fulfills the requests of the
needy.
Ramadan Dua: DAY 22
ALLAH, on this day, open for me the doors of Your
Grace, send down on me
its blessings, help me towards the causes of Your
mercy, and give me a
place in the comforts of Paradise, O the one who
answers the call of the
distressed.
Ramadan Dua: DAY 23
ALLAH, on this day, wash away my sins, purify me from
all flaws, examine my
heart with (for) the piety of the hearts, O One who
overlooks the
shortcomings of the sinners.
Ramadan Dua: DAY 24
ALLAH, on this day, I ask You for what pleases You,
and I seek refuge in
You from what displeases You, I ask You to grant me
the opportunity to obey
You and not disobey You, O One who is generous with
those who ask
Ramadan Dua: DAY 25
ALLAH, on this day, make me among those who love Your
friends, and hate
Your enemies, following the way of Your last Prophet,
O the Guardian of the
hearts of the Prophets.
Ramadan Dua: DAY 26
ALLAH, on this day, make my efforts worthy of
appreciation, and my sins
forgiven, my deeds accepted, my flaws concealed, O the
best of those who
hear.
Ramadan Dua: DAY 27
ALLAH, on this day, bestow on me the blessings of
Laylatul Qadr, change my
affairs from (being) difficult to (being) easy, accept
my apologies, and
decrease for me [my] sins and burdens, O the
Compassionate with His
righteous servants.
Ramadan Dua: DAY 28
ALLAH, on this day, grant me a share in its nawafil
(recommended prayers),
honor me by attending to my problems, make closer the
means to approach
You, from all the means, O One who is not preoccupied
by the requests of
the beseechers.
Ramadan Dua: DAY 29
O ALLAH, on this day, cover me with Your mercy, grant
me in it success and
protection, purify my heart from the darkness of false
accusations, O the
Merciful to His believing servants.
Ramadan Dua: DAY 30
O ALLAH, on this day, make my fasts worthy of
appreciation and acceptance,
according to what pleases You, and pleases the
Messenger, the branches
being strengthened by the roots, for the sake of our
leader, Muhammad, and
his purified family. Praise be to ALLAH, the Lord of
the worlds.
ALLAH, on this day make my fasts the fasts of those
who fast (sincerely),
and my standing up in prayer of those who stand up in
prayer (obediently) , awaken me in it from the sleep
of the heedless, and forgive me my sins , OGod of the
worlds, and forgive me, O one who forgives the
sinners.
Ramadan Dua: DAY 2
ALLAH, on this day, take me closer towards Your
pleasure, keep me away from
Your anger and punishment, grant me the opportunity to
recite Your verses(of the Qur'an), by Your mercy, O
the most Merciful.
Ramadan Dua: DAY 3
ALLAH, on this day, grant me wisdom and awareness,
keep me away from
foolishness and pretension, grant me a share in every
blessing You send
down, by You generosity, O the most Generous.
Ramadan Dua: DAY 4
ALLAH, on this day, strengthen me in carrying out Your
commands, let me
taste the sweetness of Your remembrance, grant me,
through Your
graciousness, that I give thanks to You. Protect me,
with Your protection
and cover, O the most discerning of those who see.
Ramadan Dua: DAY 5
ALLAH, on this day, place me among those who seek
forgiveness. Place me
among Your righteous and obedient servants, and place
me among Your close
friends, by Your kindness, O the most Merciful.
Ramadan Dua: DAY 6
ALLAH, on this day, do not let me abase myself by
incurring Your
disobedience, and do not strike me with the whip of
Your punishment, keep
me away from the causes of Your anger, by and Your
power, O the ultimate
wish of those who desire.
Ramadan Dua: DAY 7
ALLAH, on this day, help me with its fasts and
prayers, and keep me away
from mistakes and sins of the day, grant me that I
remember You continuously through the day, by Your assistance,
the Guide of those who stray.
Ramadan Dua: DAY 8
ALLAH, on this day, let me have mercy on the orphans,
and feed [the
hungry], and spread peace, and keep company with the
noble-minded, O the
shelter of the hopeful.
Ramadan Dua: DAY 9
ALLAH, on this day, grant me a share from Your mercy
which is wide, guide
me towards Your shining proofs, lead me to Your all
encompassing pleasure,
by Your love, O the hope of the desirous.
Ramadan Dua: DAY 10
ALLAH, on this day, make me, among those who rely on
You, from those who
You consider successful, and place me among those who
are near to you, by
Your favor, O goal of the seekers.
Ramadan Dua: DAY 11
ALLAH, on this day, make me love goodness, and dislike
corruption and
disobedience, bar me from anger and the fire [of
Hell], by Your help, O the
helper of those who seek help
Ramadan Dua: DAY 12
ALLAH, on this day, beautify me with covering and
chastity, cover me with
the clothes of contentment and chastity, let me adhere
to justice and
fairness, and keep me safe from all that I fear, by
Your protection, O the
protector of the frightened.
Ramadan Dua: DAY 13
ALLAH, on this day, purify me from un-cleanliness and
dirt, make me patient
over events that are decreed, grant me the ability to
be pious, and keep
company with the good, by Your help, O the beloved of
the destitute.
Ramadan Dua: DAY 14
ALLAH, on this day, do not condemn me for slips, make
me decrease mistakes
and errors, do not make me a target for afflictions
and troubles, by Your
honor, O the honor of the Muslims.
Ramadan Dua: DAY 15
Ramadan Dua: DAY 16
ALLAH, on this day, grant me compatibility with the
good, keep me away from
patching up with the evil, lead me in it, by Your
mercy, to the permanent
abode, by Your God ship, O the God of the worlds.
Ramadan Dua: DAY 17
ALLAH, on this day, guide me towards righteous
actions, fulfill my needs
and hopes, O One who does not need explanations nor
questions, O One who
knows what is in the chests of the (people of the)
world. Bless Muhammad
and his family, the Pure.
Ramadan Dua: DAY 18
ALLAH, on this day, make me love goodness, and dislike
corruption and
disobedience, bar me from anger and the fire [of
Hell], by Your help, O the
helper of those who seek help.
Ramadan Dua: DAY 19
ALLAH, on this day, multiply for me its blessings, and
ease my path towards
its bounties, do not deprive me of the acceptance of
its good deeds, O the
Guide towards the clear truth.
Ramadan Dua: DAY 20
ALLAH, on this day, open for me the doors of the
heavens, and lock the
doors of Hell from me, help me to recite the Qur'an, O
the One who sends
down tranquility into the hearts of believers.
Ramadan Dua: DAY 21
ALLAH, on this day, show me the way to win Your
pleasure, do not let
Shaytan have a means over me, make Paradise an abode
and a resting place
for me, O the One who fulfills the requests of the
needy.
Ramadan Dua: DAY 22
ALLAH, on this day, open for me the doors of Your
Grace, send down on me
its blessings, help me towards the causes of Your
mercy, and give me a
place in the comforts of Paradise, O the one who
answers the call of the
distressed.
Ramadan Dua: DAY 23
ALLAH, on this day, wash away my sins, purify me from
all flaws, examine my
heart with (for) the piety of the hearts, O One who
overlooks the
shortcomings of the sinners.
Ramadan Dua: DAY 24
ALLAH, on this day, I ask You for what pleases You,
and I seek refuge in
You from what displeases You, I ask You to grant me
the opportunity to obey
You and not disobey You, O One who is generous with
those who ask
Ramadan Dua: DAY 25
ALLAH, on this day, make me among those who love Your
friends, and hate
Your enemies, following the way of Your last Prophet,
O the Guardian of the
hearts of the Prophets.
Ramadan Dua: DAY 26
ALLAH, on this day, make my efforts worthy of
appreciation, and my sins
forgiven, my deeds accepted, my flaws concealed, O the
best of those who
hear.
Ramadan Dua: DAY 27
ALLAH, on this day, bestow on me the blessings of
Laylatul Qadr, change my
affairs from (being) difficult to (being) easy, accept
my apologies, and
decrease for me [my] sins and burdens, O the
Compassionate with His
righteous servants.
Ramadan Dua: DAY 28
ALLAH, on this day, grant me a share in its nawafil
(recommended prayers),
honor me by attending to my problems, make closer the
means to approach
You, from all the means, O One who is not preoccupied
by the requests of
the beseechers.
Ramadan Dua: DAY 29
O ALLAH, on this day, cover me with Your mercy, grant
me in it success and
protection, purify my heart from the darkness of false
accusations, O the
Merciful to His believing servants.
Ramadan Dua: DAY 30
O ALLAH, on this day, make my fasts worthy of
appreciation and acceptance,
according to what pleases You, and pleases the
Messenger, the branches
being strengthened by the roots, for the sake of our
leader, Muhammad, and
his purified family. Praise be to ALLAH, the Lord of
the worlds.
Thursday, June 30, 2011
Part of Iman
Got this article from a blog. :)
Branches of Iman
RasoolALLAH (sallallaho alaihe wasallam) has said, "Iman has more than seventy (according to some, seventy seven) branches, of which the most important is the recitation of , and the least one is to remove some obstacle (stone, wood, thorn, etc) from the way; and modesty also is a special requisite of Iman."
Note:
modesty has been specially mentioned, because it serves as a safeguard against many sins like adultery, theft, fear of bad reputation leads to virtuous acts: in fact, fear of getting a bad name in this as well as in the next life actuates a man towards all good deeds, including of course Salat, hajj, Zakat, etc, and obedience in all respects to "be shameless and do whatever you like." there is also one Hadith to this effect
"if you do not feel ashamed, you will do whatever you like." the fact is that we abstain from misdeeds for fear of one think, "if i do not offer Salat, i will face disgrace in the hereafter." but if one has lost all sense of shame, he will say "what does it matter if others call me low?"
according to the above-mentioned Hadith, there are more than seventy branches of Iman. In many Ahadith, this number is given as seventy-seven. Scholars have written detailed commentaries on these seventy seven branches. Imam abu Hatim bin Hibban (rahmatullah alaih) wrote, "i contemplated on the meaning of this Hadith for a long time. When i counted the forms of prayers, the number far exceeded seventy-seven. If i counted the things which are specially mentioned in the Ahadith as branches of Iman, their number was less. The things counted as part of Iman in the holy Quran as well as the Hadith, agreed with this number. I therefore concluded that the above-mentioned Hadith implied all these things."
Qazi Iyaz (rahmatullah alaih) writes, some people have made special efforts to give details of these branches of Iman by means of Ijtihad, but failure to know all these details does not mean any defect in one's Iman, as its basic principles (with their details) are so well known. Khattaabi (rahmatullah alaih) says that full details of the exact number is known only to Allah and his apostle, but they are there in the Islamic code (Shariyat), and therefore it does not matter if their details are not known.
Imam Nauwi (rahmatullah alaih) has written that the prophet (sallallaho alaihe wasallam) has said that Kalma Tauheed i.e. Is the most important branch of Iman. This proves that it is the highest thing in Iman, and that no other branch of Iman is superior to it. Thus, belief in Tauheed is the most important essential of Iman and is incumbent on every believer. The least thing (in the order of merit) is the removal of anything that is likely to cause obstruction or inconvenience to any Muslim. The degree of importance of all the remaining essentials of Iman lies in between the two; it is enough to believe in them in a general way just as it is necessary to believe in the angels in a general way without knowing their names and details. Some Muhaddith have however written books about their details. Abu Abdullah Haleemi (rahmatullah alaih) wrote a book, Fawaaidul Minhaaj on this topic, Jaleel (rahmatullah alaih) wrote books which they called Shu-abul Iman. Ishaq Qurtubi (rahmatullah alaih) wrote Kitabun nasaa-'ih and imam abu Hatim wrote "Wasful Iman wa shu-abihi."
the commentators of Bukhari, the most famous collection of Ahadith, have summarized the contents of these books at one place. The gist of this summary is that complete Iman in reality consists of three components: firstly, confirmation by heart of all the essentials of Iman, secondly, confirmation by word of mouth; and thirdly, confirmation by our physical actions. Thus, the branches of Iman are divided into three categories, the first of which concern the intention, belief and action of the heart, the second concern the use of the tongue, and the third concern all the remaining parts of the body. All the things of Iman are included in these three categories. The first category includes thirty articles of faith, as follows:
1. To believe in Allah-in his being and his attributes, and that he is one, has no partner, and that there is no one like him.
2. To believe that all things excepts him, were created afterwards by him, and that only he has been afterwards by him, and that only he has been there forever.
3. To believe in the angels.
4. To believe in the revealed books.
5. To believe in the apostles of Allah.
6. To believe in destiny, i.e. Whether good or bad, it is ordained by Allah.
7. To believe in the life after death, including interrogation in the life after death, including interrogation in the grave, punishment in the grave, resurrection, the day of Judgment, rendering account of ones deeds, and passing over the bridge of Sirat.
8. To believe in the existence of paradise, and that (by the grace of almighty Allah) the believers will live in it forever.
9. To believe in the existence of hell, with its severest punishments, and that it will last for ever.
10. To love almighty Allah.
11. To love or hate other people for the pleasure of Allah (i.e. To love the pious and hate the disobedient ones). It includes, of course, loving the Sahabah, specially Muhajirs, Ansars, and descendants of RasoolALLAH (sallallaho alaihe wasallam).
12. To love RasoolALLAH (sallallaho alaihe wasallam), which include cherishing the highest esteem for him, offering Durood on him, and following the Sunnah i.e. His way of life.
13. To practice Ikhlaas, which includes avoiding show and hypocrisy.
14. To make Taubah i.e. To repent over one's sins from the core of the heart, and to be determined not to repeat them.
15. To fear almighty Allah.
16. To hope and pray for the mercy of Allah.
17. Not to despair of almighty Allah's mercy.
18. To remain thankful to Allah.
19. To be faithful in one's promise.
20. To exercise patience.
21. To show humility, which includes respect for the elders.
22. To show kindness and pity, which includes kindness to children.
23. To be resigned to one's fate.
24. To practice tawakkul i.e. To depend on almighty Allah.
25. To refrain from self-praise and self-aggrandizement. This includes self reformation also.
26. Not to harbor rancour and jealousy against others.
27. To cultivate modesty.
28. To restrain one's rage.
29. Not to deceive, cheat or suspect others.
30. To expel from one's heart the love of the worldly things, including that for wealth and status.
according to Allama Ayene, (rahmatullah alaih) this list covers all the functions of the heart. If anything is found apparently missing, a little thought will show that is covered by one item or the other of this list.
the second category includes the functions of the tongue, and there are seven essentials in this respect, as follows:
1. Recitation of Kalma Tayyibah.
2. Recitation of the holy Quran.
3. Acquisition of ilm (religious knowledge).
4. Propagation of religious knowledge to others.
5. Duua, i.e. Supplication.
6. Zikr of Allah, including Astaghfaar.
7. To abstain from loose and useless talk.
the third category includes bodily actions. In this respect, there are forty essentials which are divided into three parts. The first part which includes actions that relate to the self or person of an individual. These are sixteen, as follows:
1. Observing cleanliness of body, clothes and place. The cleanliness of body includes Wudu and obligatory bath, purification from menstruation and post-birth blood.
2. Offering Salat, including Fard, Nafil and Qaza Salat. This would mean offering and fulfilling its pre-requisites.
3. Giving Sadqah (charity), which includes Zakat, Sadqatul-fitr, voluntary alms, feeding people, entertaining guests, and liberating slaves.
4. Fasting, obligatory as well non-obligatory.
5. Performing Hajj, obligatory or non-obligatory. It includes making Umrah and Tawaf.
6. Aitekaf (remaining in a mosque in full devotion), which includes search for Lailat-ul-Qadr qadr.
7. Leaving one's home for the defense of the Deen. This includes Hijrat (migration for the sake of Allah).
8. Fulfilling one's offerings.
9. Stead fastness in one's oaths.
10. Payment of atonement money, if due.
11. Covering the essential parts of the body, as required by Islam, during Salat and outside Salat.
12. Offering of sacrifice and taking care of animals to be offered.
13. Making arrangements for the funeral.
14. Payment of debt.
15. Rectitude in dealings, and abstaining from usury.
16. Giving correct evidence, and not concealing the truth.
the second part, which includes action involving treatment with one's relatives and others, has six essentials:
1. Getting discharge as a safeguard against adultery.
2. To discharge obligation towards one's family members, servants and subordinates.
3. Good treatment towards one's parents, and being kind and obedient to them.
4. Bringing up one's children in a proper way.
5. Remaining on good terms with one's relatives.
6. Obeying one's elders, and following their advice.
the third part includes eighteen essentials, which relates to our social obligations to society in general:
1. To rule one's domain with justice.
2. To support the right party.
3. To obey the rulers, provided their orders are not against religion.
4. To work for the betterment of mutual relations, including punishing the wrong-doers and making Jihad against the rebels.
5. To help others in their noble deeds.
6. To enjoin the good and forbid the evil; it includes work and speech for propagation of religion.
7. To carry out the punishments enjoined by religion (for specific offences).
8. To take part in Jihad i.e. To fight in the path of Allah. It includes guarding the defense lines.
9. To pay off our dues and return amaanat; this includes payment of Khums (payment of tax equal to one fifth of the booty).
10. To lend (to the needy) and to pay back the debt.
11. To discharge our obligations to our neighbors, and to be kind and helpful to them.
12. To be fair in one's business dealings; it includes savings and earning in a lawful manner.
13. To be careful in expenditure; one should guard against extravagance as well as miserliness.
14. To make salaam and respond to the salaam.
15. To say (may Allah have mercy on you) when somebody happens to sneeze.
16. Not to be the cause of trouble and loss to others.
17. To avoid idle and useless pursuits.
18. To clear troublesome obstructions from the way.
the seventy-seven branches of Iman have been counted above. Some of these can be merged together, as for example earning and spending can be put together, under fair dealings. Careful consideration can enable one to cut down the total to seventy or sixty-seven, the numbers given in some Ahadith.
the above list has been prepared mainly from the commentary of Allama Ayene (rahmatullah alaih) on Bukhari Shareef, wherein these things are mentioned in their order of merit. Selection has been made also from other books, i.e. Fathul-Baari of ibn Hijr and Mirqaat of Allama Qari.
scholars have written that the implied essentials of Iman are as given above. One should ponder over these, and be thankful to almighty Allah for the good qualities acquired already, because all goodness is possible only through his grace and mercy. In case of deficiency in respect of any quality, one should strive for it and keep on praying that almighty Allah may grace him with his blessings.
Branches of Iman
RasoolALLAH (sallallaho alaihe wasallam) has said, "Iman has more than seventy (according to some, seventy seven) branches, of which the most important is the recitation of , and the least one is to remove some obstacle (stone, wood, thorn, etc) from the way; and modesty also is a special requisite of Iman."
Note:
modesty has been specially mentioned, because it serves as a safeguard against many sins like adultery, theft, fear of bad reputation leads to virtuous acts: in fact, fear of getting a bad name in this as well as in the next life actuates a man towards all good deeds, including of course Salat, hajj, Zakat, etc, and obedience in all respects to "be shameless and do whatever you like." there is also one Hadith to this effect
"if you do not feel ashamed, you will do whatever you like." the fact is that we abstain from misdeeds for fear of one think, "if i do not offer Salat, i will face disgrace in the hereafter." but if one has lost all sense of shame, he will say "what does it matter if others call me low?"
according to the above-mentioned Hadith, there are more than seventy branches of Iman. In many Ahadith, this number is given as seventy-seven. Scholars have written detailed commentaries on these seventy seven branches. Imam abu Hatim bin Hibban (rahmatullah alaih) wrote, "i contemplated on the meaning of this Hadith for a long time. When i counted the forms of prayers, the number far exceeded seventy-seven. If i counted the things which are specially mentioned in the Ahadith as branches of Iman, their number was less. The things counted as part of Iman in the holy Quran as well as the Hadith, agreed with this number. I therefore concluded that the above-mentioned Hadith implied all these things."
Qazi Iyaz (rahmatullah alaih) writes, some people have made special efforts to give details of these branches of Iman by means of Ijtihad, but failure to know all these details does not mean any defect in one's Iman, as its basic principles (with their details) are so well known. Khattaabi (rahmatullah alaih) says that full details of the exact number is known only to Allah and his apostle, but they are there in the Islamic code (Shariyat), and therefore it does not matter if their details are not known.
Imam Nauwi (rahmatullah alaih) has written that the prophet (sallallaho alaihe wasallam) has said that Kalma Tauheed i.e. Is the most important branch of Iman. This proves that it is the highest thing in Iman, and that no other branch of Iman is superior to it. Thus, belief in Tauheed is the most important essential of Iman and is incumbent on every believer. The least thing (in the order of merit) is the removal of anything that is likely to cause obstruction or inconvenience to any Muslim. The degree of importance of all the remaining essentials of Iman lies in between the two; it is enough to believe in them in a general way just as it is necessary to believe in the angels in a general way without knowing their names and details. Some Muhaddith have however written books about their details. Abu Abdullah Haleemi (rahmatullah alaih) wrote a book, Fawaaidul Minhaaj on this topic, Jaleel (rahmatullah alaih) wrote books which they called Shu-abul Iman. Ishaq Qurtubi (rahmatullah alaih) wrote Kitabun nasaa-'ih and imam abu Hatim wrote "Wasful Iman wa shu-abihi."
the commentators of Bukhari, the most famous collection of Ahadith, have summarized the contents of these books at one place. The gist of this summary is that complete Iman in reality consists of three components: firstly, confirmation by heart of all the essentials of Iman, secondly, confirmation by word of mouth; and thirdly, confirmation by our physical actions. Thus, the branches of Iman are divided into three categories, the first of which concern the intention, belief and action of the heart, the second concern the use of the tongue, and the third concern all the remaining parts of the body. All the things of Iman are included in these three categories. The first category includes thirty articles of faith, as follows:
1. To believe in Allah-in his being and his attributes, and that he is one, has no partner, and that there is no one like him.
2. To believe that all things excepts him, were created afterwards by him, and that only he has been afterwards by him, and that only he has been there forever.
3. To believe in the angels.
4. To believe in the revealed books.
5. To believe in the apostles of Allah.
6. To believe in destiny, i.e. Whether good or bad, it is ordained by Allah.
7. To believe in the life after death, including interrogation in the life after death, including interrogation in the grave, punishment in the grave, resurrection, the day of Judgment, rendering account of ones deeds, and passing over the bridge of Sirat.
8. To believe in the existence of paradise, and that (by the grace of almighty Allah) the believers will live in it forever.
9. To believe in the existence of hell, with its severest punishments, and that it will last for ever.
10. To love almighty Allah.
11. To love or hate other people for the pleasure of Allah (i.e. To love the pious and hate the disobedient ones). It includes, of course, loving the Sahabah, specially Muhajirs, Ansars, and descendants of RasoolALLAH (sallallaho alaihe wasallam).
12. To love RasoolALLAH (sallallaho alaihe wasallam), which include cherishing the highest esteem for him, offering Durood on him, and following the Sunnah i.e. His way of life.
13. To practice Ikhlaas, which includes avoiding show and hypocrisy.
14. To make Taubah i.e. To repent over one's sins from the core of the heart, and to be determined not to repeat them.
15. To fear almighty Allah.
16. To hope and pray for the mercy of Allah.
17. Not to despair of almighty Allah's mercy.
18. To remain thankful to Allah.
19. To be faithful in one's promise.
20. To exercise patience.
21. To show humility, which includes respect for the elders.
22. To show kindness and pity, which includes kindness to children.
23. To be resigned to one's fate.
24. To practice tawakkul i.e. To depend on almighty Allah.
25. To refrain from self-praise and self-aggrandizement. This includes self reformation also.
26. Not to harbor rancour and jealousy against others.
27. To cultivate modesty.
28. To restrain one's rage.
29. Not to deceive, cheat or suspect others.
30. To expel from one's heart the love of the worldly things, including that for wealth and status.
according to Allama Ayene, (rahmatullah alaih) this list covers all the functions of the heart. If anything is found apparently missing, a little thought will show that is covered by one item or the other of this list.
the second category includes the functions of the tongue, and there are seven essentials in this respect, as follows:
1. Recitation of Kalma Tayyibah.
2. Recitation of the holy Quran.
3. Acquisition of ilm (religious knowledge).
4. Propagation of religious knowledge to others.
5. Duua, i.e. Supplication.
6. Zikr of Allah, including Astaghfaar.
7. To abstain from loose and useless talk.
the third category includes bodily actions. In this respect, there are forty essentials which are divided into three parts. The first part which includes actions that relate to the self or person of an individual. These are sixteen, as follows:
1. Observing cleanliness of body, clothes and place. The cleanliness of body includes Wudu and obligatory bath, purification from menstruation and post-birth blood.
2. Offering Salat, including Fard, Nafil and Qaza Salat. This would mean offering and fulfilling its pre-requisites.
3. Giving Sadqah (charity), which includes Zakat, Sadqatul-fitr, voluntary alms, feeding people, entertaining guests, and liberating slaves.
4. Fasting, obligatory as well non-obligatory.
5. Performing Hajj, obligatory or non-obligatory. It includes making Umrah and Tawaf.
6. Aitekaf (remaining in a mosque in full devotion), which includes search for Lailat-ul-Qadr qadr.
7. Leaving one's home for the defense of the Deen. This includes Hijrat (migration for the sake of Allah).
8. Fulfilling one's offerings.
9. Stead fastness in one's oaths.
10. Payment of atonement money, if due.
11. Covering the essential parts of the body, as required by Islam, during Salat and outside Salat.
12. Offering of sacrifice and taking care of animals to be offered.
13. Making arrangements for the funeral.
14. Payment of debt.
15. Rectitude in dealings, and abstaining from usury.
16. Giving correct evidence, and not concealing the truth.
the second part, which includes action involving treatment with one's relatives and others, has six essentials:
1. Getting discharge as a safeguard against adultery.
2. To discharge obligation towards one's family members, servants and subordinates.
3. Good treatment towards one's parents, and being kind and obedient to them.
4. Bringing up one's children in a proper way.
5. Remaining on good terms with one's relatives.
6. Obeying one's elders, and following their advice.
the third part includes eighteen essentials, which relates to our social obligations to society in general:
1. To rule one's domain with justice.
2. To support the right party.
3. To obey the rulers, provided their orders are not against religion.
4. To work for the betterment of mutual relations, including punishing the wrong-doers and making Jihad against the rebels.
5. To help others in their noble deeds.
6. To enjoin the good and forbid the evil; it includes work and speech for propagation of religion.
7. To carry out the punishments enjoined by religion (for specific offences).
8. To take part in Jihad i.e. To fight in the path of Allah. It includes guarding the defense lines.
9. To pay off our dues and return amaanat; this includes payment of Khums (payment of tax equal to one fifth of the booty).
10. To lend (to the needy) and to pay back the debt.
11. To discharge our obligations to our neighbors, and to be kind and helpful to them.
12. To be fair in one's business dealings; it includes savings and earning in a lawful manner.
13. To be careful in expenditure; one should guard against extravagance as well as miserliness.
14. To make salaam and respond to the salaam.
15. To say (may Allah have mercy on you) when somebody happens to sneeze.
16. Not to be the cause of trouble and loss to others.
17. To avoid idle and useless pursuits.
18. To clear troublesome obstructions from the way.
the seventy-seven branches of Iman have been counted above. Some of these can be merged together, as for example earning and spending can be put together, under fair dealings. Careful consideration can enable one to cut down the total to seventy or sixty-seven, the numbers given in some Ahadith.
the above list has been prepared mainly from the commentary of Allama Ayene (rahmatullah alaih) on Bukhari Shareef, wherein these things are mentioned in their order of merit. Selection has been made also from other books, i.e. Fathul-Baari of ibn Hijr and Mirqaat of Allama Qari.
scholars have written that the implied essentials of Iman are as given above. One should ponder over these, and be thankful to almighty Allah for the good qualities acquired already, because all goodness is possible only through his grace and mercy. In case of deficiency in respect of any quality, one should strive for it and keep on praying that almighty Allah may grace him with his blessings.
Friday, February 11, 2011
DEFINITION OF AL-HIDAYAH (GUIDANCE)
Etymologically:
- The word hidayah is derived from the Arabic verb hada هدى which means to guide, to direct, to show the way and so on.
- Hidayah, which is verbal noun form, means a direction, a path, a way and so on.
- Hidayah linguistically refers to any guidance, direction, way and method, as long as it ensures person to reach his destination or attain his objective, though this destination or objective is against the syari`ah of Allah (s.w.t). refer : (surah Al-Ghafir 40:29)
Conceptually:
-Hidayah conceptually refers to the following meanings :
i) The only way that ensures a person to achieve the pleasure and closure to Allah (s.w.t). ( mardatullah wa al-taqaarub ilaihi)
ii) A way that ensures a person to achieve tranquility, satisfaction, good feeling, success and meaningful life in this world and hereafter. (al-hayah al-tayyibah)
iii) The only system by which human kind is able to function and to carry out the duties of khilafah (vicegerent) and ibadah.
Refer :
a) Surah Al-sajadah 32:24
-Hidayah refers to systematic and organized group of principle, instruction and teachings which brought by the messenger on Allah (s.w.t) instruction directly.
b) Surah Al-A`raf 7:43
- Hidayah is the only system of life whose outcome and objective is not only for the life in this world but what is more important is for the life in hereafter.
c) Surah Al-Qasas 28:56
- Hidayah is the something that only Allah has the power of giving and preventing from receiving it. It is not something within the capacity of human being to do so. It is a gift (tawfiq) from Allah s.w.t.
d) Surah Taha 20:50
- According to al-mufassirin, the guidance referring to natural ability of every creation (living or non-living) of Allah (s.w.t) to behave to act in accordance to the way necessary and important for their well being.
Stages of creation :
Takhliq : Allah brings from non-existence into existence.
Taswiyah : Allah give form ideally to its creation.
Taqdir : Allah assigned a role to created things (role & function)
Hidayah : Allah shows the way (guidance) to its existence.
LEVELS OF HIDAYAH
A) Guidance of Natural Inspiration (Hidayah Al-Ilham al-Fitri)
- Most of the human activities and deeds in this life are motivated, inspired directed and guided by the needs of human nature (al-Fitrah), and it appears in two form as follow :
i) Primary needs of human nature ( basic necessity such as food, cloth, shelter etc.)
ii) Secondary need of human nature (His desire to fulfill the requirements of his self-esteem, such as appreciation, recognition acknowledgement, wealth etc)
The prophet said: The best one in the eyes of Allah among human being is the most useful one among them. So human effort and struggle are also motivated and directed by his wish to fulfill the needs and requirement of his self-esteem.
Therefore in Islam, the fulfillment of the needs of fitrah, is necessity because the urge of fitrah is one form of guidance and direction (al-hidayah) provided by Allah (s.w.t) for human being. (refer : Surah Al-Imran 3:14)
B) Guidance of Feeling and Sense (Hidayah Al-Hawwas)
-Human being needs this level of guidance because :
i) To help us in controlling ourselves when we are responding to the urge and the pleasure of human nature which is embodied and contained in hidayah of natural inspiration.
ii) Hidayah al-hawwas plays the role as the manifestion, indication and the sign of the needs of human nature (al-fitrah).
C) Guidance of Intellect ( Hidayah al-`Aql)
The level of hidayah al-`aql is needed to control ourselves when we are responding to Hidayah al-Hawwas. The mind here refers to the faculty of intellectual and the power of reason. The use of reason only limited to the cases that are not clearly stated in the al-Qu`ran of its hukum. Howewer, if there is provision of its hukum in the aq-Qu`ran, the muslim must refer to directly, without the use of reason.
D) The Guidance of Religion ( Hidayah Al-Din)
The highest level of Guidance because it is coming in the form of direct and specific injunction and provision of Al-Qu`ran and al-Sunnah. Hidayah al-Din is needed to control our wisdom and intellect in examining the status of our activities whether it is right or wrong. This is due to human intellect is still limited. Therefore, in cases and matters which is beyond the capabilities of human being, Allah (s.w.t) sends a revelation explaining and providing solution for these matters in detail and specific (hidayah).(6:71,76:2-3,90:8-10,16:78)
AL-QURAN : the book of guidance
The subject of Basic Themes of Al-Quran meant to inculcate within us the belief and conviction in the al-Quran as the only book of Guidance for mankind. In order to ensure our actual confidence in al-Quran as the book revealed by Allah (s.w.t), it is necessary for us to understand and appreciate the miracles of al-Quran.
Al-Quran is the book guidance to our prophet Muhamad s.a.w. Al-Quran revealed down to messenger by Allah through gabriel. It sent in step to prophet Muhamad s.a.w. It is a main source of reference for Islam. Prophet said "I inherited to you two matter you will not abstracted in your life, it is Al-Quran and his Sunnah". Allah also stated in Al-Quran ( Surah Al-Baqarah 1:2) " This is the Book (Al-Quran). in it is guidance sure, without doubt to those who fear Allah ".
Prerequisite for divine guidance (Al-Hidayah)
A) Al-Iman (belief)
To have actual conviction (haq al-yaqin) in the teaching of Allah and islam as the only effective way and system of life for humankind.
Haq al-yaqin=conviction which is not requiring either observation (‘ain al-yaqin) @ rationalization (‘Ilm al-yaqin).
(refer : Surah Al-`Araf 7:158)
- In the ayah, Allah (s.w.t) mentions that is order to obtain hidayah, a person should believe in Allah (s.w.t) and His messenger (s.a.w) which implies belief (iman or haqq al-yaqin) in Allah (s.w.t) teachings as the only effective way and system of life ensures the actual well-being, goodness and safety to humankind.
B) Islam ( Total Submission)
-Islam is total submission to Allah`s Will #. It (Islam) is the manifestation and indication of iman. (refer : Surah Al-Imran 3:20). In this Ayah states that the condition and the prerequisite for being on the right path of Allah (s.w.t) is a submission to His Will.
The total submission to Allah’s will contained in:
1. Allah’s injuctions refer to instruction and prohibition of the syari’ah.
2. Allah’s decision refers to his qada’ and qadar.
3. His creation refers to the law of nature created by Allah.
C) Al-Ihsan
-is higher level of Islam and can be categorized into 2 levels
I. Al-‘adalah (justice)-level which we must have to attain at least in our submission to Allah.
II. Ihsan is a level higher that what we must attain (required to attain)
(Refer : Surah Al-Nahl 16:90) ( Refer : Surah Al-Luqman 31: 1-3)
D) `Amal Salih
- `Amal salih is an activity and deed which in general recognized as ibadah that is resulted in receiving ajr (reward) from Allah (s.w.t), and done for achieving pleasure and closure of Allah s.w.t . There are preconditions to be fulfilled:
i)Permisible deeds-not against specific & direct injunction of Al-Quran & sunnah.
ii)Beneficial deeds-useful & important for developing 1 or > of the 5 aspects of human being (objectives of syari’ah); (faith,emotion,intellect,physique & means(money))
iii) Sincerity of Intention. ( refer Surah Al-Nahl 16 : 90) -> doing something for the sake of Allah (s.w.t).
iv) The Performance of Ibadah al-Khassah. -> What ever activities and deeds we are doing are not considered as amal salih unless they are done along with Ibadah al-Khassah as the pillars of Islam as comprehensive way of life.
v) Fulfilling the ethical values and Islamic virtues. E.g punctuality, hardworking, politeness,friendliness,helpfulness,patience. (10:9)
E) Inabah
-The act of returning to the way of Allah (s.w.t) repeatedly and it is an evitable process for a Muslim in his effort to be remaining on the right path of Allah (s.w.t) in order to achieve the pleasure of Him (s.w.t). In fact, both inabah and tawbah are referring to the same thing.
Tawbah comprises three stages:
I. The realisationof the seriousness of the sin.
II. The feeling of regret of the sin done.
III. The resolution to leave/abstain from the sin.
Inabah+another 2 stages;
IV. A process of abstaining from sin committed.
V. Replacing it with good deed opposite to it.
( refer Surah Al-Furqan 25:70) (Surah Ra`d 13:27)
F) Al-Jihad
- A Muslim is required as a preconditioned of the right path of Allah (s.w.t) to exert his utmost effort and to work all out in whatever activities he is undertaking. With regards to the relationship between jihad and receiving hidayah from Allah (s.w.t) refer to Surah Al-Ankabut 29:69)
MANIFESTION OF MISGUIDANCE
A) Al-Kufr (Disbelief)
- The total and absolute distrust in Allah (s.w.t) and His teachings as the only effective way of life. It is the most obvious deviating way which taking a person very far from the right path of Allah (s.w.t). ( refer : Surah Al-Nisa`)
B) Al-Zulm ( Injustice)
- Al-Zulm comprises all practice where a person fails to give something or someone its or his due or right (that supposed to give). The right refers to anything necessary and needed by someone/something to enable him to function well and effectively based on the nature of his work.(refer Surah Al-Saff 61:7)
C) Al-Fisq (Disobedience)
-refers to a person who is straying from the right path and keeps on disobeying Allah (s.w.t)
- A fasiq person is the one who used to commit sin and doing mistake to the extent that it becomes for him a habit a culture and enjoyable activities, where he feels nothing wrong at all with what he is involving in ( refer Surah 9:80)
D) Israf (Excessiveness)
- The act of doing something lawful or fulfilling a responsibility beyond its appropriate limit in one aspect which is resulted in negative effect or deficiency in another, without necessity ( Refer Surah Al-Ghafir 40:28)
A person who used to be excessive especially in his expenditure and in his life style in general usually it is for the purpose of showing off as been mentioned by the prophet (s.a.w)
“Eat, donate and be dressed (as like as you wish) provided it is not done excessively and not for showing off.”
-Those who are doing things for the purpose of showing off and not because of necessity usually need to spend more than their actual ability which requires them to be untruthful ones who keep on trying to deceive the others in order to ensure the enough means to enable them to lead that excessive life.
E) Al-Nifaq ( Hypocrisy)
- Al-Nifaq originally refers to a quality of non Muslims who were pretending as Muslims and living together with them in Madinah
-worse than non-muslim (al-kuffār)
-lack of a strong principle & clear stance due to strong concern of getting benefit and profit as much as possible from both sides.
( Refer Surah Al-Baqarah 2:14-16)
INDICATION OF RECEIVING GUIDANCE (HIDAYAH)
A) Experiencing satisfaction and excitement.
- Experiencing a state of enjoyment, pleasure, satisfaction, and enthusiasm, in observing and implementing the teaching of Islam (refer Surah Al-An`am 6:125)
B) Experiencing Calmness and Serenity
- Experiencing a state of actual tranquility and serenity ( refer Surah Al-Baqarah 2:38). from this ayah, we can see that those who have acquired hidayah from Allah (s.w.t) will be free from al-khauf and al-huzn.
-Al-khauf is a feeling of fear or worry, uncertainly, and anxiety about what is going to happen to him.
-Al-huzn is the feeling of sadness, regret, disappointment, frustration, and dissatisfaction on something which has happened already. The both states of feeling create a person a feeling of depression, low spirit, will be removed from the heart of those who have been bestowed hidayah (guidance) by Allah (s.w.t)
C) Feeling of hatred towards sinful acts.
- Perceiving ma`siah as something shameful and hateful ( refer Surah Al-Naml 27:24)
shared by a brother in Islam.
- The word hidayah is derived from the Arabic verb hada هدى which means to guide, to direct, to show the way and so on.
- Hidayah, which is verbal noun form, means a direction, a path, a way and so on.
- Hidayah linguistically refers to any guidance, direction, way and method, as long as it ensures person to reach his destination or attain his objective, though this destination or objective is against the syari`ah of Allah (s.w.t). refer : (surah Al-Ghafir 40:29)
Conceptually:
-Hidayah conceptually refers to the following meanings :
i) The only way that ensures a person to achieve the pleasure and closure to Allah (s.w.t). ( mardatullah wa al-taqaarub ilaihi)
ii) A way that ensures a person to achieve tranquility, satisfaction, good feeling, success and meaningful life in this world and hereafter. (al-hayah al-tayyibah)
iii) The only system by which human kind is able to function and to carry out the duties of khilafah (vicegerent) and ibadah.
Refer :
a) Surah Al-sajadah 32:24
-Hidayah refers to systematic and organized group of principle, instruction and teachings which brought by the messenger on Allah (s.w.t) instruction directly.
b) Surah Al-A`raf 7:43
- Hidayah is the only system of life whose outcome and objective is not only for the life in this world but what is more important is for the life in hereafter.
c) Surah Al-Qasas 28:56
- Hidayah is the something that only Allah has the power of giving and preventing from receiving it. It is not something within the capacity of human being to do so. It is a gift (tawfiq) from Allah s.w.t.
d) Surah Taha 20:50
- According to al-mufassirin, the guidance referring to natural ability of every creation (living or non-living) of Allah (s.w.t) to behave to act in accordance to the way necessary and important for their well being.
Stages of creation :
Takhliq : Allah brings from non-existence into existence.
Taswiyah : Allah give form ideally to its creation.
Taqdir : Allah assigned a role to created things (role & function)
Hidayah : Allah shows the way (guidance) to its existence.
LEVELS OF HIDAYAH
A) Guidance of Natural Inspiration (Hidayah Al-Ilham al-Fitri)
- Most of the human activities and deeds in this life are motivated, inspired directed and guided by the needs of human nature (al-Fitrah), and it appears in two form as follow :
i) Primary needs of human nature ( basic necessity such as food, cloth, shelter etc.)
ii) Secondary need of human nature (His desire to fulfill the requirements of his self-esteem, such as appreciation, recognition acknowledgement, wealth etc)
The prophet said: The best one in the eyes of Allah among human being is the most useful one among them. So human effort and struggle are also motivated and directed by his wish to fulfill the needs and requirement of his self-esteem.
Therefore in Islam, the fulfillment of the needs of fitrah, is necessity because the urge of fitrah is one form of guidance and direction (al-hidayah) provided by Allah (s.w.t) for human being. (refer : Surah Al-Imran 3:14)
B) Guidance of Feeling and Sense (Hidayah Al-Hawwas)
-Human being needs this level of guidance because :
i) To help us in controlling ourselves when we are responding to the urge and the pleasure of human nature which is embodied and contained in hidayah of natural inspiration.
ii) Hidayah al-hawwas plays the role as the manifestion, indication and the sign of the needs of human nature (al-fitrah).
C) Guidance of Intellect ( Hidayah al-`Aql)
The level of hidayah al-`aql is needed to control ourselves when we are responding to Hidayah al-Hawwas. The mind here refers to the faculty of intellectual and the power of reason. The use of reason only limited to the cases that are not clearly stated in the al-Qu`ran of its hukum. Howewer, if there is provision of its hukum in the aq-Qu`ran, the muslim must refer to directly, without the use of reason.
D) The Guidance of Religion ( Hidayah Al-Din)
The highest level of Guidance because it is coming in the form of direct and specific injunction and provision of Al-Qu`ran and al-Sunnah. Hidayah al-Din is needed to control our wisdom and intellect in examining the status of our activities whether it is right or wrong. This is due to human intellect is still limited. Therefore, in cases and matters which is beyond the capabilities of human being, Allah (s.w.t) sends a revelation explaining and providing solution for these matters in detail and specific (hidayah).(6:71,76:2-3,90:8-10,16:78)
AL-QURAN : the book of guidance
The subject of Basic Themes of Al-Quran meant to inculcate within us the belief and conviction in the al-Quran as the only book of Guidance for mankind. In order to ensure our actual confidence in al-Quran as the book revealed by Allah (s.w.t), it is necessary for us to understand and appreciate the miracles of al-Quran.
Al-Quran is the book guidance to our prophet Muhamad s.a.w. Al-Quran revealed down to messenger by Allah through gabriel. It sent in step to prophet Muhamad s.a.w. It is a main source of reference for Islam. Prophet said "I inherited to you two matter you will not abstracted in your life, it is Al-Quran and his Sunnah". Allah also stated in Al-Quran ( Surah Al-Baqarah 1:2) " This is the Book (Al-Quran). in it is guidance sure, without doubt to those who fear Allah ".
Prerequisite for divine guidance (Al-Hidayah)
A) Al-Iman (belief)
To have actual conviction (haq al-yaqin) in the teaching of Allah and islam as the only effective way and system of life for humankind.
Haq al-yaqin=conviction which is not requiring either observation (‘ain al-yaqin) @ rationalization (‘Ilm al-yaqin).
(refer : Surah Al-`Araf 7:158)
- In the ayah, Allah (s.w.t) mentions that is order to obtain hidayah, a person should believe in Allah (s.w.t) and His messenger (s.a.w) which implies belief (iman or haqq al-yaqin) in Allah (s.w.t) teachings as the only effective way and system of life ensures the actual well-being, goodness and safety to humankind.
B) Islam ( Total Submission)
-Islam is total submission to Allah`s Will #. It (Islam) is the manifestation and indication of iman. (refer : Surah Al-Imran 3:20). In this Ayah states that the condition and the prerequisite for being on the right path of Allah (s.w.t) is a submission to His Will.
The total submission to Allah’s will contained in:
1. Allah’s injuctions refer to instruction and prohibition of the syari’ah.
2. Allah’s decision refers to his qada’ and qadar.
3. His creation refers to the law of nature created by Allah.
C) Al-Ihsan
-is higher level of Islam and can be categorized into 2 levels
I. Al-‘adalah (justice)-level which we must have to attain at least in our submission to Allah.
II. Ihsan is a level higher that what we must attain (required to attain)
(Refer : Surah Al-Nahl 16:90) ( Refer : Surah Al-Luqman 31: 1-3)
D) `Amal Salih
- `Amal salih is an activity and deed which in general recognized as ibadah that is resulted in receiving ajr (reward) from Allah (s.w.t), and done for achieving pleasure and closure of Allah s.w.t . There are preconditions to be fulfilled:
i)Permisible deeds-not against specific & direct injunction of Al-Quran & sunnah.
ii)Beneficial deeds-useful & important for developing 1 or > of the 5 aspects of human being (objectives of syari’ah); (faith,emotion,intellect,physique & means(money))
iii) Sincerity of Intention. ( refer Surah Al-Nahl 16 : 90) -> doing something for the sake of Allah (s.w.t).
iv) The Performance of Ibadah al-Khassah. -> What ever activities and deeds we are doing are not considered as amal salih unless they are done along with Ibadah al-Khassah as the pillars of Islam as comprehensive way of life.
v) Fulfilling the ethical values and Islamic virtues. E.g punctuality, hardworking, politeness,friendliness,helpfulness,patience. (10:9)
E) Inabah
-The act of returning to the way of Allah (s.w.t) repeatedly and it is an evitable process for a Muslim in his effort to be remaining on the right path of Allah (s.w.t) in order to achieve the pleasure of Him (s.w.t). In fact, both inabah and tawbah are referring to the same thing.
Tawbah comprises three stages:
I. The realisationof the seriousness of the sin.
II. The feeling of regret of the sin done.
III. The resolution to leave/abstain from the sin.
Inabah+another 2 stages;
IV. A process of abstaining from sin committed.
V. Replacing it with good deed opposite to it.
( refer Surah Al-Furqan 25:70) (Surah Ra`d 13:27)
F) Al-Jihad
- A Muslim is required as a preconditioned of the right path of Allah (s.w.t) to exert his utmost effort and to work all out in whatever activities he is undertaking. With regards to the relationship between jihad and receiving hidayah from Allah (s.w.t) refer to Surah Al-Ankabut 29:69)
MANIFESTION OF MISGUIDANCE
A) Al-Kufr (Disbelief)
- The total and absolute distrust in Allah (s.w.t) and His teachings as the only effective way of life. It is the most obvious deviating way which taking a person very far from the right path of Allah (s.w.t). ( refer : Surah Al-Nisa`)
B) Al-Zulm ( Injustice)
- Al-Zulm comprises all practice where a person fails to give something or someone its or his due or right (that supposed to give). The right refers to anything necessary and needed by someone/something to enable him to function well and effectively based on the nature of his work.(refer Surah Al-Saff 61:7)
C) Al-Fisq (Disobedience)
-refers to a person who is straying from the right path and keeps on disobeying Allah (s.w.t)
- A fasiq person is the one who used to commit sin and doing mistake to the extent that it becomes for him a habit a culture and enjoyable activities, where he feels nothing wrong at all with what he is involving in ( refer Surah 9:80)
D) Israf (Excessiveness)
- The act of doing something lawful or fulfilling a responsibility beyond its appropriate limit in one aspect which is resulted in negative effect or deficiency in another, without necessity ( Refer Surah Al-Ghafir 40:28)
A person who used to be excessive especially in his expenditure and in his life style in general usually it is for the purpose of showing off as been mentioned by the prophet (s.a.w)
“Eat, donate and be dressed (as like as you wish) provided it is not done excessively and not for showing off.”
-Those who are doing things for the purpose of showing off and not because of necessity usually need to spend more than their actual ability which requires them to be untruthful ones who keep on trying to deceive the others in order to ensure the enough means to enable them to lead that excessive life.
E) Al-Nifaq ( Hypocrisy)
- Al-Nifaq originally refers to a quality of non Muslims who were pretending as Muslims and living together with them in Madinah
-worse than non-muslim (al-kuffār)
-lack of a strong principle & clear stance due to strong concern of getting benefit and profit as much as possible from both sides.
( Refer Surah Al-Baqarah 2:14-16)
INDICATION OF RECEIVING GUIDANCE (HIDAYAH)
A) Experiencing satisfaction and excitement.
- Experiencing a state of enjoyment, pleasure, satisfaction, and enthusiasm, in observing and implementing the teaching of Islam (refer Surah Al-An`am 6:125)
B) Experiencing Calmness and Serenity
- Experiencing a state of actual tranquility and serenity ( refer Surah Al-Baqarah 2:38). from this ayah, we can see that those who have acquired hidayah from Allah (s.w.t) will be free from al-khauf and al-huzn.
-Al-khauf is a feeling of fear or worry, uncertainly, and anxiety about what is going to happen to him.
-Al-huzn is the feeling of sadness, regret, disappointment, frustration, and dissatisfaction on something which has happened already. The both states of feeling create a person a feeling of depression, low spirit, will be removed from the heart of those who have been bestowed hidayah (guidance) by Allah (s.w.t)
C) Feeling of hatred towards sinful acts.
- Perceiving ma`siah as something shameful and hateful ( refer Surah Al-Naml 27:24)
shared by a brother in Islam.
Friday, January 21, 2011
..:: AS I PRAY BEFORE YOU ::..
I raise my hands and submit to You.
I bow like I recover from a race.
...I prostrate humbling my soul so blue.
I witness Your mercy and Your grace.
And when the sky is closing down and the soil beneath me dries.
You my Lord will know what's best and shower mercy from the skies.
I am but Your slave and I live only to please You always.
And when I'm weak, forgive me as You do in Your kind ways.
And when I stand up from my knees and my breath is light and easy.
I know that there's a place for me that's warm and mildly breezy.
Here I stand with Your words in my mouth and skipping off my tongue.
and no matter where I am in life ....before You I am young.
The sense of ease and comfort Your book brings into my life...
In the times I needed it most, like when I was failing as a wife.
when my family struggled with sickness and my heart it seemed too broken.
It was all I needed in my hand, The words of God forever spoken.
I only wish that others could relate to what I boast about.
A prayer and Book, if they'd only take a look,
and all doubts would soon blow out.
Tuesday, January 4, 2011
WHY ISLAM SAYS NO TO GAMBLING. PART 2
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, first of all, we’d like to commend you for showing much keenness on getting acquainted with the teachings of Islam. We implore Allah Almighty to help us serve His cause and render our work for His Sake.
In his response to the question in point, Dr. Salah Sultan, President of Islamic American University and professor of Islamic Jurisprudence, Cairo University, issues the following Fatwa:
"The best way to earn money in Islam is to work hard and employ thought. Islam prohibits a Muslim from earning vast amounts of money without making any effort. Allah Almighty says: "O you who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that you may succeed." (Al-Ma'idah: 90)
Islam wants people to give their money for good and charitable causes out of the goodness of their hearts, love of God and humanity, and not through devious and dubious ways and means. The Prophet (peace and blessings be upon him) says, "Allah does not accept except that which is good and pure." (Reported by Al-Bukhari)
In Islam, money is not an aim in itself, in the sense that it is a means of earning one's livelihood. It is worth noting in this respect that the moment the prize winner's names are being announced, the limelight floods the winner while leaving hundreds of thousands of losers in hospitals suffering various psychological disturbances. Another question imposes itself: To what extent can lottery and gambling benefit production and the world economy in general?
Conclusion:
In the light of the above Fatwa, it becomes clear that lottery is a form of the prohibited games of chance, which are strictly condemned in the following Qur'anic verse: "O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that ye may succeed. Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?" (Al-Ma'idah: 90-91)
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, first of all, we’d like to commend you for showing much keenness on getting acquainted with the teachings of Islam. We implore Allah Almighty to help us serve His cause and render our work for His Sake.
In his response to the question in point, Dr. Salah Sultan, President of Islamic American University and professor of Islamic Jurisprudence, Cairo University, issues the following Fatwa:
"The best way to earn money in Islam is to work hard and employ thought. Islam prohibits a Muslim from earning vast amounts of money without making any effort. Allah Almighty says: "O you who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that you may succeed." (Al-Ma'idah: 90)
Islam wants people to give their money for good and charitable causes out of the goodness of their hearts, love of God and humanity, and not through devious and dubious ways and means. The Prophet (peace and blessings be upon him) says, "Allah does not accept except that which is good and pure." (Reported by Al-Bukhari)
In Islam, money is not an aim in itself, in the sense that it is a means of earning one's livelihood. It is worth noting in this respect that the moment the prize winner's names are being announced, the limelight floods the winner while leaving hundreds of thousands of losers in hospitals suffering various psychological disturbances. Another question imposes itself: To what extent can lottery and gambling benefit production and the world economy in general?
Conclusion:
In the light of the above Fatwa, it becomes clear that lottery is a form of the prohibited games of chance, which are strictly condemned in the following Qur'anic verse: "O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that ye may succeed. Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?" (Al-Ma'idah: 90-91)
WHY ISLAM SAYS NO TO GAMBLING. (PART 1)
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.
Brother, first of all, we’d like to say that we are impressed by your question, which emanates from a thoughtful heart. May Allah Almighty help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the Hereafter, Ameen.
In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:
"While permitting a variety of games and sports, Islam prohibits any game which involves betting, that is, which has an element of gambling in it. We have already quoted the saying of the Prophet, 'He who says to his friend: 'Come, let us gamble,' must give charity.' It is not lawful for the Muslim to seek relaxation and recreation in gambling, nor is it lawful for him to acquire money through it.
There are sound and noble objectives behind this strict prohibition of gambling:
1. The Islamic teachings urge the Muslim to follow Allah's directives for earning a living, to use natural laws and direct means for the attainment of his objectives, and to employ such causes to produce the desired effects. Gambling, which includes raffling or the lottery, on the other hand, makes a person dependent on chance, 'luck' and empty wishes, taking him away from honest labor, serious work and productive effort. The person who depends on gambling loses respect for the laws of causation which Allah has established and commanded people to use.
2. In Islam, an individual's property is sacred; it may not be taken from him except through lawful exchange or unless he gives it freely as a gift or in charity. Accordingly, taking it from him by gambling is unlawful.
3. It is therefore not surprising that gamblers develop hatred and enmity towards one another, although they may claim that losing does not trouble them. There is always a winner and a loser. The loser may seem composed but behind his composure is frustration, anger, and regret: frustration due to disappointment, anger at the loss of money, and regret for not having played a winning game.
4. Gambling has its own compulsion. The loser plays again in hope of winning the next game in order to regain his earlier losses, while the winner plays again to enjoy the pleasure of winning, impelled by greed for more. Naturally, luck changes hands, the loser becomes the winner and the winner the loser, and the joy of winning changes into the bitterness of loss. Thus the gamblers may persist at playing the game, unable to bring themselves to leave it; this is the secret of the addiction to gambling.
5. Because of this addiction, gambling is a danger to the society as well as to the individual. This habit consumes gamblers' time and energy, making them non-productive idlers and parasites on society, who take but do not give, who consume but do not produce. Moreover, due to his absorption with gambling, the gambler neglects his obligations towards his Creator and his duties towards his community. It often happens that a gambling addict sells his honor, religion, and country for the sake of the gaming table, since his devotion to this table dulls his sense of values and kills all other devotions.
How correct the Qur'an is in mentioning drinking and gambling together in its verses, since their harmful effects on the individual, the family, and society are very similar. What is more like alcoholism than addiction to gambling? This is why one usually is not found without the other. Again, how correct the Qur'an is when it teaches us that both of these, drinking and gambling, are inspired by Satan, that they are akin to idolatry and divining by arrows, and that they are filthy and abominable habits which must be shunned: 'O you who believe, truly intoxicants and gambling and divination by arrows are an abomination of Satan's doing; avoid them in order that you may be successful. Assuredly Satan desires to sow enmity and hatred among you by means of intoxicants and gambling, and to hinder you from the remembrance of Allah and from prayer. Will you not then desist?' (Al-Ma'idah: 93-94)"
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Brother, first of all, we’d like to say that we are impressed by your question, which emanates from a thoughtful heart. May Allah Almighty help us all adhere to the principles of this true religion, Islam, and enable us to be among the dwellers of Paradise in the Hereafter, Ameen.
In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:
"While permitting a variety of games and sports, Islam prohibits any game which involves betting, that is, which has an element of gambling in it. We have already quoted the saying of the Prophet, 'He who says to his friend: 'Come, let us gamble,' must give charity.' It is not lawful for the Muslim to seek relaxation and recreation in gambling, nor is it lawful for him to acquire money through it.
There are sound and noble objectives behind this strict prohibition of gambling:
1. The Islamic teachings urge the Muslim to follow Allah's directives for earning a living, to use natural laws and direct means for the attainment of his objectives, and to employ such causes to produce the desired effects. Gambling, which includes raffling or the lottery, on the other hand, makes a person dependent on chance, 'luck' and empty wishes, taking him away from honest labor, serious work and productive effort. The person who depends on gambling loses respect for the laws of causation which Allah has established and commanded people to use.
2. In Islam, an individual's property is sacred; it may not be taken from him except through lawful exchange or unless he gives it freely as a gift or in charity. Accordingly, taking it from him by gambling is unlawful.
3. It is therefore not surprising that gamblers develop hatred and enmity towards one another, although they may claim that losing does not trouble them. There is always a winner and a loser. The loser may seem composed but behind his composure is frustration, anger, and regret: frustration due to disappointment, anger at the loss of money, and regret for not having played a winning game.
4. Gambling has its own compulsion. The loser plays again in hope of winning the next game in order to regain his earlier losses, while the winner plays again to enjoy the pleasure of winning, impelled by greed for more. Naturally, luck changes hands, the loser becomes the winner and the winner the loser, and the joy of winning changes into the bitterness of loss. Thus the gamblers may persist at playing the game, unable to bring themselves to leave it; this is the secret of the addiction to gambling.
5. Because of this addiction, gambling is a danger to the society as well as to the individual. This habit consumes gamblers' time and energy, making them non-productive idlers and parasites on society, who take but do not give, who consume but do not produce. Moreover, due to his absorption with gambling, the gambler neglects his obligations towards his Creator and his duties towards his community. It often happens that a gambling addict sells his honor, religion, and country for the sake of the gaming table, since his devotion to this table dulls his sense of values and kills all other devotions.
How correct the Qur'an is in mentioning drinking and gambling together in its verses, since their harmful effects on the individual, the family, and society are very similar. What is more like alcoholism than addiction to gambling? This is why one usually is not found without the other. Again, how correct the Qur'an is when it teaches us that both of these, drinking and gambling, are inspired by Satan, that they are akin to idolatry and divining by arrows, and that they are filthy and abominable habits which must be shunned: 'O you who believe, truly intoxicants and gambling and divination by arrows are an abomination of Satan's doing; avoid them in order that you may be successful. Assuredly Satan desires to sow enmity and hatred among you by means of intoxicants and gambling, and to hinder you from the remembrance of Allah and from prayer. Will you not then desist?' (Al-Ma'idah: 93-94)"
Subscribe to:
Posts (Atom)