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hatimabu

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  1. Do you pray fajr on time?

    "And seek help in patience and As-Salât (the prayer) and truly it is extremely heavy and hard except for Al-Khâshi'ûn [i.e. the true believers in Allâh - those who obey Allâh with full submission, fear much from His Punishment, and believe in His Promise (Paradise,) and in His Warnings (Hell, )]." [Al-Baqarah 2:45] May Allah make us from amongst the Kashi'un!
  2. Worshipping Allah Out Of Love, Fear, Hope

    Walaykum salam wa rahmatullâhi wa barakâtuh Dear Muhsinmuttaqi Jazak’Allahu khayran for the post! Ibn Qayyim has a very beautiful concise saying in which he said: “The heart is like a bird: love at its head and its two wings are hope and fear.â€
  3. Salam! I'm A New Muslim

    As-salamu 'alaykum Being a convert to Islam I am always very pleased to hear of others converting - Yippee! If you need any help with anything, especially with some of the complexities facing and difficulties converts go through, then please feel free to ask. BTW, whereabouts in Canada are you? I ask because I know a number of organisations in Toronto that I could direct you to. May Allah guide us all!
  4. Happiness In This Life

    As-salamu 'alaykum Dear Muhsinmuttaqi For the added benefits... Jazak'Allahu khayran!
  5. The Pillars Of Islam And Imaan

    As-salamu 'alaykum Another good book, albeit slightly more detailed, yet still an easy read, is "Minhaj al-Muslim" by Shaykh Abu Bakr al-Jaza'iry, it is in two volumes and is published by Darussalam!
  6. The World Of Jinn & Devils

    As-salamu 'alaykum Have any of you read any of the other books in his creed series? If so, any feedback on them? I have a hard copy of his "The Names and Attributes of Allah According to the Doctrine of Ahlus-Sunnah wal-Jama'ah", which is an amazing book although it is not part of his creed series. Jazakum Allahu khayran!
  7. Happiness In This Life

    Walaykum salam wa rahmatullahi wa barakatuh Jazana wa jazakum! Walaykum salam wa rahmatullahi wa barakatuh Jazana wa jazakum!
  8. Happiness In This Life

    Happiness, contrary to the false notions of most human beings, is not achieved once one gets the best things in life: the best food and drink, the most expensive clothing, an unlimited supply of cash, and beautiful wives. Happiness, it must be understood, is not equivalent to moments of fleeting pleasure; it is, rather, a sustained and long-term feeling that permeates one’s soul and heart. These days, people seek happiness in worldly possessions and pleasures. Consider, for instance, the pleasure of sexual intercourse: It is fleeting in that it goes as quickly as it comes, and, if performed in an unlawful manner, is followed by a period of guilt and remorse. Similarly, food is a momentary pleasure that, if consumed extravagantly, is followed by heartburn and other ailments. Truth be told, Non-Muslims often seek happiness in alcohol or drugs; yes, those who consume alcohol and drug users describe moments of euphoria, but those moments are followed by long periods of misery and dejection. Every worldly pleasure and enjoyment has one thing in common: it is fleeting and momentary. Happiness, on the other hand, is sustained and long-term. It is interesting to note that two of the main pleasures that human beings enjoy - sexual relations and food - are in some cases enjoyed to a greater degree by animals. No, worldly pleasures cannot bring happiness. And the world has witnessed empirical evidence which proves that worldly prosperity, if it is not coupled with guidance, leads to misery. That evidence is the lives of men and women in today’s developed nations, nations whose citizens have more and eat more than ever before. Unparalleled levels of richness are, sadly, matched by unparalleled levels of drug use, alcohol addiction, misery, and clinically diagnosed depression. Each individual citizen is searching out for happiness, but being away from true guidance and looking for it in the wrong places [alcohol, illicit sex, food, cigarettes, drugs, etc.], is unable to find it. Allâh [subhâna wa ta’âlâ] has informed us about their misery and warned us against becoming deluded by their ostensible prosperity: “So let not their wealth or their children amaze you [O Muhammad]; in reality Allâh’s Plan is to punish them with these things in the life of this world.†[At-Tawbah 9:55] The Qur’ân teaches us that happiness in this life has nothing to do with physical and sensual pleasures, but with what is hidden in our hearts - a sustained feeling of peace, contentment, and happiness. That the yardstick of happiness is measured by the state of our hearts is a message that is given in more than one Verse of the Qur’ân; for instance, Allâh [subhâna wa ta’âlâ] said: “He it is Who sent down as-Sakînah [calmness and tranquillity] into the hearts of the believers, that they may grow more in faith along with their [present] faith.†[Al-Fath 48::4] And in another Verse, Allâh [subhâna wa ta’âlâ] said: “Verily, in the remembrance of Allah do hearts find rest.†[Ar-R’ad 13: 28] Verily, we ask Allah, the Almighty, to make us among those who are blessed with happiness both in this life and in the Hereafter; and to make us among those who are described in the Saying of Allah [subhâna wa ta’âlâ]: “And those who are blessed and made happy, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord will, a gift without an end.†[Hûd 11: 108] By Mahmûd bin Ahmad bin Sâlih ad-Dawsarî The Magnificence of the Qur’ân, Pgs. 161-163 Taken from: Abu Hatim Word Press Blog
  9. Allâh has stated: “Whoever does righteous deeds - whether male or female - while a believer, We shall certainly give them a good life and We will certainly grant them their rewards in accordance to the best of what they used to perform.†[An-Nahl 16:97] In his commentary to this verse, Ibn Kathîr notes that this means that whoever performs the righteous deeds, which are acts of obedience in accord with the Qur’ân and Sunnah, will be given a good life in this world and in the Hereafter he will receive rewards according to the best of what he used to perform. He stated that “the good life†implies all forms of contentment and tranquillity. Such has been reported from ‘Ali, Ibn ‘Abbâs, Ikrimah and Wahb bin Munnabih. It is also recorded from Ibn ‘Abbâs that it means happiness. Ad-Dhuhâk states that it refers to lawful provisions and worship in this life. [1] As noted previously, every Muslim must realise that true success and happiness do not lie in the possessing of wealth, power, status, fine cars and houses and all of the allurements of this world. In fact, those worldly possessions are not even the things that actually make a person rich in a true sense. The Prophet [sall-Allâhu ‘alayhi wa sallam] explained this fact most succinctly when he stated: “True richness is not via much property and belongings but true richness is in self-contentment.†[Al-Bukhârî and Muslim] Indeed, there is no real benefit to any worldly possessions if one’s soul is uneasy, depressed, extremely doubtful about its own future, full of anxiety and always desiring for more when it can never be content with what it has. In general though, this is what happens to human beings; they are always filled with anxiety, concerned about losing what they have while always yearning for more. The Messenger of Allah [sall-Allâhu ‘alayhi wa sallam] pointed out this general fact of mankind when he said: “If the human had one valley of gold, he would love to have two valleys worth.†[Al-Bukhârî] In fact, it is due to this misconception as to wherein lies the true happiness of this life that many are of the false impression that it is impossible to “enjoy†or be happy in both the life of this world as well as that of the Hereafter. [2] In reality, though, by concentrating one’s intention on the Hereafter, the matters of this world become much “easier†and less tense. Allah thereby increases one’s happiness in this world. In a very important hadîth for this day and age, the Messenger of Allah [sall-Allâhu ‘alayhi wa sallam] said: “If a person’s main concern is the Hereafter, Allâh puts his richness in his heart, makes his affairs together for him and gives to him the world while it is not desirable to him. And if a person’s main concern is this world, Allâh will put his poverty in front of his eyes, make his affairs disunited and will not give him of this world save what has been decreed for him.†[3] The real rest and the real happiness can only come to those whom Allâh blesses with such a blessing and which is received when one purifies one’s soul and worships Allâh alone with a true and complete form of worship. When a person accomplishes these matters, he becomes overcome with a joy that never leaves him and that is difficult to put into words. Ibn Taymiyyah attempted to express the joy that he felt from his faith in Allâh and the deeds he performed. He once said: “In this world there is a Paradise that whoever does not enter it will not enter the Paradise in the Hereafter.†He also said: “What can my enemies do to me? Certainly, my paradise and garden are in my chest.†[4] In fact, Ibn Qayyim, Ibn Taymiyyah’s closest student who would visit him often in the citadel prison, stated: “Allah knows that I have never seen anyone having a better life than him. [This was true] even though he was in straitened circumstances and not living in luxuries and comforts. On the contrary, he was on the opposite extreme. Even though he faced imprisonment, torture and threats, he still had the most pleasurable life among the people, with the most relaxed feelings, strongest in heart and happiest of all of them. The experiencing of joy could be seen on his face. Whenever we were very fearful, feeling bad expectations and felt the earth constricting upon us, we would come to him and we only needed to see him and listen to his words that all of those emotions would leave us. Instead, we would be filled with rest, strength, certainty and tranquillity. Exalted be the One who allows His servant to witness His Paradise before he meets Him.†[5] Of course, such a beautiful feeling from one’s faith was not restricted to Ibn Taymiyyah. Ibn Qayyim quotes another devout Muslim as saying: “If the kings and the children of the kings knew what [felicity] we are in, they would fight us over it with their swords.†Yet another stated: “The inhabitants of this world are miserable. They leave this world and they do not taste the most wonderful aspect that it contains.†When asked what that was, he replied: “Love for Allâh, knowing Him and remembering Him.†Ibn Qayyim also quoted another who said: “There comes some times in which I say: ‘If the people of Paradise are in a state like this, they are enjoying a good life’.†[6] On the other hand, Allâh says: “And he fails who corrupts (khâb) it.†(Ash-Shams 91:10). The Arabic word “al-khaybah†has many aspects to it, including: 1. Weakness in one’s soul, as the soul does not have the strength and courage to follow what it knows is the truth; 2. Hesitation and confusion as every time it wants to do good; the soul drags it back down and fights it; 3. True psychological humiliation as he is worshipping something that has no benefit to it and it is not worthy of a human being to be worshipping something of that nature; 4. Cowardice and stinginess as his soul knows that he is disobeying his Lord and he cannot look forward to anything positive; hence, he has to hang on to his life and everything that he possesses in the strongest fashion; 5. Loss of modesty and dignity as his soul drives him to be shameless acts to the point that he accepts them, supports them and loses all shame concerning them. This is all part of the reality that happens to him in this world. And that is all much less the disgrace that he will face in the Hereafter. [7] By Jamâl ad-Dîn M. Zarabozo Purification of the Soul: Concept, Process and Means, Pgs. 475-479 Footnotes: 1. Ibn Kathîr, Tafsîr, Vol. 4, P.601 2. Cf., al-Bilâli, P.127 3. Recorded by at-Tirmidhî and Ibn Majâh. According to al-Albânî it is sahîh. See al-Albânî, Sahîh al-Jâmi’, Vol. 2, Pgs. 1110-1111 4. Quoted in Ibn Qayyim, al-Wâbil as-Sayyib, P.73 5. Ibn Qayyim, al-Wâbil as-Sayyib, P.73 6. See Ibn Qayyim, al-Wâbil as-Sayyib, P.73. Ibn Qayyim also quoted Ibn Tamiyyiah as saying: “If you do not find any sweetness and relaxation in your heart from a [good] deed, then you should suspect your heart. Verily, Allâh is grateful. That is, He must reward the doer of the deed for his deed in this world by a sweetness he finds in his heart, a stronger feeling of relaxation and a joy in his eyes. If the person does not find these things, it means that something has entered upon his deed [and made it not correct and purely for Allâh’s sake.†See Ibn Qayyim, Madârij, Vol. 2, P. 68 7. For a similar discussion, see al-Bilâli, P.33 Taken from: Abu Hatim Word Press Blog
  10. You Have Made Everything Harâm Allâh [Glorified be He], set limits that must not be transgressed, and prohibited certain things that must not be violated. The Prophet [sall-Allâhu ‘alayhi wa sallam] said: “Whatever Allâh made halâl [permissible] in His Book is permissible, and whatever Allâh made harâm [forbidden] in His Book is forbidden, and whatever Allâh has not mentioned [abstained from talking about] is a blessing. So accept from Allâh the blessing, for Allaah is never forgetful.†He [sall-Allâhu ‘alayhi wa sallam] then recited the following âyah [verse]: “And your Lord is never forgetful.†[Maryam 19:64] [1] Al-muharramât [the forbidden] are the limits of Allâh, [the Mighty and Magnificent]: “These are the limits of Allâh, so do not approach them.†[Al-Baqarah 2:187] Allâh has threatened whoever transgresses His limits and violates His sacraments stating [Glorified be He]: “And whoever disobeys Allâh and His messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.†[An-Nisâ’ 4:14] It is obligatory to avoid al-muharramât in view of the saying of the Prophet [sall-Allâhu ‘alayhi wa sallam]: “And whatever I forbade you, then avoid it and whatever I enjoined upon you, then fulfil as much of it as you are able.†[2] Today when al-muharramât are being continuously and incessantly pointed out to people, those possessing weak souls, little knowledge and who often follow their whims tend to become bored, annoyed and impatient. They complain and grumble discontented saying: “Everything is harâm, you have prohibited every single thing, you have made us weary of our lives, our existence and caused us to become intolerant and frustrated. All you talk about is the harâm and all you do is make things harâm. There is no hardship in the religion, the matter is open to discussion and amenable to different interpretations, and Allâh is All-Forgiving and All-Merciful!†In arguing with the likes of these we say: Indeed, Allâh [the Mighty and Magnificent] decrees whatever He wills. None can comment on His Judgement and He is the All-Wise, the All-Knowing. Therefore He makes whatever He wills lawful and whatever He wills unlawful, [Exalted be He]. Among the basics of our worship to Allâh [the Mighty and Magnificent], is to accept and be satisfied with His Judgement and surrender to Him totally. His Judgements [Glorified be He] stem from His Knowledge, Wisdom and Justice and are not haphazardly passed in vain or for fun: Allâh said: “And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing.†[Al-An’âm 6:115] In making clear to us the criteria around which permissibility and prohibition revolve, He [the Mighty and Magnificent] said: “And makes lawful for them the good things and prohibits for them the evil.†[Al-A’râf 7:157] Hence, the good things are halâl while the evil things are harâm, and the right to make things permissible and prohibited is reserved for Allâh alone. Whoever claims this right for himself or grants [ascribes] it to other than Allâh is a disbeliever [kâfir] who has committed major infidelity or disbelief [kufr akbar] taking him outside the fold of Islâm. “Or have they partners [i.e., other deities] who have ordained for them a religion to which Allâh has not consented?†[Ash-Shûrâ 42:21] Moreover, it is not permissible to talk about the halâl and the harâm, with the exception of the people of knowledge who thoroughly know the Holy Book and are acquainted with the practices and line of conduct of the Prophet’s Sunnah. In fact, very strict warning has been given to those who make things halâl and harâm without due knowledge, as Allâh [Glorified be He] has said: “And do not say about what your tongues assert of untruth: ‘This is lawful and this is unlawful,’ to invent falsehood about Allâh.†[An-Nahl 16:116] The bulk of the common and general muharramât are mentioned in the Qur’ân and the Sunnah, as in His saying [Glorified be He]: “Say: ‘Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty’.†[Al-An’âm 6:151] The Sunnah also mentions many of al-muharramât, as in the saying of the Prophet [sall-Allâhu ‘alayhi wa sallam]: “Verily, Allâh has prohibited the sale of alcohol, dead animals, swine and statues.†[3] The Prophet [sall-Allâhu ‘alayhi wa sallam] also said: “Verily, if Allâh forbids a thing, He also forbids its price [trade].†[4] Some texts may mention muharramât, which are particular to a specific subject. For example, when Allâh mentioned the muharramât concerning food, He said: “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allâh, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows.†[Al-Mâ’idah 5:3] Allâh [Glorified be He] mentioned the muharramât regarding marriage by saying: “Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your fathers’ sisters, your mothers’ sisters, your brothers’ daughters, your sisters’ daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives’ mothers.†[An-Nisâ’ 4:23] He also mentioned the muharramât regarding earnings and profit, so He [the Mighty and Magnificent] said: “Allâh has permitted trade and has forbidden interest.†[Al-Baqarah 2:275] Furthermore, the good things that Allâh the All-Merciful to His slaves has made permissible to us are innumerable both in terms of quantity and variety. For this reason, He did not elaborate on lawful things since they are too many to enumerate, but He detailed the muharramât because they are limited, and so that we would be able to know and avoid them. He [the Mighty and Magnificent] said: “While He has explained in detail to you what He has forbidden you, excepting that to which you are compelled.†[Al-An’âm 6:119] As for the halâl, He made all things permissible in general as long as they are good: “O mankind! Eat from whatever is on earth [that is] lawful and good.†[Al-Baqarah 2:168] Out of His Mercy, He made permissibility the core [basis] of all matters until it is clearly proven otherwise. This is but a little of the generosity and blessings of Allâh [Glorified be He] upon His slaves. We should therefore be obedient, praising, and thankful. When some people see that the harâm is greatly detailed and clearly set out and enumerated, they become intolerant of the legitimate religious ordinances; this stems out of their weak faith and limited understanding of the Sharî’ah [Divine Orders]. One wonders what it would take to convince these people that there is no hardship in the religion! Would they like to have the great variety of the halâl counted out to them? Would they want all types of good things listed and quoted so that they would be assured that the Sharî’ah would not inconvenience and spoil their lives? • Do they want to hear that the meat of slaughtered camels, cows, goats, rabbits, antelopes, ibexes, chickens, pigeons, ducks, swans and ostriches are halâl, and that dead locusts and fish are halâl? • Do they want to hear that vegetables, legumes, grains, fruits, and all the rest of the beneficial seeds and produce are halâl? • Do they want to hear that water, milk, honey, oil, and vinegar are halâl? • Do they want to hear that salt, spices and seasonings are halâl? • Do they want to hear that the use of wood, iron, sand, stones and pebbles, plastic, glass and rubber is halâl? • Do they want to hear that riding animals and travelling by cars, trains, ships and aeroplanes are halâl? • Do they want to hear that using air-conditioners, refrigerators, washing-machines, dryers, mills and grinders, dough-mixers, food-processors, blenders and the various equipment and machinery employed in medicine, engineering, mathematics, observation and surveillance, astronomy, construction, drilling for water, oil and metals, refineries, desalination plants, printing and computers are halâl? • Do they want to hear that wearing materials made of cotton, linen, wool and the lawful hair, fluff and skin of animals, nylon and polyester is halâl? • Do they want to hear that the concept of marriage, trading, bonds, financial exchange, renting and tenancy, and all professions, occupations, crafts and skills of carpentry, smithery, fixing machinery and herding goats are halâl? One wonders if it is possible to reach an end should we carry on enumerating and detailing! So why is it that these people can not comprehend what is being said? As far as their objection that there is no hardship in the religion is concerned, then actually the concept is true, but they are using it to justify a doubtful and weak situation propagating a false belief. Indeed, the concept of ease in this religion is not to be explained according to the whims and opinions of people, but according to what the Sharî’ah has revealed. Therefore, there is a major difference between violating the muharramât by falsely objecting that the religion is easy - for undoubtedly it is easy - and abiding by legitimate licenses. Those such as combining and shortening prayers and breaking the fast when travelling; wiping on foot-wear and socks for a period of one day and one night for the resident and for a period of three days and three nights for the traveller; using sand for ablution (tayammum) when there is a fear of using water; combining two prayers for the sick and during rainfall; license to look at a strange woman [5] for the purpose of marriage; the right to choose in the atonement (kafard) for a false oath, between setting a slave free or providing food and clothing; eating dead animals out of necessity, and other extenuating conditions and legitimate licences! In addition to what is mentioned above, the Muslim should know that there is wisdom behind the prohibition of things. One such wisdom is that Allâh afflicts His slaves with these prohibitions as a way of testing their behaviour under such conditions. One of the reasons why the people of Paradise (Jannah) are favoured over the people of the Hellfire is that the people of the Hellfire have immersed themselves in the temptations and illicit desires that surround the Fire, while the people of Paradise have shown patience and tolerance in the face of the adversities surrounding Paradise. These afflictions and tribulations are important in distinguishing those who obey from those who do not. The people of faith [Îmân] view the hardships that they encounter when fulfilling their obligations to Allâh, with the conviction that they will gain reward and secure Allâh’s pleasure by obeying Him; consequently their hardships become tremendously eased. The hypocrites, however, view these hardships with pain, suffering and deprivation and eventually find the burden too heavy, the pressure too intense, and compliance with Allâh’s orders increasingly difficult. By avoiding al-muharramât, the person tastes the sweetness of the saying: “Whoever renounces something for the sake of Allâh, Allâh will compensate him with far better thingsâ€, the obedient would then sense the delight and pleasure of faith in his heart. By Shaykh Muhammad Sâlih al-Munajjid Forbidden: Issues of Great Importance that we Underestimate, Pgs. 8-17 Footnotes: 1. Narrated by al-Hâkim 2/375; and was deemed hasan by al-Albânî in Ghayât al-Marâm, P. 14 2. Narrated by Muslim, Kitâb al-Fathâ’il, hadîth No. 130 [Print ‘Abdul-Baqî’] 3. Narrated by Abû Dâwûd, No. 3486, and it is in Sahîh Abî Dâwûd, No. 977 [its authenticity is agreed upon] 4. Narrated by ad-Dâraqutnî, 3/7, and it is an authentic hadîth 5. [Publisher's note: Arabic Ajnabîyah. A woman whom a man is allowed to marry, but who is not married to her. This includes women who are not, for example, the wife, mother, sister, aunt, grandmother, etc.] Taken from: Abu Hatim Wordpress Blog!
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