Archive for the ‘Advice’ Category

Sayyidah Fatimah Az-Zhara relates:

June 18th, 2010 1 comment

Fatimah Az-zahra’(daughter of the prophet s.a.w ) said:

“One night the prophet came to me and said,
“Oh Fatimah, do not sleep before you have completed the four tasks:

1. To finish reciting the whole Al-Quran
2. Have the prophets to intercede for you in the Hereafter
3. Have all the believers to be pleased with you
4. Perform your hajj and ‘umrah”

I (Fatimah Az-zahra’) then said to Rasulullah s.a.w, “Oh Rasulullah, you ask me to perform tasks, but which I would not be able to accomplish!”

Rasulullah s.a.w smiled and said:

1. If you recite Surah Al-Ikhlas(3 times), it’s as though you have completed the whole Qu’ran.
2. If you say salawat upon me and upon all the other prophets, we will intercede for you on the Day of Judgement.
3. If you ask for forgiveness for the believers, they will be pleased with you.
4. And if you read “subhaanAllah, walHamdulillah, walaa-ilaha- illallah,-wallaahu akbar”, it’s as if you have performed your hajj and umrah.”

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June 17th, 2010 2 comments
excerpt from
Book on theEtiquette of Marriage

Being the Second Book of the Section on Customs in the Book
The Revival of the Religious Sciences By ABU HAMID AL-GHAZALI


There are eight qualities which render a conjugal life happy and which must be sought in the woman in order to assure the perpetuity of the marriage: piety, good character, beauty, a small dowry, ability to bear children, virginity, [good] lineage, and she should not be a close relative.


That she should be virtuous and religious is the most fundamental requisite, and to that end [special] care must be taken. For, if her religious principles are too weak to give her the strength to be virtuous and constant, she will humiliate her husband, disgrace him among people, trouble his heart with jealousy, and thereby render his life miserable. Should he succumb to passion and jealousy, he would remain in trial and tribulation. Should he, on the other hand, follow the path of permissiveness, he would be apathetic toward his religion and honor and would be guilty of lacking zeal and pride. Also, if she is beautiful but corrupt, she will be the cause of greater tribulation; for then it becomes difficult for the husband to separate from her: Thus he is neither able to renounce her nor to endure her. His position is like that of one who came to the Prophet (s.a.w) and said, “0 Messenger of God, I have a wife who cannot turn back a touching hand.” The Prophet said, “Divorce her”; to which he replied, “I love her.” The Prophet responded, “Then, keep her.”“ The Prophet commanded him to hold onto her, for if he divorces her he would yearn for her and become corrupt like her. Seeing that the man’s heart was in anguish, he [the Prophet] considered it preferable for him to continue his mar riage and thus safeguard himself against corruption. If her faith be corrupted in squandering his possessions or in some other respect, he will remain in misery. [However,] if he remains silent and does not denounce [her deeds], he becomes a partaker of her transgression and a violator of the Almighty’s command: “Ward off from yourselves and your families a Fire.” If he, on the other hand, denies and disputes [her ways],, he will be miser able throughout his life.

For that reason, the Messenger* of God took pains in encouraging people to adhere to the faith saying, “A woman may be married either for her possessions, her beauty, her reputation, or her religion; for if you do marry other than a religious woman, may your hands be rubbed with dirt [taribat yadak].” Another hadith states: “He who marries a woman for her possessions and beauty loses both her beauty and her possessions; [but] he who marries her for the sake of her faith will be blessed by God with her possessions and her beauty.”

The Prophet (s.a.w) also said, “A woman should not be married [only] for her beauty, because her beauty may destroy her; neither for her wealth, as this may make her tyrannical; [rather] marry the woman for her religious faith.”

He emphatically recommended religious faith, because such a woman would bolster up the [husband’s] faith. If she is not pious, she will be an element of distraction and of trouble in her husband’s religion.

[Good Character]

Good character is the second quality. It is an important requisite in the search for emptying the heart” and in the pur suit of favorable surroundings for religion. For if she is vicious, ill-tongued, ill-mannered, and ungrateful, more harm than good will come from her. Toleration of a woman’s tongue would try the saints. An Arab said, “Do not marry one of the following six types of women: an ‘annanah [hypochondriac], amannanah [upbraider], a hannanah [yearner], a hiddaqah [coveter], a barraqah (narcissist), or a shaddaqah [prattler].

The ‘annanah is one who excessively moans, complains, and [always] wraps her head.Marrying a constantly ill [woman] or one who feigns illness is of no avail.

The mannanah is one who is constantly needling her husband by saying, “I did such and such for you.”

The hannanah is one who yearns after a previous husband or after her offspring from some other husband. This, too, is among the things to be avoided.

The hiddaqah is one who looks at everything, covets it, and forces her husband to buy it.

The barraqah can be one of two:
(a) one who spends the whole day fixing her face or making it up and beautifying it in order to give it a lustre, or
(b) one who becomes angry at mealtime, thus eating only by herself and singling out her share from everything.
A Yemeni expression which is appropriately used for a woman, or a child, who is not satisfied with the food given to her [or him], is Baraqat al-mar ‘atu wa baraqa’l-sabiyyu al-ta’ama, that is, to become angry at meal time.

Al-shaddaqah is one who prattles a great deal; in this context the Prophet (s.a.w) said, “Almighty God detests the loudmouthed prattler. “25

It is related that the Azdi the traveler,” during his journey, met Elias* [the prophet] who ordered him to get married and discouraged him from celibacy.

He then said, “Don’t marry any of the following four types:amukhlali’ah [divorce-minded], a muba riyah [boaster], an ‘ahirah [harlot], or a nashiz [conceited].”

Al-mukhlali’ah is one who asks for the divorce (khul) every hour for no reason;
In Islamic law, a compensation (khutah) must be paid by the wife when a divorce is sought by her (Hughes, Dictionary of Islam, 274). This law is laid down in Qur’an 2:229: “And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself.”

Al-mubariyah is one who boasts of the superiority of another and is proud of her worldly advantages,

Al ‘ahirah is a loose woman who is known to have lovers and intimate companions. To her the Almighty referred when He said, “nor of loose conduct” [Qur’an  4:25].

Al-nashiz is one who adopts a haughty attitude toward her husband in deed and word: the word nashaz designates that which is elevated above the ground.
Nashaz is the noun derived from the same root as ndshiz. In Islamic law, nushuz means “violation of marital duties on the part of either husband or wife, specifically, recalcitrance of the woman toward her husband, and brutal treatment of the wife by the husband” (Wehr, Dictionary, 966).

‘Ali (ra) used to say, “The worst characteristics of men constitute the best characteristics of women; namely, stinginess, pride, and cowardice. For if the woman is stingy, she will preserve her own and her husband’s possessions; if she is proud, she will refrain from addressing loose and improper words to everyone; and if she is cowardly, she will dread everything and will there fore not go out of her house and will avoid compromising situations for fear of her husband. These accounts indicate the sum total of the good qualities sought in marriage.


The third, beauty of face, is desired because through it fortification is attained. For [a man’s] natural disposition is generally not contented with an ugly woman, [even] when good character and physical beauty are often inseparable. What we have transmitted is encouragement to look for a pious woman and not marry one for her beauty, which does not discourage the cherishing of beauty, but rather discourages marrying a woman for her beauty alone [while she be] corrupt in religion. Beauty, per se, oftentimes makes marriage desirable and detracts from the importance of religion. Indicative of the regard given to beauty is the fact that closeness and love are often realized through it. For that reason the Shari’ah  enjoined the safeguarding of the means to intimacy, and seeing [the woman] before marriage was deemed desirable.

The Prophet said, “If God should incline the heart of one of you toward a woman, let him look at her, for it will bring them closer together.” That is to say, it will cause them to be closer to each other like the closeness of the epidermis to the endodermis, which is the inner skin [as opposed to] the epidermis [which] is the outer skin. He mentions that only to stress the degree of closeness. The
Prophet (s.a.w) said, “There is something in the eyes of the Ansar; therefore, if one of you wishes to marry one of their women, let him look at them.”  It was said [in effect] that those women were “blear-eyed.” It was also said, “small-eyed.”

Some God-fearing men would not marry off their daughters until they are seen as a precaution against delusion. Al A’mash33 said, “Every marriage occurring without looking ends in worry and sadness.” It is obvious that looking does not reveal character, religion, or wealth; rather, it distinguishes beauty from ugliness.

It was related that during the time of ‘Umar (ra) a man got married. The man had colored his hair and the dyestuff had faded. The woman’s family complained to ‘Umar saying, “We thought he was a young man.” ‘Umar beat him excessively and said, “You have deceived the people.”

It is related that Bilal and Suhayb came to a bedouin household and asked to marry their daughters. They were asked: “Who are you?” Bilal said, “I am Bilal and this is my brother, Suhayb. We were misguided, but God has directed us; we were enslaved, but God freed us; we were dependent [on others], but God has made us independent; if you should give us wives, then thanks be to God; and if you should turn us away, then praise be to God.” They [the household] answered, “Rather, you will marry, and thanks be to God.” Suhayb said to Bilal, “Would that you had mentioned our association and dealings with the Messenger(saw) of God.” He replied, “Be quiet. I spoke the truth and the truth will get you married.”

One may be deceived both in beauty and in character; therefore it is desirable to avoid deception in beauty by looking, and [deception] in character by description and inquiry. It is desir able that this precede marriage. A description of her character and beauty should not be sought from any but one who is keen, who is truthful, who is well versed in the apparent and the hidden [qualities], who is not predisposed toward her lest he should praise her too much, and who does not envy her lest he should not praise her enough. In stating the basis for marriage and in describing the would-be wives, the natural disposition leans toward exaggeration and excessiveness. Few are the ones who are truthful and are inclined to modesty; rather, deception and enticement often predominate. Caution, therefore, is im portant for one who would guard himself against longing for a woman other than his wife.

As for the man whose purpose in having a wife is mere observation of the sunna, bearing children, or caring for the house, should he renounce beauty, he would draw nearer to asceticism; because seeking beauty, in short, is a wordly interest even though in the case of some individuals [it] may be an aid to religion.

Abu Sulayman al-Darani said, “Indifference (zuhd) [to worldly interests may be] in anything, even in women.” Thus a man [might] marry an old woman because he has preferred to renounce worldly delights. Malik b. Dinar (ra) used to say, “Many a man among you would refrain from marrying an orphan, whose feeding and clothing would cost little and who would be easily satisfied, thus gaining merit [before God]. Rather, he would marry the daughter of so and so-meaning prominent people-who would make many demands of him saying, `Clothe me with such and such.’“ Ahmad b. Hanbal preferred a one- eyed [woman] over her sister who was beautiful. For he asked: “Who is the better behaved of the two?” He was told: “The one-eyed.” He replied: “Give her to me in marriage.” Such is the constant endeavor of one who does not seek [mere] sensual pleasures. If someone cannot secure his faith without a source of pleasure, then let him seek beauty because enjoyment of what is lawful strengthens faith.

It has been said that if a woman is beautiful, of good charac ter, with black eyes and hair, large eyes, white complexion, loves her husband, and has an eye to no other man, she is in the image of the houris [hawar]. For Almighty God has ascribed to the women of paradise this description in the verse, “the good and beautiful” [Qur’an  60:70] (by “good” He meant “those enjoying good manners”); in the verse “of modest gaze” [37:48]; and in the verse “lovers (‘urub), friends” [56:37]. (By “lovers,” He means someone who is in love with her husband and desirous of seducing him so as to complete her pleasure. By al-hawar, He meant whiteness; al-hawra’ is a woman with intense whiteness of the sclera, profound blackness of the eyes matching the profound blackness of the hair, and big, wide[-set] eyes.)

The Prophet (s.a.w) said, “The best of your women is one who pleases her husband when he looks at her, who obeys him when he commands her, and guards his memory and his possessions when he is absent.” Her husband will be delighted to look at her if she loves him.

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Imam al-Haddad on the meaning of La hawla wala quwwata illa billah

March 22nd, 2010 3 comments


You should know that the most comprehensive and inclusive formula for expressing the repudiation of one’s own claim to power and ability is La hawla wala quwawata illa billah (there is neither power nor ability save by God).

The Proof of Islam (Imam al-Ghazali), may God be pleased with him, said:
“Power (hawl) is motion and ability (quwwa) is aptitude.”

No creature possesses either ability or power over anything save through God, Who is Able and Capable. It is incumbent upon believers to have faith in whatever God permits them to do or abstain from – as for instance, in conforming to an injunction, whether by acting or abstaining, or in seeking their provision by resorting to action in the form of crafts and professions, and so on – it is God the exalted Who creates and originates their intentions, abilities and movements, and that the acts they choose to perform will be attributed to them in the manner known as ‘acquisition’ (kasb) and ‘working’, and shall be, in consequence, liable to reward and punishment; but that they exercise volition only when God Himself does so, and can neither do nor abstain from anything unless He renders them able to. They possess not a single atom’s weight of the heaven or the earth, nor do they attain to any partnership in its governance, or become supports to Him.

It is on the ability and power to make choices, which God has granted to His servants, that commands and prohibitions are based. Things which are done intentionally and by choice are attributed to them, and they are rewarded and punished accordingly.

Hence the meaning of la hawla wala quwwata illa billah is the denial of one’s possession of autonomous power and ability, and the simultaneous confession of the existence of that (relative) power and ability to make choices that He has given His servants to be their own.

He who claims that man has no choice or ability, that the acts he selects are identical with the acts he is compelled to do, and that he is in all circumstances coerced is a deterministic (jabri) innovator whose false claim would deny that there was any purpose in sending Messengers and revealing Scriptures. By contrast, he who claims that man possesses the will and power to do whatever he does by choice is a Mu’tazili innovator. But he who believes that a responsible (mukallaf) man possess power and choice to allow him to comply with God’s commands and prohibitions, but is neither independent thereby nor the creator of his own acts, has found the Sunna, joined the majoritarian community, and become safe from reprehensible innovation. There is a lengthy explanation to this, which follows a rugged road where many have slipped and gone astray; and beyond it is the secret of Destiny, which has always perplexed intelligent minds and into which the Master of Messengers has commanded us not to delve. So let the intelligent be content with hints and let it suffice them to believe that everything was created by God, and nothing exists without His will and power. Then let them require their selves to conform to the commandments and prohibitions, and take their Lord’s side against their selves in every circumstance. A hadith says that is one of the treasures of the Garden.’ Understand the indication contained in terming it a ‘treasure’ and you will know that its meaning is among the mysteries; for reward is of the same species as the act. The Prophet s.a.w has also said ‘Two raka’ats in the depths of the night are one of the treasures of goodness.’ Their reward comprises a hidden treasure because the time of their occurence, namely the night implies this.

It is also reported that ‘La hawla wala quwwata illa billah is a remedy for 99 ailments, the least of which is sorrow.’ It is a remedy for sorrow because grief mostly occurs when one misses something one loves, or when a distressful thing occurs; and whenever either of these things occurs people perceive their helplessness and inability to achieve their desired aims; hence they feel sorrow. If at such times they repeat in their heart and with their tongues words which mean that they disavow the possession of any ability or power of their own, then this gives them certitude in their knowledge that they are helpless and weak except where God gives them power and ability, with the result that their sorrow is banished, and their knowledge of their Lord is increased. This can be clearly understood from the Prophet’s s.a.w saying: ‘When one believes in destiny, one’s sorrow departs.’ And in attributing ability and power to His Name, Allah, which is the axis of the Names and the most supreme of them, and in following it on most occasions with the two noble Names which indicate two of the attributes of the Holy Essence, namly those of Exaltation (Al-‘Ali) and Magnitude (Al-‘Azim), lies a sign that He totally transcends and is absolutely holier than the illusions of those who have strayed from the path, are blind to the evidence, and have delved without insight into the secret of destiny and the acts of God’s creatures. So take heed!

– Imam Abdullah Ibn ‘Alawi Al-Haddad
in ‘Gifts for the Seeker’
Translated from the Arabic by Mostafa Al-Badawi
Publisher credit: Fons Vitae

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What are the First Ten Days of Dhu’l-Hijjah?

November 17th, 2009 1 comment


With the onset of the 12th and final month in the Islamic Calender, Dhu’l-Hijjah, we have the most blessed days of the year (with the last 10 nights of Ramadhān being the most blessed nights) as taken from various narrations.

To understand this, we must appreciate that from the immense mercy of Allah ‘azza wa jall, is His giving us specific extra opportunities during our lives to really take advantage and grab the chance to please Him and worship Him even more, thanking Him for his countless bounties and grace.

When we’re told that a single prayer in the Haram in Makkah is equal to 100,000 prayers, we don’t stand around and ask why! We get on with it! That’s because we all appreciate what a great opportunity it is to seize the moment.

Likewise Allah jalla wa ‘alā gives up special times and places and occasions to use in a similar way i.e. the Day of Nahr (i.e. the Day of Hajj on the 10th of Dhu’l-Hijjah), the Day of ‘Arafah, the Month of Ramadhān, the Hour of acceptance before Maghrib on the Day of Jumu‘ah, the time beween the Adhān and Iqāmah etc.

Likewise we have certain places too, such as the two sacred Mosques of Makkah and Madīnah, Masjid al-Aqsā, the Rawdha of the Prophet (sallallāhu ‘alayhi wa sallam), the Black Stone, the Multazam, the plain of ‘Arafah, the Masjid of Khaif, etc.

All these times and places are there to make use of just like these ten days and when we have the Prophet (sallallāhu ‘alayhi wa sallam) informing us in Sahīh al-Bukhāri that,

“There are no days in which righteous deeds are more beloved to Allah than these ten days”

…then we’d be mad not to act!

What to do in these Ten Days

In no particular order:

1. Fast – every one of these days if possible and if not then especially the 9th of Dhu’l-Hijjah for those back in their homes. And why are you fasting this day of ‘Arafah? Because the Prophet (sallallāhu ‘alayhi wa sallam) said:

“Fasting the day of ‘Arafah: I hope Allah will expiate thereby for the year before it and the year after it.” (Muslim)

Now that’s what you call a good reason.

2. Make a Sacrifice on behalf of yourself and your dependents. Do it locally if possible so as to share in the meat but if this is not possible, there are plenty of charities (such as Interpal and Human Appeal) that will do it for you in needy areas. Remember, no cutting of your hair or your nails during this period of time until after the sacrifice has been done i.e. after ‘Eed day.

And if you’re a ’stud’ who likes to prepare himself for ‘Eed – well, you should have of thought of that one beforehand… ;-)

3. Make as much Dhikr as you can; this includes reading the Qur’ān of course, sending salawāt upon our beloved Messenger (‘alayhi’l-salātu w’l-salām) and as the Salaf used to do: much Takbīr, Alhamdulillāh, Subhānallāh and Lā ilāha Illallāh as possible.

4. Reflect. Yes, think for a little while and reflect upon your year so far. Reflect how quickly the time has passed by between the last Hajj and this Hajj. Reflect whether you’ve improved since Ramadhān, whether you have benefited yourself and others.

5. After that, I’m sure like me you’ll realise that we can do much better and we’ve probably underachieved big time. So it’s seeking Forgiveness and Repentance time. And Du‘ā time! Use the day, use the nights, increase in extra prayers, increase in charity to wipe the slates clean, and increase all your happy good actions because remember folks, Allah jalla wa ‘alā says:

وَأَقِمِ الصَّلاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“Establish Prayer at each end of the day and in the first part of the Night. Good actions eradicate bad actions. This is a reminder for a people who pay heed.” (al-Hood, 114)

May Allah accept our good deeds and make it easy for us, Amīn!

What Happens Next?

Then it’s ‘Eed! And as my mother always used say, it’s BIG ‘Eed! Enjoy yourselves, eat, drink and be very merry as the Prophet (sallallāhu ‘alayhi wa sallam) told us:

“The day of ‘Arafah, the day of Sacrifice, and the days of al-Tashrīq (the 3 days after) are our festival, and they are days of eating and drinking.” (al-Tirmidhi, Sahīh)

Don’t be guilty about it either; if you’ve done your duties correctly, observed the Sunnah correctly, given charity generously, then this is the time to smile! And for three days too! And don’t forget to keep making those takbīrs loudly and proudly all over town as per the action of the Companions, from the Fajr prayer on the Day of ‘Arafah until the ‘Asr prayer on the 13th of Dhu’l-Hijjah.

And Allah knows best.


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Rasullulah’s sermon on welcoming Ramadhan.

August 22nd, 2009 3 comments


“O people! The month of Ramadhan has approached you with His mercy and blessings. This is the month that is the best of all months in the estimation of Allah. Its days are the best among the days; its nights are the best among the nights. Its hours are the best among the hours.

This is a month in which He has invited you. You have been, in this month, selected as the recipients of the honors of Allah, the Merciful. In this holy month, when you breathe, it has the thawab (heavenly reward) of tasbih (the praise of Allah on rosary beads), and your sleep has the thawab of worship.

Your good deeds are accepted in this month. So are your invocations. Therefore, you must invoke your Lord, in right earnest, with hearts that are free from sins and evils, that Allah may bless you, observe fast, in this month, and recite the Holy Quran.

Verily! The person who may not receive the mercy and benevolence of Allah in this month must be very unfortunate having an end as bad (in the Hereafter). While fasting, remember the hunger and thirst of tomorrow in the Day of Judgment. Give alms to the poor and the needy. Pay respects to your elders.

Have pity on those younger than you and be kind towards your relatives and kinsmen. Guard your tongues against unworthy words, and your eyes from such scenes that are not worth seeing (forbidden) and your ears from such sounds that should not be heard by you.

Be kind to orphans so that when your children become orphans they also may be treated with kindness. Do invoke that Allah may forgive your sins. Do raise your hands at the time of Salat (Prayers), as it is the best time for asking His mercy. When we invoke at such times, we are answered by Him, when we call Him, He responds, and when we ask for anything, it is accepted by Him.

O People! You have made your conscience the slave of your desires; make it free by invoking Him for forgiveness. Your back is breaking under the heavy load of your sins, so prostrate before Him for long intervals and make it lighter.

O People! If anybody amongst you arranges for the iftar (food for the breaking of the fast) of any believer, then Allah will give him a reward as if he has set free a slave. He will forgive his minor sins.

Then the companions of Prophet Muhammad (peace be upon Him) said: “But everybody amongst us does not have the means to do so.”

Prophet Muhammad (peace be upon Him) told them, “Keep yourself away from the Fire of Hell by inviting people for iftar, though it may consist of only half a date or simply with water if you have nothing else.”

Anybody who does not tease others in this month, Allah will keep him safe from His wrath in Qiyamah. Anybody, who respects and treats an orphan with kindness in this month, Allah shall look at him with dignity in Qiyamah. Anybody who treats well his kinsmen, in this month, Allah will bestow His mercy on him in Qiyamah, while anybody who maltreats his kinsmen in this month, Allah will keep him away from His mercy, in Qiyamah.

Whoever offers sunnah prayers in this month, Allah will give him a certificate of freedom from Hell. Whosoever offers one obligatory prayer in this month, for him the Angels will write the rewards of 70 such prayers, which were offered by him in any other months.

Whosoever repeatedly sends peace and blessings upon me, Allah will keep the scales of his deeds heavy.

Whosoever recites in this month only one verse of the Quran, he will be rewarded in a manner as if he had recited the full Quran.”

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The Month of Rajab

July 4th, 2009 3 comments
This is an excerpt from the book Kanz Al-Najah wa As-Suroor (“The Treasures of Success and Happiness”), a book highlighting the special qualities of each month. As the blessed and holy month of Rajab approaches, hopefully this information will be of use in allowing us all to appreciate it and benefit from it:

*So, my dear friend, put forth a great effort in the month of Rajab, may Allah have mercy on you. It is the season of great profits, so take advantage of your time! Whoever is spiritually sick due to their sins – know that the medicine has come.

*Know that Rajab is a virtuous month in which worship is gloriously rewarded – especially fasting and seeking repentance (istighfar).

*Also, making du’a during the eve of the first of Rajab is highly recommended. The Prophet, peace and mercy be upon him, said, “There are five nights in which du’a (supplication) is not rejected: the eve of Rajab, the 15th night of Sha’aban, the eve of Friday, on the eve of Eid Al-Fitr, and on the eve of Eid Al-Adha.” [Al-Suyuti in his Al-Jami’].

*On the 27th night of Rajab, the Prophet, peace and mercy be upon him, was taken on the Isra wa Mi’raj (The Night Journey and Ascension to the Heavens). This was a great and glorious night, as is known to most Muslims, in which the Prophet, peace and mercy be upon him, met his Lord and was given the commandment to perform the 5 daily prayers.

*Rajab is one of the four sacred months mentioned in the Quran (the four months are : Rajab, Dhul Qi’da, Dhul Hijjah, and Muharram):

إن عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السموت والارض منها اربعة حرم

{The number of months is twelve according to God, in the decree of God, on the day God created the heavens and the earth; and four of them are sacred} (9:36)

*Rajab is Allah’s month in which He pours His Mercy upon the penitent and He accepts the actions that people have done for His sake. The Prophet, peace and mercy be upon him, said, “Rajab is the month of Allah, and Sha’aban is my month, and Ramadan is the month of my Ummah.” (Imam Al-Suyuti in Al-Jami).

*Scholars say: Rajab is the month of repentance (istighfar), and Sha’aban is the month of sending peace and mercy (salawat/durood shareef) upon the Prophet, and Ramadan is the month of Qur’an.

*One highly recommended act to do is say 70 times after the Fajr and ‘Isha prayers every morning and night of Rajab:

“اللهم اغفر لي وارحمني وتب عليَّ”

Transliteration: “Allahumma ighfir li wa Arhamni wa tub ‘alayya.”

Translation: Oh Allah forgive me, have mercy upon me, and grant me repentance.

*Sayyidna ‘Ali, may Allah be well pleased with him, used to allocate extra amounts of time for worship on four nights – the first night of Rajab, the nights before the two Eids, and the 15th night of Sha’aban.

*It is also highly recommended to say the following Prophetic prayer (known as Sayyid Al-Istighfar or the Master of Repentance) 3 times every morning and every evening in Rajab:

اللهم أنت ربي، لا اله الا أنت خلقتني وأنا عبدك، وأنا على عهدك ووعدك ما استطعت، أعوذ بك من شر ما صنعت، أبوء لك بنعمتك عليَّ وأبوء يذنبي فاغفر لي فإنه لا يغفر الذنوب الا أنت

Transliteration: Allahuma anta rabbi la ilaha illa ant, khalaqtani wa ana ‘abduk, wa ana ‘ala ‘ahdika wa wa’adika ma astata’at, ‘authu bika min shar ma san’at, abu’u laka bi ni’matika ‘allaya wa abu’u bi dhanbi, faghfir li fa’innahu la yaghfir al-dhunub ila anta.

Translation: O Allah, you are my Lord, and there is no god but you. You created me and I am your servant, and I am upon the convenant to the best of my ability. I seek refuge in you from the evil I have brought upon myself. I admit all the blessings you have given me and I admit my sins, so forgive me, for no one can forgive sins save You.

And success is from Allah
والحمد لله رب العالمين

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Getting Rid of the Need to Obtain People’s Approval

May 30th, 2009 2 comments


O disciple, strive to purify your heart both from the fear of people and from putting your hopes in them, for this would make you remain silent when faced with falsehood, compromise your religion, and neglect enjoining good and forbidding evil. This would be ample humiliation. A believer is strong by his Lord; he feels no fear nor hope except with regard to Him.

When one of your brother Muslims offers you something by way of showing affection, take it if you need it, but thank Allah, for He is the real giver, and thank the one whom Allah has chosen to deliver it to you.  If you do not need it, see whether it would be better for your heart to take it or refuse it.  If you refuse, do it tactfully so as not to hurt the heart of the giver, for the feelings of a Muslim are of consequence to God.

Beware of refusing for the sake of acquiring a reputation, or of accepting for your appetites. However, to accept for your appetites is better than turning something down to acquire a reputation of asceticism and of turning away from the world. The truthful will not be confused, for his Lord gives him a light in his heart by which he knows what is required of him.

-Imam ‘Abdallah ibn ‘Alawi al-Haddad, Two Treatises of Imam al-Haddad

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Hasan al-Basri : Bad Servant

March 27th, 2009 No comments

Hasan al-Basri rahimahullaah
From Ghunyat-ut-Talibeen of Shaykh ‘Abdul-Qaadir al-Jeelaani rahimahullaah

Al-Hasan al-Basri (may Allah bestow His mercy upon him)] said:

“What a bad servant [of the Lord] is he! I am speaking of a servant who fits the following description:

1. He asks for forgiveness (maghfirah), while he is actively engaged in sinful disobedience (ma’siya).

2. He behaves in a humbly submissive manner, so that he may be credited with loyalty (amana), but he is only pretending, to hide his disloyalty (khiyanah).

3. He forbids what is wrong, but does not refrain from it himself.

4. He enjoins what is right, but does not act upon his own instructions.

5. If he gives, he does so very stingily, and if he withholds, he offers no apology.

6. If he is in the best of health, he feels secure, but if he falls sick, he becomes remorseful.

7. If he is impoverished, he feels sad, and if he gets rich, he is subject to temptation.

8. He hopes for salvation, but does not act accordingly.

9. He is afraid of punishment, but takes no precautions against it.

10. He wishes to receive more benefit, but he does not give thanks [for what he has received].

11. He likes the idea of spiritual reward, but he does not practice patience.

12. He expedites sleep and postpones fasting”

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