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| Nawawi Foundation la pulak |
| 02.29.04 (10:11 pm) [edit] |
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| The virtues of fasting Ashura |
| 02.29.04 (3:26 pm) [edit] |
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[b]The virtues of fasting Ashura[/b] Ibn ‘Abbas (may Allah be pleased with them both) said: “I never saw the Messenger of Allah (peace and blessings of Allah be upon him) so keen to fast any day and give it priority over any other than this day, the day of `Ashura’, and this month, meaning Ramadan.” (Reported by al-Bukhari, 1867). The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so. The Prophet (peace and blessings of Allah be upon him) said: “For fasting the day of `Ashura’, I hope that Allah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allah is the Owner of Great Bounty. |
| East Conference |
| 02.27.04 (6:02 am) [edit] |
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=http://www.msavt.com/ez2004/e... target=_blankMSA East Conference!! |
| 'Asyura - History |
| 02.27.04 (5:24 am) [edit] |
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[b] `Ashura’ in History[/b] Ibn ‘Abbas (may Allah be pleased with him) said: “The Prophet (peace and blessings of Allah be upon him) came to Madeenah and saw the Jews fasting on the day of `Ashura’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.’ He said, ‘We have more right to Musa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865). “This is a righteous day” – in a report narrated by Muslim, [the Jews said:] “This is a great day, on which Allah saved Musa and his people, and drowned Pharaoh and his people.” “Musa fasted on this day” – a report narrated by Muslim adds: “… in thanksgiving to Allah, so we fast on this day.” According to a report narrated by al-Bukhaari: “… so we fast on this day to venerate it.” A version narrated by Imam Ahmad adds: “This is the day on which the Ark settled on Mount Joodi, so Nooh fasted this day in thanksgiving.” “and commanded [the Muslims] to fast on that day” – according to another report also narrated by al-Bukhaari: “He said to his Companions: ‘You have more right to Musa than they do, so fast on that day.” The practice of fasting on `Ashura’ was known even in the days of Jaahiliyyah, before the Prophet’s mission. It was reported that ‘Aa’ishah (may Allah be pleased with her) said: “The people of Jaahiliyyah used to fast on that day…” Al-Qurtubi said: “Perhaps Quraysh used to fast on that day on the basis of some past law, such as that of Ibrahim, upon whom be peace.” It was also reported that the Prophet (peace and blessings of Allah be upon him) used to fast on `Ashura’ in Makkah, before he migrated to Madina. When he migrated to Madina, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadith quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadith of Abu Musa (may Allah be pleased with him), who said: “The Jews used to take the day of `Ashura’ as a festival [according to a report narrated by Muslim: the day of `Ashura’ was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet (peace and blessings of Allah be upon him) said: ‘So you [Muslims] should fast on that day.’” [i](Reported by al-Bukhaari). [/i] Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. [i](Summarized from the words of al-Haafiz Ibn Hajar – may Allah have mercy on him – in Fath al-Baari Sharh ‘ala Saheeh al-Bukhaari).[/i] Fasting on `Ashura’ was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allah (peace and blessings of Allah be upon him) came to Madina, he told the Muslims to fast on three days of every month and on the day of `Ashura’, then Allah made fasting obligatory when He said (interpretation of the meaning): “… observing the fasting is prescribed for you…” [al-Baqarah 2:183] (Ahkaam al-Qur’aan by al-Jassas, part 1). The obligation was transferred from the fast of `Ashura’ to the fast of Ramadan, and this one of the proofs in the field of Usool al-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty. Before the obligation of fasting `Ashura’ was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas’ud that when fasting Ramadan was made obligatory, the obligation to fast `Ashura’ was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb). |
| Fasting in Muharram |
| 02.26.04 (8:43 am) [edit] |
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[b]The Virtue of observing more nafil fasts during Muharram[/b] Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The best of fasting after Ramadan is fasting Allah’s month of Muharram.’” (reported by Muslim, 1982). The phrase “Allah’s month”, connecting the name of the month to the name of Allah in a genitive grammatical structure, signifies the importance of the month. Al-Qari said: “The apparent meaning is all of the month of Muharram.” But it was proven that the Prophet (peace and blessings of Allah be upon him) never fasted any whole month apart from Ramadan, so this hadith is probably meant to encourage increasing one’s fasting during Muharram, without meaning that one should fast for the entire month. It was reported that the Prophet (peace and blessings of Allah be upon him) used to fast more in Sha’ban. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. (Sharh al-Nawawi ‘ala Saheeh Muslim). Allah chooses whatever times and places He wills Al-‘Izz ibn ‘Abd al-Salam (may Allah have mercy on him) said: “Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadan than for fasting at all other times, and also on the day of ‘Ashura’, the virtue of which is due to Allah’s generosity and kindness towards His slaves on that day…” (Qawaa’id al-Ahkaam, 1/38). |
| Muharram |
| 02.25.04 (12:08 am) [edit] |
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[b]The Virtues of Allah’s sacred month of Muharram and Fasting on `Ashura’[/b] Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions. Allah’s sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allah says (interpretation of the meaning): “Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36] Abu Bakr (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “The year is twelve months of which four are sacred, the three consecutive months of Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, 2958). Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allah’s words (interpretation of the meaning): “so wrong not yourselves therein…”mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn ‘Abbas said that this phrase (so wrong not yourselves therein…) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward. Qutadah said concerning this phrase (so wrong not yourselves therein…) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allah gives more weight to whichever of His commands He will. Allah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allah has told us to venerate. People of understanding and wisdom venerate the things that Allah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36). |
| Abdul Rahman Auf - Final Part |
| 02.24.04 (9:25 am) [edit] |
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Final Part This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him. Abdur-Rahman's generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Muminin and the catalogue goes on. On account of this fabulous generosity, Aishah said: "May God give him to drink from the water of Salsabil (a spring in Paradise)." All this wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said: "Musab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. . Then God endowed us with the (bounties of) the world... I really fear that our reward h as been bestowed on us early (in this world)." He began to cry and sob and could not eat. May Abdur-Rahman ibn Awf be granted felicity among "those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve". (The Quran, Surah al-Baqarah, 2: 262). |
| Abdul Rahman Auf - Part VIII |
| 02.22.04 (11:03 pm) [edit] |
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Part VIII Aishah shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: "I have heard the Messenger of God, may God bless him and grant him peace, say: I have seen Abdur-Rahman ibn Awf entering Paradise creeping." Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet? Some friends of his related to Abdur-Rahman the hadith which Aishah had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of Aishah and said to her: "Yaa Ammah! Have you heard that from the Messenger of God, may God bless him and grant him peace?" "Yes," she replied. "You have reminded me of a hadith which I have never forgotten," he is also reported to have said. He was so over-joyed and added: "If I could I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will giver sabilillah." And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas. |
| Abdul Rahman Auf - Part VI |
| 02.21.04 (9:46 pm) [edit] |
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Part VI The prayer of the noble Prophet that Allah should bestow barakah on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus pr oduce they had. One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The peo ple of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought. Aishah, may God be pleased with her, heard the commotion and asked: "What is this that's happening in Madinah?" and she was told: "It is the caravan of Abdur-Rahman ibn Awl which has come from Syria bearing his merchandise." "A caravan making all this commotion?" she asked in disbelief." "Yes, O Umm al-Muminin. There are seven hundred camels." |
| Abdul Rahman Auf - Part V |
| 02.20.04 (4:37 am) [edit] |
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Part V The Muslim army eventually left for Tabuk. There Abdur-Rahman was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman as their imam. The first rakat of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awf. Could there be a greater honor conferred on anyone than to have been the imam of the most honored of God's creation, the imam of the Prophets, the imam of Muhammad, the Messenger of God! When the Prophet, peace be on him, passed away, Abdur-Rahman took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that a ll their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet's family. Abdur-Rahman's support for the Muslims and the Prophet's wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet's mother Aminah), the poor among the Muslims and the Prophet's wives. When Aishah, may God be pleased with her, received some of this money she asked: "Who has sent this money?" and was told it was Abdur-Rahman, whereupon she said: "The Messenger of God, may God bless him and grant him peace, said: No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute)." |
| You will like this!! |
| 02.19.04 (5:27 am) [edit] |
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| Abdul Rahman Auf - Part IV |
| 02.17.04 (8:31 pm) [edit] |
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Part IV Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth. Once the Prophet, may God bless him and grant him peace, was preparing to despatch an expeditionary force. He summoned his companions and said: "Contribute sadaqah for I want to despatch an expedition." Abdur-Rahman went to his house and quickly returned. "O Messenger of God," he said, "I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. " When the Prophet decided to send an expedition to distant Tabuk - this was the last ghazwah of his life that he mounted - his need for finance and material was not greater than his need for men for the Byzantine forces were a numerous and well-equipped foe. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more that a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go wit h him but he had to turn them away because he could find no transport for them. These men were sad and dejected and came to be known as the Bakka'in or the Weepers and the army itself was called the Army of Hardship ('Usrah). Thereupon the Prophet called upon his companions to give generously for the war effort in the path of God an d assured them they would be rewarded. The Muslims' response to the Prophet's call was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Aws. He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab said to the Prophet: "I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family." "Have you left anything for your family, Abdur-Rahman?" asked the Prophet. "Yes," replied Abdur-Rahman. "I have left for them more than what I give and better." "How much?" enquired the Prophet. "What God and His Messenger have promised of sustenance, goodness and reward," replied Abdur-Rahman. |
| Abdul Rahman Auf - Part III |
| 02.15.04 (10:54 am) [edit] |
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Part III "Mahyarn, O Abdur-Rahman!" exclaimed the Prophet - "mahyam" being a word of Yemeni origin which indicates pleasant surprise. "I have got married," replied Abdur-Rahman. "And what did you give your wife as mahr?" "The weight of a nuwat in gold." "You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth," said the Prophet with obvious pleasure and encouragement. Thereafter Abdur-Rahman grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it! |
| Abdul Rahman Auf - Part II |
| 02.12.04 (10:45 pm) [edit] |
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Part II Soon after arriving in Madinah, the Prophet in his unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. Abdur-Rahman was linked by the Prophet with Sad ibn ar-Rabi'ah. Sad in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to Abdur-Rahman: "My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you." Abdur-Rahman must have been embarrassed and said in reply: "May God bless you in your family and your wealth. But just show me where the suq is.." Abdur-Rahman went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet with the scent of perfume lingering over him. |
| Abdul Rahman Auf - Part I |
| 02.11.04 (9:23 am) [edit] |
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Part I He was one of the first eight persons to accept Islam. He was one of the ten persons (al-asharatu-l mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar to form the council of shura to choose the Khalifah afte r his death. His name in Jahiliyyah days was Abu Amr. But when he accepted Islam the noble Prophet called him Abdur-Rahman - the servant of the Beneficent God. Abdur-Rahman became a Muslim before the Prophet entered the house of al-Arqam. In fact it is said that he accepted Islam only two days after Abu Bakr as-Siddiq did so. Abdur-Rahman did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia beca use of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved but, when these rumors proved to be false, he left again for Abyssinia on a second hijrah. Fro m Makkah once again he made the hijrah to Madinah. |
| Between The Past And The Future |
| 02.10.04 (8:32 am) [edit] |
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Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being. [i]Between The Past And The Future Imam Ibn ul Qayyim al Jawziyyah al-Fawaa’id, pp 151-152 Al-Istiqaamah, No. 2 [/i] |
| weeping |
| 02.08.04 (8:19 pm) [edit] |
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[u]Weeping[/u] "Has not the time come for the hearts of those who believe to be affected by Allah's Reminder and that which has been revealed of the truth, lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened? And many of them were rebellious, disobedient (faasiqoon)." [Al-Hadeed, (57):16] [i]Allah sent to us the Qur'an and "the skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah." [39:23][/i] He mentioned in the Qur'an the promise and the threat, and made clear that His believing servants are fearful and shivering from the punishment of their Lord. Our Lord the Exalted elucidated to us that the believer, whenever his iman strengthens and his certainty increases, becomes more fearful of Allah. [b]Weeping of the Prophet, sallallahu `alayhi wa sallam [/b] The Prophet, sallallahu `alayhi wa sallam, said to `Abdullah ibn Mas`ood, "Read to me the Qur'an." He said, "O Messenger of Allah! Should I recite to you and it was revealed to you?" He said, "Yes, for I like to hear it from others." "I recited Soorat an-Nisaaa' until I reached the ayah, "How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?" [An-Nisaa' ( 4):41] He then said, 'Stop now.' I found that his eyes were tearful." [Fath al-Bari 8:712] Abdullah ibn ash-Shikhkheer, radhiallahu `anhu, said: "I saw the Messenger of Allah, sallallahu `alayhi wa sallam, praying with us, and I heard the sound of his weeping coming out of his chest, which was like the sound of a boiling pot." [Abu Dawood, An-Nasaa'i, and At-Tirmidhi in ash-Shama'il, authenticated by Ibn Khuzaymah, Ibn Hibban and Al-Hakim] [b]Weeping of Abu Bakr, radhiallahu `anhu[/b] `Aaisha said, "During his illness, the Messenger of Allah, sallallahu `alaihi wa sallam, said: 'Order Abu Bakr to lead the prayer.' I told the Messenger of Allah, sallallahu `alaihi wa sallam, that, 'Indeed, if Abu Bakr stands in your place the people will not be able to hear him due to his (excessive) weeping.'" [al-Bukhari] [b]Our weeping[/b] The righteous have cried, the worshippers have cried and the believers have cried. And in this time there are people by whom a complete year passes and they do not drop a single tear from the fear of Allah. O Allah we seek refuge with you from hard hearts. O Allah soften our hearts to Your remembrance! "Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest." [Ar-Ra'd (13 ):28] "The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Qur'an) are recited unto them, they increase their Faith; and they put their trust in their Lord (Alone)." [Al-Anfaal ( 8 ):2] So why do we not cry today? We do not cry from the strength of the hardness of our hearts and our hearts' attachment to this world. So our hearts have hardened and our eyes have dried. We are distant from our Lord. Had we been close our hearts would not have hardened. So he, who spends a whole week without his eye dropping a tear, let him sit and supplicate and humble himself. Maybe his heart would soften and his eye would drop a tear. And if his heart doesn’t drop a tear, then let him open the Book of Allah and read its ayat with contemplation, humility and submissiveness. So if his eye cries, his heart fears and his soul humbles he has succeeded; and if he continues in the state of the hardened heart, let him sit in a dark room and weep over his state, for his heart has died. |
| Abdullah ibn Umar - Final Part |
| 02.08.04 (4:46 am) [edit] |
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Abdullah ibn Umar - Final Part Abdullah ibn Umar encouraged the feeding and the helping of the poor and the needy. Often when he ate, there were orphans and poor people eating with him. He rebuked his children for treating the rich and ignoring the poor. He once said to them: "You invite the rich and forsake the poor." For Abdullah, wealth was a servant not a master. It was a means towards attaining the necessities of life, not for acquiring luxuries. He was helped in this attitude by his asceticism and simple life-style. One of his friends who came from Khurasan once brought him a fine elegant piece of clothing: "I have brought this thawb for you from Khurasan," he said. "It would certainly bring coolness to your eyes. I suggest that you take off these coarse clothes you have and put on this beautiful thawb." "Show it to me then," said Abdullah and on touching it he asked: "Is it silk?" "No, it is cotton," replied his friend. For a little while, Abdullah was pleased. Then with his right hand he pushed away the thawb and said: "No! I am afraid for myself. I fear that it shall make arrogant and boastful. And God does not love the arrogant boaster." Maymun ibn Mahran relates the following: "I entered the house of Ibn Umar. I estimated everything in his house including his bed, his blanket, his carpet and everything else in it. What I found was not a hundred dirhams' worth." That was not because Abdullah ibn Umar was poor. Indeed he was rich. Neither was it because he was a miser for indeed he was generous and liberal |
| Abdullah ibn Umar - Part IV |
| 02.07.04 (8:50 am) [edit] |
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Abdullah ibn Umar - Part IV Abdullah cried on listening to these verses until his beard was moist with tears. One day, he was sitting among some close friends and he read: "Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?" (The Quran, Surah al Mutaffifin, 83: 1-6). At this point he kept on repeating "the Day when all men shall stand before the Sustainer of all the worlds" over and over again and weeping until he was faint. Piety, simplicity and generosity combined in Abdullah to make him a person who was highly esteemed by the companions and those who came after them. He gave generously and did not mind parting with wealth even if he himself would fall in want as a result. He was a successful and trustworthy trader throughout his life. In addition to this he had a generous stipend from the Bayt al-Mal which he would often spend on the poor and those in need. Ayyub ibn Wail ar-Rasi recounted one incident of his generosity: One day Umar received four thousand dirhams and a velvet blanket. The following day Ayyub saw him in the suq buying fodder for his camel on credit. Ayyub then went to Abdullah's family and asked: "Didn't Abu Abdur-Rahman (meaning Abdullah ibn Umar) get four thousand dirhams and a blanket yesterday?" "Yes, indeed," they replied. "But I saw him today in the suq buying fodder for his camel and he had no money to pay for it." "Before nightfall yesterday he had parted with it all. Then he took the blanket and threw it over his shoulder and went out. When he returned it was not with him. We asked him about it and he said that he had given it to a poor person," they explained. |
| Abdullah ibn Umar - Part III |
| 02.06.04 (3:24 pm) [edit] |
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Because of this attitude he was reluctant to be a qadi even though he was well qualified to be one. The position of qadi was one of the most important and esteemed offices in the Muslim society and state bringing with it honor, glory and even riches but he declined this position when it was offered him by the Khalifah Uthman. His reason for so doing was not that he underestimated the importance of the position of qadi but because of his fear of committing errors of judgment in matters pertaining to Islam. Uthman made him agree not to disclose his decision lest it might influence the many other companions of the Prophet who actually performed the duties of judges and juris consults. Abdullah ibn Umar was once described as the "brother of the night." He would stay up at night performing Salat, weeping and seeking God's forgiveness and reading Quran. To his sister, Hafsah, the Prophet once said: "What a blessed man is Abdullah. Should he perform Salat at night he would be blessed even more." From that day, Abdullah did not abandon qiyam alLayl whether at home or on journeys. In the stillness of the nights, he would remember God much, perform Salat and read the Quran and weep. Like his father, tears came readily to his eyes especially when he heard the warning verses of the Quran. Ubayd ibn Umayr has related that one day he read these verses to Abdullah ibn Umar: "How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community and bring you (O Prophet) as witness against them? Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them but they shall not (be able to) conceal from God anything that has happened." (Surah an-Nisa, 4:41-42). |
| A 20th Century Miracle |
| 02.05.04 (7:23 pm) [edit] |
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| He is impressed me! |
| 02.05.04 (4:37 pm) [edit] |
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Yousuf Ahmed Al Shirawi, who called himself a "son of Muharraq", went to school in Bahrain, then on to the International College, Beirut, followed by the American University, Beirut (AUB), where he graduated in 1950 with a degree in chemistry. He was the [b]first Bahraini to graduate from the AUB[/b]. He also later studied in Glasgow, from 1953 to 1955. He married Dr May, daughter of the late intellectual and poet Ibrahim Al Arrayed and they went on to have six daughters. Mr Shirawi held a string of government positions throughout the 1950s and 60s, including director of oil affairs, director of development, secretary of the administration council and assistant director of education. He is credited with helping to pioneer civil aviation in Bahrain and in 1970 was appointed a [b]director of Gulf Aviation, which grew into Gulf Air[/b]. Another landmark of his career was the building of the [b]King Fahad Causeway, linking Bahrain and Saudi Arabia[/b]. The 25km causeway opened in November 1986 and was described at the time by King Fahad bin Abdulaziz Al Saud as [u]"a 20th century miracle". [/u]Mr Shirawi was awarded Saudi Arabia's [i][b]King Faisal Medal by King Fahad.[/b][/i] Away from work, Mr Shirawi was a [b]skilled chess player [/b]and was one of the founding members of the Bahrain Chess Federation. He was also interested in fishing, astronomy and other sports. Yousuf Shirawi died in London on Tuesday of a heart attack at the age 76. His wife Dr May was with him at the time. He did some da'wah!! -txh62 [........ For instance he told me about a short period in Arab history, in the 8th century, where three important things happened. First of all chess was introduced. Secondly Arab scientists calculated the circumference of the earth by measuring the exact length of a southward journey that caused the north star Polaris to sink by three degrees. And finally the most profound development, the introduction of the zero in the mathematical system (picked up from Indian astronomers at the time). From Yousuf I also learnt the etymology of the word "algorithm". This derives not from the Greek algiros (for pain) as many think, [b]but from the name of a ninth century Arabic mathematician, Mohammed al-Khowarizimi[/b]. [al-Khowarizini means from the city of Khowarizm, the Arabic name of a city in Russia]. It used to refer to arithmetic procedures like long division and square root extraction (which before calculators, all schoolchildren had to learn by heart). Today, in the age of the computer revolution, it has of course taken on a new meaning. excerpt from : http://chessbase.com/newsdeta... |
| Abdullah ibn Umar - Part II |
| 02.04.04 (6:40 pm) [edit] |
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From his great and illustrious father, Umar, he learnt a great deal and both he and his father had the benefit of learning from the greatest teacher of all, Muhammad the Messenger of God. Abdullah would observe and scrutinize closely every saying and action of the Prophet in various situations and he would practise what he observed closely and with devotion. For example, if Abdullah saw the Prophet performing Salat in a particular place, he would later pray in the same place. If he saw the Prophet making a supplication while standing, he would also make a dua while standing. If he saw him making a dua while sitting, he would do the same. On a journey if he saw the Prophet descend from his camel at a particular place and pray two rakats, and he had occasion to pass on the same route, he would stop at the same place and pray two rakats. In a particular place in Makkah, he once observed the Prophet's camel making two complete turns before he dismounted and prayed two rakats. It might be that the camel did that involuntarily but Abdullah ibn Umar when he happened to be in the same place at another time, made his camel complete two turns before making it kneel and dismounting. He then prayed two rakats in precisely the same manner as he had seen the Prophet do. Aishah, may God be pleased with her, noticed this devotion of Abdullah to the Prophet and remarked: "There was no one who followed the footsteps of the Prophet, may God bless him and grant him peace, in the places where he alighted as did Ibn Umar." In spite of his close observance of the Prophet's actions, Abdullah was extremely cautious, even afraid, of reporting the sayings of the Prophet. He would only relate a hadith if he was completely sure that he remembered every word of it. One of his contemporaries said: "Among the companions of the Prophet, no one was more cautious about adding to or subtracting from the hadith of the Prophet than Abdullah ibn Umar." Similarly he was extremely cautious and reluctant to make legal judgments (fatwas).' Once someone came to him asking for a judgment on a particular matter and Abdullah ibn Umar replied: "I have no knowledge of what you ask." The man went on his way and Abdullah clapped his hands in glee and said to himself: "The son of Umar was asked about what he does not know and he said: I do not know." |
| Abdullah ibn Umar |
| 02.04.04 (4:59 am) [edit] |
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Inshaallah i'll start posting about another great sahabah Abdullah ibn Umar.. PART I At Shaykhan, halfway between Madinah and Uhud, the thousand strong Muslim army led by the Prophet stopped. The sun had begun to sink beneath the horizon. The Prophet dismounted from his horse Sakb. He was fully dressed for battle. A turban was wound about his helmet. He wore a breastplate beneath which was a coat of mail which was fastened with a leather sword belt. A shield was slung across his back and his sword hung from his side. As the sun set, Bilal called the adhan and they prayed. The Prophet then reviewed his troops once more and it was then that he noticed in their midst the presence of eight boys who despite their age were hoping to take part in the battle. Among them were Zayd's son Usamah and Umar's son Abdullah, both only thirteen years old. The Prophet ordered them all to return home immediately. Two of the boys however demonstrated that they were able fighters and were allowed to accompany the army to the Battle of Uhud while the others were sent back to their families. From an early age, Abdullah ibn Umar thus demonstrated his keenness to be associated with the Prophet in all his undertakings. He had accepted Islam before he was ten years old and had made the Hijrah with his father and his sister, Hafsah, who was later to become a wife of the Prophet. Before Uhud he was also turned away from the Battle of Badr and it was not until the Battle of the Ditch the he and Usamah, both now fifteen years old and others of their age were allowed to join the ranks of the men not only for the digging of the trench but for the battle when it came. From the time of his hijrah till the time of his death more than seventy years later, Abdullah ibn Umar distinguished himself in the service of Islam and was regarded among Muslims as "the Good One, son of the Good One", according to Abu Musa al-Ashari. He was known for his knowledge, his humility, his generosity, his piety, his truthfulness, his incorruptibility and his constancy in acts of ibadah. |
| What is a test? |
| 02.03.04 (4:18 pm) [edit] |
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I have something for you to ponder today the words are in Malay.. they are really meaningful [i]"ujian adalah tarbiah dari Allah apakah kita akan sabar ataupun sebaliknya kesenangan yg datang selepas kesusahan semuanya adalah nikmat dr tuhan gunakan kesempatan utk kebaikan sebelum segalanya terpelas dari genggaman kelak menyesal nanti tak berkesudahan apa gunanya sesalan hanya menekan jiwa jangan difikir derita akan berpanjangan kelak akan membawa putus asa pada tuhan ingatlah biasanya kabus tak berpanjangann setelah kabus berlalu pasti cerah kembali"[/i] |
| who says we sing for fun and make others happy? |
| 02.03.04 (3:59 am) [edit] |
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who says we sing for fun and make others happy? This might be the way people hear us singging.. it might not be the same as the way we hear it.... (click on the link) http://dengjie.com/temp/bird.swf" title="http://dengjie.com/temp/bird.swf" target="_blank"http://dengjie.com/temp/bird.... |
| fatwa : visiting graves on eid |
| 02.02.04 (6:37 pm) [edit] |
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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 questioner, we invoke Allah to grant you a happy and blessed `Eid! We implore Allah, Most High, to make the approaching `Eid al-Fitr a moment of blessing and joy for every Muslim, Amen! Generally speaking, visiting the graves is permissible at any time particularly for the purpose being admonished by remembering death and the Hereafter. However, it is undesirable to spoil the joy of `Eid by renewing sorrows on that day. It is better to make the visit on the preceding or subsequent days. Responding to the question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states: "Some of the Shafi`i scholars are of the opinion that it is permissible to visit the graves of our parents, relatives, and friends who have died. However, many scholars consider this practice undesirable, especially on the day of `Eid, which is supposed to be a day of celebration and joy. So, it may be a good idea to postpone visiting graves till the next day or to go before the `Eid day." Elaborating on the issue of visiting the graves on the day of `Eid, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states: “Basically, visiting the graves is Sunnah, as it reminds people of the Hereafter. This is based on the Hadith reported by Imam Muslim on the authority of Abu Hurayrah who said: The Prophet of Allah (may peace and blessings be upon him) visited the grave of his mother and he wept and moved others around him to tears and said: "I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you mindful of death.” In an authentic Hadith reported by Ibn Majah, the Prophet (peace and blessings be upon him) said: “In the past I have forbidden you from visiting graves, but now you may do so, for it might remind you of the next world.” Visiting the graves has no specific time, though some scholars view that there is abundant reward for the visit if it occurs on certain days such as Fridays and Thursdays on the ground that the spirits are much more linked with the dead. However, there is no strong evidence supporting this. Therefore, we conclude that if people's visit of the graves after the `Eid prayer is intended to get admonition and remember those who passed away, there will be nothing wrong with it. However, if visiting the graves on the day of `Eid is for the sake of renewing sorrows and offering and accepting condolences on the grave or at a place prepared for this, then it is reprehensible to do so. This is because giving condolences after three days of burial is reprehensible or forbidden. Also, the day of `Eid is a day of joy, cheerfulness, and enjoyment, so we should not provoke sorrows on that day." Allah Almighty knows best. http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=87517" title="http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=87517" target="_blank"http://www.islamonline.net/fa... |
| fatwa: Exchanging Eid cards |
| 02.01.04 (1:30 pm) [edit] |
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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 questioner, thank you for your question that reflects a truthful desire to have a clearer view of the teachings of Islam. May Allah crown this truthful desire with His satisfaction and reward. Primarily, there is nothing wrong with sending greeting cards for the `Eid to relatives and friends with phrases such as “`Eid Mubarak” and “Taqaballa Allahu Minna wa Minkum” (may Allah accept from you and us good deeds), as such greetings are part of customs, and permissibility is the original rule governing such customs as long as they don't violate the Islamic Shari`ah. Here, we would like to cite for you the following Fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, who states the following: “There is nothing wrong with greeting one another on the eve of happy religious occasions such as the coming of Ramadan, `Eid, or the like. Rather, this may amount to Sunnah if it is meant to please another Muslim and to share the happy religious occasion with him. It is reported that the Prophet (peace and blessings be upon him) was asked: “Which act is better?” He replied, “To enter pleasure on a believer.” (Reported by at-Tabarani and others.) Also, it is well proven that good intention turns custom into an act of worship.” Now, it is clear, dear brother, that there is nothing wrong in sending `Eid cards to felicitate your mother for the `Eid. Rather, it is recommendable and you will be generously rewarded for keeping good relations with her. Sending such cards is part of the custom of people and the act itself is based on the original rule of permissibility as long as their content doesn't contradict with the teachings of Islam. If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=87405" title="http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=87405" target="_blank"http://www.islamonline.net/fa... |
| meaning of eid |
| 02.01.04 (8:05 am) [edit] |
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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 brother, it’s also our pleasure to say to you “`Eid Mubarak!” May Allah shower us with His blessings and bounties! As regards your question, we’d like to cite for you the following: Islam teaches Muslims how to celebrate the `Eids. On these days, the Muslims take a bath and wear their best clothes. Even though fasting is not permitted on the `Eid days, yet, the major part of the celebration is not eating or drinking; rather, it is a prayer that brings Muslims together to remember Allah's bounties and celebrate His glory and greatness. The `Eids and their celebration in Islam carry a distinctive meaning and spirit. They are totally different from the celebrations in other nations and cultures. For other nations, a holiday is a chance to immerse in worldly pleasures, or to involve oneself in prohibited acts to the utmost. Not so for Muslims! For Muslims, the `Eid is an occasion to increase in good deeds. Each `Eid marks the conclusion of an important worship, and the determination to continue in obedience and submission to Allah (Glorified be He). In moments of extreme pleasure or sadness, a Muslim never forgets his Lord's greatness, might, glory, and watchfulness (Glorified be He). A Muslim's actions are always controlled by this continued remembrance and awareness. Thus the `Eid is not an occasion to take a vacation from Islamic responsibilities and commitments, nor to waste time and money in extravagance. It is not "fun for the sake of fun". Rather, it is controlled and directed rejoicing that is of ultimate and definite benefit for the Muslim. The `Eid is a chance to multiply good deeds by bringing happiness and pleasure to the hearts of other Muslims, by helping and supporting the poor and needy, and by getting involved in pastimes that emphasize the strong and serious Islamic character. Excerpted with slight modifications from: www.islaam.com http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=64303" title="http://www.islamonline.net/fatwa/english/FatwaDi splay.asp?hFatwaID=64303" target="_blank"http://www.islamonline.net/fa... |