ISSUE NO.014 of 2007
ISSUE DATE. Friday 6th April, 2007
Corresponding Islamic Date: 17th Rabi-ul-Awwal, 1428
Scientific Facts and the Miracles of the Qur’an (Part 1)
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Qur’an was sent down to the earth 14 centuries ago by Allah (swt). The Qur’an is not a book of science. It nonetheless includes some scientific explanations within its religious context. These explanations have never contradicted the findings of modern science. On the contrary, certain facts that could only be discovered with the technology of the 20th century were in fact revealed in the Qur’an 14 centuries ago. This shows us that the Qur’an is one of the most important proofs that proclaims the existence of Allah.
AN OUTLOOK ON THE UNIVERSE THROUGH THE EYES OF THE QUR’AN
In the light of the data obtained in the 20th century, it has been discovered that the universe came into being suddenly where it was previously non-existent. This theory is known as the Big Bang theory and it holds that the outset of the universe came about with this explosion.
We studied this theory in its historical context backed up by scientific evidence in previous pages under the title “From Non-being to Being”. In this chapter, we will see how Allah (swt) has declared to us some scientific facts about the creation of the universe in the Qur’an.
There is very strong evidence supporting the Big Bang theory. The expansion of the universe is one of them and the most significant proof of this is the moving away of the galaxies and the heavenly bodies from each other. To better understand, the universe can be thought of as the surface of a balloon being inflated. Just as the points on the surface of a balloon move apart from each other as the balloon is inflated, so do the objects in space move apart from each other as the universe keeps expanding.
At this point, let us refer to the relevant Qur’anic verses. In one verse, the following is stated about the creation of the universe:
And it is We who have constructed the heaven with might, and verily, it is We who are steadily expanding it.
(Surah Adh-Dhariyat, 47)
In another verse that refers to the heavens, it is said;
Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before We clove them asunder, and We made from water every living thing. Will they not then believe?
(Surah Al-Anbiya, 30 The original word “ratq”, which is translated as “joined together” in the verse, means “anything close, solid, impervious, united together in a solid mass” according to Arabic dictionaries. That is, it is used for two different pieces that form an entity. The statement “clove asunder” is the verb “fataqa” in Arabic and it means to split an object in the state of “ratq”. For instance, the sprouting of the seed and the appearance of its shoots on the earth is expressed by this verb. Now, let us once again look at the verse which refers to a state in which the heavens and the earth are in a state of “ratkq”. Then, these two are meant to have been cloven asunder in the sense of the verb “fataqa”. That is, one of them breaks through the other and makes its way out. Indeed, when we are reminded of the first moment of the Big Bang, we see that the spot called the cosmic egg contained all the matters in the universe. Everything, even “the heavens and the earth” that were not yet created were contained in this spot in a state of “ratq”.
Afterwards, this cosmic egg exploded, causing its matter to “fataqa” and in the process created the structure of the whole universe.
When we compare the expressions in the verse with scientific findings, we see that they are in perfect agreement with each other. Interestingly enough, these findings were not arrived at until the 20th century.
CREATION OF THE HEAVENS
Steven Weinberg, the author of the book, The First Three Minutes, once remarked that a quick glance at the sky might give one the feeling of a strongly “unchanging universe”. Indeed, clouds drift along before the moon, the blue vault of heaven turns around the pole star, the moon itself waxes and wanes over a longer period of time, and the moon and the planets move through a plane defined by the stars. We know, however. that all these are local occurrences caused by the movements within our solar system. Weinberg also adds that beyond the planets, the stars seem to be motionless.
Indeed, a quick glance at the sky may give one the feeling that everything is very stable and steady. Yet that is not the case. There is great activity in the sky and this fact, which goes unrecognised by the naked eye, was reported centuries ago in the Qur’an.
There are many verses in the Qur’an that refer to the sky, most of them being plural. The word “semawat”, meaning “heavens”, in Arabic denotes both the earth’s atmosphere and space.
The first point we will discuss here is the plural use of the word “heavens”. This plural use is one of the miracles of the Qur’an. Let us now explain why.
Assume that you go out into the open air and turn your head up towards the sky. What will you see? If it is summer, you will see either a bright blue sky or some clouds floating in the wind; and if winter, a grey, hazy sky covered with clouds. Whatever you see, you will not be able to see the atmosphere surrounding the world. You can never know that this atmosphere is made up of several layers. That the Qur’an makes reference to this detail unobservable by the naked eye is a great piece of evidence that it is the word of Allah:
He Who has created seven heavens in full harmony with one another: no incongruity will you see in the creation of the Most Gracious. And turn your vision (upon it) once more: can you see any flaw? Yes, turn your vision (upon it) again and yet again: (and every time) your vision will fall back upon you, dazzled and truly defeated. (Surat al-Mulk, 3-4)
Space may be imagined as an enormous cavity: an infinitely vast cavity, a cavity containing stars, planets and bodies in motion. However, space is not a cavity left to itself. It is a “system” consisting of countless stars, solar systems, planets, satellites and comets. It was earlier stated in the Qur’an that the sky and space were created flawlessly within “a great order”:
Do they not look at the sky above them? How We have built it and adorned it, and there are no rifts therein? (Surah Qaf, 6)
THE RELATIVITY OF TIME
The relativity of time is a proven scientific fact today. However, until Einstein put it as the “theory of relativity” early this century, no one ever thought that time could be relative and contingent on velocity and mass.
With a single exception though! The Qur’an yielded information about the relativity of time! Three related verses are;
Yet they ask you to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of your Lord is like a thousand years of your reckoning. (Surat al-Hajj, 47)
He regulates the affair from the heaven to the earth; then shall it ascend to Him in a day the measure of which is a thousand years of what you count. (Surat al-Sajda, 5)
The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years. (Surat al-Maarij, 4)
As a book whose revelation began in 610, the Qur’an’s referring to relativity so straightforwardly is another evidence that it is a divine book.
THE ROUNDNESS OF THE EARTH
Arabic, the language in which the Qur’an was revealed, is a very rich and developed language. Its vocabulary is very large and words have many variations. For this reason, some of the verbs in Arabic cannot be translated into some languages as single words. For instance, the word “khashyat” means “fearing with awe” (other words are used for other types of fears). Or the word “qari’ah” is used for referring to “an adversity, that which strikes”, that is, the day of Resurrection.
One of these verbs is “takwir”. In English, this means “to make one thing lap over another, folded up as a garment that is laid away”. For instance, in Arabic dictionaries this word is used for the action of wrapping one thing around another, in the way that a turban is put on. Let us now look at a verse where the verb “takwir” is used:
He has created the Heavens and the Earth for Truth. He wraps the night up in the day, and wraps the day up in the night. (Surat az-Zumar, 5)
The information given in the verse about the day’s and the night’s wrapping each other up includes accurate information about the shape of the world. This situation can be true only if the earth is round. This means that in the Qur’an, the roundness of the world was hinted at. However, the understanding of astronomy of the time perceived the world differently. As we have mentioned, it was then thought that the world was a flat plane and all scientific calculations and explanations were based on this belief. However, since the Qur’an is Allah’s word, the most correct words are used in it while describing the universe.
THE FUNCTION OF MOUNTAINS
According to geological findings, the mountains have arisen as a result of the movements and clashes of huge plates constituting the crust of the earth. These plates are enormously big and carry all the continents. When two plates collide, one usually slides under the other and the debris in between is raised up. The big curves in the compressed debris form the mountains by being elevated higher than their surroundings. In the meantime, the protrusion that constitutes mountains proceeds under the ground as well as over the ground. That means that mountains have a portion stretching downwards as large as their visible portion. These extensions of mountains below ground prevent the crust of the earth from sliding on the magma layer or between its own layers.
As this explanation makes clear, one of the most significant characteristics of mountains is their formation at the conjunction points of the earth’s plates that are closely pressed together as they come near and their “fixing” them. That is, we may liken mountains to nails that keep wood pieces together.
Moreover, the pressure the mountains exert on the crust of the earth with their enormous mass prevents the magma movements in the core of the earth from reaching the earth and destroying the earth’s crust. The central layer of the earth, called the core, is an area made up of substances melted in temperatures rising to thousands of degrees. Movements in the core cause detachment regions to form between the plates making up the earth. The mountains that form in these regions obstruct the upward movements and protect the world from violent earthquakes.
It is very interesting to note that these technical facts discovered by modern geology in our day were revealed in the Qur’an centuries ago. In a verse on the mountains, it is declared in the Qur’an:
He created the heavens without any pillars that you can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. (Surat al-Luqman, 30)
With this verse, the Qur’an denied a superstitious belief that was commonly accepted at the time. Having a primitive astronomical knowledge like many other communities of the time, Arabs thought that the heavens were raised high above the mountains. (This was a traditional belief which was subsequently added to the explanation of the universe in the Old Testament.) This belief held that there were high mountains at the two ends of a flat world. These were the “buttresses” of the heavens. They were thought to be pillars that held the heavens above in their place. The verse above disproved this and maintained that the heavens were “without any buttresses”. The real geological function of the mountains was also disclosed: to prevent tremors. Another verse stresses the same point:
And We have set on the earth mountains standing firm, lest it should shake with them, and We have made therein broad highways (between mountains) for them to pass through: that they may receive Guidance. (Surat al-Anbiya, 31)
RAIN
Rain is indeed one of the most important factors for the permanence of life on earth. It is a prerequisite for the continuation of activity in a region. Rain, which carries great importance for all living things, including human beings, is mentioned in various verses of the Qur’an, where substantial information is given about the formation of rain, its proportion and effects. This information, which never could have been known by the people of the time, shows us that the Qur’an is the word of Allah.
Now, let us examine the information given in the Qur’an about rain.
The Proportion of Rain
In the eleventh verse of Surat az-Zukhruf, rain is defined as water sent down in “due measure”. The verse is as follows:
He sends down (from time to time) water from the sky in due measure, and We raise to life therewith a land that is dead. Even so will you be raised (from the dead). (Surat az-Zukhruf, 11)
This “measure” mentioned in the verse has to do with a couple of characteristics of rain. First of all, the amount of rain that falls on the earth is always the same. It is estimated, that in one second, 16 million tonnes of water evaporate from the earth. This number is equal to the amount of water that drops on the earth in one second. This means that water continuously circulates in a balanced cycle according to a “measure”. Another measure related with rain is about its falling speed. The minimum altitude of rain clouds is 1,200 meters. When dropped from this height, an object having the same weight and size as a rain drop, would continuously accelerate and fall on the ground with a speed of 558 km/h. Certainly, any object that hits the ground with that speed would cause great damage. If rain happened to fall in the same way, all harvested lands would be destroyed, residential areas, houses, and cars would be damaged, and people would not be able to walk around without taking extra precautions. What is more, these calculations are made just for clouds at a height of 1,200 meters; there are also rain clouds at altitudes of 10,000 meters. A rain drop falling from such a height could normally reach a very destructive speed.
But this is not how it works; no matter from what height they fall, the average speed of rain drops is only 8-10 km/h when they reach the ground. The reason for this is the special form they take. This special form increases the friction effect of the atmosphere and prevents acceleration when the rain drops reach a certain speed “limit”. (Today parachutes are designed by using this technique.)
This is not all about the “measures” of rain. For instance, in the atmospheric layers where it starts to rain, the temperature may fall as low as 400 C below zero. Despite this, rain drops never turn into ice particles. (This would certainly mean a fatal threat to the living things on the earth.) The reason is that the water in the atmosphere is pure water. As is well-known, pure water hardly freezes even at very low temperatures.
The Formation of Rain
How rain forms remained a great mystery for people for a long time. Only after weather radar was invented, was it possible to discover the stages by which rain is formed.
The formation of rain takes place in three stages. First, the “raw material” of rain rises up into the air. Later clouds are formed. Finally, rain drops appear.
These stages are clearly defined in the Qur’an centuries ago where precise information is given about the formation of rain:
It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments, until you see rain-drops issue from the midst thereof: then when He has made them reach such of his servants as He wills, behold, they do rejoice! (Surat ar-Room, 48)
Now, let us look at the three stages mentioned in the verse; 1ST STAGE: “It is Allah Who sends the winds...”
Countless air bubbles formed by the foaming in the oceans continuously burst and cause water particles to be ejected towards the sky. These particles, which are rich in salt, are then carried away by winds and move upwards in the atmosphere. These particles, which are called aerosols, form clouds by collecting around themselves the water vapour, which again ascends from the seas, as tiny drops by a mechanism called “water trap”
2ND STAGE: “ ...and they raise the Clouds: then does He spread them in the sky as He wills, and break them into fragments...”
The clouds form from the water vapour that condenses around the salt crystals or the dust particles in the air. Because the water drops in these are very small (with a diameter between 0.01 and 0.02 mm), the clouds are suspended in the air and they spread in the sky. Thus the sky is covered with clouds.
3RD STAGE: “...until you see rain-drops issue from the midst thereof.”
Water particles that surround salt crystals and dust particles thicken and form rain drops. So, the drops, which become heavier than air, depart from the clouds, and start to fall on the ground as rain.
Every stage in the formation of rain is told in the verses of the Qur’an. Furthermore, these stages are explained in the right sequence. Just as with many other natural phenomena in the world, it is again the Qur’an that provides the most correct explanation about this phenomena as well, and more, that has announced these facts to people centuries before they were discovered by science
Life Given to a Dead Land
In the Qur’an, many verses call our attention to a particular function of rain, which is “giving life to a dead land”:
We send down pure water from the sky. That with it We may give life to a dead land, and slake the thirst of many beings We have created, beasts as well as humans. (Surat al-Furqan, 48- 49)
In addition to furnishing the earth with water, which is an inevitable need of living beings, rain also has a fertilisation effect. Rain drops that reach the clouds after being evaporated from the seas, contain certain substances “that will give life” to a dead land. These “life-giving” drops are called “surface tension drops”. Surface tension drops form on the top level of the sea surface which is called the “micro layer” by biologists. In this layer, which is thinner than one tenth of a millimetre, there are many organic leftovers caused by the pollution of microscopic algae and zooplankton.
Scientific Facts and the Miracle of the Qur’an
The Qur’an was sent down to the earth 14 centuries ago by Allah. The Qur’an is not a book of science. It nonetheless includes some scientific explanations within its religious context. These explanations have never contradicted the findings of modern science. On the contrary, certain facts that could only be discovered with the technology of the 20th century were in fact revealed in the Qur’an 14 centuries ago. This shows us that the Qur’an is one of the most important proofs that proclaims the existence of Allah.
AN OUTLOOK ON THE UNIVERSE THROUGH THE EYES OF THE QUR’AN
In the light of the data obtained in the 20th century, it has been discovered that the universe came into being suddenly where it was previously non-existent. This theory is known as the Big Bang theory and it holds that the outset of the universe came about with this explosion.
We studied this theory in its historical context backed up by scientific evidence in previous pages under the title “From Non-being to Being”. In this chapter, we will see how Allah has declared to us some scientific facts about the creation of the universe in the Qur’an.
There is very strong evidence supporting the Big Bang theory. The expansion of the universe is one of them and the most significant proof of this is the moving away of the galaxies and the heavenly bodies from each other. To better understand, the universe can be thought of as the surface of a balloon being inflated. Just as the points on the surface of a balloon move apart from each other as the balloon is inflated, so do the objects in space move apart from each other as the universe keeps expanding.
At this point, let us refer to the relevant Qur’anic verses. In one verse, the following is stated about the creation of the universe:
And it is We who have constructed the heaven with might, and verily, it is We who are steadily expanding it. (Surat adh-Dhariyat, 47)
In another verse that refers to the heavens, it is said;
Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before We clove them asunder, and We made from water every living thing. Will they not then believe? (Surat al-Anbiya, 30)
The original word “ratq”, which is translated as “joined together” in the verse, means “anything close, solid, impervious, united together in a solid mass” according to Arabic dictionaries. That is, it is used for two different pieces that form an entity. The statement “clove asunder” is the verb “fataqa” in Arabic and it means to split an object in the state of “ratq”. For instance, the sprouting of the seed and the appearance of its shoots on the earth is expressed by this verb. Now, let us once again look at the verse which refers to a state in which the heavens and the earth are in a state of “ratkq”. Then, these two are meant to have been cloven asunder in the sense of the verb “fataqa”. That is, one of them breaks through the other and makes its way out. Indeed, when we are reminded of the first moment of the Big Bang, we see that the spot called the cosmic egg contained all the matters in the universe. Everything, even “the heavens and the earth” that were not yet created were contained in this spot in a state of “ratq”.
Afterwards, this cosmic egg exploded, causing its matter to “fataqa” and in the process created the structure of the whole universe.
When we compare the expressions in the verse with scientific findings, we see that they are in perfect agreement with each other. Interestingly enough, these findings were not arrived at until the 20th century.
CREATION OF THE HEAVENS
Steven Weinberg, the author of the book, The First Three Minutes, once remarked that a quick glance at the sky might give one the feeling of a strongly “unchanging universe”. Indeed, clouds drift along before the moon, the blue vault of heaven turns around the pole star, the moon itself waxes and wanes over a longer period of time, and the moon and the planets move through a plane defined by the stars. We know, however. that all these are local occurrences caused by the movements within our solar system. Weinberg also adds that beyond the planets, the stars seem to be motionless.
Indeed, a quick glance at the sky may give one the feeling that everything is very stable and steady. Yet that is not the case. There is great activity in the sky and this fact, which goes unrecognised by the naked eye, was reported centuries ago in the Qur’an.
There are many verses in the Qur’an that refer to the sky, most of them being plural. The word “semawat”, meaning “heavens”, in Arabic denotes both the earth’s atmosphere and space.
The first point we will discuss here is the plural use of the word “heavens”. This plural use is one of the miracles of the Qur’an. Let us now explain why.
Assume that you go out into the open air and turn your head up towards the sky. What will you see? If it is summer, you will see either a bright blue sky or some clouds floating in the wind; and if winter, a grey, hazy sky covered with clouds. Whatever you see, you will not be able to see the atmosphere surrounding the world. You can never know that this atmosphere is made up of several layers. That the Qur’an makes reference to this detail unobservable by the naked eye is a great piece of evidence that it is the word of Allah:
He Who has created seven heavens in full harmony with one another: no incongruity will you see in the creation of the Most Gracious. And turn your vision (upon it) once more: can you see any flaw? Yes, turn your vision (upon it) again and yet again: (and every time) your vision will fall back upon you, dazzled and truly defeated. (Surat al-Mulk, 3-4)
Space may be imagined as an enormous cavity: an infinitely vast cavity, a cavity containing stars, planets and bodies in motion. However, space is not a cavity left to itself. It is a “system” consisting of countless stars, solar systems, planets, satellites and comets. It was earlier stated in the Qur’an that the sky and space were created flawlessly within “a great order”:
Do they not look at the sky above them? How We have built it and adorned it, and there are no rifts therein? (Surah Qaf, 6)
STARS AND PLANETS
Let us first look at what is meant by the word “star” in the Qur’an. The stars denoted by the words “najm” (star) and “kandil” (lamp) in the Qur’an have two main functions as implied in the verses. They are a source of light and they are used for navigation.
Particularly in the verses depicting the resurrection day, it is stressed that the lights of the stars are put out and become dim. When the sun, which is a star as well is referred to, the word “kandil “is used. The word “kandil” is also used when referring to the stars adorning the sky. Yet a very important distinction is made where the word “nur” (light) is used for the moon. In this way, the stars and the objects that are not stars are distinguished from one another. This fact, which could not have been known 14 centuries ago, is one of the miracles of the Qur’an.
We had mentioned that the second function of the stars as they are referred to in the verses is as a guide to navigation. These verses make it plain that people can determine the right direction by the help of the stars in the sky. In all of these verses, the word “najm” is used. Indeed, before the invention of the compass, which has a very significant role at the outset of the geographical discoveries in the Middle Ages, navigation was only possible with the help of the stars on night voyages.
How is it possible that the stars show direction? It is possible only if they are arranged in an observable order in their fixed places. If a star appeared in one place one night, and in another the next, it would be impossible to find one’s way by it. In this context, the particular places where the stars appear in the sky have great importance. In the Qur’an, Allah says:
Nay, I swear by the places of the stars And behold! that verily is a tremendous oath, if you but knew. (Surat al-Waqia, 75-76)
THE SUN AND THE MOON
There are many verses in the Qur’an that make mention of the sun and the moon. An interesting property is revealed when their Arabic wording is investigated. In the verses, the words “siraj” (lamp) and “wahhaj” (brightly-burning) are used for the sun. For the moon, the word “muneer” (enlightening, shiny) is used. Indeed, while the sun produces an enormous amount of heat and light as a result of the nuclear reactions inside, the moon merely reflects the light it receives from the sun. The verses make reference to this distinction as follows:
Do you not see how God has created seven heavens in full harmony with one another, and has made the moon a light therein, and made the sun a (radiant) lamp? (Surah Nuh, 15-16)
We have built above you seven strong heavens, and have placed (therein the sun), a lamp full of blazing splendour. (Surat an-Naba, 12-13)
Blessed Is He Who has set up in the skies constellations, and has placed among them a (radiant) lamp and a light-giving moon. (Surat al-Furqan, 61)
The difference between the sun and the moon is quite evident in the verses. One is depicted as a source of light and the other as a light-reflecting agent. It is impossible for such a detail to have been known at that time. It was not until centuries later that men came into possession of this knowledge. Therefore, the fact that this information was already given in the Qur’an is one of the proofs that the Qur’an was revealed by God.
Now, let us turn our attention to another magnificent characteristic of the heavenly bodies - which is their movements in space.
ORBITS DESCRIBED IN THE QUR’AN
Above, we have stated that the heavenly bodies are in motion in space. These movements are fully controlled and all bodies move in a computed orbit. In the Qur’an, certain verses referring to the sun and the moon run as follows: “The sun and the moon follow courses (exactly) computed”. (Surat ar-Rahman, 5) “It is not for the sun to catch up the moon, nor does the night outstrip the day. Each (just) swims along in (its own) orbit.” (Surah Yasin, 40) Another verse to the same effect declares:
It is He Who created the night and the day, and the sun and the moon. They swim along, each in an orbit. (Surat al-Anbiya, 33)
According to a currently acknowledged theory, massive and voluminous bodies in the universe exert a gravitational force on smaller bodies. For example, the moon makes an orbit around the earth, which has a bigger volume. The earth and other planets in the solar system move in an orbit around the sun. There exists a still bigger system around which the solar system makes an orbit. The most critical point in all these details is that none of the stars, planets and other bodies in space make an uncontrolled move, cut across each other’s orbit, or hit one another. The Qur’an signifies the harmonious movement of these bodies as follows:
By the sky full of paths and orbits. (Surat adh-Dhariyat, 7)
The sun, as one of the billions of stars in the universe, travels more than 17 million kilometers a day in space. This journey of the sun is referred to by Allah as follows:
And the sun runs on unto a resting-place for him. That is the decree of (Him), the Exalted in Might, the All-Knowing. (Surah Yasin, 38)
THE CANOPY WELL GUARDED
We have made the sky a canopy well guarded and (yet) they turn aside from its signs. (Surat al-Anbiya, 32)
Almost everyone has seen the pictures of the moon’s surface. The surface structure is very uneven due to the countless meteors that have fallen on it. The multitude of craters formed by these meteors is one of the most peculiar characteristics of the moon. Any space station or residential site established on the moon surface with no special shield would very likely be razed to the ground before long. The only way to prevent this is to “guard” it in some way.
This detail, which we almost never think about, is provided for the earth in a very natural way. There is therefore no need for people to take extra measures to survive. The atmosphere of the earth destroys all meteors big and small approaching the earth, filters the harmful rays in space and thus carries out a vital process for the permanence of human life.
Many detrimental - and even fatal - rays reach the earth from the sun and other stars. In particular, the energy explosions, the so-called “flares” that take place in the sun, the closest star to the earth, constitute the main source of these harmful rays.
During these sun flashes, a plasma cloud is thrown into space with an average speed of 1,500 km/second. The plasma cloud, made up of positively charged protons and negatively charged electrons, is electrically conductive. As the cloud approaches the earth with a speed of 1,500 kms/second, it begins to produce an electric current under the effect of the magnetic field around the earth. On the other hand, the magnetic field of the earth exerts a pushing force on the plasma cloud that has a current flowing through it. This force stops the movement of the cloud and keeps it at a certain distance. Let us now take a look at the power of the plasma cloud that is “stopped” before reaching the earth.
Although the plasma cloud is arrested by the magnetic field of the earth, its effects are still perceived from the earth. Following strong flashes, transformers may explode in high voltage lines, communication networks may be damaged or electric network fuses may blow out.
In a sun-spot explosion, the energy released is calculated to be equivalent to 100 billion times that of the atom bomb dropped on Hiroshima. Fifty-eight hours after the flash, extreme activity was observed on the needle of the compass, and the heat jumped up to 2,500? C at a level about 250 kilometers above the atmosphere.
Yet another particle current is diffused from the sun with a relatively lower speed, approximately 400 km/second. This is called the “solar wind”. Solar winds are controlled by a layer of charged particles called the “Van Allen Radiation Belt” which is produced under the effect of the magnetic field of the earth, and thus they cause no harm to the world. The formation of this layer is made possible by the characteristics of the world’s core
Meccan Printers celebrating 25 years of Dedicated Service.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Tuesday, May 15, 2007
Tuesday, February 13, 2007
The Four Poisons of the Heart - Part 4. Ibn Qayyim al Jawziyyah
The Four Poisons of the Heart - Part 4.
Ibn Qayyim al Jawziyyah
ISSUE NO. 004 of 2007
ISSUE DATE. Friday 26th January, 2007
Corresponding Islamic Date: 6th Muharram, 1427
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
Keeping Bad Company
Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah’s generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.
A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:
The first category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah - of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies - who wish well for Allah, His Prophet and His servants. Associating with this type of person is an achievement in itself.
The second category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.
The third category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease.
You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.
Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners’ hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.
They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor
All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant’s life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.
The fourth category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah (saw) and advocate other beliefs. They call what is the sunnah a bid’a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.
What Gives the Heart Life and Sustenance
You should know that acts of obedience are essential to the well being of the servant’s heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.
The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.
In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.
The well being of the servant’s heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.
In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, “How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died and yet the death of the heart is far more serious!”
Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant’s heart: Dhikr of Allah (swt), recitation of the Noble Qur’an, seeking Allah’s forgiveness, making du’as, invoking Allah’s blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Ibn Qayyim al Jawziyyah
ISSUE NO. 004 of 2007
ISSUE DATE. Friday 26th January, 2007
Corresponding Islamic Date: 6th Muharram, 1427
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
Keeping Bad Company
Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah’s generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.
A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:
The first category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah - of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies - who wish well for Allah, His Prophet and His servants. Associating with this type of person is an achievement in itself.
The second category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.
The third category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease.
You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.
Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners’ hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.
They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor
All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant’s life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.
The fourth category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah (saw) and advocate other beliefs. They call what is the sunnah a bid’a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.
What Gives the Heart Life and Sustenance
You should know that acts of obedience are essential to the well being of the servant’s heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.
The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.
In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.
The well being of the servant’s heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.
In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, “How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died and yet the death of the heart is far more serious!”
Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant’s heart: Dhikr of Allah (swt), recitation of the Noble Qur’an, seeking Allah’s forgiveness, making du’as, invoking Allah’s blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
“Goodbye My Beloved” by Muhammad Al Shareef (PART 1)
“Goodbye My Beloved” by Muhammad Al Shareef (PART 1)
ISSUE NO. 005 of 2007
ISSUE DATE. Friday 2nd February, 2007
Corresponding Islamic Date: 13th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
In Bukhari and Muslim, narrated Usaamah ibn Zayd (ra) : A woman sent a message to the Prophet (saw) that her son was dying and that he should come to visit her.
The Prophet (saw) sent back a message to her. In it he (saw) said,
“To Allah belongs whatever he takes, and to Him belongs what He gives. Everything to Him has a decreed life, so be patient and seek the Reward with Allah.”
She sent back with an oath that he (saw) must come in person to visit her. So Allah’s Messenger (saw) stood and with him was Sa’d ibn Ubaadah, Mu’aadh ibn Jabal, Ubayy ibn Ka’b, and Zayd ibn Thabit, as well as others.
At her home, the young boy was given to the Prophet, (saw), it’s breathing faltering. The eyes of the Prophet (saw) welled with tears.
Seeing the Prophet (saw) crying, Sa’d (ra) said to him,
“What is this O Messenger of Allah?”
Rasul Allah (saw) replied, “This is mercy which Allah has placed in the hearts of His servants. And indeed it is to only the merciful of His
servants that Allah gives mercy.”
When death hits so closely to home, to ones so young and those old as well, the sick and the healthy, many questions arise
Ibn Al-Qayyim (ra) said in his book Zaad al-Ma’aad about the blessed guidance of the Prophet (saw) at times of death. He writes:
It was from the blessed guidance of Rasulullah (saw) to convey his condolences to the family of the deceased. From his blessed guidance is his tranquility and acceptance of Allah’s decree, thanking Allah and holding back from saying things unbefitting. He (saw) disowned himself from those that rip their clothes due to the calamity, or raise their voices in a wail, or those that shave their head because of the situation.
Where do our youth normally learn about the concept of love? For the answer, all you need to do is look over the top music charts to find out.
I searched the billboard charts to pick up some names as example. I found: “Love don’t cost a thing”, “What’s Luv”, “He loves you not”, as well as others. These are just the titles, not to speak of the content of the other songs, in addition to the TV shows, movies and everything in-between.
Some people in this society want to commit suicide. The problem is that many of them are procrastinators - they keep putting the suicide off. Now, we’ve heard many times in Khutbahs and lectures that procrastination is something bad, but in this case, Alhamdulillah, it saves peoples lives.
Now I ask, when was the last time you heard an Islamic Halaqah about the concept of Love in Islam. Not too recently, I’m sure. Thus, we can safely say that Allah (swt) and His Messenger (saw) do not dictate to us many of the concepts of love that we harbor in our minds.
Allah (swt) says: [Close friends, that Day, will be enemies to each other…] Ch. 43: : Vs.67
[Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them (the followers) will say about the first of them (the leaders), “Our Lord, they have misled us, so give them a double punishment of the fire.” He will say, “For each is double, but you do not know.” … Indeed those who deny Our verses and are arrogant toward them - the gates of heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle (i.e. never). And thus do We pay back the criminals.]
Surah A’raaf 7/38,40
If a friendship was ever made for other then the sake of Allah, then that friendship ends at death. There is no ‘heart that lives on after death’.
But if you’ve ever loved someone because they said Laa ilaaha illa Allah, Muhammadur Rasul Allah, then I have good news for you: Your friendship will not end at death! It will never end at death. Completing the above verse: Allah (swt) says: [Close friends, that Day, will be enemies to each other, except for the righteous!] 43/67
And on the Day of Judgement, of the seven types of people who will find shade from the horrific heat will be two people who loved one another only for the sake of Allah. Imagine that, in the hardest time of your life, if you’ve loved someone for the sake of Allah, they will be saved hand-in-hand with you.
Do all good things will come to an end? Good question. Summers come to an end, ice creams come to an end, interesting Khutbahs come to an end. So what’s the answer?
Allah (swt) says: [Whatever you have will end, but what Allah has is lasting. And We surely give those who were patient their reward according to the best of what they used to do.] Surah Nahl 16/96
Before the Hijrah from Makkah, there was a famous Qureishi poet by the name of Labeed bin Rabee’ah. In his company, one day, sat the great companion of the Prophet (saw): Uthmaan ibn Madh’oon (ra).
Labeed recited a verse of poetry:
[Indeed everything other then Allah is falsehood…]
Uthmaan ibn Madh’oon (ra) replied, “You have told the truth.”
Labeed continued: [ … And every enjoyment, without doubt, will die.]
“You have lied!” said Uthmaan ibn Madh’oon (ra).
“The enjoyment of paradise shall never end.”
This infuriated the group and one of the ignorant amongst them stood up and slapped Uthmaan ibn Madh’oon (ra) in the face, blackening his eye.
There are things that help us in times of sadness:
One: During times of sadness, Allah wants us to come back and reflect upon the Qur’an. That is what He revealed it for, contemplation. In it, the believer will find tranquility for his or her heart.
Two: Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Allah’s Blessings on the Islamic New Year, 1428
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
ISSUE NO. 005 of 2007
ISSUE DATE. Friday 2nd February, 2007
Corresponding Islamic Date: 13th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
In Bukhari and Muslim, narrated Usaamah ibn Zayd (ra) : A woman sent a message to the Prophet (saw) that her son was dying and that he should come to visit her.
The Prophet (saw) sent back a message to her. In it he (saw) said,
“To Allah belongs whatever he takes, and to Him belongs what He gives. Everything to Him has a decreed life, so be patient and seek the Reward with Allah.”
She sent back with an oath that he (saw) must come in person to visit her. So Allah’s Messenger (saw) stood and with him was Sa’d ibn Ubaadah, Mu’aadh ibn Jabal, Ubayy ibn Ka’b, and Zayd ibn Thabit, as well as others.
At her home, the young boy was given to the Prophet, (saw), it’s breathing faltering. The eyes of the Prophet (saw) welled with tears.
Seeing the Prophet (saw) crying, Sa’d (ra) said to him,
“What is this O Messenger of Allah?”
Rasul Allah (saw) replied, “This is mercy which Allah has placed in the hearts of His servants. And indeed it is to only the merciful of His
servants that Allah gives mercy.”
When death hits so closely to home, to ones so young and those old as well, the sick and the healthy, many questions arise
Ibn Al-Qayyim (ra) said in his book Zaad al-Ma’aad about the blessed guidance of the Prophet (saw) at times of death. He writes:
It was from the blessed guidance of Rasulullah (saw) to convey his condolences to the family of the deceased. From his blessed guidance is his tranquility and acceptance of Allah’s decree, thanking Allah and holding back from saying things unbefitting. He (saw) disowned himself from those that rip their clothes due to the calamity, or raise their voices in a wail, or those that shave their head because of the situation.
Where do our youth normally learn about the concept of love? For the answer, all you need to do is look over the top music charts to find out.
I searched the billboard charts to pick up some names as example. I found: “Love don’t cost a thing”, “What’s Luv”, “He loves you not”, as well as others. These are just the titles, not to speak of the content of the other songs, in addition to the TV shows, movies and everything in-between.
Some people in this society want to commit suicide. The problem is that many of them are procrastinators - they keep putting the suicide off. Now, we’ve heard many times in Khutbahs and lectures that procrastination is something bad, but in this case, Alhamdulillah, it saves peoples lives.
Now I ask, when was the last time you heard an Islamic Halaqah about the concept of Love in Islam. Not too recently, I’m sure. Thus, we can safely say that Allah (swt) and His Messenger (saw) do not dictate to us many of the concepts of love that we harbor in our minds.
Allah (swt) says: [Close friends, that Day, will be enemies to each other…] Ch. 43: : Vs.67
[Every time a nation enters, it will curse its sister until, when they have all overtaken one another therein, the last of them (the followers) will say about the first of them (the leaders), “Our Lord, they have misled us, so give them a double punishment of the fire.” He will say, “For each is double, but you do not know.” … Indeed those who deny Our verses and are arrogant toward them - the gates of heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle (i.e. never). And thus do We pay back the criminals.]
Surah A’raaf 7/38,40
If a friendship was ever made for other then the sake of Allah, then that friendship ends at death. There is no ‘heart that lives on after death’.
But if you’ve ever loved someone because they said Laa ilaaha illa Allah, Muhammadur Rasul Allah, then I have good news for you: Your friendship will not end at death! It will never end at death. Completing the above verse: Allah (swt) says: [Close friends, that Day, will be enemies to each other, except for the righteous!] 43/67
And on the Day of Judgement, of the seven types of people who will find shade from the horrific heat will be two people who loved one another only for the sake of Allah. Imagine that, in the hardest time of your life, if you’ve loved someone for the sake of Allah, they will be saved hand-in-hand with you.
Do all good things will come to an end? Good question. Summers come to an end, ice creams come to an end, interesting Khutbahs come to an end. So what’s the answer?
Allah (swt) says: [Whatever you have will end, but what Allah has is lasting. And We surely give those who were patient their reward according to the best of what they used to do.] Surah Nahl 16/96
Before the Hijrah from Makkah, there was a famous Qureishi poet by the name of Labeed bin Rabee’ah. In his company, one day, sat the great companion of the Prophet (saw): Uthmaan ibn Madh’oon (ra).
Labeed recited a verse of poetry:
[Indeed everything other then Allah is falsehood…]
Uthmaan ibn Madh’oon (ra) replied, “You have told the truth.”
Labeed continued: [ … And every enjoyment, without doubt, will die.]
“You have lied!” said Uthmaan ibn Madh’oon (ra).
“The enjoyment of paradise shall never end.”
This infuriated the group and one of the ignorant amongst them stood up and slapped Uthmaan ibn Madh’oon (ra) in the face, blackening his eye.
There are things that help us in times of sadness:
One: During times of sadness, Allah wants us to come back and reflect upon the Qur’an. That is what He revealed it for, contemplation. In it, the believer will find tranquility for his or her heart.
Two: Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Allah’s Blessings on the Islamic New Year, 1428
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
“Goodbye My Beloved” by Muhammad Al Shareef (PART 2)
“Goodbye My Beloved” by Muhammad Al Shareef (PART 2)
ISSUE NO. 006 of 2007
ISSUE DATE. Friday 9th February, 2007
Corresponding Islamic Date: 20th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
“Goodbye My Beloved”
by Muhammad Al Shareef
(PART 2)
Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Umm Salamah (ra) the narrator of this dua, loved her husband very much. When he died, she states, “I was firm to say the dua, but I thought to myself, how could I get anything better then Abu Salamah? Allah (swt) answered my dua and I married the Messenger of Allah (saw)! And he is better then Abu Salamah (ra).”
May Allah (swt) make all our brothers good husbands like Rasul Allah (saw) and Abu Salamah.
And for those who have had a child die, take glad tidings in the following Hadith:
Abu Moosa al-Ash’aree (ra) narrates: Allah’s Messenger, (saw) said,
“If the child of a servant (of Allah) dies, Allah questions the angels,
‘Have you taken the life of my servant’s child?’
“The angels reply, ‘Yes.’
“Allah then asks them, ‘Have you taken the fruit of his heart?’
“The angels reply, ‘Yes.’
“Then Allah asks them, ‘What did my servant say?’
“They reply, ‘He praised you and refrained (from saying anything unbefitting)’
“At that Allah will say, ‘Build a home for my slave in Jannah and call it Bayt-ul-Hamd (The Home of Thankfulness).’”
Umar (ra) said, “We found the best of our provision to be patience.”
Part II: Towards Patience
The term Al-Qadaa’ wal Qadr is so easily inadequately translated. Some have translated it as pre-destiny, decree, etc.
Once, however, I was passing through a bookstore in Madinah and there I found a book on this topic. The translated had cleverly translated the term Qadr as: Pre-Recording.
So I thought to myself, for our TV culture, now there is a translation we can all understand. Everything that happens to us is pre-recorded with Allah (swt), nothing can happen except by his Will and knowledge.
When a death befalls someone, it is permissible to cry (without wailing) and to feel sadness in the heart.
When the son of Rasul Allah (saw) was dying, he held his small body in his hand and began crying. The Sahaabah who saw him crying inquired, “What are these tears, O Messenger of Allah.”
He (saw) replied, “The eye cries, and the heart is saddened, but we do not say anything other then that which is pleasing to our Lord, and we, indeed O Ibraheem, are saddened by our separation from you.”
However, we have picked up things from the culture of the non-Muslims, things that we do not find in the tradition dictated to us by the Lord of the worlds. For example:
a. To wear black specifically to honor the deceased.
b. Institutionalizing the placing of flowers at the site of the grave.
c. To lower a national flag in honor of the deceased.
d. There is no mention of a ‘moment-of-silence’ in Islam.
e. There is no mention of Qur’an Khanis (gathering people to recite Qur’an for the deceased) in the Sunnah of Muhammad (saw). All goodness is in
following the guidance of our Prophet (saw).
f. There is no mention of gathering people 40 days after the death to recite Qur’an for the deceased.
g. There is no mention of having an annual gathering where guests recite the Qur’an for the deceased.
h. There is no mention in the Sunnah of collectively reciting Suratul-Fatiha for the deceased.
So then what should we do?
1. We should hasten to pay off the debts of the deceased.
2. We should give our condolences to the family of the deceased. This could be done in the Masjid, at the gravesite, at their homes, etc. But excessively long gatherings at the deceased’s home should not be encouraged.
3. We should make food for the family of the deceased and not burden them with having to make food for the entire community.
4. We should all attend the funeral prayer and, for men, follow the funeral to the gravesite. The women should not follow, as Umm Salamah (ra) said, “We were forbidden from following the funeral processions.”
5. We may give Sadaqah on behalf of the deceased, and we may perform Hajj on their behalf.
6. And above all, we should make Dua, and lots of it, for the deceased. This is how the Prophet (saw) taught us, as in the funeral prayer and the hadith of the servants actions being cut off except from three things - he mentioned, “… a pious child that makes dua for (the deceased).”
Narrated Abu Hurayrah (ra), Allah’s Messenger (saw) said to a group of Ansari women, “There is no woman amongst you who has three children of hers die, yet she is patient, hoping for the reward from Allah, except that she shall enter Jannah.”
So a woman amongst them asked,
“What about two children O Messenger of Allah?”
He replied, “Even two.”
Allah’s Blessings on the Islamic New Year, 1428
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service, (1882-2007)
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
ISSUE NO. 006 of 2007
ISSUE DATE. Friday 9th February, 2007
Corresponding Islamic Date: 20th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
“Goodbye My Beloved”
by Muhammad Al Shareef
(PART 2)
Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Umm Salamah (ra) the narrator of this dua, loved her husband very much. When he died, she states, “I was firm to say the dua, but I thought to myself, how could I get anything better then Abu Salamah? Allah (swt) answered my dua and I married the Messenger of Allah (saw)! And he is better then Abu Salamah (ra).”
May Allah (swt) make all our brothers good husbands like Rasul Allah (saw) and Abu Salamah.
And for those who have had a child die, take glad tidings in the following Hadith:
Abu Moosa al-Ash’aree (ra) narrates: Allah’s Messenger, (saw) said,
“If the child of a servant (of Allah) dies, Allah questions the angels,
‘Have you taken the life of my servant’s child?’
“The angels reply, ‘Yes.’
“Allah then asks them, ‘Have you taken the fruit of his heart?’
“The angels reply, ‘Yes.’
“Then Allah asks them, ‘What did my servant say?’
“They reply, ‘He praised you and refrained (from saying anything unbefitting)’
“At that Allah will say, ‘Build a home for my slave in Jannah and call it Bayt-ul-Hamd (The Home of Thankfulness).’”
Umar (ra) said, “We found the best of our provision to be patience.”
Part II: Towards Patience
The term Al-Qadaa’ wal Qadr is so easily inadequately translated. Some have translated it as pre-destiny, decree, etc.
Once, however, I was passing through a bookstore in Madinah and there I found a book on this topic. The translated had cleverly translated the term Qadr as: Pre-Recording.
So I thought to myself, for our TV culture, now there is a translation we can all understand. Everything that happens to us is pre-recorded with Allah (swt), nothing can happen except by his Will and knowledge.
When a death befalls someone, it is permissible to cry (without wailing) and to feel sadness in the heart.
When the son of Rasul Allah (saw) was dying, he held his small body in his hand and began crying. The Sahaabah who saw him crying inquired, “What are these tears, O Messenger of Allah.”
He (saw) replied, “The eye cries, and the heart is saddened, but we do not say anything other then that which is pleasing to our Lord, and we, indeed O Ibraheem, are saddened by our separation from you.”
However, we have picked up things from the culture of the non-Muslims, things that we do not find in the tradition dictated to us by the Lord of the worlds. For example:
a. To wear black specifically to honor the deceased.
b. Institutionalizing the placing of flowers at the site of the grave.
c. To lower a national flag in honor of the deceased.
d. There is no mention of a ‘moment-of-silence’ in Islam.
e. There is no mention of Qur’an Khanis (gathering people to recite Qur’an for the deceased) in the Sunnah of Muhammad (saw). All goodness is in
following the guidance of our Prophet (saw).
f. There is no mention of gathering people 40 days after the death to recite Qur’an for the deceased.
g. There is no mention of having an annual gathering where guests recite the Qur’an for the deceased.
h. There is no mention in the Sunnah of collectively reciting Suratul-Fatiha for the deceased.
So then what should we do?
1. We should hasten to pay off the debts of the deceased.
2. We should give our condolences to the family of the deceased. This could be done in the Masjid, at the gravesite, at their homes, etc. But excessively long gatherings at the deceased’s home should not be encouraged.
3. We should make food for the family of the deceased and not burden them with having to make food for the entire community.
4. We should all attend the funeral prayer and, for men, follow the funeral to the gravesite. The women should not follow, as Umm Salamah (ra) said, “We were forbidden from following the funeral processions.”
5. We may give Sadaqah on behalf of the deceased, and we may perform Hajj on their behalf.
6. And above all, we should make Dua, and lots of it, for the deceased. This is how the Prophet (saw) taught us, as in the funeral prayer and the hadith of the servants actions being cut off except from three things - he mentioned, “… a pious child that makes dua for (the deceased).”
Narrated Abu Hurayrah (ra), Allah’s Messenger (saw) said to a group of Ansari women, “There is no woman amongst you who has three children of hers die, yet she is patient, hoping for the reward from Allah, except that she shall enter Jannah.”
So a woman amongst them asked,
“What about two children O Messenger of Allah?”
He replied, “Even two.”
Allah’s Blessings on the Islamic New Year, 1428
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service, (1882-2007)
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
What Happens After Death - Part 1. 007 of 2007
ISSUE NO. 007 of 2007
ISSUE DATE. Friday 16th February, 2007
Corresponding Islamic Date: 27th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
What Happens After Death - Part 1.
Rasulullaah (saw)’s saying denote clearly that the dead persons are much alive, although their lives are very different from those of ours. Rasulullaah (saw) said: “Breaking the bones of the dead person is like breaking the bones whilst he was alive.” [Mishkat]
Once Rasulullaah (saw) saw Hadhrat Amr bin Hazm (ra) reclining against a grave and retorted : “Do not trouble the man of the grave.” [Mishkat]
When a person dies , he enters a world called “Barzakh”, even if he might be buried or cremated. His sense and ability of comprehending remains intact. Rasulullaah (saw) stated :
“When the dead body is placed on the bier , and the people carry it towards the graveyard,the virtuous one urges them to move faster, but when, the dead is a sinner, he cries “where is my family members
taking me”
He further added,”Every creature, except human beings, hears to his wailings ; if a human being should hear it, he is bound to fall
unconscious.” [Bukhari]
What happens to a person between his death and the Day of Qiyamaah is called “Barzakh” which literally means screen and fence.
Since dead bodies are generally buried, the term, “Grave” is generally used for all. Hence even those persons who are cremated or drown remain alive in Barzakh. In reality reward and punishment are related and connected to the soul, and Allaah (swt) has the definite power of granting reward and punishment by collecting even the burnt particles and molecules.
Bukhari and Muslim report: A certain person committed numerous sins.
On the verge of death, he bequeathed his sons that after his death his body should be burnt to ashes; half of the ashes be spread on the land and the other half be thrown into the sea. Having left this will (testament)
he remarked:
“If Allaah overpowers me and He restores me life He will render me the worst and severest punishment ever given to anyone.”
When he died, his sons acted as instructed. Then Allaah (swt) ordered the sea to collect all the particles of his body, and the sea complied with His Order, and the land did the same when ordered. After having assembled all the particles He revived him. Later on he was asked:
“Why did you leave such a will?”.
“O Rabb I did so due to your fear,” He submitted.
Thereafter Allaah (swt) forgave him.
In another hadith we are informed that the Believers visit each other and enquire about others from those who meet them.Hadhrat Jubair (ra) said:
“When a person dies his offsprings often welcome him, as was done in the world.”
Hadhrat Thabit Banani (ra) should say:
“When a person dies his kith and kin who died, surround him in
Barzakh and express their joys and delight more than they did when greeting a person from abroad in the world.” [Ibn Abid’duniya]
Hadhrat Qays bin Qabisa (ra) reports that Rasulullaah (saw) stated :
“Unbelievers are not permitted to talk with each other “
Someone enquired whether the dead could speak, he answered :
“Yes, and they also visit each other.” [Ibn Hibban]
Hadhrat Ayesha (ra) reported that Rasulullaah (saw) said:
“One who is not a Believer is not allowed to talk to the dead.”
“Do the dead speak too?” Someone enquired .
“Yes, of course!” said Rasulullaah (saw) and added.
“They also visit each other.”
Hadhrat Umm Basher (ra) reported to have enquired from Rasulullaah (saw):
“O Rasul of Allaah! Do the dead persons recognise each other?”
He replied: “The virtuous souls are embodied in green birds in
Heaven.” “Now if the birds could recognise each other why not the souls?”
Hadhrat Abu Saeed Khudri (ra) reports Rasulullaah (saw) stated :
“One who begins learning the Noble Qur’aan and dies without
completing it, an angel teaches him the Qur’aan in the grave.
Thus he will meet Allaah in a state as if he has learnt the entire Qur’aan by heart.” [Shauq-e-Watan]
Hence those who spend their lives in performing righteous acts and believe in life after death do not love worldly life and prefer death to this life but those who waste their worldly life in evil are afraid of death.
Suliman bin Abdul Malik once asked Abu Hazim (ra):
“Why are we afraid of death?”
“You are afraid because you have beautified the world and discarded the Aakhiraat; thus you dislike to proceed to wilderness, departing from the habitated and beautified world.” he replied.
“ Definitely you spoke the truth indeed!” Suliman acknowledged.
Virtuous and righteous personal are not worried at the concept of death
because they firmly hope to have a better life in the next world.
Rasulullaah (saw) stated :
“Man loves his life while death is better for him.” [Baihaqi]
Rasulullaah (saw) further added: “Man regards death as detestable,
although death is better than mischiefs. Thus as soon as he dies, he is secure from the mischiefs of the world.” [Ahmad]
In another hadith, Rasulullaah (saw) has denoted death as a gift for the Believer. [Mishkat]
In brief , death is something very desirable provided the person is righteous and has formulated a good relationship with Allaah. Those persons who live doing good acts prefer death to this worldly abode and desire to depart for the permanent life of peace and comfort, away from this world of sorrow and sufferings.
Hadhrat Abu Hurairah (ra) one day enquired from someone:
“Where are you going?”
“To the market,” he replied.
“If able , buy and bring death for me.”
That is, he destested life in the world and hence was even ready to possess death by purchasing it.
Hadhrat Khalid bin Madah (ra) says: “If anyone says that the one who touches a particular object first will die.I shall be the first person to touch it . However, it is a different matter if someone superseded me in running and reaching the object.” [Sharh-us-Sudur]
Hadhrat Anas (ra) reports that Rasulullaah (saw) stated : “Death of a man is like the birth of a child from (the dark and narrow) the womb of a mother to the peace and comfort of the world”. (Tirmidhi).
Allahumma habbibil mauta ilayya wa ila man yalamu anna syedena
Muhammadan sallallahu Ta’aala alaihi wa sallama abduka wa rasulika
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville. Trinidad W.I.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
ISSUE DATE. Friday 16th February, 2007
Corresponding Islamic Date: 27th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
What Happens After Death - Part 1.
Rasulullaah (saw)’s saying denote clearly that the dead persons are much alive, although their lives are very different from those of ours. Rasulullaah (saw) said: “Breaking the bones of the dead person is like breaking the bones whilst he was alive.” [Mishkat]
Once Rasulullaah (saw) saw Hadhrat Amr bin Hazm (ra) reclining against a grave and retorted : “Do not trouble the man of the grave.” [Mishkat]
When a person dies , he enters a world called “Barzakh”, even if he might be buried or cremated. His sense and ability of comprehending remains intact. Rasulullaah (saw) stated :
“When the dead body is placed on the bier , and the people carry it towards the graveyard,the virtuous one urges them to move faster, but when, the dead is a sinner, he cries “where is my family members
taking me”
He further added,”Every creature, except human beings, hears to his wailings ; if a human being should hear it, he is bound to fall
unconscious.” [Bukhari]
What happens to a person between his death and the Day of Qiyamaah is called “Barzakh” which literally means screen and fence.
Since dead bodies are generally buried, the term, “Grave” is generally used for all. Hence even those persons who are cremated or drown remain alive in Barzakh. In reality reward and punishment are related and connected to the soul, and Allaah (swt) has the definite power of granting reward and punishment by collecting even the burnt particles and molecules.
Bukhari and Muslim report: A certain person committed numerous sins.
On the verge of death, he bequeathed his sons that after his death his body should be burnt to ashes; half of the ashes be spread on the land and the other half be thrown into the sea. Having left this will (testament)
he remarked:
“If Allaah overpowers me and He restores me life He will render me the worst and severest punishment ever given to anyone.”
When he died, his sons acted as instructed. Then Allaah (swt) ordered the sea to collect all the particles of his body, and the sea complied with His Order, and the land did the same when ordered. After having assembled all the particles He revived him. Later on he was asked:
“Why did you leave such a will?”.
“O Rabb I did so due to your fear,” He submitted.
Thereafter Allaah (swt) forgave him.
In another hadith we are informed that the Believers visit each other and enquire about others from those who meet them.Hadhrat Jubair (ra) said:
“When a person dies his offsprings often welcome him, as was done in the world.”
Hadhrat Thabit Banani (ra) should say:
“When a person dies his kith and kin who died, surround him in
Barzakh and express their joys and delight more than they did when greeting a person from abroad in the world.” [Ibn Abid’duniya]
Hadhrat Qays bin Qabisa (ra) reports that Rasulullaah (saw) stated :
“Unbelievers are not permitted to talk with each other “
Someone enquired whether the dead could speak, he answered :
“Yes, and they also visit each other.” [Ibn Hibban]
Hadhrat Ayesha (ra) reported that Rasulullaah (saw) said:
“One who is not a Believer is not allowed to talk to the dead.”
“Do the dead speak too?” Someone enquired .
“Yes, of course!” said Rasulullaah (saw) and added.
“They also visit each other.”
Hadhrat Umm Basher (ra) reported to have enquired from Rasulullaah (saw):
“O Rasul of Allaah! Do the dead persons recognise each other?”
He replied: “The virtuous souls are embodied in green birds in
Heaven.” “Now if the birds could recognise each other why not the souls?”
Hadhrat Abu Saeed Khudri (ra) reports Rasulullaah (saw) stated :
“One who begins learning the Noble Qur’aan and dies without
completing it, an angel teaches him the Qur’aan in the grave.
Thus he will meet Allaah in a state as if he has learnt the entire Qur’aan by heart.” [Shauq-e-Watan]
Hence those who spend their lives in performing righteous acts and believe in life after death do not love worldly life and prefer death to this life but those who waste their worldly life in evil are afraid of death.
Suliman bin Abdul Malik once asked Abu Hazim (ra):
“Why are we afraid of death?”
“You are afraid because you have beautified the world and discarded the Aakhiraat; thus you dislike to proceed to wilderness, departing from the habitated and beautified world.” he replied.
“ Definitely you spoke the truth indeed!” Suliman acknowledged.
Virtuous and righteous personal are not worried at the concept of death
because they firmly hope to have a better life in the next world.
Rasulullaah (saw) stated :
“Man loves his life while death is better for him.” [Baihaqi]
Rasulullaah (saw) further added: “Man regards death as detestable,
although death is better than mischiefs. Thus as soon as he dies, he is secure from the mischiefs of the world.” [Ahmad]
In another hadith, Rasulullaah (saw) has denoted death as a gift for the Believer. [Mishkat]
In brief , death is something very desirable provided the person is righteous and has formulated a good relationship with Allaah. Those persons who live doing good acts prefer death to this worldly abode and desire to depart for the permanent life of peace and comfort, away from this world of sorrow and sufferings.
Hadhrat Abu Hurairah (ra) one day enquired from someone:
“Where are you going?”
“To the market,” he replied.
“If able , buy and bring death for me.”
That is, he destested life in the world and hence was even ready to possess death by purchasing it.
Hadhrat Khalid bin Madah (ra) says: “If anyone says that the one who touches a particular object first will die.I shall be the first person to touch it . However, it is a different matter if someone superseded me in running and reaching the object.” [Sharh-us-Sudur]
Hadhrat Anas (ra) reports that Rasulullaah (saw) stated : “Death of a man is like the birth of a child from (the dark and narrow) the womb of a mother to the peace and comfort of the world”. (Tirmidhi).
Allahumma habbibil mauta ilayya wa ila man yalamu anna syedena
Muhammadan sallallahu Ta’aala alaihi wa sallama abduka wa rasulika
This publication has been researched, published, printed and distributed as a
Community Service through the kind courtesy of Meccan Printers Ltd. #128 Caroni Savannah Road, Charlieville. Trinidad W.I.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
Wednesday, February 7, 2007
“Goodbye My Beloved” by Muhammad Al Shareef (PART 2)
“Goodbye My Beloved” by Muhammad Al Shareef (PART 2)
ISSUE NO. 006 of 2007
ISSUE DATE. Friday 9th February, 2007
Corresponding Islamic Date: 20th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Umm Salamah (ra) the narrator of this dua, loved her husband very much. When he died, she states, “I was firm to say the dua, but I thought to myself, how could I get anything better then Abu Salamah? Allah (swt) answered my dua and I married the Messenger of Allah (saw)! And he is better then Abu Salamah (ra).”
May Allah (swt) make all our brothers good husbands like Rasul Allah (saw) and Abu Salamah.
And for those who have had a child die, take glad tidings in the following Hadith:
Abu Moosa al-Ash’aree (ra) narrates: Allah’s Messenger, (saw) said,
“If the child of a servant (of Allah) dies, Allah questions the angels,
‘Have you taken the life of my servant’s child?’
“The angels reply, ‘Yes.’
“Allah then asks them, ‘Have you taken the fruit of his heart?’
“The angels reply, ‘Yes.’
“Then Allah asks them, ‘What did my servant say?’
“They reply, ‘He praised you and refrained (from saying anything unbefitting)’
“At that Allah will say, ‘Build a home for my slave in Jannah and call it Bayt-ul-Hamd (The Home of Thankfulness).’”
Umar (ra) said, “We found the best of our provision to be patience.”
Part II: Towards Patience
The term Al-Qadaa’ wal Qadr is so easily inadequately translated. Some have translated it as pre-destiny, decree, etc.
Once, however, I was passing through a bookstore in Madinah and there I found a book on this topic. The translated had cleverly translated the term Qadr as: Pre-Recording.
So I thought to myself, for our TV culture, now there is a translation we can all understand. Everything that happens to us is pre-recorded with Allah (swt), nothing can happen except by his Will and knowledge.
When a death befalls someone, it is permissible to cry (without wailing) and to feel sadness in the heart.
When the son of Rasul Allah (saw) was dying, he held his small body in his hand and began crying. The Sahaabah who saw him crying inquired, “What are these tears, O Messenger of Allah.”
He (saw) replied, “The eye cries, and the heart is saddened, but we do not say anything other then that which is pleasing to our Lord, and we, indeed O Ibraheem, are saddened by our separation from you.”
However, we have picked up things from the culture of the non-Muslims, things that we do not find in the tradition dictated to us by the Lord of the worlds. For example:
a. To wear black specifically to honor the deceased.
b. Institutionalizing the placing of flowers at the site of the grave.
c. To lower a national flag in honor of the deceased.
d. There is no mention of a ‘moment-of-silence’ in Islam.
e. There is no mention of Qur’an Khanis (gathering people to recite Qur’an for the deceased) in the Sunnah of Muhammad (saw). All goodness is in
following the guidance of our Prophet (saw).
f. There is no mention of gathering people 40 days after the death to recite Qur’an for the deceased.
g. There is no mention of having an annual gathering where guests recite the Qur’an for the deceased.
h. There is no mention in the Sunnah of collectively reciting Suratul-Fatiha for the deceased.
So then what should we do?
1. We should hasten to pay off the debts of the deceased.
2. We should give our condolences to the family of the deceased. This could be done in the Masjid, at the gravesite, at their homes, etc. But excessively long gatherings at the deceased’s home should not be encouraged.
3. We should make food for the family of the deceased and not burden them with having to make food for the entire community.
4. We should all attend the funeral prayer and, for men, follow the funeral to the gravesite. The women should not follow, as Umm Salamah (ra) said, “We were forbidden from following the funeral processions.”
5. We may give Sadaqah on behalf of the deceased, and we may perform Hajj on their behalf.
6. And above all, we should make Dua, and lots of it, for the deceased. This is how the Prophet (saw) taught us, as in the funeral prayer and the hadith of the servants actions being cut off except from three things - he mentioned, “… a pious child that makes dua for (the deceased).”
Narrated Abu Hurayrah (ra), Allah’s Messenger (saw) said to a group of Ansari women, “There is no woman amongst you who has three children of hers die, yet she is patient, hoping for the reward from Allah, except that she shall enter Jannah.”
So a woman amongst them asked,
“What about two children O Messenger of Allah?”
He replied, “Even two.”
Allah’s Blessings on the Islamic New Year, 1428
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service.
ISSUE NO. 006 of 2007
ISSUE DATE. Friday 9th February, 2007
Corresponding Islamic Date: 20th Muharram, 1428
A’ oozu Billahi Minash Shaitaan Nir Rajeem Bissmillaah Hir Rahmaan Nir Raheem
I seek refuge in Allah from Satan the Accursed, I begin in the Name of Allah, Most Gracious, Most Merciful
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
Whatever happens, when someone is patient and says the dua that the Prophet (saw) taught us, that person will be blessed with something better.
The Dua is as follows:
“Inna lillaahi wa inna Ilayhi raaji’oon. Allaahumma ‘jurnee fee museebatee, wakhluf lee khayrun minh.”
Umm Salamah (ra) the narrator of this dua, loved her husband very much. When he died, she states, “I was firm to say the dua, but I thought to myself, how could I get anything better then Abu Salamah? Allah (swt) answered my dua and I married the Messenger of Allah (saw)! And he is better then Abu Salamah (ra).”
May Allah (swt) make all our brothers good husbands like Rasul Allah (saw) and Abu Salamah.
And for those who have had a child die, take glad tidings in the following Hadith:
Abu Moosa al-Ash’aree (ra) narrates: Allah’s Messenger, (saw) said,
“If the child of a servant (of Allah) dies, Allah questions the angels,
‘Have you taken the life of my servant’s child?’
“The angels reply, ‘Yes.’
“Allah then asks them, ‘Have you taken the fruit of his heart?’
“The angels reply, ‘Yes.’
“Then Allah asks them, ‘What did my servant say?’
“They reply, ‘He praised you and refrained (from saying anything unbefitting)’
“At that Allah will say, ‘Build a home for my slave in Jannah and call it Bayt-ul-Hamd (The Home of Thankfulness).’”
Umar (ra) said, “We found the best of our provision to be patience.”
Part II: Towards Patience
The term Al-Qadaa’ wal Qadr is so easily inadequately translated. Some have translated it as pre-destiny, decree, etc.
Once, however, I was passing through a bookstore in Madinah and there I found a book on this topic. The translated had cleverly translated the term Qadr as: Pre-Recording.
So I thought to myself, for our TV culture, now there is a translation we can all understand. Everything that happens to us is pre-recorded with Allah (swt), nothing can happen except by his Will and knowledge.
When a death befalls someone, it is permissible to cry (without wailing) and to feel sadness in the heart.
When the son of Rasul Allah (saw) was dying, he held his small body in his hand and began crying. The Sahaabah who saw him crying inquired, “What are these tears, O Messenger of Allah.”
He (saw) replied, “The eye cries, and the heart is saddened, but we do not say anything other then that which is pleasing to our Lord, and we, indeed O Ibraheem, are saddened by our separation from you.”
However, we have picked up things from the culture of the non-Muslims, things that we do not find in the tradition dictated to us by the Lord of the worlds. For example:
a. To wear black specifically to honor the deceased.
b. Institutionalizing the placing of flowers at the site of the grave.
c. To lower a national flag in honor of the deceased.
d. There is no mention of a ‘moment-of-silence’ in Islam.
e. There is no mention of Qur’an Khanis (gathering people to recite Qur’an for the deceased) in the Sunnah of Muhammad (saw). All goodness is in
following the guidance of our Prophet (saw).
f. There is no mention of gathering people 40 days after the death to recite Qur’an for the deceased.
g. There is no mention of having an annual gathering where guests recite the Qur’an for the deceased.
h. There is no mention in the Sunnah of collectively reciting Suratul-Fatiha for the deceased.
So then what should we do?
1. We should hasten to pay off the debts of the deceased.
2. We should give our condolences to the family of the deceased. This could be done in the Masjid, at the gravesite, at their homes, etc. But excessively long gatherings at the deceased’s home should not be encouraged.
3. We should make food for the family of the deceased and not burden them with having to make food for the entire community.
4. We should all attend the funeral prayer and, for men, follow the funeral to the gravesite. The women should not follow, as Umm Salamah (ra) said, “We were forbidden from following the funeral processions.”
5. We may give Sadaqah on behalf of the deceased, and we may perform Hajj on their behalf.
6. And above all, we should make Dua, and lots of it, for the deceased. This is how the Prophet (saw) taught us, as in the funeral prayer and the hadith of the servants actions being cut off except from three things - he mentioned, “… a pious child that makes dua for (the deceased).”
Narrated Abu Hurayrah (ra), Allah’s Messenger (saw) said to a group of Ansari women, “There is no woman amongst you who has three children of hers die, yet she is patient, hoping for the reward from Allah, except that she shall enter Jannah.”
So a woman amongst them asked,
“What about two children O Messenger of Allah?”
He replied, “Even two.”
Allah’s Blessings on the Islamic New Year, 1428
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service.
Wednesday, January 17, 2007
The Four Poisons of the Heart - Part 3.
ISSUE NO. 003 of 2007
ISSUE DATE. Friday 19th January, 2007
Corresponding Islamic Date: 29th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 3.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
Too Much Food
The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.
Al-Miqdam ibn Ma’d Yakrib (ra) said:
“I heard the Messenger of Allah (saw) say:
“The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing.”
Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah (swt) and makes worship and obedience seem laborious - such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said:
“Restrict the pathways of shaytan by fasting.”
It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said:
“Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much.”
The Prophet (saw) and his companions (ra) used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace.
This is why Ibn Umar (ra) and his father before him - in spite of the abundance of food available to them - modelled their eating habits on those of the Prophet .
It has been reported that Aisha (ra), said:
“From the time of their arrival in Madina up until his death , the family of Muhammad never ate their fill of bread made from wheat three nights in a row.”
Ibrahim ibn Adham (ra) said:
“Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry.”
A basic characteristic of Islam is this: that it never forgets for an instant, at any time or place, the nature of man and the limits of his capacities, nor does it neglect the material realities of his existence. Yet, at the same time, it causes him to attain - as has happened at various periods in the past and can always happen, if the necessary efforts are made - a higher point than that reached by any man-made system whatsoever. This is accomplished with ease, comfort, security and moderation.
All error arises from misunderstanding or neglecting the nature of this faith, from expecting the occurrence of miracles of hidden origin, miracles which will transform the nature of man, pay no attention to his limited capacities, and have no regard for the material realities of his environment.
Is Islam not revealed by God? And is not God omnipotent? Why, then, does this faith operate only within the boundaries of restricted human abilities? Why should the results of its operation be affected by human weakness? Why is it not always triumphant, why are its adherents not always victorious? Why should its purity, its elan, on occasion be overcome by weakness, by the passions, by material realities? Why do the wrong sometimes triumph over the righteous, the adherents of this faith?
All these represent questions and doubts, and all arise in the first place from misunderstanding or neglect of the primary nature of this faith and its mode of operation.
Naturally Allah is capable of transforming human nature, by means of the religion of Islam or any other method. But - may He be exalted! - He has chosen to create man with his present nature in accordance with His own wisdom. He has chosen to make divine guidance the fruit of exertion and desire for it:
“Those who strive on our account, them will We guide to our paths.”
He chose too to make human nature operate constantly, without being effaced or put out of action.
“The soul and that which regulates it. He inspired it with knowledge of its corruption and its piety. He who purifies it, prospers; and he who corrupts it, loses thereby”.
He chose that His divinely ordained path for human life should be realized through human exertions, within the limits of human capacities:
“Truly Allah does not change the state of a people until they change that which is within themselves”.
“Were Allah not to repel some people by means of others, truly the earth would be corrupted”.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
This publication has been researched, published, printed and distributed as a Community Service through the kind courtesy of Meccan Printers Ltd.
ISSUE DATE. Friday 19th January, 2007
Corresponding Islamic Date: 29th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 3.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
Too Much Food
The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.
Al-Miqdam ibn Ma’d Yakrib (ra) said:
“I heard the Messenger of Allah (saw) say:
“The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing.”
Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah (swt) and makes worship and obedience seem laborious - such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said:
“Restrict the pathways of shaytan by fasting.”
It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said:
“Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much.”
The Prophet (saw) and his companions (ra) used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace.
This is why Ibn Umar (ra) and his father before him - in spite of the abundance of food available to them - modelled their eating habits on those of the Prophet .
It has been reported that Aisha (ra), said:
“From the time of their arrival in Madina up until his death , the family of Muhammad never ate their fill of bread made from wheat three nights in a row.”
Ibrahim ibn Adham (ra) said:
“Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry.”
A basic characteristic of Islam is this: that it never forgets for an instant, at any time or place, the nature of man and the limits of his capacities, nor does it neglect the material realities of his existence. Yet, at the same time, it causes him to attain - as has happened at various periods in the past and can always happen, if the necessary efforts are made - a higher point than that reached by any man-made system whatsoever. This is accomplished with ease, comfort, security and moderation.
All error arises from misunderstanding or neglecting the nature of this faith, from expecting the occurrence of miracles of hidden origin, miracles which will transform the nature of man, pay no attention to his limited capacities, and have no regard for the material realities of his environment.
Is Islam not revealed by God? And is not God omnipotent? Why, then, does this faith operate only within the boundaries of restricted human abilities? Why should the results of its operation be affected by human weakness? Why is it not always triumphant, why are its adherents not always victorious? Why should its purity, its elan, on occasion be overcome by weakness, by the passions, by material realities? Why do the wrong sometimes triumph over the righteous, the adherents of this faith?
All these represent questions and doubts, and all arise in the first place from misunderstanding or neglect of the primary nature of this faith and its mode of operation.
Naturally Allah is capable of transforming human nature, by means of the religion of Islam or any other method. But - may He be exalted! - He has chosen to create man with his present nature in accordance with His own wisdom. He has chosen to make divine guidance the fruit of exertion and desire for it:
“Those who strive on our account, them will We guide to our paths.”
He chose too to make human nature operate constantly, without being effaced or put out of action.
“The soul and that which regulates it. He inspired it with knowledge of its corruption and its piety. He who purifies it, prospers; and he who corrupts it, loses thereby”.
He chose that His divinely ordained path for human life should be realized through human exertions, within the limits of human capacities:
“Truly Allah does not change the state of a people until they change that which is within themselves”.
“Were Allah not to repel some people by means of others, truly the earth would be corrupted”.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
This publication has been researched, published, printed and distributed as a Community Service through the kind courtesy of Meccan Printers Ltd.
The Four Poisons of the Heart - Part 2.
ISSUE NO. 002 of 2007
ISSUE DATE. Friday 12th January, 2007
Corresponding Islamic Date: 22nd Zul Hijjah, 1427
The Four Poisons of the Heart - Part 2.
Ibn Qayyim al Jawziyyah
Unrestrained Glances
The unrestrained glance results in the one who looks becoming
attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:
It has been related that the Prophet (saw) once said words to the
effect:
“The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”
Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have comitted had it not been for this distorted image.
This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance.
Allah, Mighty and Glorious is He, says in Ch. 18, Vs. 28. of the Holy Qur’an:
“And do not obey anyone whose heart We have made forgetful in remembering Us - who follows his own desires, and whose
affair has exceeded all bounds.”
The unrestrained gaze causes all three afflictions.
It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity - only the opposite of these things can inhabit such a heart. Staring and gazing without restraint is disobedience to Allah:
Allah (swt) says in Ch. 24, Vs. 30 of the Holy Qur’an:
“Tell the believing men to lower their gaze and guard their
modesty; that is more purifying for them. Surely Allah is aware of what they do.”
Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.
Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light.
After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur’an:, Ch. 24, Vs. 35:
“Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things.”
When the heart is a light, countless good comes to it from all
directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.
Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.
A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal - his inner sight will never falter.”
Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.
Avoidance of Quarrel
Quarrel is very much disliked by Allah (swt) and a quarrelsome person has been decribed in the Quran; in contrast, forbearance, equanimity and avoidance of quarrel are attributes pleasing to
Allah (swt) and he who has them is rewarded for them.
Abdullah ibn Abbas (ra) has related that addressing a man of
Abd-al-Qais (ra) tribe, our blessed Holy Prophet (saw) said:
“You have two trails that Allah likes forbearance and dignity”
(Sahih Muslim).
So if someone be in the right and yet does he relinquish his right solely in order to avoid strife and quarrel or make peace, such a man has been given glad tidings by our Prophet (saw) may he be eternally blessed, who has been quoted as follows by Abu Umamah:-
“I guarantee a home on the verges of Paradise him who gives up quarrel even though he may be in the right”
(Sunan Abu Da’ud)
How fortunate a man who has been given glad tiding and even guaranteed a home in the Paradise! May Allah grant such an opportunity to all Muslims, amen!
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
ISSUE DATE. Friday 12th January, 2007
Corresponding Islamic Date: 22nd Zul Hijjah, 1427
The Four Poisons of the Heart - Part 2.
Ibn Qayyim al Jawziyyah
Unrestrained Glances
The unrestrained glance results in the one who looks becoming
attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:
It has been related that the Prophet (saw) once said words to the
effect:
“The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”
Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have comitted had it not been for this distorted image.
This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance.
Allah, Mighty and Glorious is He, says in Ch. 18, Vs. 28. of the Holy Qur’an:
“And do not obey anyone whose heart We have made forgetful in remembering Us - who follows his own desires, and whose
affair has exceeded all bounds.”
The unrestrained gaze causes all three afflictions.
It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity - only the opposite of these things can inhabit such a heart. Staring and gazing without restraint is disobedience to Allah:
Allah (swt) says in Ch. 24, Vs. 30 of the Holy Qur’an:
“Tell the believing men to lower their gaze and guard their
modesty; that is more purifying for them. Surely Allah is aware of what they do.”
Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.
Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light.
After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur’an:, Ch. 24, Vs. 35:
“Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things.”
When the heart is a light, countless good comes to it from all
directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.
Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.
A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal - his inner sight will never falter.”
Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.
Avoidance of Quarrel
Quarrel is very much disliked by Allah (swt) and a quarrelsome person has been decribed in the Quran; in contrast, forbearance, equanimity and avoidance of quarrel are attributes pleasing to
Allah (swt) and he who has them is rewarded for them.
Abdullah ibn Abbas (ra) has related that addressing a man of
Abd-al-Qais (ra) tribe, our blessed Holy Prophet (saw) said:
“You have two trails that Allah likes forbearance and dignity”
(Sahih Muslim).
So if someone be in the right and yet does he relinquish his right solely in order to avoid strife and quarrel or make peace, such a man has been given glad tidings by our Prophet (saw) may he be eternally blessed, who has been quoted as follows by Abu Umamah:-
“I guarantee a home on the verges of Paradise him who gives up quarrel even though he may be in the right”
(Sunan Abu Da’ud)
How fortunate a man who has been given glad tiding and even guaranteed a home in the Paradise! May Allah grant such an opportunity to all Muslims, amen!
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
The Four Poisons of the Heart - Part 1.
ISSUE NO. 001 of 2007
ISSUE DATE. Friday 5th January, 2007
Corresponding Islamic Date: 15th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 1.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah (swt), and so its sickness festers and increases. Ibn al-Mubarak said:
“I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.”
Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.
By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.
Unnecessary Talking
It is reported in al-Musnad, on the authority of Anas (ra), that the Prophet (saw) said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”
This shows that the Prophet (saw) has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.
At-Tirmidhi relates in a hadith on the authority of Ibn ‘Umar (ra): “Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.”
‘Umar Ibn al-Khattab (ra), said: “A person who talks too much is a
person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”
In a hadith related on the authority of Mu’adh (ra), the Prophet (saw) said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said “on their noses”) into the Fire?”
What is meant here by “the harvest of the tongues’” is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.
A hadith related by Abu Huraira (ra) says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”
Abu Huraira (ra) also related that the Messenger of Allah (saw) said,
“The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire
further than the distance between the east and the west.”
The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy
autumns.”
Uqba ibn Amir (ra) said: “I said: “O Messenger of Allah, what is our best way of surviving?” He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.””
It has been related on the authority of Sahl ibn Sa’d (ra) that the Prophet (saw) said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”
It has also been related by Abu Huraira (ra), that the Prophet(saw), said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”
Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.
The Prophet (saw) said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He.”
This was reported by at-Tirmidhi and Ibn Majah on the authority of Umm Habiba, (ra).
Umar ibn al-Khattab (ra) visited Abu Bakr (ra) and found him pulling his tongue with his fingers. Umar (ra) said “Stop! may Allah forgive you!” Abu Bakr (ra) replied; “This tongue has brought me to dangerous places.”
Abdullah ibn Masud (ra) said: “By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”
Abu Huraira (ra) reported that Ibn al-Abbas (ra) said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan (ra) said: “Whoever does not hold his tongue cannot
understand his deen.”
The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prophet (saw) is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his
abandoning what does not concern him.”
Abu Ubaida (ra) related that al-Hassan (ra) said: “One of the signs of
Allah’s abandoning a servant is His making him preoccupied with what does not concern him.”
Sahl (ra) said, “Whoever talks about what does not concern him is deprived of truthfulness.”
As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
ISSUE DATE. Friday 5th January, 2007
Corresponding Islamic Date: 15th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 1.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah (swt), and so its sickness festers and increases. Ibn al-Mubarak said:
“I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.”
Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.
By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.
Unnecessary Talking
It is reported in al-Musnad, on the authority of Anas (ra), that the Prophet (saw) said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”
This shows that the Prophet (saw) has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.
At-Tirmidhi relates in a hadith on the authority of Ibn ‘Umar (ra): “Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.”
‘Umar Ibn al-Khattab (ra), said: “A person who talks too much is a
person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”
In a hadith related on the authority of Mu’adh (ra), the Prophet (saw) said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said “on their noses”) into the Fire?”
What is meant here by “the harvest of the tongues’” is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.
A hadith related by Abu Huraira (ra) says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”
Abu Huraira (ra) also related that the Messenger of Allah (saw) said,
“The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire
further than the distance between the east and the west.”
The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy
autumns.”
Uqba ibn Amir (ra) said: “I said: “O Messenger of Allah, what is our best way of surviving?” He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.””
It has been related on the authority of Sahl ibn Sa’d (ra) that the Prophet (saw) said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”
It has also been related by Abu Huraira (ra), that the Prophet(saw), said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”
Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.
The Prophet (saw) said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He.”
This was reported by at-Tirmidhi and Ibn Majah on the authority of Umm Habiba, (ra).
Umar ibn al-Khattab (ra) visited Abu Bakr (ra) and found him pulling his tongue with his fingers. Umar (ra) said “Stop! may Allah forgive you!” Abu Bakr (ra) replied; “This tongue has brought me to dangerous places.”
Abdullah ibn Masud (ra) said: “By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”
Abu Huraira (ra) reported that Ibn al-Abbas (ra) said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan (ra) said: “Whoever does not hold his tongue cannot
understand his deen.”
The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prophet (saw) is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his
abandoning what does not concern him.”
Abu Ubaida (ra) related that al-Hassan (ra) said: “One of the signs of
Allah’s abandoning a servant is His making him preoccupied with what does not concern him.”
Sahl (ra) said, “Whoever talks about what does not concern him is deprived of truthfulness.”
As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
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