Bismillah

بسم الله الرحمن الرحيم

الحمد لله وصلاة وسلام على رسول الله واله وصحبه وبعد

اسالم عليكم


Allah The Most High said;

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (31)

سورة ال عمران (Surah Al-Imran)

The meaning of which is: “Say (O Muhammad صلي الله عليه وسالم to mankind): If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”

Al-Hafidz Ibn Kathir (774H) said;
“This ayat (verse) is the breaking-point for those who claimed to love Allah but they are not upon the path of Muhammad صلى الله عليه وسالم. Verily he is a deceiver as what he has proclaimed to be, untill he follows solemnly the rulings of Muhammad صلى الله عليه وسالم and this Deen-ul nabawiah in all statements, actions, with full certainty. In Sahih al-Bukhari. from Rasulullah صلى الله علىه وسالم: Whomsoever performs a certain action which is not on our way, therefore it is rejected” (Ibn Kathir, Tafseer al-Qur’an al’Azim, 1/366, Beirut: Dar al-Ma’rifah)

من تحبو؟

mantuhibbu?

Who do you love?

You should have noticed by now that the titled which I have chosen for this blog is “mantuhibbu”. Truly if one has the will and desires to get to know of his Creator, The Creator of the heavens and the earth, The One Who instills loves in our hearts, The One Who placed between us (men and women) affection and mercy; As The Creator has said in the most eloquent terms in the Qur’an –

وَمِنْ آَيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ (21)

سورة الروم (Surah Al-Rum)

The meaning of which is: “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.”
then may Allah give us understanding.

Numerous times in the Qur’an that calls for reflection, pondering, and contemplating. Have we ever wanted to pause and reflect? Have we ever spend the time to actually understand our role as a child to the mother, a child to the mother, a brother to another brother, a follower to the leader, but most importantly, the role of the creation to The Creator.

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (56)

سورة الذاريات (Surah Al-Dzariyat)

The meaning of which is: “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).”

Obviously Islam is against any forms of associating partners with The One and Only Creator of all that exists! Therefore to understand that any form of polytheism should be discarded and eliminated. How can this be attained?

Knowledge.

Knowledge is the essence of this Way of Life. Neglecting knowledge, becoming ignorant often resulting in destruction, arrogance, and self-denial. Denying the truth due to sentiment or for other personal gain is a product of immaturity. Certainly in Islam, seeking knowledge is a baseline which one needs to be persistant to. Developing interest, love, and the passion of seeking knowledge with sincerity to discover the truth is important. In Islam, any action should come with the proper ‘intentions’ or in other words ‘niat’ (نية). What is the purpose of the certain actions committed? What did you intend when you were helping that lady to cross the road? Why do like that person? What is your purpose in travelling so far to learn this knowledge? Etc.

Rasulullah صلى الله عليه وسالم said:

"...إنما الأعمال بالنيات"

رواه بخاري و مسلم (Narrated by Bukhari and Muslim)

The meaning of which is: “Verily every actions relies on its intentions…”
This hadith is one of the fundemntals of Islam. Imam Ahmad and Imam Syafi’e said that this hadith regarding on the intention (niat) is one-third of knowledge. Also a group of ulama’s (religious scholars) said that this hadith is one-third of Islam.

The emphasis on intention is utmost important in Islam. Even if the deed is seemingly good and noble, but if it comes with the intention of gaining popularity for instance, then the deed is nullified or in other words, worthless. Noone knows about what is in the heart except The Creator of the heavens and the earth, Allah The Most High. Allah The Most Knowledgable knows everything that is in the open and everything that is hidden. The following are the verses taken from the Qur’an;

إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ (5)

سورة ال عمران (Surah Al-Imran)

The meaning of which is: “Truly, nothing is hidden from Allah, in the earth or in the heaven.”

رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ (38)

سورة إبراهيم (Surah Ibrahim)

The meaning of which is: “O our Lord! Certainly, You know what we conceal and what we reveal. Nothing on the earth or in the heaven is hidden from Allah.”

And there are many other verses from the Qur’an which states that Allah The Most Gracious is The All Knower of All Things.

Above all, it is Allah The Most Greatest who instills knowledge upon us. In other words, it is He The Exalted who gives men understanding. Allah The Most Powerful said;

وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آَمَنُوا إِلَى صِرَاطٍ مُسْتَقِيمٍ (54)

سورة الحج (Surah Al-Hajj)

The meaning of which is: “And that those who have been given knowledge may know that it (this Qur’an) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility. And verily, Allah is the Guide of those who believe, to the Straight Path.”

Therefore it is also essential for us to ask from The Creator of the heavens and the earth to give us understanding and so that we may act upon the understanding which He has given us.

Up untill today, we are blessed with the life that we have. The families which are given to us, so that we may feel comfort and such, all the numerous things that we owned, should we not be thankful for The One who has given us all these blessings? Or do we still want to live this life which He had given us filled with arrogance and ignorance?

Then again Allah The Most Merciful gave us the freedom of choice.

لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لَا انْفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ (256)

سورة البقرة (Surah Al-Baqarah)

The meaning of which is: “There is no compulsion in religion. Verily, The Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut* and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.”

-Note*(The word Taghut covers a wide range of meanings. It means anything worshipped other than the Real God (Allah), i.e. all the false deities. It may be satan, devils, idols, stones, sun, stars, angels, human beings e.g. Messengers of Allah, who were falsely worshipped and taken as Taghuts. Likewise saints, graves, rulers, leaders, etc. are falsely worshipped and wrongly followed. Sometimes “Taghut” means a false judge who gives as false judgement (see V 4:60). [See Tafsir Ibn Kathir, and (V 4:51).

There is no compulsion in religion. As we can see today we can live the life as how we choose it to be. Today we live in a world that is filled with all sorts of mentality, ideologies, debts, peer pressure, anxiety and stress, and even excessive entertainments which sways our focus from seeking knowledge for the truth. Therefore I urge all my brothers and sisters in this Deen and to all my brothers and sisters in humanity to seek knowledge for the truth.

Who do we love indeed?

When one states that he/she is willing to die for him/her or “I can’t live without him/her”, does one really understands of what it means in the first place? Perhaps we should strive for knowledge and understanding for the truth, work towards attaining that. It is time to stop filling our lives with what the media portraying about what ‘love’ is but instead in accordance to what they think it is and start seeking for the truth.

and Allah knows best.

May Allah guide us all, Ameen.

Ibnu Zek

بسم الله الرحمن الرحيم

اسالام عليكم

الحمدالله, I have to admit it has been a long time since I have updated my blog. I apologize for that, insyaAllah I shall try to pick-up my pace and to fill it in with alot more reading materials. As of now I would like to use this blog as an intermediary for me to reach out to you insyaAllah. I am looking forward in meeting and getting to know my brothers and sisters from back home or from any parts of the world =). Regardless of whether I have known you preveiously before or otherwise, may الله strengthen our bonds and relations together and may الله unite the hearts of the ummah together, انشأالله.

Ibnu Zek

VERSES FROM THE AL-QUR’AN & HADITHS REGARDING ON YEMEN AND ITS MEMBERS
1. Allah The Exalted said in surah Al-Maidah verse 54:
(( فسوف يأتي الله بقوم يحبهم ويحبونه ))
The meaning of which is: ((Allah will bring a people whom He will love and they will love Him))
a)Narrated from Abu Musa Al-Asy’ari: the Prophet said ((The people are from your people)), and Abu Musa is from the people of Yemen (Tihamah) – Narrated from Al-Baihaqi

b)From Tafsir Al-Jalalain (Imam As-Sayuthi) the tafseer of this verse, while the Prophet was reciting this verse he pointed his finger towards Abu Musa Al-Asy’ari.

c)Narrated from Ibn Abbas, he said : “A group of people from Yemen, then from the Kandah tribe, then from Bani As-sukuun. )A tribe from Hadhramout) – Tafsir Ibn Kathir – (Surah Al-Maidah :54)

2. Allah The Most High said in surah Saba’ verse 15:
(( بلدة طيبة ورب غفور ))
The meaning of which is: ((A fair land an Oft-Forgiving Lord!))
a)Imam Al-Qurthubi stated: A prosperous country means it is enriched with fruits with refreshing breeze. The Lord forgives means the mistakes are hidden. Therefore the land is gathered within it prosperity as well as forgiveness.

3.Allah The Greatest stated in Surah An-Nasr, verse 1-2:
((اذا جاء نصر الله والفتح * ورأيت التاس يدخلون فى دين الله افواجا))
The meaning of which is: ((When there comes the Help of Allah (to you, O Muhammad againts your enemies) and the conquest (of Makkah) * And you see that the people enter Allah’s religion (Islam) in crowds))

a)Narrated from At-Thabrani: that the Prophet stated that those whom entered Islam in crowds were the people of Yemen.

b)From Hasan Al-Basri: after the opening of Makkah, the Arabs spoke amongst themselves mentioning that those whom embraced Islam in crowds were the people of Yemen, which is around 40 people or so.

4. Allah The Most Gracious said in surah Muhammad, verse 38:
ا يستبدل قوما غيركم ثم لا يكونوا أمثالكم )) وان تتولو))
The meaning of which is: ((And if you turn away (from Islam and the obedience to Allah), He will exchange you for some other people and they will not be your likes.))

a)Al-Baghawi and Al-Khazin said: they are from the Kindah and Nakha’ tribes (tribes from Yemen)

b)From Al-Qurthubi: they are the people of Yemen from the people of Ansar, which was take from Ibnu Abbas.

HADITHS REGARDING ON YEMEN & THE PEOPLE

1.The Prophet said:
(( أتاكم أهل اليمن أرق أفئدة وألين قلوبا الإيمان يمن والحكمة يمانية ))
The meaning of which is: ((There comes to you the people of Yemen, where they are tender-hearted, iman in Yemen and the hikmah of the people of Yemen)) Narrated from Bukhari & Muslim.

2.The Prophet said:
الإيمان ها هنا وأشار بيده الى اليمن ))))
The meaning of which is: ((The Iman is here (while pointing to the heart) while pointing towards Yemen)) Narrated from Bukhari & Muslim.
Al-Baghawi said in Syarh As-Sunnah: this is the praise of the Prophet to the people of Yemen based on how willingly they have submitted to iman (Islam) as well as their sense of humbleness.

3.In other hadiths from Ibnu Hibban, from Ibnu Abbad, the Prophet said in the meaning of which is: ((Allah is The Greatest. Had came victory of Allah (opening of Makkah) and had arrived the people of Yemen with their pure heartedness, soft and tender-hearted as well as their manners. How Yemen is full of iman, understanding (faqeh) and full of hikmah in Yemen))


THE STORY OF ASHABUL JANNAH (THE GARDEN WHICH WAS BURNT DUE TO THEIR EVIL INTENTIONS TOWARDS THE MISKIN):
Allah The Most Merciful said in Surah Al-Qalam, verse 17-33:
) إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (17) وَلَا يَسْتَثْنُونَ (18) فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (19) فَأَصْبَحَتْ كَالصَّرِيمِ (20) فَتَنَادَوْا مُصْبِحِينَ (21) أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ (22) فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (23) أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (24) وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ (25) فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (26) بَلْ نَحْنُ مَحْرُومُونَ (27) قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (28) قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (29) فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ (30) قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (31) عَسَى رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَى رَبِّنَا رَاغِبُونَ (32) كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الْآَخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ (33)

in the meaning of which is:

17) Verily, We have trued tgen as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning,
18) Without saying : insha’Allah (If Allah wills)
19) Then there passed by on the (garden) a visitation (fire) from your Lord at night and burnt it while they were asleep.
20) So the (garden) became black by the morning, like a pitch dark night (in complete ruins)
21) Then they called out one to another as soon as the morning broke.
22) Saying: “Go to your tilth in the morning if you would pluck the fruits.”
23) So they departed, conversing in secret low tones (saying):
24) No Miskin (poor man) shall enter upon you into it today.
25) And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).
26) But when they saw the (garden), they said: “Verily, we have gone astray.”
27) (Then they said): “Nay! Indeed we are deprived of (the fruits)!”
28) Th best aming them said: “Did I not tell you: why say you not: Insha’Allah (If Allah wills).”
29) They said: “Glory to Our Lord! Verily, we have been Zalimun (wrong-doers).”
30) Then they turned agains one another, blaming.
31) They said: “Woe to us! Verily, we were Taghun (transgressors and disobedient)
32) We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins and reward us in the Hereafter).
33) Such a punishment (in this life), but truly the punishment of the Hereafter is greater if they but knew.

THE STORY OF THE PEOPLE OF SABA’ AND ARDHUL JANNATAIN (THE TWO GARDENS)
Allah The Most High said in surah Saba’, verse 15-18:
لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آَيَةٌ جَنَّتَانِ عَنْ يَمِينٍ وَشِمَالٍ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ (15) فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِنْ سِدْرٍ قَلِيلٍ (16) ذَلِكَ جَزَيْنَاهُمْ بِمَا كَفَرُوا وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (17) وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آَمِنِينَ (18)
The meaning of which is:
15) Indeed there was for Saba’ (Sheba) a sign in their dwelling-place – two gardens on the right hand and on the left; (and it was said to them:) “Eat of the provisions of your Lord, and be grateful to Him.” A fair land and an Oft-Forgiving Lord!
16) But they turned away (from the obedience of Allah), so we Sent against them Sail Al-‘Arim (flood released from the dam), and We converted their two gardens into gardens producing bitter and bad fruit, and tamarisks, and some few lote-trees.
17) Like this We requited them because they were ungrateful disbelievers, And never do We requite in such a way except those who are ungrateful (disbelievers).
18) And We placed, between them and the towns which We had blessed (states which are situated in Syam), towns easy to be seen (states between Yemen and Syam), and We made the stages (of journey) between them easy (saying): “Travel in them safely both by night and day.”

THE STORY OF PRINCESS BALQIS AND PROPHET SULAIMAN A.S :
Allah The Most Beneficent said in surah An-Naml, verse 29-44:
) قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ (29) إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ (30) أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ (31) قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّى تَشْهَدُونِ (32) قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ (33) قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً وَكَذَلِكَ يَفْعَلُونَ (34) وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ (35) فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آَتَانِيَ اللَّهُ خَيْرٌ مِمَّا آَتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ (36) ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ (37) قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ (38) قَالَ عِفْريتٌ مِنَ الْجِنِّ أَنَا آَتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ (39) قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آَتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآَهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ (40) قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ (41) فَلَمَّا جَاءَتْ قِيلَ أَهَكَذَا عَرْشُكِ قَالَتْ كَأَنَّهُ هُوَ وَأُوتِينَا الْعِلْمَ مِنْ قَبْلِهَا وَكُنَّا مُسْلِمِينَ (42) وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ (43) قِيلَ لَهَا ادْخُلِي الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ (44)

The meaning of which is:

29) She said (Balqis): “O chiefs! Verily! Here is deleivered to me a noble letter,
30) “Verily it is from Sulaiman (Solomon), and verily, it (reads): In the Name of Allah, the Most Gracious, the Most Merciful:
31) “Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission).”
32) She said: “O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me (and give me your opinions).”
33) They said: “We have great strength, and great ability for war, but it is for you to command: so think over what you will command.”
34) She said: “Verily kings, when they enter a town (country), they despoil it and make the most honourable amongst its people the lowest. And thus they do.
35) “But verily! I am going to send him a present, and see with what (answer) the messengers return.”
36) Sso when (the messengers with the present) came up to Sulaiman (Solomon), he said: “Will you help me in wealth? What Allah has given me is better than that which He has given you! Nay, you rejoice in your gift!”
37) [Then Sulaiman (Solomon) said to the chief of her messengers who brought the present]: “Go back to them. We verily shall come to them with hosts that they cannot resists, and we shall drive them out from there in disgrace, and they will be abased.”
38) He said: “O chiefs! Which of you can bring me to her throne before they come to me surrendering themselves in obedience?”
39) A ‘Ifrit (strong one) from the jinn said “I will bring it to you before you rise from your place (council). And Verily, I am indeed strong, and trustworthy for such work.”
40) One with whom was knowledge of the Scripture said: “I will bring it to whithin the twinkling of an eye!” Then when he [Sulaiman (Solomon)] saw it placed before him, he said: “This is by the Grace of my Lord – to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself; and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly my Lord is Rich (Free of all needs), Bountiful.”
41) He said: “Disguise her throne for her that we may see whether she will be guided (to recognise her throne), or she will be one of those not guided.”
42) So when she came, it was said (to her): “Is your throne like this?” She said: “(It is) as thought it were the very same.” And [Sulaiman (Solomon) said]: “Knowledge was bestowed on us before her, and we were submitted to Allah (in Islam as Muslims before her).”
43) And that which she used to worship besides Allah has prevented her (from Islam), for she was of a disbelieving people.
44) It was said to her: “Enter As-Sarh” (a glass surface with water underneath it or a palace): but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs. (Sulaiman (Solomon)) said: “Verily, it is a Sarh (a glass surface with water underneath it pr a palace).” She said:”My Lord! Verily, I have wronged myself, and I submit [in Islam, together with Sulaiman (Solomon)] to Allah, the Lord of the ‘Alamin (mankind, jinn and all that exists).”

THE STORY OF SULAIMAN AND HUD-HUD (BIRD):
Allah The Greatest said in surah An-Naml, verse 20-28:
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ (20) لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ (21) فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ (22) إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ (23) وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ (24) أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ (25) اللَّهُ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ (26) قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ (27) اذْهَبْ بِكِتَابِي هَذَا فَأَلْقِهِ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ (28)
The meaning of which is:
20) He inspected the birds, and said “What is the matter that I see not the hoopoe? Or is he aming the absentees?”
21) “I will surely punish him with a severe torment, or slaughter him, unless he brings me a clear reason.”
22) But the hoopoe stayed not long: he (came up and) said: “I have grasped (the knowledge of a thing) which you have not grasped and I have come to you from Saba’ (Sheba) with true news.
23) “I found a woman ruling over them: she has been given all things that could be possessed by any ruler of the earth, and she has a great throne.”
24) “I found her and her people worshipping the sun instead of Allah, and Shaitan (Satan) has made their deeds fair-seeming to them, and has barred them from (Allah’s) Way: so they have no guidance.”
25) [As Shairan (Satan) has barred them from Allah’s Way] so they do not worship (prostrate themselves before) Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. [Tafsir At-Tabari]
26) Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!
27) [Sulaiman (Solomon)] said: “We shall see whether you speak the truth or you are (one) of the liars.”
28) “Go you with this letter of mine, and deliver it to them, then draw back from them, and see what (answer) they return.”

THE STORY OF PROPHET HUD AND HIS PEOPLE (AL-A’RAF)
Allah The All Mighty said in Surah Al-A’raf, verse 69-71:
) أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَى رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِنْ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً فَاذْكُرُوا آَلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ (69) قَالُوا أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ وَنَذَرَ مَا كَانَ يَعْبُدُ آَبَاؤُنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ (70) قَالَ قَدْ وَقَعَ عَلَيْكُمْ مِنْ رَبِّكُمْ رِجْسٌ وَغَضَبٌ أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنْتُمْ وَآَبَاؤُكُمْ مَا نَزَّلَ اللَّهُ بِهَا مِنْ سُلْطَانٍ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ (71)
The meaning of which is:
69) “Do you wonder that there has come to you a Reminder (and an advice) from your Lord through a man from amongst you to warn you?And remember that He makes you successors after the people of Nuh (Noah) and increase you amply in stature. So remember the graces (bestowed upon you) from Allah so that you may be successful.”
70) They said: “You have come to us so that we should worship Allah Alone and forsake that which our fathers used to worship. So bring us that wherewith you have threatened us if you are of the truthful.”
71) (Hud) said: “Torment and wrath have already fallen on you from your Lord. Dispute you with me over names which you have named – you and your fathers – with no authority from Allah?Then wait, I am with you among those who wait.”
ALLAH AZZA WA JAL SAID IN SURAH AL-AHQAF, VERSE 22-25:
قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آَلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ (22) قَالَ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ (23) فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ (24) تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ (25)


The meaning of which is:
22) They said: “ Have you come to turn us away from our alihah (gods)? Then bring us with which you threaten us, if you are one of the truthful!”
23) He said (prophet Hud): “The knowledge (of the time of its coming) is with Allah only. And I convey to you that therewith I have been sent, but I see your are people given to ignorance!”
24) Then, when they saw it as a dense cloud coming to their valleys, they said: “This is a cloud bringing us rain!” Nay, but it is that (torment) which your were asking to be hasten – a wind wherein is a painful torment!
25) Destroying everything by the Command of its Lord! So they became such that nothing could be seen except their dwellings! Thus do We recompense the people who are Murimun (polytheists. Disbelievers, sinners)!

BRIEF HISTORY REGARDING ON YEMEN BASED UPON THE AL-QUR’AN AND AS-SUNNAH
A. Historical Places in Yemen

1.Sana’a:
a.The Church of Abrahah (Kullais) – built to compete with the Ka’abah in Makkah, the structure still exist today in Bab Al-Yemen (Yemen Gate), refer to: Tafseer Ibn Kathir: Surah Al Fiil (verse 1-5)
b.Masjid Al-Kabiir (The Great Mosque) – built by a sahabah named Wabr ibn Yuhannas by the order of Prophet Muhammad on the 6H.

2.Saba’ (Ma’rib)
a.A castle and a place of worship (Temple of the Sun) Balqis, where in the end turn to Iman and married prophet Sulaiman A.S. Refer to: Surah An-Naml, verse 29-44.
b.Saba’ old dam, refer to: Surah Saba’, verse 15-18

3.Amran:
The story of a garden which was burnt as a punishment from Allah Azza Wa Jal due to their evil intentions of the owner (Ashabul Jannah) towards the miskin. Refer to: Surah Al-Qalam, verse 17-33.

4.Ahqaf (Hadramout):
The story of prophet Hud A.S and his people A’ad. Refer to Surah Ahqaf, verse 21-25) and Surah Hud, verse 50-60.


B.Prominent Figures from Yemen
a.Prophet Muhammad - the connection of his ( ) ancestors is up till prophet Ismail A.S whereby his (A.S) wife is from the people of Jurhum which is from Tihamah, Yemen.
b. Sahabahs of the prophet :
i. Mu’az ibn Jabal
ii. Abu Musa Al-Asy’ari
iii. Abu Hurairah (Abdul Rahman bin Sakhar)
iv. Zaid ibn Thabit
v. Zaid ibn Harithah
vi. Family of Yasir (Yasir and Ammar)
vii. Thufail ibn Amru Ad-Dausi
viii. Abdullah ibn Rawahah
ix. Saad ibn Mu’az (the leader of Ansar)
c. Tabi’in:
i. Uwais Al-Qarni – The prophet had told Umar Al-Khattab to look for him where he is known to the people of the sky and his du’as are mustajab, based on a hadtih riwayat Muslim. Refer to: Riyadh As-Solihin, hadith 373.
ii. Abu Muslim Al-Khaulani – A tabi’in which was given strong iman as well as having a very high level of patience and preserverence in enduring tribulations whereby many of the people of Yemen were apostated by Aswad Al-Ansiy, who claimed to be a prohpet (false prophet) after the death of prophet Muhammad .

d. Ulama’s (past & contemporary):
i.Al-Imam Muhammad ibn Ismail Al-Amir As-San’ani – the author of Subul As-Salam (Syarh Bulughul Maram).
ii.Al-Imam Muhammad ibn Ali As-Syaukani – the author of numerous well known books such as Tafseer Fathul Qadir and book of hadith Nail Al-Author.
iii.Syeikh Muqbil Al-Wadie – a muhaddith and the founder of Markaz Hadith, Sa’adah.
iv.Syeikh Muhammad Ismail Al-Amrani – a muhaddith and a well-known Qadhi in Yemen.
v.Habib Umar Al-Hadhrami – founder of Darul Musthafa, Tarim.
vi.Syeikh Abu Hasan Mustafa ibn Ismail – a muhaddith and the founder of Darul Hadith¸ Ma’rib.
vii.Syeikh Muhammad Imam Al-Ma’bari – a muhaddithand the founder of Darul Qur’an, Dhammar.
viii.Syeikh Dr. Abdul Majid ibn Aziz Az-Zindani – the founder of the University of Al-Eman, a pioneer in the field of Scientific Miracles from the Qur’an and Sunnah in the World Muslim League and the founder for the cure of the AIDS disease.

References:
• Syarh Sahih Muslim (Imam Nawawi)
• Nuzhatul Muttaqin syarh Riyadul As-Solihin (Imam Nawawi)
• The Noble Qur’an – English translation
• Suar Min Hayati At-Tabien (Dr. Abd Rahman Al-Bash
• Tafseer Ibn Kathir

Bismillahirrahmanirahim (In the name of Allah the Most Gracious Most Merciful)

Assalamu'alaikum (May peace be unto you)

Begin with all praise is due to Allah s.w.t, we seek his help and we ask for His foregiveness. And we seek refuge from Allah s.w.t from the evil of ourselves and for the evil consequence of our evil actions. Whomsoever Allah s.w.t guides, there is none to misguide, and whomsoever Allah s.w.t leaves to fall astray, there is none to guide. And I testify that there is no diety that is worthy of worship accept Allah s.w.t and Muhammad s.a.w is His last and final messenger. After that, the best speech is the book of Allah s.w.t and the best guidance is Muhammad s.a.w. And the worst of all the affairs are the matters that are newly introduced in the religion. Every matter that is newly introduced is an innovation, all of the innovation is misguidance, all of the misguidance is going astray, and all the going astray is in the fire.

Amma ba'adu.

It has been some time since I have actually write in this blog. Most of the recent blogs posted was taken from the internet and I thought it would be relevent to include some articles from time to time as an extra reading material. I pray to Allah may He showers his hidayah and taufik upon all of us, ameen. Because if He (Azza Wa Jal) were to leave us to go astray there is none, none at all to guide us, wa nau'dzubilLah.

Alhamdulillah, I have made a long journey from my homeland to travel to a far away country which I have set foot on, from Kuala Lumpur, Malaysia to Sana'a, Yemen. Alhamdulillahi Rabbil 'Alamin. This is probably the first time I have depart with my beloved family for a long time insyaAllah and I ask Allah to protect them. Alot has taken place in this year alone, alot of changes, alot of progress, alot of steps that is yet for me to venture. All praises and thanks are due to Allah and I pray to Allah to guide me in every step that I take, Ameen.

It is certainly different here compared to Malaysia. Different in what sense? I would say being a 'minority' for a start. Back in Malaysia, we usually know our way around, places to go when we would want to spent our time with ourselves, who to call and hang out with when we need some company, which is the best 'ramli burger' stall to go during supper time, where and when to get the best 'nasi campur', etc. Here surrounded by Arabs, and arabic as the primary language, living within that society with the culture, it is obviously different. The next thing would be the weather, unlike in Malaysia it gets red-hot at times and rain come down pouring at another time. As for Sana'a, situated at a very high altitude above sea level it gets really cold during winter (although it doesn't snow here). Some people have said, it freezes to the bone! Well I have yet to experience the winter season here, and I was informed winter is just around the corner where it usually begins sometime around Ramadhan (Ramadhan al Mubarak to all brothers and sisters!). I arrived here on the 8th of March 2009, at that time it was around the end of winter season. Yet the coolness at that time is like making wudhu' during Fajr back in Malaysia, but its just much colder here! SubhanAllah.

Basically there are pros and cons in both places, there are likes and dislikes for both places. But do one travel just for the scenery? To learn the language? Or to just tell everyone that we know that we have been overseas to study, so I am better than you in terms of experience and whatsoever? What is it?

'Umar ibn al-Khattab r.a heard that Rasulullah s.a.w said, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for wordly benefits or for a woman to marry, his emigration was for what emigrated for." This hadith is from sahih al Bukhari in the Book of Revelation. The point that I am trying to point out here is the importance of niat/niyah a.k.a intention in the english language. In Islam the intention is highly important. Every deed and action must come with the right intention. Then comes 'Ikhlas' or in other words sincerity, both intention and sincerity(for Allah s.w.t) must go together. That is why in the very first pillar of Islam is

I do not intend to make this blog as just a mere 'about me', but rather to share and to learn. In brief, I have re-discovered 'Islam' not so long ago ny the Will of Allah, Alhamdulillah. What do I mean by 're-discovered'? It is basically because of the weak understanding I had about 'religion' and 'Islam' itself. Today, the more I learn, the more that I don't know, and the more that I need to learn.

"I spent thirty years learning manners, and I spent twenty years learning knowledge."
-Abdullah bin al-Mubarak

Indeed, with 'Ilm (i.e knowledge) the more humble one should become. 'Ilm(knowledge) should go hand in hand with Akhlak(i.e good manners). If with knowledge brings about arrogance, its best to seek refugee in Allah and ask Him (Azza Wa Jal) for His (Azza Wa Jal) guidance. All of us knows about Rasulullah s.a.w, how he (s.a.w) is known for his good manners, his persistency, his steadfastness, his strength and will power, his kindness to his ummah, and so much more. What have we indeed grasp from all of those if we have indeed claimed that we love our rasulullah s.a.w? If we are indeed steadfast on the path of rasulullah s.a.w? If we love those who follows sternly in the path of rasulullah s.a.w and which his (s.a.w) companions (r.a) are upon? Islam carries a concept called al Wala' wa al Bara' which is translated alliance and severance for the sake of Allah s.w.t. How far have we strive to gain understanding about his concept in Islam as a muslim? How much do we know about aliance and severance for the sake of Allah s.w.t? Guide us O'Allah!

The Prophet said, "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself." Narrated by Anas r.a. What have we wished for our brothers recently? today? yesterday? last week? last month? last year? Have we given the respect of how we would want to be respected? Describing a situation for instance, you may have gained something today. You may have known something that your friends are unaware about. Then you happen to see that your friend is making that mistake. So you approach and tell him that 'Hey! What your doing is wrong, this is how it is done, and so forth'. What makes you so sure by addressing the person that way, he learns from his mistakes or will he just not do the mistake only when your not around. I hope you get what I'm trying to say here.

This is just a reminder for you and myself. May Allah Azza Wa Jal (Mighty and Majestic is He) protect us and guide to the righteous path, Ameen (May it be so).
May Allah Azza Wa Jal increase us in knowledge and guide us to the straight path that He(Allah Azza Wa Jal) loves, Ameen(May it be so).

May Allah Azza Wa Jal forgive me for the shortcomings from what I have wrote.

Glory be to Allah Azza Wa Jal, I testify that there is no diety that is worthy of worship accept Allah s.w.t and Muhammad s.a.w (peace and blessings be upon him) is the last and final messenger, I beg for His (Allah Azza Wa Jal) forgiveness in all the shortcomings that I have made.

Fi Amanillah, (May Allah protect you)
Wassalamu'alaikum. (and may peace be upon you)

Assalamu'alaikum (May peace be unto you)

BismilLah, alhamdulilLah, salu'ala rasulillah (s.a.w)

The Life of this World is Fleeting Enjoyment
Filed under: Akhirah, ibn Kathir — al Ghurabaa
The Life of this World is Fleeting Enjoyment
Imam Ibn Kathir
Tafsir Ibn Katheer (Abridged) Volume 9

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment.” [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying,

“that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.”

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return with Him.” ( 3:14 )


Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

“Like a rain (Ghayth),” which is the rain that comes down to mankind, after they had felt despair. Allah the Exalted said in another Ayah,

“And He is it Who sends down the Ghayth (rain) after they have despaired.” (42:28)

Allah’s statement,

“thereof the growth is pleasing to the tiller;” meaning that farmers admire the vegetation that grows in the aftermath of rain. And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,

“afterwards it dries up and you see it turning yellow; then it becomes straw.”

Meaning, that vegetation soon turns yellow in color, after being fresh and green. After that, the green fades away and becomes scattered pieces of dust. This is the parable of this worldly life, it starts young, then matures and then turns old and feeble. This is also the parable of mankind in this life; they are young and strong in the beginning. In this stage of life, they look youthful and handsome. Slowly, they begin growing older, their mannerism changes and their strength weakens. They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability. Allah the Exalted said,

“Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair. He creates what He wills. And He is the All-Knowing, the All-Powerful.” (30:54)

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

“But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure. And the life of this world is only a deceiving enjoyment.”

Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said,

“And the life of this world is only a deceiving enjoyment.”

Meaning, this life is only a form of enjoyment that deceives those who incline to it. Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it. Yet, in reality, this life is insignificant as compared to the Hereafter.

Imam Ahmad recorded that `Abdullah said that the Messenger of Allah, sallallahu `alayhi wa sallam, said,

” Paradise is nearer to any of you than the strap of his shoe, and so is the (Hell) Fire.” [Ahmad 1:387]

Al-Bukhari collected this Hadith through the narration of Ath-Thawri [Fath al-Bari 11:328]. This Hadith indicates the close proximity of both good and evil in relation to mankind. If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions. By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status. Allah the Exalted said,

“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.”

Allah the Exalted said in another Ayah,

“And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa.” (3:133)

Allah said here,

“prepared for those who believe in Allah and His Messengers. That is the grace of Allah which He bestows on whom He is pleased with. And Allah is the Owner of the great bounty.”

Meaning, “This, that Allah has qualified them for, is all a part of His favor, bounty and compassion.” We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger, sallallahu `alayhi wa sallam, “O Allah’s Messenger! The wealthy people will get higher grades and permanent enjoyment.” He asked, “Why is that?” They said, “They pray like us and fast as we do. However, they give in charity, whereas we cannot do that, and they free servants, whereas we cannot afford it.” The Prophet, sallallahu `alayhi wa sallam, said, “Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you? None would overtake you and be better than you, except those who might do the same. Say, “Glorious is Allah,” Allah is Most Great”, and “Praise be to Allah”, thirty three times each after every prayer.” They later came back and said, “Our wealthy brethren heard what we did and they started doing the same.” Allah’s Messenger, sallallahu `alayhi wa sallam, said,

“This is the favor that He gives to whom He wills.” [Muslim 1:416]

Allahuta'ala a'lam

Assalamu'alaikum (May peace be unto you)

BismilLah, alhamdulilLah, salu'ala rasulilLah (s.a.w)

Pride
Filed under: Other Ulema, Tazkiyah — al Ghurabaa
Pride
by Shaykh Abdullah Azzam


“And the labels fill your pockets. Every pocket is labelled with a characteristic or title; this pocket is filled with labels that say ‘Disbeliever,’ and everytime you see someone that you don’t like, you hand him a label. Another pocket is filled with labels that say ‘Innovator,’ and a third pocket is filled the labels that say ‘Poor,’ and another says ‘Ignorant,’ etc. This way, you have given everyone a label from one of your labels…
There are families in Peshawar who cannot find enough Clorox bleach in the marketplaces, so, they send off to Islamabad to purchase this bleach, so that they can use it to clean their clothing and the clothing of their families. So, you are also in need of searching for bleach; you are in need of success in finding that which will clean your heart and purify your insides. If you are part of a particular Islamic group, then beware of assuming that all of the truth rests with that group, and that all falsehood rests with everyone else, as some of the earlier zealous people said: “All of our statements are correct, with a possibility of a mistake, while all the statements of others are mistaken, with a possibility of being correct.” This is the destructive type of allegiance! How many groups have been torn apart, and how many people who were close to each other became divided because of such a mindset?!

Pay attention to your heart, beware of raising yourself above others, and beware of belittling others. How many of these people have given for the sake of this Religion - but have kept it secret between them and the Lord of the Worlds - from he whose statement is belittled and his appearance mocked, and he might even have given more for this Religion than an Earthful of people like you ever would? So, pay attention to yourself, and may Allah have Mercy on a man who knows his limits and stays inside those limits. The virtuous people are those who acknowledge the virtue of the people of virtue, especially the scholars, and especially those who are old in age, and especially the parents…

So, my brother, it is enough for your good deeds to be annulled that you look to your actions as if they are great, as Allah Said:

“Woe to al-Mutaffifin! Those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than their due.” [al-Mutaffifin; 1-3]

So, if he mentions himself, he only mentions his good deeds, and if he mentions the others, he only mentions their mistakes, as the Prophet said: “One of you sees a small speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye.” ['at-Targhib wat-Tarhib'; 3/236]…

Just because you are part of a particular group doesn’t mean that you are better than the people. Just because you read a particular book doesn’t mean that you are better than the people. There is some good with the Ikhwan, and there is some good with the Tabligh, and there is some good with the Salafiyyah; every one of them has a portion of the good, so, try - if you are able - to collect all of the good from these groups. They used to study from a large group of the scholars, so, his Hadith instructor is different from his Tafsir instructor , and his instructor in spiritual nurturing is different from his Arabic language instructor. Take from the Tabligh their manners…and imagine if we were to follow their path in respecting the people, and their manners with the scholars… The Tabligh have very good speech, as they convey what they say and work magic on the hearts with their manners, and cause any envy one might have against them to vanish. Take from the Ikhwan their historical movements and revolutionary ideas, and take from the Salafiyyah their beliefs. Collect within yourself all that is good, become a student, and do not restrict the truth to your own shaykh… Take from this person, and take from that person; respect the people, and give them the credit they are due, and put them in their proper categories…”

[From a khutbah entitled 'an-Nas Asnaf' (People Are of Various Types), given on September 26, 1986]

Allahu'taala a'lam

Assalamu'alaikum (May Peace be unto you)

Bismillah, Alhamdulillah, sallu'ala rasulillah (s.a.w)

A Principle Concerning Unity and Splitting
Filed under: Aqeedah, Tazkiyah, ibn Taymiyyah — al Ghurabaa
al-Imaam Ibn Taymiyyah
Source: ‘Majmoo Fataawaa ‘ (1/14 -17)

Allaah said, “those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them.” Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allaah does not let a people become misguided after He guided them except after telling them what they should steer clear of. And informing that they differed only due to the reason of mutual jealousy and hatred. Al-Bagy means to exceed the proper bounds as was indicated by ibn Umar (in his commentary to the verse): ‘arrogance and jealousy’ – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book, “and from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection.” (5:14) So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

This is what is occurring amongst the adherents of our religion and it can be found amongst the various parties that differ with regards to their principles and many subsidiary matters – found amongst the scholars and the worshippers – to the point that one finds a resemblance to the two nations about whom one says about the other: ‘They are upon nothing.’

This is like what we find amongst the legal jurists who stick to the outward actions of the religion, and those that take to the path of tasawwuf who stick to the inward actions of the religion for each one of these negates the path of the other and claims that they are not from the People of the Religion, or they oppose the other in a way of opposing of those who do not consider the other to be part of the religion. There occurs between them enmity and hatred.

This is because Allaah has ordered that the heart be purified just as He has ordered that the body be purified. Both these aspects of purification are from the religion that Allaah has commanded and made obligatory. Allaah said,

“Allaah does not want to place you in difficulty, but He wants to purify you and to complete His Favour on you that you may be thankful.” (5:6 – the verse pertaining to wudu)

“In it (the mosque) are men who love to purify themselves and Allah loves those who purify themselves.” (9:108)

“Indeed Allaah Loves those who turn to Him in repentance and He loves those who purify themselves.” (2:222)

“Take charity from their wealth in order to purify and sanctify them.” (9:103)

“They are the ones whose hearts Allaah does not wish to purify.” (5:41)

“Indeed the polytheists are impure and filthy” (9:28)

So we find that the concern of many of the legal jurists and the worshipper is only the purification of the body, and he goes beyond the requirement of the sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the heart, and he does not understand purification except in this bodily aspect. And we find that the concern of many of the sufis is the purification of the heart only, to the extent that he will go beyond the requirement of the Sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the body.

So the first group go to the extreme of wasting water and considering to be impure that which is not impure, and staying away from that which has not been legislated to stay away from, this despite their hearts containing different shades of jealousy, arrogance and hatred towards their brothers. In this there is a clear resemblance to the Jews.

The other group goes to the extreme of negligence, they go to great extents to safeguard the heart to the point that they consider ignorance of that which is obligatory to know – such as the evil from which it is obligatory to steer clear of – from those things that safeguard the heart (from actually desiring that evil). In this they do not differentiate between safeguarding the heart from desiring evil, and safeguarding the heart through its knowing the evil and its knowing that with which it has been commanded. Then alongside this negligence and ignorance they do not preserve themselves from the impure things and therefore establish the obligatory purification in the way of the Christians.

So enmity has occurred between these two groups due to their leaving a portion of what they have been commanded with, and due to their bagy – which is to exceed the correct bounds, either by ignoring or omitting the truth, or by enmity and oppression. Bagy sometimes occurs amongst some people, or sometimes with regards to the rights of Allaah – both of these are implied. This is why He said, “out of mutual jealousy and hatred,” for each group was displaying bagy to the other by not acknowledging the others right and not refraining from showing enmity to the other. Allaah said,

“Nor were the People of the Book divided until the clear proof came to them.” (98:4)

“Mankind was one nation and Allaah sent Messengers as bringers of glad-tidings and warners. And He revealed with them the Book in truth so that they may judge amongst mankind in that which they differed. And only those to whom it was given differed concerning it after clear proofs came to them through hatred, one to another.” (2:213)

“Indeed those who divide their religion into sects, you have no concern in them in the least.” (6:159)

“(Always) turning in repentance to Him, and be afraid an dutiful to Him: and establish the prayers and do not be of the polytheists - of those who split up their religion and became sects, each sect rejoicing in that which is with it.” (30:31-32)

This is because each party of the polytheists used to worship whatsoever god their desires dictated as Allaah said, “what you call the polytheists to is hard upon them.”

“O Messengers! Eat of the goodly things and do righteous deeds. Indeed I am Well-Acquainted with what you do. And Verily! This, your religion, is one religion and I am your Lord, so keep your duty to Me. But they have broken their religion into sects, each group rejoicing in what it has.” (23:51-52)

So it becomes clear the way of unity is by means of gathering all of the religion, and acting upon it in its entirety – that is worshipping Allaah Alone without any partners as He ordered, inwardly and outwardly.

The way to disunity is by leaving a portion of that which the servant has been commanded with, and by al-bagy.

The result of unity is: the Mercy and Pleasure of Allaah, His sending salaah upon the servants, and happiness in this world and in the hereafter, and white faces (on the Day of Judgement).

The result of disunity is: the Punishment of Allaah, His Curse, and black faces, and the Messenger (SAW) declaring himself free of them.

This is one of the proofs that consensus is a definitive proof, for when they unite then they are all obeying Allaah in this and have Mercy showered on them. And there cannot be obedience to Allaah and His Mercy by way of an action that He has not commanded, in either belief, saying or action. For if there were to be a saying or action upon which they agreed that had not been commanded by Allaah, then this would not be obedience to Allaah and neither would it be a means of His Mercy. Abu Bakr al-Azeez depended upon this proof in the beginning of his ‘at-Tanbeeh.’

Allahu'alam

Assalamu'alaikum (May Peace be unto you)

Bismillah, Alhamdulillah, sallu'a
A Principle Concerning Unity and Splitting
Filed under: Aqeedah, Tazkiyah, ibn Taymiyyah — al Ghurabaa
al-Imaam Ibn Taymiyyah
Source: ‘Majmoo Fataawaa ‘ (1/14 -17)

Allaah said, “those who were given the Scriptures did not differ except out of mutual jealousy and hatred (bagyan) after knowledge had come to them.” Informing that their differing arose after the coming of knowledge that made clear to them as to what they should steer clear of – for indeed Allaah does not let a people become misguided after He guided them except after telling them what they should steer clear of. And informing that they differed only due to the reason of mutual jealousy and hatred. Al-Bagy means to exceed the proper bounds as was indicated by ibn Umar (in his commentary to the verse): ‘arrogance and jealousy’ – this arising due to differing ijtihaads that were not based upon knowledge. What is not meant by al-Bagy is the permissible difference that arises between the scholars for al-Bagy is either the neglect or omission of the truth, or exceeding the proper bounds. Exceeding the proper bounds either by leaving an obligatory action or by performing a forbidden action and it is known that splitting and disunity is the outcome of this.

An example of this lies in what He said about the People of the Book, “and from those who call themselves Christians, We took their covenant but they abandoned (or forgot) a portion of the Message that was sent to them. So we planted enmity and hatred till the Day of Resurrection.” (5:14) So He informed us that in their forgetting/abandoning a portion of the Message – meaning leaving a portion of that which they were commanded with – lay the reason for their enmity and hatred.

This is what is occurring amongst the adherents of our religion and it can be found amongst the various parties that differ with regards to their principles and many subsidiary matters – found amongst the scholars and the worshippers – to the point that one finds a resemblance to the two nations about whom one says about the other: ‘They are upon nothing.’

This is like what we find amongst the legal jurists who stick to the outward actions of the religion, and those that take to the path of tasawwuf who stick to the inward actions of the religion for each one of these negates the path of the other and claims that they are not from the People of the Religion, or they oppose the other in a way of opposing of those who do not consider the other to be part of the religion. There occurs between them enmity and hatred.

This is because Allaah has ordered that the heart be purified just as He has ordered that the body be purified. Both these aspects of purification are from the religion that Allaah has commanded and made obligatory. Allaah said,

“Allaah does not want to place you in difficulty, but He wants to purify you and to complete His Favour on you that you may be thankful.” (5:6 – the verse pertaining to wudu)

“In it (the mosque) are men who love to purify themselves and Allah loves those who purify themselves.” (9:108)

“Indeed Allaah Loves those who turn to Him in repentance and He loves those who purify themselves.” (2:222)

“Take charity from their wealth in order to purify and sanctify them.” (9:103)

“They are the ones whose hearts Allaah does not wish to purify.” (5:41)

“Indeed the polytheists are impure and filthy” (9:28)

So we find that the concern of many of the legal jurists and the worshipper is only the purification of the body, and he goes beyond the requirement of the sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the heart, and he does not understand purification except in this bodily aspect. And we find that the concern of many of the sufis is the purification of the heart only, to the extent that he will go beyond the requirement of the Sharee’ah with respect to his concern and action. And he leaves what he has been commanded and recommended with respect to the purification of the body.

So the first group go to the extreme of wasting water and considering to be impure that which is not impure, and staying away from that which has not been legislated to stay away from, this despite their hearts containing different shades of jealousy, arrogance and hatred towards their brothers. In this there is a clear resemblance to the Jews.

The other group goes to the extreme of negligence, they go to great extents to safeguard the heart to the point that they consider ignorance of that which is obligatory to know – such as the evil from which it is obligatory to steer clear of – from those things that safeguard the heart (from actually desiring that evil). In this they do not differentiate between safeguarding the heart from desiring evil, and safeguarding the heart through its knowing the evil and its knowing that with which it has been commanded. Then alongside this negligence and ignorance they do not preserve themselves from the impure things and therefore establish the obligatory purification in the way of the Christians.

So enmity has occurred between these two groups due to their leaving a portion of what they have been commanded with, and due to their bagy – which is to exceed the correct bounds, either by ignoring or omitting the truth, or by enmity and oppression. Bagy sometimes occurs amongst some people, or sometimes with regards to the rights of Allaah – both of these are implied. This is why He said, “out of mutual jealousy and hatred,” for each group was displaying bagy to the other by not acknowledging the others right and not refraining from showing enmity to the other. Allaah said,

“Nor were the People of the Book divided until the clear proof came to them.” (98:4)

“Mankind was one nation and Allaah sent Messengers as bringers of glad-tidings and warners. And He revealed with them the Book in truth so that they may judge amongst mankind in that which they differed. And only those to whom it was given differed concerning it after clear proofs came to them through hatred, one to another.” (2:213)

“Indeed those who divide their religion into sects, you have no concern in them in the least.” (6:159)

“(Always) turning in repentance to Him, and be afraid an dutiful to Him: and establish the prayers and do not be of the polytheists - of those who split up their religion and became sects, each sect rejoicing in that which is with it.” (30:31-32)

This is because each party of the polytheists used to worship whatsoever god their desires dictated as Allaah said, “what you call the polytheists to is hard upon them.”

“O Messengers! Eat of the goodly things and do righteous deeds. Indeed I am Well-Acquainted with what you do. And Verily! This, your religion, is one religion and I am your Lord, so keep your duty to Me. But they have broken their religion into sects, each group rejoicing in what it has.” (23:51-52)

So it becomes clear the way of unity is by means of gathering all of the religion, and acting upon it in its entirety – that is worshipping Allaah Alone without any partners as He ordered, inwardly and outwardly.

The way to disunity is by leaving a portion of that which the servant has been commanded with, and by al-bagy.

The result of unity is: the Mercy and Pleasure of Allaah, His sending salaah upon the servants, and happiness in this world and in the hereafter, and white faces (on the Day of Judgement).

The result of disunity is: the Punishment of Allaah, His Curse, and black faces, and the Messenger (SAW) declaring himself free of them.

This is one of the proofs that consensus is a definitive proof, for when they unite then they are all obeying Allaah in this and have Mercy showered on them. And there cannot be obedience to Allaah and His Mercy by way of an action that He has not commanded, in either belief, saying or action. For if there were to be a saying or action upon which they agreed that had not been commanded by Allaah, then this would not be obedience to Allaah and neither would it be a means of His Mercy. Abu Bakr al-Azeez depended upon this proof in the beginning of his ‘at-Tanbeeh.’

Assalamu'alaikum (May peace be unto you)

Bismillah Alhamdulillah, Sallu 'ala rasulillah (s.a.w).

Troubled in Aspects in Deen
Filed under: Aqeedah, Imam Shaf'ii — al Ghurabaa
Troubled in aspects of Deen: Imam Shafies response

And ath-Thahabee mentions from al-Muzanee that he said: “I knew that if anyone could rid me of a troubling concern about an issue of tawheed, it would be ash-Shaafi’ee. So I went to him while he was in a mosque in Egypt. When I kneeled in front of him, I said, ‘I am troubled about a certain issue of tawheed. I know that no one knows as much as you, so what do you say about this?’ ”

He became angry and said, ‘Do you know where you are?’

I said, ‘Yes.’

He said, ‘This is the place where Allaah drowned Pharoah. Has it reached you that the Messenger of Allaah was ordered to ask about that?’

I said, ‘No.’

He said, ‘Have the Companions spoken about it?’

I said, ‘No.’

He said, ‘Do you know how many stars are in the sky?’

I said, ‘No.’

He said, ‘So you don’t even know about one planet – its type or the time and place of its appearance and disappearance?’

I said, ‘No.’

He said, “So there is something from the creation that you see with your own eyes that you do not even know anything about, yet you speak about the Knowledge of the Creator?’ Then he asked me a question about ablution, and I erred in my response. So he explained it from four different angles (and asked me about them), and I was not correct in any of my responses. So he said, ‘So you leave alone the knowledge of something which you are in need of five times a day, and instead you burden yourself with the knowledge of the Creator? When this (kind of thing) comes to your mind, then remember the statement of Allaah the Exalted,

“And your God is One God; there is no true god besides Him. He is the Most Merciful, the Bestower of Mercy. Verily in the creation of the heavens and the earth…” [Surah Al-Baqarah 2:163-164]

So use the creation as a proof for (the Greatness of) the Creator, and do not burden yourself with what is beyond your understanding.” [Siyar A’laamin-Nubalaa‘ (10/31)]

Allahu'alam

Bismillah, Alhamdulillah

Verily all praises and gratitude to Allah Azza Wa Jal for all the countless blessings which He bestowed upon us, Alhamdulillah. May all of our ibadah which is done sincerely for the pleasure of Allah s.w.t is accepted by Him Azza Wa Jal, Ameen. I pray to Him s.w.t, for all the donations and contributions to be rewarded abundantly and may He Azza Wa Jal keep granting us hidayah and shower His blessings upon us, Ameen.

Pardon me for not being able to express my thanks and gratitude in which I should be, whereby only Allah s.w.t can reward you for your deeds and generosity. Alhamdulillah, He s.w.t has granted us the opportunity to provide help to those who are in need and to recieve help from those who gave them by Allah's will. This is truly a blessing from Allah s.w.t.

Allah, the Exalted, says:

Say: "Truly, my Lord enlarges the provision for whim He wills of His slaves, and (also) restricts (it) for him, and whatsoever you spend of anything (in Allah's Cause), He will replace it."[Surah Saba’(34), Ayat(verse) 39]

"Not upon you (Muhammad صلى الله عليه وسلم) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged." [Surah Al Baqarah (2), Ayat(verse) 272]

"(Charity is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely, Allah knows it well." [Surah Al Baqarah (2), Ayat(verse) 273]

JazakumulLahu Khairan wa BarakAllahu feekum ya ikhwani fidden!
(May Allah s.w.t reward you all and May Allah s.w.t bless all of you oh my brothers in Islam!)

May Allah Azza Wa Jal guide us to this straight and righteous path, Ameen.

May we meet again, insyaAllah.

I apologize if I have offended or hurt any of you, I pray that May Allah s.w.t showers His mercy upon us all and may we be with those whom are guided, ameen

May Allah Azza Wa Jal forgive me for my shortcomings and I ask him to make us steadfast in this Deen-ul-Islam, Ameen ya Rabb.

Fi Amanillah,
Wassalamu'alaikum wa rahmatulLahi wa barakatuh.

Muhammad Zakwan ibn Zek ibn Yakin

Email:z_zakwan@hotmail.com