Points to ponder before Ramadaan leaves us!

A person might contemplate during Ramadaan upon numerous subjects. He should reflect upon his affairs, his final abode, and what is awaiting him, as regards his departure to Allah. He can also contemplate over his morals and evil aspects, in the hope of getting rid of the latter; his acts of worship in which he was negligent and which were filled with doubts and passing thoughts, which kept him far from Allah and from having good private talk with Him. He can contemplate about standing in front of Him; what mends his own self and final abode, and what causes him to know and have love for his Lord.

A believer should reflect upon the Names and Attributes of Allah and his standing to his Lord on the Day the people would stand to the Lord of the Worlds. If one reflects upon the Names and Attributes of Allah, his living and final abode, his departure, death and grave, his resurrection and standing in front of Allah, the evil of his own soul and the deficiencies of his actions and provision, undoubtedly his reflection would cause him to increase in faith and refrain from disobedience. It would enable him to endure the difficulty of striving against the evil he is suffering from, remember the grave, death and accounting and remember the terrors and standing in front of Allah. All of this would be a motive for him to hasten to Allah to keep away from sins, fear Allah, do his best and strive to excel in worship and obedience and persist in thinking of what returns upon him with good in his worldly life and his final abode.

Practice Zuhd O' Sisters of Islam !

Our Prophet (saws) was the leader of the devout worshipers and the zuhd (ascetics). There came to him Jibril (as) sent from the Lord of the creation offering him the choice between being sent as a Prophet and king or as a Prophet and slave of Allah, so he chose the latter rejecting the keys to this temporal world as he and his family experienced all kinds of poverty and destitution, while living on the minimal in the company of the best of companions. They are those who ruled the land and to whom the people surrendered.

As for our time, after the duniya was opened up before us we began to lose that spirit – the spirit of that first generation of zuhd, those who weren’t deceived by this worldly life and its beautifications and comprehended that the way to be safe from it is abandoning what is in it.

The one who ponders on the situation of some women today will see from them an excessive indulgence in luxury and aspiration for this debased worldly life. When they shop, they overdo it and spend wastefully and when they request from their husbands, they overtask and inconvenience them and if they are late in delivering what was requested due to inability, they nag and complain. And they often push him to take advances and loans, such that they harm his reputation among other men and he becomes distressed by asking others for so much help.

One of the woman of the Salaf used to follow her husband to the front door of their home daily, requesting from him before he departed that he fear Allah with regards to what he brings home and feeds them of provisions – her concern was the halaal and haraam – whereas some women of today follow their husbands to the door with a shopping list that has no end, with no concern as to where and how he will acquire her demands. You will find some of them having no concern in the world except for food and clothing. If she eats she overdoes it, if she dresses she does so boastfully and if she sits to converse it’s usually centered around food, clothes and hairstyles. From the supplications of the Prophet (saws) was, “Do not make this worldly life from our greatest concerns or the boundary of our knowledge.” [at-Tirmidhi]

The one whose book is his teacher...

He whose Shaykh is his book will be upon more correctness than error.

Yes, indeed, if his book is a Book that “falsehood does not approach from before nor behind; a revelation from One Wise and Praiseworthy.” [41:42]; a Book “in which there is no doubt, a guidance for those conscious (of Allah).” [2:2]; a Book Allah revealed to His slave “and did not make any crookedness therein.” [18:1]; a Book whose “verses were perfected, then presented in detail by One Wise and Informed.” [11:1]; a Book “containing precise verses, which are the foundation of the Book.” [3:7]; a Book, which “if it were from other than Allah, they would have found therein many contradictions.” [4:82]; a Book of which Allah said, “We have facilitated the remembrance of the Quran, so is there any who will remember?” [54:17], “Indeed, it is We who sent down the Reminder and, indeed, We will preserve it.” [15:9], and, “Say, ‘What is greatest in testimony?’ Say, ‘Allah is a witness between me and you, and this Quran was revealed to me, that I may thereby warn you and those whom it reaches.” [6:19]

Thus, he whose book is an uncreated word – which comes from Allah and belongs to Him – while the student possesses a heart and lends an attentive ear, he shall be – without a doubt – more correct than mistaken.

The same can be said for one whose teacher is Bukhari or Muslim and learns from them what they have reported from the most articulate person to have spoken the Arabic language who was gifted with comprehensive speech and what they related from the best nation brought forth to mankind – the best of generations.

Humor & Jesting of the Prophet (saws)...

Jesting and a good sense of humor are endearing personality traits; they are a reinvigorating force that motivates people to work with diligence and enthusiasm. There is nothing wrong with humor and jesting as long as the provisions of the Shari‘ah are observed and no harm is incurred. Rather, it is required and desirable because people tend to experience tediousness and boredom and, therefore, need periods of recreation (to recharge). Nothing proves the importance of jesting and the need for it more than the practice of the master of the creation and the seal of Prophets, Muhammad (saws). He (saws) used to joke with his  companions  and family members, give attention to young children and devote some of his time to them. He treated them graciously without overburdening them with what they could not endure or grasp.

It was narrated on the authority of Anas ibn Maalik that the Prophet (saws) once jokingly said to him: “O you, the one with the two ears!” [Abu Dawood, At-Tirmithi, Al-Albani: Sahih]

A man came to the Prophet (saws) to ask him for a mount. He (saws) jokingly said: “I will give you a she-camel's young  to ride on.” The man exclaimed, “O Messenger of Allah, what would I do with a she-camel's young ?” The Messenger of Allah (saws) said: “Are camels born from anything other than she-camels?” [Ahmad, Abu Dawood, Al-Albani: Sahih]

Anas said: “The Prophet (saws) was the best of people in moral character. I had a brother called Abu ‘Umayr. When the Messenger of Allah (saws) came to our house, he would (thoughtfully) say: ‘O Abu ‘Umayr! What did the Nughayr (the little nightingale) do?’” [Al-Bukhari and Muslim] Nughayr was a small bird that young Abu ‘Umayr used to play with.

Surah al-Baqarah, Ayah 120.

“Never will the Jews and Christians be pleased with you until you follow their way.” [Surah al-Baqarah, Ayah 120]

This is their actual problem. They do not lack the clear proofs. Nor do they lack convincing arguments from you that you are upon the truth and that what has come to you from your Lord is the truth. You can present to them whatever you wish, and you can be kind to them as much as you want, but none of this will please them in the least. They will be pleased by one thing and one thing only: that you follow their ways and abandon what you are upon of the truth. It is this eternal belief whose confirmation we see in every time and place… it is this belief that is the essence and reality of the battle that the Jews and Christians are inciting against the Muslim group in every land and in every era.

It is the battle of belief that has reared its head, between the camp of Islam and these two that occasionally differ and quarrel between each other. They differ in secondary aspects of the same creed that is common between them. But when it comes to fighting Islam and the Muslimeen, they are always in complete agreement. Verily, it is the battle of beliefs, in its essence and reality. However, the two camps that are in enmity towards Islam and the Muslimeen employ various names to this battle, and they raise above it various banners – all out of evil deceit.

Stand out firmly for justice !

"O you who believe! Stand out firmly for justice, as witnesses to Allah; even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do." [4:135]

Imaam Ibnul Qayyim said: Allah commanded His servants to stand out firmly for justice on behalf of everyone – be it an enemy or an ally. And the affair that is most worthy of being established with justice – by a person – are the (sound and upright) statements, views and methodology related to the commands of Allah as well as everything that Allah related (in the Qur’an and the authentic Sunnah). Therefore, to establish these affairs based on desires and disobedience is contrary to the command of Allah and a negation (i.e. either intentionally or unintentionally) of that which Allah’s Messenger (saws) was sent with (i.e. the Qur’an and the authentic Sunnah).

The establishment of justice is the responsibility of those entrusted with the task to convey Islam after the death of the Messenger (saws) and this task cannot become a reality unless when one establishes it based on pure justice and sincerity to Allah – (sincerity) to Allah’s Book, to Allah’s Messenger and out of sincere advice to Allah’s servants. These people are the true inheritors (i.e. inheritors of the knowledge left behind by the Prophets), but not that one who merely makes his companions, sect and school of thought the determinant of truth and the distinction between (truth and falsehood) – by showing enmity towards the one who opposes him and allies with the one who agrees with him, merely based on being opposed or agreed with (i.e. without sound proofs based on the Book and the authentic Sunnah); because where is that (application of the) command to stand out firmly for justice on behalf of everyone, even though standing out firmly for justice is the greatest command and obligation?!

Takfeer of the Tawagheet?

Q: What is the reason of kuffr of those who do not declare takfeer of the tawagheet? Is it similar to the excuser of the mushrik? Also, will an excuse be accepted due to misunderstanding the narration of ibn ‘Abbas? May Allah protect you.

 A: Among the reasons for the takfeer of the tawagheet:

 1- Blocking the path of Allah (which is kuffr).

 2- Killing or harming those who command the establishment of their din and purging them (which is kuffr).

 3- Muwalaat of Allah’s enemies (which is kuffr).

 4- Legislation without permission from Allah (which is major shirk).

 5- Ruling by other than the Law (major kuffr).

 6- Litigation to other than the Law ‌(major shirk).

 7- Arbitrating by other than Law.

 8- Equalization between a Muslim and a kaafir in rights and duties (major kuffr).

Acting upon the Quraan !

It was narrated on the authority of Abu Sa‘eed Al-Khudri, he said: In the year of Tabook, the Messenger of Allah (saws) addressed the people, while supporting his back against a date-palm, saying: "Should I not tell you about the best of people and the worst of people? The best of people is a man who strives in the cause of Allah on the back of his horse, on the back of his camel, or on his feet till death comes to him. Among the worst of people is a wicked man who reads the Book of Allah (the Quraan) and is inattentive to it." [Ahmad, An-Nasa’i and Al-Hakim who renders it authentic]

The best of people are those who fight in the cause of Allah and who continue to do so till death approaches them; whereas the worst of people is the wicked man who reads the Quraan and acts upon nothing thereof. The wicked person is he who commits sins, be he a Muslim or a non-Muslim. It includes, in our time, the orientalists and their disciples who follow their method from among the Muslims and evil scholars, as will be shown later in the three ahadith to come. According to a scholar, one may recite the Quraan and curse himself unknowingly.

He may read: "Unquestionably, the curse of Allah is upon the wrongdoers." [11:18] and he is one of the wrongdoers. He also may recite: "Let us … supplicate earnestly (together) and invoke the curse of Allah upon the liars (among us)." [3:61] and he is one of those liars.

According to Abu Sulayman Ad-Darani the angels of Hell come to the holders of the Quraan who disobey Allah before they come to the idolaters.

Impermissibility or Permissibility of Rebelling an Unjust Ruler?

Is There a Consensus on the Impermissibility of Rebelling against an Unjust Ruler? And What are the Statements of the Salaf in Relation to That?

The answer to this is by speaking about different subjects:

First: to state clearly the fuqaha did not say the one who revolts against an unjust leader is considered a rebel or sinful. This is apparent from their speech from multiple angles:

a. Their texts concerning that. Imam an-Nawawi in Ar-Rawdah said: “The rebel according to the terminology of the ‘ulama is the one who opposes a just leader and departs from his obedience by resisting to perform something that is obligatory upon him or preventing it from others.” This is a clear text regarding the disputed matter. It is narrated from the ‘ulama in absolute terms and does not exclude anyone.

b. “The talk of rebelling against oppressive leaders, according to them, is from the issues that are dhanniyyah furu‘iyyah (speculative branch matters) which one is not sinful for opposing. And due to that, the Shafi‘iyyah permitted it (i.e., revolting against oppressive leaders) in two known opinions.” [mentioned by an-Nawawi in Ar-Rawdah and Majmu’ al-Madhhab fi Qawa‘id al-Madhhab by Salah ad-Din al-‘Ala’i] More than one scholar has mentioned this, and what is known is if it was explicitly haram like drinking alcohol, they would not have two opinions concerning it.

c. “And what proves this,” ibnul-Wazir stated in Ar-Rawd al-Basim, “is that adh-Dhahabi said in his book Al-Kashif: ‘Verily, Zayd (ibn ‘Ali) died as a shahid.’ And this is a clear text from him in this disputed matter. For indeed, the rebel is not a shahid by ijma’.”

Muslim Men tell your Women folk...!

The Muslim who truly understand haya and the purpose of hijaab in Islam recognizes the importance of speaking out. This is what Islam teaches.

Consider these truths:

1. Amr bil-mar`uf wa nahi `anil-munkar is not gender restricted. If an unfit Imaam says otherwise, demand proof. These claims are from modern gender studies, not the Quraan and Sunnah.

2. Lack of haya increases zina in society. It’s common sense. If you don’t have common sense, see the research studies linked in comments that prove it.

3. Zina destroys souls, destroys character, destroys virtue.

4. Zina destroys families.

5. Families are the building blocks of any healthy society.

6. Zina, therefore, is an attack on the health of society and the character of its people.

7. Therefore, lack of haya is an attack on society.

8. Therefore, there is a great deal at stake and we cannot sit back and remain silent. As the Prophet (saws) says in an authentic hadith: “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then (let him change it) with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.”

Worldly life is Prison for the Believer...

Abu Hurairah narrated that the Messenger of Allah (saws) said, “The worldly life is a prison for the believer (in Allah and the final Messenger) and a paradise for the disbeliever (in Allah and the final Messenger).” [Sahih Muslim]

The meaning of the above Hadith:

Imaam An-Nawawi said: "Every believer is imprisoned and prevented – in the worldly life – from evil and repugnant desires and obligated to perform demanding acts of obedience. But after death, he relaxes and receives what Allah promised of permanent bliss and perfect relaxation. As for the disbeliever (in Allah and the final Messenger), he gets what he receives in the worldly life together with the fact that it is very little and disrupted by distress. And after he dies, he finds himself in permanent punishment and eternal wretchedness." [Sharh Saheeh Muslim 18/74]

Imaam Muhammad Ibn Saleh Al-Uthaymeen said: "Regardless how great the affair of the worldly life is – its good days and its dwelling places (surrounded by beautiful trees, plants, scenery  etc), then indeed it is like a prison for the believer, because a believer looks forward to a bliss that is better, more perfect and loftier. As for the disbeliever (in Allah and the final Messenger), the worldly life is his paradise because he enjoys himself in it (i.e. outside the boundaries of halaal and haraam) and forgets the afterlife, and thus becomes like those about whom Allah stated:

"Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode." [47:12]