Use modern information media to spread Islam’s message: Al-Asheikh‏

Islamic Affairs Minister Saleh Al-Asheikh has emphasized the need for utilizing modern information media including the Internet and FM radio stations to spread the message of Islam.

 “FM radios with shortwave have been found more effective in propagating Islam,” the minister said, adding that it has been successfully used in African, East Asian and Southeast Asian countries.

“We can reach a large number of people through FM radios than satellite channels and at lesser cost,” he said and urged philanthropists to make use of this dynamic media for dawa work.

He said Islamic scholars in the Kingdom can give classes and lectures through the Internet, targeting audience in different parts of the world. “Many people all over the world wanted to know more about Islam.”

Al-Asheikh also stressed the need to use social media such as Facebook and Twitter for Islamic propagation, saying the younger generation uses this media for communication and exchange information.

He expected satellite channels would slowly disappear within 10-15 years as people would shift their focus to the Internet. “So, we should have a greater presence on the Internet and we should spend more money to develop this media,” the minister said.

Last Monday, Al-Asheikh launched a new website for Hadith named www.alssunnahnet.com to highlight the life and teachings of the Prophet Muhammad (peace be upon him). The website also offers religious rulings and legislative consultations, which are answered by a group of specialist scholars.

ref: http://arabnews.com/saudiarabia/article430210.ece

Knowledge is better than money

Alee رضي الله عنه said:


اَلْعِلْمُخَيْرٌمِنَ المَالِ
Knowledge is better than money,

لأَنَّ المَالُ تحْرِسُهُ وَ الْعِلْمُ يَحْرِسُكَ
since you have to protect money, while knowledge protects you.

وَ المَالُ تُفْنِيهِ اَلنَّفَقَةُ وَ الْعِلْمُ يَزْكُو عَلَى الإِنْفَاقِ
And money is depleted from spending, while knowledge grows when you spend it.

وَ الْعِلْمُ حَاكِمُ وَ المَالُ مَحْكُمُ عَلَيْهِ
And knowledge makes rulings, while money is ruled over.

مَاتَ خُزَّانُ المَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ
People who hoard money have died while they are still living, while the scholars live on through the ages. . .

أَعْيَانُهُمْ مَفْقُودَةٌ وَ آثَارُهُمْ فِي الْقُلُوْبِ مَوْجُودَةٌ

Their souls may have passed away, but their effects remain present in the hearts of people.

(جَامِعُ ْبَيَانِ الْعِلْم وَ فَضْله #٢٨٤ وَ إِسْنَادُهُ ضَعِيفٌ) 

Women's Voice - Conditions Do Apply

In brief, what the Fuqaha' have said about women's voices is that they are not 'Awrah in and of themselves. They say there is nothing wrong with listening to them when there is a need to do so. Therefore the Fuqaha' do not forbid listening to them, but certain conditions do apply:

The woman should speak without elongating the words, making her voice soft, or raising her voice. It is Haram for a man to listen with enjoyment, for fear of Fitnah (temptation).

The decisive factor for knowing what is Haram in the matter of women's speaking is what is included in the Ayah (interpretation of the meaning):

"O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honorable manner." [Noble Quran 33:32]

What is forbidden is being too soft in speech. It is obligatory for women to speak in an honorable manner, which means, as the Mufassirin explained, that they should not make their voices soft when addressing men.

In conclusion, what is required of The Muslim Woman when she speaks to a non-Mahram man is that she should adhere to what is mentioned in this Ayah.

She should refrain from what is forbidden and should fulfill her duties. She should speak only when necessary, and only about matters that are permissible and honorable, not evil. Between a woman and a non-Mahram man there should be no intonation, gestures, chat, joking, flirting or playful talk, so that there will be no room for provocation of desires and doubts. Women are not prevented from talking to non-Mahram men when it is necessary to do so, such as dealing directly with them when buying things or conducting any other financial transaction, because in such cases it is necessary for both parties to speak.

A woman may also ask a scholar about some legal Islamic matter, or a man may ask a woman such questions, as is proven in various texts of the Quran and Sunnah.

Within the guidelines described above, there is nothing wrong with a woman speaking to a non-Mahram man. It is also permissible for men to greet women with salaam and vice versa, according to the most correct opinion, but this greeting must be free of anything that may provoke desire in the person in whose heart is a disease, so as to be safe from Fitnah and pay attention to the regulations outlined above.

If there is fear of Fitnah being provoked by this greeting, then the woman should refrain from either initiating or returning the greeting, because warding off Fitnah by neglecting the greeting is warding off mischief, and warding off mischief takes precedence over doing something useful. (See al-Mufassal fi Ahkam al-Mar'ah by 'Abd al-Kareem Zaydan, vol 3/276).

And Allah knows best.

When my Lord says to me....

"When my Lord says to me,'Will you not be shy to disobey me?...'" (Beautiful and Beneficial Poem) 

It is reported that one of the companions of Imam Ahmad recited the following poem to him. This caused the Imam to suddenly leave the gathering and enter his house where he could be heard reciting the first verse and weeping loudly. The students remarked that the imam cried so much that it was as though he would die.
 

 

إذا ما قال لي ربي .. أما استحييت تعصيني
وتخفي الذنب عن خلقي .. وبالعصيان تأتيني
If my Lord asks me
“Have you no shame in disobeying me?
You hide your faults from my creation
yet full of sin you come to Me"

why we can't give up our desire for Allah's sake....

I was inspired to write this earlier today when a friend of mine asked me for advice:
                   “I just cannot stop listening to music…I want to, but it’s too hard!”

This is something we’ve all probably said to ourselves, or listened to others say. Whether the issue at hand is music or something else, we have a hard time letting go of the things that we hold dear in our hearts. There is a burning fire in some of us that makes us want to let go and change, but we just can’t actually do it. Being in this situation a few times, I can say that it is not easy.

When Islam was first delivered to the people of Arabia, it was an aberrant message. At that time, people used to practice a lot of things that today, we, as Muslims, consider Haraam. The people who received the message had a choice: to choose to live Islam or go on to live as they usually did. The people who wanted change and who wanted to do the right thing abandoned the actions they were told were wrong and struggled to change their lives for the best. Similarly, if you want to change something, you have to sincerely want to change it. You can’t claim that you want change and show no effort, no sign of improvement, and no progress toward your goal. No one will coerce you – the choice is all yours.

As many of us know, the companions of the Prophet (may Allah’s peace and blessings be upon him) used to drink tons of alcohol before the divine revelation came down forbidding alcohol. Alcohol is one of those things which people develop an inveterate habit to and drink abundantly. It’s so hard to stop drinking  once it’s a part of one’s life that nowadays, they have rehab centers and specialists to help people overcome their alcoholic addictions and problems. For the companions, when they were told that they weren’t allowed to drink alcohol and that it was forbidden, they instantly threw the alcohol out. If one had it in his mouth, he’d spit it out. If he was bringing the glass to his lips, he’d throw the glass down. Some even went as far as gagging themselves to induce vomiting to remove the alcohol they just drank. What caused these people that loved alcohol to do such a thing? How did they abruptly stop when they were commanded to do so? How did they instantly accomplish what takes people years of rehab to stop?

Mee dhuniye eyyy...

By: brother Moosa Shifau....
 Album to be released soon, insha Allah...

The Story of Abu Qudama & the Young Boy

When news of the Christian army that had prepared on the horizons to wipe out Islam reached Abu Qudaamah Ash-Shaamee, he moved quickly to the mimbar of the masjid. In a powerful and emotional speech, Abu Qudaamah ignited the desire of the community to defend their land – jihaad for the sake of Allah.

As he left the masjid, walking down a dark and secluded alley, a woman stopped him and said, “As salamu alaykum wa Rahmatullaah!” Abu Qudaamah stopped and did not answer. She repeated her salam again, adding “this is not how pious people should act.” She stepped forward from the shadows. “I heard you in the masjid encouraging the believers to go for jihaad and all I have is this…” She handed him two long braids. “It can be used for a horse rein. Perhaps Allah may write me as one of those who went for jihaad.”
The next day as that Muslim village set out to confront the crusader army, a young boy ran through the gathering and stood at the hooves of Abu Qudaamah’s horse.

“I ask you by Allah to allow me to join the army.”

Some of the elder fighters laughed at the boy. “The horses will trample you,” they said.
But Abu Qudaamah looked down into his eyes as he asked again, “I ask you by Allah, let me join.”
Abu Qudaamah then said, “On one condition; if you are killed you will take me with you to Jannah amongst those you will be allowed to intercede for.”
That young boy smiled. “It’s a promise.”

When the two armies met and the fighting intensified, the young boy on the back of Abu Qudaamah’s horse asked, “I ask you by Allah to give me 3 arrows.”

“You’ll lose them,” said Abu Qudaamah.
The boy repeated, “I ask you by Allah to give me them.”
Abu Qudaamah gave him the arrows and the boy took aim. “Bismillah!” The arrow flew and killed a Roman. “Bismillah!” The second arrow flew, killing a second Roman. “Bismillah!” The third arrow flew, killing a third Roman. An arrow then struck the boy in the chest, knocking him off the horse. Abu Qudaamah jumped down to his side, reminding the boy in his final breaths, “Don’t forget the promise!”

The boy reached into his pocket, extracted a pouch and said, “Please return this to my mother.”

“Who’s your mother?” asked Abu Qudaamah.

“The women that gave you the braids yesterday.”

Think about this Muslimah. How did she reach this level of taqwa where she would sacrifice her hair and her son? Indeed, she spent her life in the obedience of Allah, and when exam time came, she passed. Not only did she pass herself, but her children shone with that same beauty of eman; children that she herself raised. 

strory extracted from lecture "How a Pearl Develops" given by Muhammadh Alshareef.

A Word for Women

The mother of the believers Aa’ishah, radiallaahu anha, has narrated more th an

two thousand Ahaadeeth. She was the teacher of all in knowledge and

jurisprudence. The Sahaaba used to turn to her (for solutions) for the biggest of

the issues.

After the Aayah of Ahzaab was revealed the Messenger of Allaah sallallaahu
alaihi wasllam asked her to consult with her father (Abu Bakr) and decide if she
would prefer the splendor of this world or the h ereafter(i.e. the Messenger of
Allaah sallallaahu alaihi wasallam)? The mother of the believers, Aa’ishah
radiallaahu anha said in reply, ‘I need no consultation in this matter with my

parents, I prefer the Aakhirah (i.e. the Messenger of Allaah sallallaahu alaih i

wasallam) better than this world.’

Asma’ bint Umais radiallaahu anha, the wife of Abu Bakr radiallaahu anhu was a
very patient woman. When she learnt about th e killing of her son, Muhammad
bin Abee Bakr radiallaahu anhu , then instead of crying and wailing, she took

control over her anger and sat in the Masjid quietly. Due to which she bled.

The Taabi’iyyah, Ummus Suhba’ was a worshipping and abstentiou s woman. In
her illness she was presented with a special kind of intoxicant in a cup. She
supplicated to Allaah, ‘O Allaah! If You know that Your Messenger has indeed
forbidden this intoxicant, then safeguard me from it and cure me with out using
it.’ (Then) the cup broke and th e intoxicant flowed down and she was cured.

(She)used to wake up in the night and say, that she was astonished about her

eyes, that they knew that they had to sleep for a long time in the grave and in

spite of that they want to sleep here!!

Umm ad-Darda’ as-Sugraa was told that someone is complaining (or mentioning
something wrong) about you to the Khalifa Abdul Maalik. Then she replied that

she did not care, if someone has illegally accused me then someone must have

illegally praised me as well (which I may not deserve).

 When Laila, the grandmother of Khalifah Umar bin Abdul Azeez, was a small
child, one elderly lady from the household told her when the latter part of the
night had set in that, ‘Add water to the milk as it is time for morning.’ She replied,
‘How can I add water to the milk when the Ameer ul-Mu’mineen (Umar
radiallaahu anhu) has forbidden it.’ The woman said, ‘O you foolish one! Is
Ameer ul-Mu’mineed looking right now?’ The little girl replied, ‘But Allaah is

watching me! I will not do such a thing.’

There are many such incidents from which my sisters can take a lesson. I would

ask them that instead of other stories and novels they take up studying the

translations of Qur’an and Hadeeth. Due to which not only will they correct

themselves but their children as well will gain benefit from it. Allaah Ta’alaa

commanded the Messenger’s sallallaah u alaihi wasallam wives th at the recitation

of Qur’an and Hadeeth should be done in their homes.

And your homes should be like theirs, su ch that the Qu r’an and Hadeeth is
recited and the translations are studied and they are memorized.

Shaykh Badiuddeen Shah ar-Raashidee as-Sindhee
Khutubaat R aashidiyyah
Translated By: Abu Ahmad

Our Lord! Let Not Our Hearts Deviate (from the truth) After You Have Guided Us

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

(Our Lord! Let not our hearts deviate (from the truth) after You have guided us.) meaning, “Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur’an. Rather, make us remain firmly on Your straight path and true religion.”

وَهَبْ لَنَا مِن لَّدُنكَ

(And grant us from Ladunka) meaning, from You,

رَحْمَةً

(Mercy) with which You make our hearts firm, and increase in our Faith and certainty,

إِنَّكَ أَنتَ الْوَهَّابُ

Truly, You are the Bestower
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك

He then recited,

رَبَّنَا لاَ تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ

“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.” Surah Al-i-Imran [3:8]
Source: Tafsir Ibn Kathir

ޢިބްރަތް ޙާޞިލުކުރަމާތޯއެވެ

.

ޢިބްރަތް ޙާޞިލުކުރަމާތޯއެވެ!

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِيْنَ. وَالصَّلَاةُ وَالسَّلَامُ عَلَى أَشْرَفِ الْأَنْبِيَاءِ وَالْمُرْسَلِيْنَ. نَبِيِّنَا وَحَبِيْبِنَا وَقُدْوَتِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَأَصْحَابِهِ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الِّدْينِ. أَمَّا بَعْدُ

      

       ޢިމްރާން ބިން ޙިއްޠާނަކީ ޞަޙާބީންނާއި ބައްދަލުވުމުގެ ނިޢުމަތް ﷲތަޢާލާ ދެއްވި މީހުންގެ ތެރެއިން މީހެކެވެ. އޭނާ ވަނީ ޢާއިޝާ، އަބޫމޫސަލްޢަޝްޢަރީ އަދި އިބްނު ޢައްބާސް (رضي الله عنهم)ގެ ކިބައިން ރިވާކޮށްފައެވެ. އަދި އޭނާގެ ކިބައިން އިބްނު ސީރީން، ޤަތާދާ އަދި ޔަޙްޔާ ބިން އަބީކަޘީރު (رحمهم الله) ފަދަ މަޝްހޫރު ބޭކަލުންވަނީ ރިވާކުރައްވާފައެވެ. އަލްއިމާމުލް ބުޚާރީ ރަޙިމަހުﷲވެސް، އެކަލޭގެފާނުގެ ޞަޙީޙުގައި އޭނާގެ ކިބައިން ޙަދީޘްތަކެއް ރިވާކުރައްވާފައިވެއެވެ.

      ނަމަވެސް، މިފަދަ މާތް މަތިވެރި ޝަރަފުތަކެއް ލިބިފައިވުމާއެކުވެސް، އޭނާވަނީ އަހްލުއްސުނަތުގެ ސާފުސީދާ ޢަޤީދާ ދޫކޮށް ޚަވާރިޖުންގެ ގޮތުގައި ހިފައި، އެމީހުންގެ ތެރެއިން ބޮޑަކަށް ވެފައެވެ. އިމާމް ޛަހަބީ ރަޙިމަހުﷲ އެކަލޭގެފާނުގެ މަޝްހޫރު ފޮތް، ސިޔަރު އަޢުލާމުއްނުބަލާގައި ލިޔުއްވާފައިވެއެވެ. 'އިބްނު ސީރީން ރަޙިމަހުﷲ ވިދާޅުވިއެވެ. ޢިމްރާން ބިން ޙިއްޠާން، ޚަވާރިޖު އަންހެނަކާއި ކައިވެނި ކުރިއެވެ. އެއީ އޭނާ އަނބުރާ ސުންނަތަށް ގެނައުމަށްޓަކައެވެ. ނަމަވެސް އެއަންހެންމިހާގެ ވަސްވާހުގައިޖެހި ޚަވާރިޖު ފިކުރަށް ބަދަލުވީ ޢިމްރާން ބިން ޙިއްޠާނެވެ.' މި ރިވާޔަތުން އަޅުގަނޑުމެންނަށް އެނގިގެންދަނީ ޢިމްރާން ބިން ޙިއްޠާން ޚަވާރިޖަކަށްވީ އަންހެނެއްގެ ވަސްވާހުގައި ޖެހިގެންކަމެވެ.

އާދެ، މިފަދަ ޢިބްރަތުން ފުރިގެންވާ ޙާދިޘާތަކާއި ވާހަކަތަކަކީ ހަމައެކަނި އަޅުގަނޑުމެންގެ މަޢުލޫމާތުގެ ޚަޒާނާ މުއްސަނދި ކުރާއެއްޗަކަށް ނަހަދައި، ފަނާވަނިވި މިދުނިޔޭގެ ޙަޔާތާއިގެން ކުރިއަށްދާނެގޮތްވެސް މިފަދަ ޙާދިޘާތަކުން އަޅުގަނޑުމެން ދަސްކުރަންޖެހެއެވެ.

       އަންހެނުންނަކީ، ޝައިޠާނީ ގޮތްތަކަށް ފިރިހެނުން ލެންބުމުގައިވެސް އަދި ރަނގަޅުމަގަށް އެޅުވުމުގައިވެސް ވަރަށްބޮޑު ރޯލެއް އަދާކުރެވިދާނެ ބައެކެވެ. އެހެންކަމުން ޝައިޠާނާގެ އަޢުވާނުންތައްދަނީ އަންހެނުންގެ ބޭނުން މިކަމުގައި ވަރަށްބޮޑަށް ހިފަމުންނެވެ. އަންހެނުންގެ ޙައްޤު ހޯދައިދިނުމުގެ ނަމުގައި އެބައިމީހުންދަނީ އަންހެނުންތައް ނެރެ މުޖްތަމަޢުތައް ފަސާދަކުރަމުންނެވެ. އަންހެނުންގެ ޙައްޤުތައް ހޯދައިދޭން މަސައްކަތްކުރާ ބައެއްނަމަ، ވަކިބަޔަކު އިސްތިޘްނާކުރަންވީ ކީއްވެތޯއެވެ؟ މޫނުބުރުގާ އަޅައިގެން ތިބެން ބޭނުންވާ އުޚްތުންނަށް އެފުރުސަތު ހޯދައިދޭން މަސައްކަތްނުކުރަނީ ކީއްވެތޯއެވެ؟ އެއުޚްތުންނަށް ތަޢުލީމީދާއިރާގައި ކުރިއަށްދާނޭ ފުރުސަތުތަށް ތަނަވަސްކޮށްދޭން މަސައްކަތް ނުކުރަނީ ކީއްވެތޯއެވެ؟ މޫނުބުރުޤާ އެޅުމާއެކު އެއުޚްތުންތައް ފިރިހެނުންނަށް ބަދަލުވީތޯއެވެ؟ މިހުރިހާ ކަމަކުންވެސް އަޅުގަނޑުމެންނަށް އެނގި ބަޔާންވެގެންދަނީ، މިޝައިޠާނުންގެ މަޤުޞަދަކީ އަންހެނުންތައް ބަރަހަނާކޮށް މަގުމައްޗަށްނެރެ، ފިރިހެނުންތައް އެމީހުންގެ އަވައިގައި ޖައްސައި، ގިނަމީހުންނަކީ ﷲގެ ނިޢުމަތްތަކަށް ޝުކުރުވެރިނުވާ ނަރަކަވަންތަވެރީންގެ ތެރެއިން ބައެއްކަމުގައި ހެދުންކަމެވެ. ޝައިޠަނާވަނީ ﷲއަށް ތަޙައްދީކޮށް، އެއްގޮތުން ނުވެއްޖެއްޔާ އަނެއްގޮތުން މަސައްކަތްކޮށްގެންވެސް ގިނަމީހުންނަކީ އޭނާއާއެކު ނަރަކައަށްދާނެ ބައެއްކަމުގައި ހަދާނެކަމަށް ބުނެފައެވެ. ﷲ ވަޙީކުރައްވާފައިވެއެވެ.  قَالَ فَبِمَا أَغْوَيْتَنِي لأقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ (١٦)ثُمَّ لآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ (١٧) "އެކަލޭގެ ދެންނެވިއެވެ. އިބައިލާހު ތިމަންނާ ތެދުމަގުން އެއްކިބާކުރެއްވި ފަދައިން، ހަމަކަށަވަރުން، އެބައިމީހުން އިބައިލާހުގެ ތެދުމަގަށް ވާޞިލުވުމަށް ހުރަސް އަޅާހުށިމެވެ. ދެން އެއުރެންގެ ކުރިމަތިންނާއި ފުރަގަހުންނާއި ކަނާތްފަރާތުންނާއި ވާތްފަރާތުން (ވަސްވާސްދިނުމަށް) އެބައިމީހުންގެ ގާތަށް ތިމަން އަންނަހުށީމެވެ. އަދި އޭގެތެރެއިން ގިނަމީހުންނަކީ ޝުކުރުކުރާ ބައެއްކަމުގައި އިބައިލާހު ދެކެވޮޑިނުގަންނަވާނެތެވެ."  

       އެހެންކަމުން، ޝައިޠާނާއާއި އޭނާގެ އަޢުވާނުންނަށް އެހީތެރިވުމުގެބަދަލުގައި، ﷲގެ އަމުރުފުޅުތަކަށް ބޯލަބައި ކިޔަމަންތެރިކަން އަދާކުރުމާއެކު، ފިރީންނާއި މަޙުރަމުންނާއި އެހެނިހެން އުޚްތުންނަށް ﷲގެ ސީދާވެގެންވާމަގަށް ދަޢުވަތު ދިނުމުގައި، އެއިލާހުގެ ޙަޟްރަތުން ތައުފީޤާއި މަދަދަށް އެދޭހާލު، ލޮބުވެތި އުޚްތުން މަސައްކަތްކުރަން އެބަޖެހެއެވެ. ކޮންމެ އުޚްތެއްވެސް އެއުޚްތެއްގެ ފެންވަރުންނެވެ. ފިރީންނާއި ގާތްތިމާގެ މީހުންނަށް އަދާކުރަންޖެހޭ ޙައްޤުތައް އަދާކޮށް، އިސްލާމީ ރިވެތި އަޚުލާޤު އެބައިމީހުންނަށް ދައްކުވައިދީގެންނެވެ. ފޮތްތަކާއި ދަރުސްތައް އެހެނިހެން އުޚްތުންނަށް ހަދިޔާކޮށްގެންނެވެ. އެހެންބަސްތަކުން ލިޔެވިފައިވާ އާރޓިކަލްތަކާއި ފޮތްތަށް ދިވެއްސަށް ތަރުޖަމާ ކުރުމުގެ ޤާބިލުކަން ލިބިފައިވާނަމަ އެކަންވެސް ކޮށްގެންނެވެ. އަދިވެސް އެކަނބަލުންގެ ދާއިރާގެ ތެރޭގައި ކުރެވެން ހުރި ހުރިހާ ކަމެއް ކޮށްގެންނެވެ. ކިތަންމެ ކުޑަކަމެއްގެ ސަބަބުންވެސް މީހަކަށް ހިދާޔަތު ލިބިދާނެއެވެ.

       

      އަދި ލޮބުވެތި އަޚުންވެސް މިފަދަ ޝައިޠާނީ ކެހިވެރިމަޅިތަކަށް ސަމާލުވެ، ﷲ އަންގަވާފައިވާ ގޮތަށް ދުނިޔަވީޙަޔާތް ވޭތުކުރުމަށް ޢަޒުމްކޮށް މަސައްކަތްކުރަން އެބަޖެހެއެވެ. އަންހެނަކު ރަނގަޅުކުރުމަށްޓަކާ ކައިވެނިކުރުމުގެ ބަދަލުގައި، ކައިވެނިކުރަން ދީންވެރި ޞާލިޙު އަންހެނަކު އިޚްތިޔާރުކުރަން ސަމާލުވާން އެބަޖެހެއެވެ. ނަބިއްޔާ ޞައްލަﷲ ޢަލައިހިވަސައްލަމަ އިރުޝާދު ދެއްވާފައިވަނީވެސް މިފަދައިންނެވެ.    

The Last Sermon of Caliph Umar b. Abd Al-Aziz

It is reported that the last sermon ‘Umar b. ‘Abd Al-‘Aziz – Allâh have mercy on him – delivered was as follows:
He praised Allâh and said, “You were not created in vain, nor will you be left without purpose. Verily, you have an appointed time in which Allâh – the Most High – will come down to judge you. Wretched and ruined will he be who leaves the mercy of Allâh and is denied a Garden whose width is that of the heavens and Earth. Know you not that no one will be safe tomorrow save one who is wary of today and fears it; and sells the transitory for what will remain, and the little for the plenty, and fear in exchange for security [in the hereafter]? See you not that you are in the loins of the dead, to be taken by those who remain after you, until all matters return to the Best of Inheritors? Every day, [in the funerals] you accompany those returning to Allâh the Mighty and Sublime, having spent their time, until you hide them in a crevice in the ground, in the belly of a bare and unfurnished hole, having parted from their loved ones, stroking the dirt and facing their accounts. Now, they are dependent on their deeds, free of what they left behind, in need of [the deeds] they put before them. So fear Allâh before the time He appointed is up and death descends upon you. This is what I have to say.” He then lifted the edge of his garment over his face and wept profusely, and made everyone around him weep.
Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm Vol. 3 p343.

The Doors Of Tawfeeq Are Closed Upon Six People, By Ibn Al-Qayyim

Ibn Al-Qayyim said:

“The doors of tawfeeq are closed on six types of people:

           (1) those given blessings, but forget to give thanks;

           (2) those who haste towards knowledge, but forget to act upon it;

           (3) those who engage in sin, but delay repentance;

           (4) those who are proud of the seerah of the pious, but forget to follow them;

           (5) those who are forgetful of the hereafter, but it is running towards them;

           (6) and those who run after the world whereas it is running away from them.”

Emotional moments of the Sahaba.....The story of Jazan

Once Abdullah ibn Mas'ood (may Allah be pleased with him) was passing by an area in the city of Qufa. There, a group of wrong doing people have gathered to have a party. They were engrossed in drinking wine. A singer called Jazan was entertaining them with songs. Jazan had a very beautiful voice. When Abdullah ibn Mas'ood heard his voice while passing by, he said in amazement, "So beautiful is his voice. How wonderful it would be if he had used that voice to recite the Quran!" After saying this, Abdullah covered his head with a cloth and left that place. When Jazan noticed Abdullah ibn Mas'ood leaving, he asked, "Who is that man and what was he saying?" ..

The people in the gathering told him, "He is Abdullah ibn Mas'ood, a companion of Prophet Muhammad (peace be upon him). He said that your voice is very beautiful. How wonderful it would be if you had used your voice to recite the Quran!"

Jazan was struck by his comments. He threw away his musical instrument and ran to Abdullah ibn Mas'ood. The two of them embraced each other and shed tears profusely. Abdullah ibn Mas'ood said to him, "Why should I not love the one who loves Allah?" Thereafter, Jazan repented to Allah and stayed in the company of Abdullah ibn Mas'ood to learn the Quran and other teachings of Islam. He learned to such an extent that he became one of the great scholars of his time.

Obtained from the book "Tambihul Ghafileen" by Shaikh Abul Laith Samarkandi.

The Effect of the Knowledge & Guidance

 Abu Moosaa al-Ash’aree (radee Allaahu `anhu) reported that the Prophet (sall-Allaahu `alayhi wa sallam) said: “The example of the guidance and knowledge that Allaah sent me with is like the example of abundant rain that fell upon the earth, some of which was fertile soil that absorbed the water and brought forth vegetation and grass in abundance; and some of which was hard earth that held the water, and Allaah benefited the people through it. So they drank from it, let their animals drink from it and used it for cultivation. And some of the rain fell upon another portion of the land that was barren and it neither held the water nor brought forth vegetation. The first is the example of the person that comprehends Allaah’s Religion and benefits (from the knowledge) that Allaah sent me with, so he learns and then teaches others. The last example is that of a person who does not care for it and does not accept the guidance of Allaah that I was sent with.” (Reported by Al-Bukhaaree [1], Muslim [2] and Ahmad [3])

Narrator of the Hadeeth: He is Abu Moosaa al-Ash’aree, `Abdullaah bin Qais bin Saleem bin Hidaar, the well-known Companion. He migrated to Makkah, then to Abyssinia, then to Madeenah. The Messenger of Allaah put him in charge of one district of Yemen. He was courageous, a scholar and a doer of good deeds. `Umar bin Al-Khattaab appointed him as governor over Koofah and Basrah. He conquered Ahwaaz, Asbahaan and a number of other lands. He died in 50H.

Vocabulary in the Hadeeth:

Mathal: (Example) what is meant by it here is an amazing resemblance not a proverbial statement.
Hudaa: (Guidance) means that which leads one to what is being sought Ghaith Katheer: abundant rain
Naqiyyah: (fertile) means pure and fresh as occurs in another narration of the hadeeth
Kala’: (vegetation) is applicable to both wet and dry vegetation
`ushb: (grass) refers to fresh produce
Ajaadib: (hard earth) is the plural of jadab and it means the land that is solid and which doesn’t absorb water
Qi’aan: (barren land) is the plural of qaa’, which means a straight and smooth plain (land) that doesn’t produce vegetation.

An Explanation of this Parable:

The Prophet (sall-Allaahu `alayhi wa sallam) put forth an example likening what he came with from the Religion to the common rain, which comes to the people in the circumstance when they need it. Such was the circumstance with the people before the Prophet’s advent. So just as Allaah brings life to the dead earth through rain water, then such is the case with Allaah’s revelation, with which He brings life to the dead hearts.

Allaah says: “Is he who was dead and We gave him life and set for him a light whereby he can walk amongst men – like he who is in the darkness from which he can never come out?” [Soorah Al-An'aam: 122]
The light here refers to the light of revelation and the darkness refers to the darkness of ignorance, disbelief and misguidance. Then the Prophet (sall-Allaahu `alayhi wa sallam) likened those who hear what (guidance) he came with to the various type of earth, which rain falls upon.

1. So from among them is the scholar and doer of deeds, who teaches others. He bears the status of fresh earth that intakes the water and benefits itself with it and then produces vegetation thereby benefiting others.
2. And from among them is the one who gathers knowledge and strives to attain it, but doesn’t act upon its requirements or he doesn’t understand what he has gathered. However, he passes it on to others. So he bears the status of the earth upon which water settles, and which the people benefit from by using. This type of person was indicated by the Prophet (sall-Allaahu `alayhi wa sallam) in his saying: “May Allaah brighten (the face) of a man that hears a statement from me, retains it in memory and then passes it on just as he heard it.” [4]
3. And from among them is he who hears the knowledge but doesn’t preserve it or act upon it or pass it along to others. So it bears the status of the smooth barren land that neither intakes water nor passes it onto others.

He (sall-Allaahu `alayhi wa sallam) only joined the first two praiseworthy groups in this parable due to their sharing in giving off benefit. And he singled out the third condemned group due to there being no benefit in it.
So take hold of the prophetic knowledge my brother and act upon it, Allaah will raise you due to it. Allaah says: “Allaah will raise those who believe amongst you and those who have been given knowledge many levels.” [Soorah Al-Mujaadilah: 11]
And Allaah says: “Say: Are those who have knowledge equal to those who do not have knowledge?” [Soorah Az-Zumar: 9]
And stick to acting upon it and calling to it, as Allaah says: “And who is better in speech than the one who calls to Allaah and does righteous deeds and says: Indeed I am among the Muslims.” [Soorah Fussilat: 33]
And yearn to be from the first category, from those who accept this light (knowledge) that the Prophet Muhammad (sall-Allaahu `alayhi wa sallam) brought, for Allaah will put light into your heart due to it and bring life to it. The correct and good livelihood cannot come to be except with it (i.e. this knowledge).
And beware of being from the third category, from those who do not accept the guidance of Allaah nor have any concern for it.

Benefits from the Hadeeth:

1. The magnificence of the guidance and knowledge that the Prophet (sall-Allaahu `alayhi wa sallam) came with, which is the Qur’aan and the Sunnah and their effect in the lives of people.
2. People are in various levels with respect to their willingness to either accept or reject what the Messenger came with. People have different natures.
3. The virtue of knowledge, teaching and spreading good to the people.
4. The danger of turning away from what the Messenger of Allaah (sall-Allaahu `alayhi wa sallam) came with from the Book and the Sunnah from one aspect. This turning away (from knowledge) indicates the malicious natures of these opposers and their low status in the sight of Allaah.

Footnotes:

[1] Book of Knowledge: Chapter on the Virtue of the one who learns and teaches (no. 79)
[2] Book of Virtues: (no. 15), (2282)
[3] (4/399)
[4] Sunan Ibn Maajah (1/230)
  by Shaykh Rabee’ bin Haadee al-Madkhalee
Taken from Mudhakkirah al-Hadeeth an-Nabawee

“Describe ‘Ali to me.”

After Ali died , Mu`awiyah bin Abi Sufyan said to Dirar bin Damrah
“Describe ‘Ali to me.”
“Will you not excuse me from answering you,” said Dirar.

“No, describe him,” insisted Mu`awiyah.

“Please excuse me from doing so,” said Dirar.

“I will not,” said Mu`awiyah.

” I will do so, then” said Dirar with a sigh.

“By Allah, he was (far-sighted) and very strong. He spoke with a truthful finality, so that, through him , truth became distinguished from falsehood. He ruled justly, and knowledge gushed forth from him, as did wisdom. He felt an aversion to the world and its (pleasure). He was comfortable with the night and its darkness ( meaning he prayed a lot). By Allah he would cry profusely ( from fear of Allah); long durations would he spend in contemplation, during which time he would converse with his soul. He showed a liking to coarse garments and lower-quality food. By Allah, it was as if – in his humbleness- he was one of us: when we asked him a question, he would answer us; when we would go to him, he would initiate (the salam); and when we would invite him (to our homes), he would come to us . Yet, in spite of his closeness to us, we would not speak (freely) with him, because of the dignity and honor that he exuded if he smiled, he revealed the likes of straight and regular pearls(his teeth). He honored religious people and loved the poor. The strong person could not hope to gain favors from him through falsehood. And the weak person never lost hope of his justness. I swear, by Allah, that on certain occasions, I saw him in his place of prayer when the night was dark and few stars could be seen; he would be holding his beard and crying the way a very sad person cries; and I would hear him saying,

“O world, O world, are you offering yourself to me? Do you desire me? Never! Never! Deceive someone other than me, I have divorced you for the third time, so that you cannot return to me (metaphorically, of course; he is alluding to the fact that, in islam, the third divorce is final) your life is short, the existence you offer is base, and your danger is great. Alas for the scarcity of sustenance (good deeds), the great distance of the journey, and the loneliness of the road!”

Upon hearing this description, Mu`awiyah’s eyes swelled with tears, and not being able to hold them from gushing forth, he was forced to wipe them with his cuffs; and the same can be said for those who were present. Mu`awiyah then said, “May Allah have mercy on the father of Al-Hasan, for he was, by Allah, just as you described him to be. “

He then said, “O Dirar, describe your sadness at having lost him.”

“My sadness” began Dirar “is like the sadness of a woman who cannot control her tears or allay her grief after her child , while in her lap, has just been slaughtered.”
 Dirar then stood up and left.

Sifatus-Safwah 1/66

A Mother’s Advice To Her Daughter For Marriage

‘Abd al-Malik (RA) said: “When ‘Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn ‘Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umamah came into her, to advise her and said:

‘O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you posses these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.

‘O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.

‘O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.

‘Take from me ten qualities, which will be a provision and a reminder for you.

‘The first and second of them are:  Be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one’s husband pleases Allah.

‘The third and fourth of them are: Make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.

‘The fifth and sixth of them are:  Prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.

‘The seventh and eighth of them are:  Take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.

‘The ninth and tenth of them are:  Never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.

‘Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.

‘Show him as much honor and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.

‘Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah choose what is best for you and protect you.”

Jamharah Khutah al-‘Arab, 1/145

Three Beautiful Pieces of Advice

On Abu Ayyoob al-Ansaaree:
A man came to the Prophet and said "Oh Messenger of Allaah give me advice and summarize it". The Prophet (sallallaahu alayhi wa sallam) said (what means) "When you stand to pray, pray as if it is your last pray, don't speak with that which you would apologize for tomorrow,and be hopeless for that which is in the hands of the people"
(Musnad Ahmad/Authenticated by al-Albaanee)

Shaykh Abdur-Rahmaan bin Naasir as-Si'dee (may Allaah have mercy upon him said about this narration): "These are three pieces of advice and how beautiful they are . If the servant holds o­n to it, his affairs would be complete and he will be successful.

The first piece of advice consist of completing the prayer and striving to perform it in the best manner.That is by him (the servant) taking account of himself for every prayer that he prays, also that he will complete all of that which is within the prayer from that which is obligatory and recommended. He actualizes the state of Ihsaan (perfection) in it which is the highest of states. That is by him standing in the prayer bringing to mind his standing in front of his Lord, and that he is addressing Him with that which he says from his recitation, words of remembrance and supplication. He humbles himself to Him in his standing, bowing, prostration, lowering of himself and rising up in the prayer. That which will aid him upon this noble goal is settling o­neself upon that (which was mentioned) without wavering and no laziness of the heart.

He also brings to mind in every prayer that it is the last prayer as if he will pray no other prayer. From that which is known that the o­ne who is bidding farewell strives with his utmost and exerts himself in his affair with all that is at his disposal. He does not cease to carry these beneficial meanings and strong means (of attainment) until the matter becomes easy for him and he becomes accustomed to that. The prayer (being performed) in this manner prevents the o­ne who is praying from every repugnant characteristic and encourages him to observe every beautiful characteristic. That is due to the effects of the increase of faith, the light of the heart, its happiness, and complete desire for the good within himself.

As for the second advice: It is the preserving of the tongue and closely watching over it. Indeed upon the preservation of the tongue there is the pivot (of o­nes life) and it is the controlling of affair of the servant. Therefore when the servant controls his tongue he controls all of his limbs. However when his tongue controls him and doesn't protect him from the harmful speech then indeed his affair(s) become disorderly in his religion and worldly life. Therefore he should not speak with any speech except that he knows its benefit in his religion and his worldly life. Every speech that possibly has in it something that the person will be criticized for or apologize for then let him leave it. That is because if he speaks with it his speech owns him and he becomes a prisoner of it. Or it is possible that it brings about a harm upon him and he wont be able to fend it off.

As for the third advice: It is settling o­neself upon being connected to Allaah alone in the affairs of his lively hood and hereafter. He doesn't ask anyone except for Allaah. Nor does he desire (anything) except for His bounty. He settles within himself the despair for that which is in the hands of the people (he doesn't hope for getting from them what they have). Indeed giving up hope (for that which is in the hands of the people) is a protection. Whoever gives up hope for having something becomes independent of it. So just as he doesn't ask with his tongue except Allaah, likewise he doesn't connect his heart to anyone except for Allaah. As a result of that he truly remains a servant of Allaah, free from the servitude of the creation. He certainly has freed himself from their slavery and he has earned by way of that the honor and the nobility. For indeed the o­ne who is attached to the creation earns the disgrace and the downfall according to the degree of his attachment to them (the creation) and Allaah knows best".

Taken from Bah-ja-tu Quloob al-Abraar. Explanation of Hadeeth 74.

Women Exposing Themselves And Causing Fitnah

Ibn Jawzi said:

“I believe that coming out of her house and roaming about the streets in itself is sufficient to cause trouble, let alone exhibiting her beauty and her body.”[Ahkaam'un Nisa]

As the Prophet (saw) said:

“The women is object of concealment, when she leaves the house, Shaytaan (the Devil) beautifies her.”

          [Tirmidhi, and it is Saheeh]

The fitnah of women is indeed great, as the Prophet (saw) said:

“I am not leaving behind me in my ummah any fitnah that is more harmful for men than women.”

         [Bukhaaree & Muslim]

Likewise he (saw) said in explaining to women why they would be the majority of the inhabitants of Hell:
         “…a good man could be lead astray by any one of you…“ [Bukhaaree & Muslim]

"how can I wish to meet Him when I have disobeyed Him?''

Abu Sulayman al Darani [d.205/830] – a great devout/ascetic (zahid) and early salaf – once asked Umm Harun (an extremely pious woman) whether she liked death:
Abu Sulayman :Do you love death?
Umm Harun replied : I do not.
Abu Sulayman asked : Why? Umm Harun anwsered : Were I to disobey a human being, I would not wish to meet him; so how can I wish to meet Him(Allaah) when I have disobeyed Him?
Kitab Dhikr al-Mawt wa-ma Ba`dahu, p.12.

The Enslavement of The Heart

 

Without doubt, we all hate the slavery and subjugation that we see on the earth today; meaning the subjugation of some men over others, by which some enslave others; humiliating them, and trampling over them. This is indeed hated. However, the enslavement that we wish to talk about is different to this. It is as Rib'ee ibn 'Aamir radiallaahu 'anhu said: "Allaah has sent us to deliver whomsoever chooses, from the 'uboodiyyah (enslavement, worship and servitude) of men to the 'uboodiyyah of Allaah, And from the narrowness of this world, to the vastness of this world and the Hereafter. And from the tyranny and oppression of (false) religions, to the justice of Islaam." 2
The 'uboodiyyah (enslavement, servitude and worship) mentioned here is the 'uboodiyyah to Allaah, which makes a person the noblest of all creatures upon the earth. One of the Salaf (Pious Predecessors) said in a couplet:

"What has made me noble and precious;
Is that You, O Allaah, have mode me enter into Your submission.
And have made me one of the followers of;
Your Prophet Muhammad sallallaahu 'alayhi wa sallam."

This 'uboodiyyah - this submission, worship and enslavement is what Allaah refers to in His Book:
"I have not created Jinn and Mankind, except that they should worship Me." [Soorah adh-Dhaariyaat 51:56].
In another Verse Allaah - the Most Perfect - says:
"O mankind! Worship your Lord who has created you from a single person." [Soorah an-Nisaa 4:1].
But how do we define this 'uboodiyyah? This worship or 'uboodiyyah is: All that which Allaah loves and is pleased with, whether it is an action of the heart, the tongue or the limbs. We, however, will specifically discuss the 'uboodiyyah of the heart.

[Enslavement of the Heart]
Allaah - the Most High - has placed in everyone that He has created, a heart which must be filled; either with 'uboodiyyah (worship, submission and enslavement) to Allaah, or 'uboodiyyah to other than Allaah. Every single heart has feelings, desires and inclinations. The question is: will those feelings, desires and inclinations be directed to and for Allaah alone, or will they be directed to other than Allaah! Only the former counts as being the true 'uboodiyyah of the heart to Allaah. The 'uboodiyyah of the heart to things other than Allaah are many. Sometimes the heart is enslaved by, and worships money, sometimes it is enslaved by, and worships power and position, sometimes it is enslaved by, and worships women; or other similar things that people desire and covet so much. However, whatever they covet can either lessen their 'uboodiyyah of Allaah, or completely nullify it!

[Being a Slave to Wealth]
Someone may ask: What is the proof that some people become slaves to money, or other similar things, and worship it? The proof is in the saying of the Prophet sallallaahu 'alayhi wa sallam where he said: "Woe be to the'abd (slave and worshipper) of the dirham, woe be to the 'abd of the deenaar (dirham ond deenaar: equivilant to the Pound and the pence) ..."3 Someone may ask: How does this enslavement to money manifest itself, and what is its nature! It is when the heart becomes so in love with money, that it covers up, or suppresses the love for Allaah, This love can reach such an extent that a person desires to attain this wealth by any means possible - neither caring whether the wealth comes to him through halaal (lawful) means; in obedience to Allaah and His Messenger sallallaahu 'alayhi wa sallam, or means that are haraam (unlawful and forbidden) in the Religion.

So understand by reflection, that every single heart in all created things has feelings, desires and inclinations. It has the desire to love, to gain good and beneficial things for itself, it can feel fear and terror, and it can also surrender and become submissive. Thus, when its feelings, desires and inclinations are all directed to and for Allaah, then it is a heart that truly worships, submits and surrenders to Allaah alone. Therefore, it has khawf (fear) of only Allaah; it has rajaa (hope) in Allaah's Mercy; it has mahabbah (love) for Allaah and whatever Allaah loves; and it has istislaam (submits and surrenders) to only Allaah. However, when these feelings, desires and inclinations are directed to other than Allaah, then it is a heart that is enslaved and worships that object which has captured and enslaved it.

The forbiddance of the heart submitting to other than Allaah should not be misunderstood to mean that Muslims must forsake the world and dealing with it. Rather, the true position of a Muslim is that which was with the Sahaabah (Companions) radiallaahu 'anhum. They held the wealth in their hands, yet none of it was in their hearts. [About this, Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: "The position of wealth should be regarded like that of the toilet, in that there is need for it, but it has no place in the heart, and it is resorted to when needed."4] The point being made is that we are not trying to call the people to the opinion of some of the Soofees, who believe that it is forbidden for a Muslim to possess wealth and take part in worldly transactions. Rather, it is obligatory for the Muslims to be the richest of people so that they may use this wealth as a means to worship Allaah - the One free from all imperfections - and to help people.

Ibn Qayyim on How We Spend Our Day

Ibn al-Qayyim [rahimahullah] said,
When a person spends his entire day with no other concern but Allaah alone,

• Allaah [subhaa nahu wa ta’ala] will take care of all his needs and take care of all that is worrying him.
• He will empty his heart so that it will be filled only with love for Him, free his tongue so that it will speak only in remembrance of Him [dhikr], and cause all his faculties to work only in obedience to Him.

But when a person spends his entire day with no other concern but this world,

• Allaah will make him bear its distress, anxiety and pain.
• He will leave him to sort himself out, and cause his heart to be distracted from the love of Allaah towards the love of some created being.
• He will cause his tongue to speak only in remembering people instead of remembering Allaah.
• He will cause him to use his talents and energy in obeying and serving the people.
• This person will strive hard, laboring like some work-animal, to serve something other than Allaah.

Everyone who turns away from being a true slave of Allaah by obeying and loving Him, will be burdened with servitude to some created being. Allaah says in the Qur’an [interpretation of the meaning]:

And whosoever turns away [blinds himself] from the remembrance of the Most Beneficent, We appoint for him a shaytaan to be his Qareen [intimate companion]. (Sura al-Zukhruf, Ayah 36).

It was narrated that Anas [radi Allaahu anhu] said that the Prophet [sallal laahu alaihi wa sallam] said:

Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place. But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him. (narrated by al-Tirmidhi, Hadith No. 2389 and classed as Saheeh by Shaykh Muhammad Naasiruddin al-Albaani [rahimahullah])

Words to My Muslim Sister

My Dear Sister,

Know that you are man's sister and half of humanity. You are a mother, wife, daughter, sister, aunt, grand daughter or grand mother. The Prophet said, what translated means, Women are, indeed, men's partners. [Abu Dawood]. You are a member of the great nation of Islam, the best nation ever produced for mankind. No other nation on earth has more great men, leaders and conquerors than this nation. It is the nation of guidance and the straight religion, and it leads humanity to righteousness and truth. It transforms people from worshippers of slaves to worshippers of the Lord of slaves, from life's pressures to the pleasures of the Life after, and from the injustice of other religions to the justice of Islam.

Your ancestors, great women of Islam, were one of the main reasons for this great nation to take this great place among all nations. Allah, Who granted Islam to this nation, made a high place for Muslim women, and decreed that they share in the responsibilities of enjoining truth, forbidding evil and raising the flag of Islam. He said, what translated means, The believers, men and women, are loyalists of one another, they enjoin righteousness and forbid evil, they offer their prayers perfectly and give the Zakat, and obey Allah and His Messenger. Allah will leave His Mercy on them. Surely Allah is All-Mighty, All-Wise. [9:71]

Allah has given Muslim women what they can bare of orders and duties. He is the God Who knows His creation, Should He not know what He created? And He is the Most Kind, All-Aware (of everything). [67:14].

My dear sister, you are called upon today to truly become an active member of the Muslim nation, strive to establish victory for Allah's Word, implement the Quran and help build the generation of Iman.

What Do Your Enemies Want From You?

There are those who want to distract you from doing your duty. They want to distract you from meeting your noble obligation, that is, to defend the religion of Allah and raise His Word high. Those enemies use many methods:

First : They distract you from what Allah created you to perform of worship, belief and Da'wah (propagating Islam). They use this worldly life as their bate: Jewelry stores, fashions that originate in non-Muslim countries, new models all the time, desires raised, hunger that can never be satisfied, pleasures and competition for them and endless ways for joy. Allah did not create us for this. Indulging in these matters is usually accompanied by wasting time and money and igniting enmity and competition between the rich and the poor.

Second : They ignite enmity between you and man. To those sinners, you are a daughter that is put down, a humiliated mother, an abused wife and an oppressed sister! Men are always unjust, hypocrites, dictators, freedom- preventers and suppressers, according to them. There is a fabricated war that those evil ones are starting for no reason other than to direct you to rebel against your father, be arrogant with your brother and disobedient to your husband. They do not call for justice, mercy and unity. They call for hatred, arrogance and destruction.

Third : They do not stop at their call for rebellion against parents, brothers and husbands, rather, they plot against Islam. They call upon you to rebel against the obligations of Islam and the decrees of the All-Knowing King. Islam, to them, is unjust and Islamic laws are imperfect and restrictive. They call upon you, day and night, to rebel and insist on the disobedience of this religion. They try to rid you of your religion. They try to rid you of comfort and safety under generous parenthood, happy marriage and good brotherly relations.

Those devils portray piety and honor as chains on freedom. To them, Hijab does not cover the head, but also covers the mind; prayer, fasting and Zakat are a waste of time and effort; and obedience to husbands is slavery and a retum to the stone age. They distorted all facts and changed all truths, all to serve their evil goals.

Dear Sister,

The goals that your enemies and the enemies of your religion are seeking to achieve are well known. They want you to be available for them to fulfill their evil desires whenever they wish. They want you to be a mistress that has no honor. They want you to be found everywhere, on roads and in places of sin, without honor, religion or manners. They seek for you only what they want you to do. The Western world has gone through this all. Women of the West are the part of society that is facing injustice and dishonor. They strive to please men who keep changing partners and seek pleasures but with no responsibility and no consideration of the evil consequences of their sinful actions.

O Muslim sister, read and know about those women who discarded shyness and honor and followed their desires, what was the result of their deeds? Was their end honorable and desirable, or was it a shameful and hated end? 

Advice For My Sister In Islam

Be proud of your religion and the religion of your ancestors. Be a good example for your sons and daughters and sincere in your belonging to this mighty nation. Know that honor is an honor to all wise people, and that adultery is dishonorable to all nations, even if some called it freedom. Know that adultery is also done with the eyes by seeing, with the ears by listening, and with the mouth by kissing, as was mentioned in a Hadith related by Imam Muslim. Your happiness is in being an obedient and believing daughter, a loyal and generous wife and a pious and merciful mother. Know that prayer is the cornerstone of Islam. Fasting one day, for the sake of Allah, takes your face seventy years away from Hellfire, as the Hadith, related by Al-Bukhari and Muslim, states. Charity is a major cause for gaining forgiveness and for repentance to be accepted. Those women who are showing parts of their bodies to men, will not enter Paradise or smell its fragrance and are cursed, as in the Hadith related by Imam Muslim. Hijab is an honor and protection for you. Hijab must be modest in color and not exotic, wide and thick and not revealing, different from the dress of non-Muslim women and men.

My Dear Sister,

These are words from the heart. These are words of good and sincere advice. Beware of the loyalists of Satan who want to lead you astray. Be a slave of Allah, righteous and decendent of righteous women and know your role in building this great nation. Perform your duty and do not be a cause for destruction. Be a maker of righteous generation that will lead mankind, again, to what is right and proper, to the great religion of Islam.