Advice on how to be good

Counsels and maxims, from Reliance of the Traveller

Nasiha (good advice) by Shaykh Muhammad Sa'id Burhani

1 Do not limit yourself to deep words and profound spiritual allusions but make provision for the afterlife before death comes, when fine words will be lost and the rak`as you prayed by night or day will remain..

2 Give voluntary charity as much as possible, for you owe more than merely the zakat obligatory. Make provision for the afterlife by giving while you have health and want to cling to your money out of fear of poverty, seeing life before you. Allah Most High says, "Whoever is watchful against the stinginess of his own soul, those shall be the successful'' (Koran 59:9), meaning they shall be saved.

3 Never obey anyone of Allah's servants, even father or mother, in an act of disobedience to Allah, for there is no obedience to a creature in disobedience to the Creator.

4 Do not wrong another person, for wrongs done to others are clouds of darkness on the Day of Judgement. Wronging others includes not doing what Allah has obliged you to do for them.

5 Beware of enmity against anyone who has said, "La ilaha ill Allah' (There is no god but Allah), for Allah has honored them with faith, and particularly the righteous of them, for Allah Most High says in a rigorously authenticated (sahih) hadith, "He who makes an enemy of a friend of Mine, I declare war against,''

6 Tell the truth when you speak. It is one of the worst betrayals to tell your brother something he thinks you are being honest about when the matter is otherwise.

7 Be honest in your clothes and dress. It is an outrage against Allah to appear to His servants in the guise of the righteous while secretly contradicting it with the works of the wicked.

8 Recite the Koran and contemplate its meanings. Reflect while reading it on the qualities Allah has praised, with which He describes the people He loves. Acquire these qualities yourself and shun those Allah has condemned. Do your utmost of memorize the Holy Koran by acts as you do by words.

9 Never explain a verse of Holy Koran by your own opinion, but check as to how it has been understood by the scholars of Sacred Law and men of wisdom who came before you. If you comprehend something else by it and what you have understood contradicts the Sacred Law, forsake your wretched opinion and fling it against the wall.

10 Beware lest you ever say anything that does not conform to the Sacred Law. Know that the highest stage of the perfected ones (rijal) is the Sacred Law of Muhammad (Allah bless him and give him peace). And know that the esoteric that contravenes the exoteric is a fraud.

11 Take care to eat lawful food bought with a lawful income, for the entire body of someone who eats what is lawful, his hearing, eyesight, hands, and feet, are disposed to obey Allah whether he wishes to or not; while the whole body of someone who eats the unlawful is disposed to do wrong whether he wants to or not.

12 Keep the thought of Allah Mighty and Majestic ever before you with respect to what He takes from you and what He gives. He takes away nothing except that you may show patience and win His love, for He loves the patient, and when He loves you, He will treat you as a lover does his beloved. And so too, when He gives to you, He bestows blessings upon you that you may give thanks, for He loves the thankful.

13 Do not walk a step, take a bite, or make a move without intending thereby to draw nearer to Allah.

14 Perform the remembrance of Allah (dhikr) silently and aloud, in a group and when alone, for Allah Most High says, "Remember Me: I will remember you'' (Koran 2:152).

It is sufficient as to its worth that Allah is remembering you as long as you are remembering Him.

15 Give frequent utterance to the axiom of Islam "La ilaha ill Allah'' (There is no god but Allah), for it is the greatest invocation (dhikr), as is mentioned in the hadith, "The best things I or any of the prophets before me have said is 'La ilaha ill Allah.'''

And in a hadith qudsi, "Were the seven heavens and seven earths placed on one side of a balance scale and'`La ilaha ill Allah' placed on the other, the latter would outweigh them all.''

16 Train your children in points of Islamic behavior so they grow up to be Muslims who love Islam and respect the religion of Islam.

17 Do not seek exaltation on earth, but have humility in whatever degree Allah has raised you to. For Allah has brought you forth from the earth, your mother, and it is unseemly to exalt yourself above her. As a hadith says, "Allah has charged Himself to raise nothing in this world, save that He will lower it again.''

So if you are such a thing, you may expect to be lowered by Allah.

18 Always visit those who are ill, as it helps one reflect and take admonition, for someone ill is close to Allah. One has only to consider that the sick person has no one to call upon but Allah, nothing to reflect on but Allah, and his condition reminds one of the blessing of health (al-Hall al-sadid li ma astashkalahu al-murid (y46), 29-32).

Shaykh Muhammad Sa'id Burhani was a major Damascene Hanafi faqih and Sufi.

Muhammad (may Allah bless him and grant him peace )

by Abdalhaqq Bewley

There is no god but Allah

Muhammad is the Messenger of Allah.

This affirmation is the gateway to Islam and the foundation of all that makes up the way of life of a Muslim. It tells first of Allah, the One, alone, without partner. All is dependent on Him. He is independent of everything. He is everywhere manifest and yet invisible. He is before past time. He is beyond endless time. And nothing bears any resemblance to Him. We have no access to the awesome Presence of the Divine Reality except through Muhammad, the Messenger of Allah.

This description of Muhammad is divided into three parts. One is historical, one is concerned with his character, and the other is about his essential nature.
1.

Muhammad - may Allah bless him and grant him peace by the number of all those who trust in him and all those who deny him from the day of his birth until the day that the Truth is made plain - was the son of 'Abdullah son of 'Abdul-Muttalib son of Hashim of the tribe of Quraysh, descendent of Ismail son of Ibrahim. He was born in Makka fifty-three years before the Hijra. His father died before his birth and his mother Amina died while he was still a young boy, but he found a protector and a guardian first in his grandfather 'Abdul-Muttalib, and then, on his death, in his uncle Abu Talib.

His childhood and boyhood was very simple. He received no kind of formal education and would look after his family's herd of sheep and goats in the hills surrounding Makka. On one occasion he accompanied his uncle on a caravan to Syria and on this journey met a Christian hermit called Bahira who told his uncle that his young nephew would be the Prophet of his people. When he was twenty-five years old, he again made the same journey, this time as a trader in the service of a wealthy widow named Khadija. As a result of his success and from hearing reports of the excellence of his character, she married her young agent. They lived together for twenty-six years and she was the mother of his children and stood by him during the difficult years when he was trying to spread Islam among the people of Makka. It was his custom every year to spend the month of Ramadan alone in a cave on a mountain near Makka. In his fortieth year, nearly at the end of this month, he heard during the night a voice which said to him: "Read!" He replied: "I cannot read." Again the voice came: "Read!" Again he replied, awestruck: "I cannot read." For the third time, the voice commanded: "Read!" He said, "What should I read?" The voice said: "Read in the Name of your Lord who created. He created man from a clot." This was the beginning of the revelation of the Qur'an which continued, intermittently, until just before his death, twenty-three years later. The voice told him that he was the Messenger of Allah and raising his eyes he saw the angel Jibril who was the means by which the revelation was conveyed to him from the Creator of the universe.

His first thought as that he had gone mad, but he was reassured by his wife Khadija and gradually as the revelation continued his reluctance left him and he accepted the awesome task of being the Messenger of the Lord of the creation. During the first three years after this event, he told only his immediate circle about what had happened. His wife Khadija, his adopted son 'Ali, his freed slave Zayd, and his friend Abu Bakr were among the first to accept what he said and to agree to follow him. Then he received the command to "arise and warn" and he began to talk openly to the people of Makka. He pointed out to them the stupidity of idol worship in the face of the clear proofs of the Divine Unity manifest in the creation. Seeing that their way of life was threatened, the clans of the Quraysh became hostile and started to persecute his followers and to insult him.

In spite of this, the number of Muslim steadily increased and the Quraysh tried to stop him with bribes, even offering to make him king if he would only compromise with them and stop attacking their false gods. By his words and example, he was undermining and endangering the structure of their society and the basis of their wealth. However, Islam was further strengthened when 'Umar ibn al-Khattab accepted the Prophet. He was one of the strongest and most respected of Quraysh and until this time had been one of the staunchest opposers of Islam. In their frustration and rage, the Quraysh confined the whole of the Prophet's clan to a ravine for three years forbidding all dealings with them. During this time, his wife Khadija and his uncle and protector Abu Talib died and an attempt that he made to take Islam to the nearby city of Ta'if met with failure and rejection. It was at this seemingly low ebb that the Miraj took place. Muhammad was taken up through the seven heavens and shown the true nature of his being and the honour in which he was held by his Lord, the Divine Reality.

Shortly after this, a small group of me from a city named Yathrib listened to him when they came to Makka. They accepted him as Prophet and returned to their city with a Muslim teacher. The following year they returned with seventy-three new Muslims and invited the Prophet to their city. From then the Muslims began to leave Makka and to settle in Yathrib and finally the Prophet, evading an attempt to murder him, travelled with Abu Bakr to Yathrib which was renamed al-Madina al-Munawwara, the Enlightened City. This event is known as the Hijra and marks the beginning of the Muslim community.

From this time, the Prophet was ordered by his Lord to fight his enemies though up to this time there had been no attempt at self-defence. The first expeditions were very small and there was almost no fighting. In the second year of the Hijra the Quraysh sent an army of a thousand men ostensibly to protect a caravan from Syria. The Prophet assembled an army of just over three hundred men and the two sides met at a place called Badr. The Muslims led by the Prophet, with complete trust in Allah in their hearts and reinforcement from the angelic world, won a complete victory and killed many of the leaders of Quraysh. The enmity of Quraysh increased but Islam was firmly established in the land.

The following year, the Quraysh marched against Madina and the Muslims met them at the mountain of Uhud, a short distance from the city. Despite the odds against them, the Muslims would have won a victory except that greed for spoils led a band of archers to leave their position and the Muslims were defeated. This defeat led to the murder of Muslims who travelled to spread Islam and to open hostility from the Jews of Madina encouraged by disaffected elements within the Muslim community.

In the fifth year of the Hijra, the Quraysh again attacked Madina and this time they brought ten thousand men. The Prophet had organised the digging of a deep ditch as a defence for the city and the affair became known as the Battle of the Ditch. The Makkans were joined by a tribe of Jews from Madina. However, confused by the ditch and discouraged by suspicion of their Jewish allies and a bitter wind which blew for three days and nights, they packed up and left without offering battle. The Jewish tribe were severely punished for their treacherous behaviour.

In the same year, the Prophet decided to take a company of fourteen hundred men to Makka to perform Hajj. They camped at al-Hudaybiyya just outside the city, but were prevented from entering. Envoys were sent by Quraysh and the Prophet made a treaty which appeared to be disadvantageous to the Muslims and they returned to Madina without setting foot in the Holy City. However, this treaty which stopped the fighting between the Quraysh and the Muslims proved in fact a great victory and Islam spread with greater speed than ever before.

Under the terms of the treaty, the Quraysh had agreed to evacuate Makka the following year for three days while the Muslims visited the city and performed 'Umrah. This was the first time that the Prophet and his Companions had visited Makka for seven years.

In the following year, the Prophet sent an army of three thousand to face an attack from the Byzantine Emperor in Syria. They attacked fearlessly a hundred thousand men, fighting until three leaders had been killed. The few who remained retired and returned to Madina. Then the Quraysh broke the treaty and the Prophet marched with ten thousand men against the Quraysh in Makka. They conquered without bloodshed and the Prophet proclaimed a general amnesty. He freely forgave the people who had unceasingly persecuted him since the beginning of Islam. They became Muslims and the only destruction was of the idols around the Ka'ba. The Prophet set about subduing the remaining hostile tribes, winning a victory at Hunayn, and he besieged and won over the city of Ta'if whose people had rejected him ten years earlier.

In the ninth year of the Hijra, the Muslims of Madina were tested by Allah. The Prophet called for all the Muslims to go with him at the hottest time of the year on a gruelling expedition to a place called Tabuk. Some went and some stayed behind. The expedition returned without fighting. The same year was known as the Year of Deputations and people came to swear allegiance to Islam and the Prophet from all parts of Arabia.

In the tenth year of the Hijra, the Prophet led the Farewell Hajj at which there were one hundred forty thousand Muslims. In a khutba on Mount Arafat, he reminded them of the duties of Islam and that they would be called to account for their actions, and then he asked them if he had truly delivered the guidance. The reply was: "By Allah, yes!" and he said, "O Allah, you are witness." Soon after his return to Madina, he became ill and died with his head in the lap of his most loved wife, 'A'isha.

During the last ten years of his life, he led twenty-seven campaigns in nine of which there was fierce fighting. He planned and sent out thirty more. He personally surprised every detail of administration and judged every case himself, being accessible to every suppliant. He destroyed idol worship and replaced the arrogance and violence, the drunkenness and immorality of the Arabs by humility and compassion, harmony and generosity, creating a truly illuminated society whose like has never been seen - the community of the Companions of the Seal of the Prophets, the final Messenger, the slave of his Lord, Muhammad.
2.

Muhammad - may Allah bless him and grant him peace by the number of beautiful things and by the number of good qualities manifested by men from the beginning of time until the end of time - appeared, when alone, to be a man of medium height. But when he was with other people, he neither dwarfed those smaller than he, nor seemed shorter than those taller. He was well built with a broad chest and wide shoulders and his limbs were strong and well-proportioned. On his back, between his shoulder-blades, nearer the right than the left, was the seal of prophecy, a black mole surrounded by tiny hairs.

His face was oval-shaped and he had a white complexion with a hint of brown in it. His forehead was broad and he had very long arched eyebrows with a gap between them where there was a vein which pulsated in moments of strong feeling. His eyes were black and wide set. He had long heavy eyelashes. His nose was aquiline and his mouth and lips were beautifully formed. His teeth, of which to took great care, were well set and would flash brilliant white when he smiled or laughed. He had broad even cheeks and a full thick black beard which had in it, at the time of his death, seventeen white hairs. His face was framed by luxuriant black hair which fell in waves to between his ears and shoulders, and which he would sometimes plait and sometimes let hang free. The translucence of his face was such that his anger or pleasure shone directly through it. His neck was neither short nor long and was the colour of silver mixed with gold. His hands had the texture of satin with broad palms and long fingers and they exuded a sweet scent which lingered on the things that he touched. His feet were high arched and his gait was like a man who walks down a slope with speed and modesty.

He was mild-tempered and beautifully mannered in an environment accustomed to arrogant violence. He was never insulting and never looked down on illness or poverty. He honoured nobility and rewarded according to worth, giving each what was most fitting to his needs. He never paid homage to wealth and power, but called all those who came to him to the worship of Allah.

He would always be the first to greet whoever he met and would never be the first to withdraw his hand. He was endlessly patient with all who came to him for advice or help, not minding the ignorance of the uneducated nor the coarseness of the ill-bred. On one occasion, a Bedouin came to him asking for something and tugged so violently at his clothes that he ripped a piece right off. Muhammad laughed and gave the man what he wanted.

It was one of his qualities that he had time for all who needed him. He showed regard for his visitors to the point of giving up his own place or spreading his cloak for them to sit on; and if they refused, he would urge them until they accepted. He gave all his guests his complete attention so that all without exception felt that they were the most honoured.

Of all men, he was the least prone to anger and the most ready to be pleased. The mistakes of his companions were not mentioned and he never blamed or reviled anyone. His servant Anas was with him for ten years and not once in all that time did Muhammad take him to task even by so much as asking why he had not done something. He loved to hear good things about his companions and regretted their absence. He visited the sick even in the parts of Madina that were furthest from his house and the most difficult to get to. He attended feasts and accepted the invitations of slaves and free men alike. He accompanied funeral processions and prayed over the graves of his companions. Wherever he went he walked unguarded, even among people who were known to be unfriendly to him.

He had a powerful melodious voice and, although he was silent for long periods at a time, he would always speak when the occasion demanded. When he spoke, he was extraordinarily eloquent and precise, and his sentences were beautifully constructed and so cohesive that those who heard them - whoever they were - could easily understand and remember his words. He would speak sweetly and playfully when he was with his wives; and with his companions he was the most smiling and laughing of men, admiring what they said and joining in with them. He was never angry for himself or for any matter connected with this world, but when he became angry for the sake of Allah, nothing whatever could stand in his way. When he directed someone to a place, he would point with his whole hand. When he was pleased with something, he turned his palms up. When he was speaking, he placed his palms together, When he talked to someone, he would turn with his whole body towards them. Whatever he did, he would do it to the full.

His generosity was such that whenever he was asked for anything he was never known to say no. He once went on giving sheep to a Bedouin who kept asking for more until they filled a valley between two mountains and the man was overwhelmed. He would never go to bed until all the money in his house had been distributed to the poor and he would frequently give away from his year's store of grain, so that he and his family would be without before the year was up. He used to ask people about their needs without them coming to him and would give them what they wanted. As he was generous with his few possessions, so he was generous with himself, giving unceasingly, advice, help, kindness, and forgiveness, and overflowing love.

He loved poverty and was continually to be found with the poor. His life was as simple as possible. He always sat on the ground, and often when he was with his companions he would sit in the last row so that visitors could not distinguish him among them. He ate from a dish on a cloth on the ground and never used a table. He slept on the ground on a mat of palm fibre, the marks of which showed on his skin, though he did not refuse more comfort if it was offered to him.

He and his family would frequently go hungry and there were months at a stretch when no smoke would rise from his or his wives' houses because they had only dates and water and no food to cook or oil for the lamps. But on other occasions, when food was available, he ate well. He said that the best meal was the one with the most hands eating it. He never criticised food. If he liked it, he ate it, and if he didn't, he left it.

He used to tie up the male camel and feed the animals used for carrying water. He swept his room, soled his shoes, patched his clothes, milked the ewe, ate with his slaves, and dressed them as he dressed himself, and carried what he bought from the market place to his house. He said, "O Allah, make me live and die and be raised up with poor," and at his death, he left not a dinar nor dirham.

He would wear whatever was at hand, provided it was lawful, though he particularly liked green and white garments. When he wore a new garment, he would give an old one away. Sometimes he would wear coarse wool. He had a striped cloak from the Yemen of which he was particularly fond. He loved perfumes and would buy the best that were available. The only possessions of which he was particularly fond and of which he took great care were his words, his bow and his armour, which he used fearlessly and frequently in the expeditions which he led.

Above all, it was through him that the Qur'an was revealed and his whole life was a continual manifestation of his teachings. He was the perfect example to his community, both of how they should be in regard to each other and the world, and also of how they should be with their Lord, the Creator of the Universe. He showed them how to purify themselves and how and when to prostrate before Allah. He showed them how and when to fast. He showed them how and when to give. He showed them how to fight in the Way of Allah. He led them in prayer and prostrated alone during the night until his feet became swollen. When he was asked why, he said, "Should I not be a thankful slave?" He had a prayer for every action and he would never rise nor sit without mentioning Allah. All his actions were performed with the intention of pleasing his Lord. He taught his community everything that would bring them closer to Allah and warned them against everything that would distance them from Allah.

He inspired love and awe in all who met him and his companions loved and revered him more than their families, their possessions, and more even than themselves. His close companion and friend Abu Bakr as-Siddiq once put his foot in a hole where there was a snake which bit him, rather than disturb his beloved Prophet who was asleep at the time. His son-in-law and nephew 'Ali risked being murdered in his place, and there are many more accounts of the devotion he inspired among those who followed him. The unanimity of reaction of those closest to him and the description of him which has come down to us from them show a man of such perfection of character that there can remain no doubt about the truth of the message and guidance which he brought - the Way of Islam. His Lord said of him in the Qur'an: "We have created you on a vast self-form," and he said, "I have come to perfect good character." It is this that is the goal and result of following the Way of the Seal of the Prophets, the final Messenger, the Slave of his Lord, Muhammad.
3.

Muhammad - may Allah bless him and give him peace by the number of created things from the beginning of the creation until the day that all things are effaced in the overpowering splendour of the Divine Majesty - said that his Lord said: "I was a hidden treasure and I desired to be known and I created the universe so that I would be known." It was the desire for self-knowledge expressed in the depths of the Essence of the Divine Unity that caused the beginning of the process of creation and led to the unfolding of the many layers of existence and all the forms contained in them including the earth with all its mineral, plant, and animal life. At a certain point, when the environment was completely prepared for it, a new creature was brought into existence - man. Until this event, all the different forms of existence had varying degrees of awareness, but man was given, by his Creator and Lord, the ability to recognise, not only his physical environment, but also that he was an inseparable part of One Reality which he perceived in himself and in everything around him. He was the summit and perfection of the whole creation and the means by which the "hidden treasure" could achieve His desire of complete self-knowledge.

Deep in the being of man is a secret breathed into him by his Lord which opens out onto the Majesty and Beauty of the Divine Unity. Muhammad said that his Lord said: "The whole universe cannot contain Me, but the heart of My trusting slave contains Me." The Qur'an says: "We offered the trust to the heavens and the earth and the mountains, but they refused to carry it and were afraid of it and man carried it. Surely he is wrong-acting, very foolish." This wrong action and foolishness on the part of man led him to forget his true nature and to lose his awareness of the Divine Unity. He became more and more involved with the perception of his senses; and gradually, gave intrinsic reality to created forms. However, because of the Mercy inherent in the Divine Reality, men appeared among the different human communities to show them what had been lost and restore man to his true nature. These men, known as Prophets and Messengers, were created for this purpose alone; and although they were only men among men, they were from their birth blessed with unobscured perception of the Divine Reality and knowledge of how to live in harmony with the Lord of the Universe; while those around them floundered in the darkness of forgetfulness and increasing ignorance. These Prophets and Messengers brought for their communities the knowledge and direction they needed and served as examples for them, bringing them back to the worship and recognition of their Lord, the One Reality. They are the perfection of the human creature, unspoiled by their contact with this existence, constantly aware of the Presence of their Lord.

The first of them was the first man, Adam, and they continued to appear throughout the history of man of earth until the chain was completed with the coming of the Seal of the Prophets, Muhammad. The Qur'an says: "Muhammad is not the father of anyone of your men, but he is the Messenger of Allah and the Seal of the Prophets."

We have seen that the summit and fulfilment of the process of creation is in man. Although he was the last to appear, everything that preceded him was in preparation for him - the means by which the Lord of the Universe would come to know Himself. The desire for this self-knowledge was what brought about the whole unfolding of creation, and so the first idea became a reality in the final form. In man firstness and lastness are joined together. If you desire a fruit, you must first plant a tree and then wait for it to grow, blossom, and finally, to bear fruit. However, the idea of the fruit preceded the planting of the tree.

As we have said, the perfection of man was in the Prophets and Messengers who were the models and examples for the rest of mankind, and in whom the Divine Unity was most perfectly reflected. They correspond most closely to the original desire in the Divine Essence for self-revelation and are, therefore, the first beings in the unfolding of the creation. As lastness and firstness are combined in man, the last of creatures, so they are combined in Muhammad, the last of the Messengers. He said, illustrating this, "I was the first of the Prophets to be created and the last to deliver His message." And he said: "I was a Prophet when my brother Adam was between water and clay." And he said again: "When Allah desired to create the universe, He grasped a portion of His Light and said to it: 'Be Muhammad!'"

Muhammad is the first point at which light emerges from the impenetrable, absolutely unknowable vastness of the Divine Essence. He is the first being in the unfolding of the creation of the universe. He is the screen through which the Divine Attributes flow into the rest of existence and great veil by which creation is protected from the overwhelming power of the Divine Majesty. He is the moon reflecting the undifferentiated light of the divine sun. He is the highest manifestation of the Names and the Attributes of Allah and the means by which they flow into the rest of the creation.

He is Muhammad, the son of 'Abdullah, son of 'Abdul-Muttalib, born in Makkah fifty-three years before the Hijra. He was given complete realisation of his incomparable station with the Lord of the Universe during the Mi'raj, the Night Journey, when he was taken up through the seven heavens to a point beyond the Lote Tree which marks the furthest limit at which even Jibril, the greatest of the angels, was forced to halt. From there he drew to within two bows' lengths of his Lord and realised complete fulfilment and the stilling of every desire. This journey was his returning to the point from which he had come when he came into this existence, and was his discovering fully the depth and perfection of his own being - the pinnacle and pivot of creation and the purest manifestation of the Divine Beauty, Mercy, Generosity, and Balance. Because of his closeness to the Divine Essence, there being none closer than him, he has been given the name al-Habib, the Beloved.

But it must be remembered that, in spite of his incomparable station with the Creator of the universe, Muhammad is no more than a creature and is absolutely powerless in the face of his Lord, the One Who has no partner. He is the Messenger bringing to mankind the final and perfect Way which envelops and supersedes the teaching of all who came before him; he is, at the same time, absolutely a slave to his Creator, aware that all power and strength are from Him. For the Muslim, there can be no possibility of worshipping Muhammad, because the Lord is always the Lord and the slave can never be more than a slave, completely dependent upon his Creator, In fact, because of his nearness to the Divine Essence, Muhammad, more than any other creature, is aware of the absolute Power of his Lord and of his own total incapacity.

However, Muhammad - and his name means "worthy of praise" - has been given, by the Lord of the Universe, a place more exalted than that of any other creature, and all the Muslims are commanded to give him the honour due to his rank and to pray for blessings on him. The Qur'an says: "Surely Allah and His angels bless the Prophet. O who you believe, pray for peace and blessings on him." Because of his position with Allah, by which all things are clothed in their existence, to bless him is to bless the whole of creation, and, because of the generous nature of the Divine Reality, the blessings are magnified back on to the one who utters them. Muhammad said: "He who blesses me once, Allah blesses him a hundred times. He who blesses me a hundred times, Allah blesses him a thousand times. And he who blesses me a thousand times, Allah forbids the Fire to touch his body."

The nearness of Muhammad to his Lord and his understanding of his own ignorance before the Knower-of-all-things makes him the perfect vehicle for the revelation of the Divine Word in the Qur'an. This is why he is the Messenger, the Slave, and also the Unlettered Prophet. No knowledge can be attributed to him. All his knowledge is from Allah who alone knows the Unseen and the Visible. His position of perfect receptivity and total subservience to his Lord means that all his words and actions were in absolute harmony with the Divine Unity, and his message to mankind was therefore not only contained in the Qur'an, but was equally shown in the way that he lived and the things that he said during his life. The Muslim is instructed in the Qur'an: "Obey Allah and obey the Messenger." Obedience to Muhammad is obedience to Allah. Love for Muhammad is love for Allah. And enmity to Muhammad is enmity to Allah. "He that hates you, he is the one cut off." Muhammad is the one who is completely given up to his Lord. By listening to and acting upon his words, by emulating his behaviour and by increasing in love for him, the Muslim hopes for closeness to him, for closeness to him is closeness to his Lord. By drawing nearer to Muhammad, a man draws nearer to Allah.

It is Muhammad, the greatest of the creation in the eyes of the Lord of the Universe, who will intercede for all his fellow creatures on the Day of Reckoning when all are called to account for their actions in this existence. On that day when "he who has done an atom's weight of good will see it, and he who has done an atom's weight of wrong will see it." He, of all beings, has been given the most generosity and compassion and, because he is the Beloved of his Lord, all who have even the tiniest grain of true belief in their hearts will be removed from torment and given bliss.

Muhammad is the nearest to Allah, the Beloved of Allah, the first overflowing of light from the Essence of Allah and therefore, the Way to Allah inevitably passes through him. On his Night Journey, he travelled through the seven heavens to the depths of his being and the Presence of his Lord, and returned to tell all men of the Way that leads to the Lord of the Universe. That Way is available to all who wish to follow it. All who make this journey to discover their true nature will find that the Way to the Divine Reality in the depths of their hearts is the Way of the Seal of the Prophets, the final Messenger, the Slave of his Lord, Muhammad.

No description of Muhammad, however detailed or well-researched, can convey who he really is. His perfections are beyond numbering and even the greatest poets among those who love him end by admitting the impossibility of praising him enough. If you want real knowledge of Muhammad, you must look to the people who have given themselves up to following his example in every aspect of their life. In them you will see something of the inner quality and luminosity of Muhammad, may Allah bless him and grant him peace. From them you can learn the way of Islam, the path of submission that leads to peace.

Sincere Religious Advices

Extracted from

An-Nasaaih i'd Diniyyah (Sincere Religious Advices)

Of: Imam 'Abdallah ibn 'Alawi al-Haddad

Rady Allahu 'Anh

Translated by: Shaykh Mohamed Mlamali Adam, UK

And there is no strength nor power save by the Will and Grace of Allah, the Sublime, the Magnificent. Glory to Thee! Of knowledge we have none, except for what Thou has taught us: in truth it is Thou who are perfect in knowledge and wisdom. The Laud is but Allah's, the Creator, the Possessor, the Sustainer, the Cherisher and the Provider of the worlds. He who has made the invitation to righteousness and the call to goodness and giving counsel to Muslims among the best acts which draw one nigh to Allah's Ridwan - the infinite beatitude - the best which attract the highest promotions and the most important of religious duties. Indeed, that way lies the path of Allah's duly appointed Prophets, that of his virtuous saints and such ulama who live accordingly to their knowledge and who are firmly established in 'ilm and certitude - al-yaqin. May the blessings and peace of Allah descend upon our sire and master Muhammad, the faithful Apostle, the steadfast beloved of Allah, the Seal of the Prophets, the leader of the dedicated in Taqwa, and the sovereign of the foremost and their successors. (May such blessings and peace also) embrace his veracious and sincere kinsfolk as well as his companions and those who followed them in the spirit of beneficience; and may such blessings and peace abide until the appointed Day.

Indeed after the foregoing blessed invocation of Allah's Name, Most Sublime, expressions of Laud unto Allah and supplications of blessings and peace upon the Prophet (may I recall) that the Messenger of Allah, upon whom be blessings and peace says: "Verily, actions shall be judged but by intentions and verily, to each man there will be a reward equal to his intention. Whosoever sets upon Hijra - emigration - to Allah and His Apostle will have it hallowed as a Hijra to Allah and His Apostle, and whosoever sets out on a Hijra for the sake of worldly gain or a woman it is his desire to marry, the Hijra of such a one will be to whatever his Hijra is set upon" (Recorded by al-Bukhari and Muslim). And says he, upon whom be blessings and peace of Allah: "Verily religion is whole-hearted, whole souled sincerity. They say: to whom, O Messenger of Allah? Says he: to Allah and His Book and His Messenger and to the Imams of Muslims and to the rank and file" (Recorded by Muslim).

And this is a book which we have written and have assembled in it some sincere religious counsels in matters of faith. And our intention hereby is that we ourselves should benefit and enable others to do so. It is also our aim to remind and admonish ourselves as well as Muslim brothers. We have intentionally written it in easy and simple language and straightforward style in order that Muslims and Mu'uminin - believers - of all walks may understand it. And we have called it "An Nasaihi ad-Diniyyah wal-Wasaya al-Imaniyyah" - Sincere Religious Advices and Counsels of Faith. We pray to Allah, the Exalted, that all this effort should be for the sake of Allah, the Exalted, that it may draw (us) nigh to His Sublime Presence in Paradise, that He may through it, bestow most abundant benefactions upon us as well as all our Muslim brethren. Verily, Allah is the Aider in that and has Power over that and Allah is our Sufficiency and supremely to be trusted is He. Of success I have none except that which comes from Allah, in Him I trust and unto Him to turn and return.

Source: Imam 'Abdallah Ibn 'Alawi al-Haddad, An-Nasaaih i'd Diniyyah (Sincere Religious Advices), translated by Shaykh Mohamed Mlamali Adam in 'Alawiyyah, Vol.1, No.1, July 1988, p. 2-3.

The Zikr of Laa Ilaaha Illallah

Extracted from

Ithaaf i's saail (Gifts For The Seeker)

Of: Imam 'Abdallah Ibn 'Alawi al-Haddad
Rady Allahu 'Anhu

Translated by: Dr. Mostafa al-Badawi, Madina

You should know that this phrase is the most comprehensive and profitable of all invocations; the nearest to bringing about the Opening and illumining the heart with the light of God. It is also the most suitable of invocations for all people, since it includes the meanings of all other invocations, such as al-hamdu li'Llah, subhan Allah, and so on. Each believer should therefore, make it his inseparable wird, his constant dhikr, without, however, abandoning the other invocations, of each of which he should have a wird.

Every human being is either a traveller, and arriver, or a non-traveller, and all three should hold unceasingly to this invocation. Travellers and non-travellers, since they perceive objects and attribute to them an existence of their own- something which may lead to subtle forms of hidden shirk- can only expel these from their souls by constantly repeating this phrase. As for the man who has arrived, this invocation is again the most appropriate for him, because although he perceives things by God, and unceasingly summons them to Him, he is not entirely free from perceiving his own self from time to time, and from reprehensible thoughts unworthy of his rank. It has been handed down to us that Abu Bakr al-Siddiq, may God be pleased with him, used to insert this phrase into his conversation: he would utter a few words, say la ilaha illa'Llah, and then resume what he was saying. This pertains to the Station of Subsistence (baqa) which follows that of Extinction (fana). As we said earlier, there is no invocation more appropriate for a man constantly to use than this; however, when the traveller reaches the initial stages of extinction, and is liberated from perceiving any of the worlds (as autonomous), then the most appropriate thing for him at that time is to keep to the Name of Allah. This is what the people of gnosis have advised.

All the above is from the point of view of choosing the best and the most appropriate alternative, for otherwise all the invocations are the paths leading to God. The shaykhs, may God be pleased with them, have many methods of uttering this honorable Phrase, whether aloud or silently, and have set conditions which the invoker who would expose himself to the Dive effulgence and the Lordly Opening needs to fulfil. These are explained in those of their treatises which deal with them specifically, where they can be found by whoever wishes to thread the path of such men. It is best that those who are able to find in their time a shaykh of authority should receive these from him directly, since books are a last resort for those who are unable to find (such a teacher); and what a difference there is between a man who receives the Path from a gnostic of authority who will take him to God, and one who only picks it up from a book!

God guides to what is right. To Him is the return, and success is from Him and in His Hand.

Source: Imam 'Abdallah Ibn 'Alawi al-Haddad, Ithaaf i's saail (Gifts For The Seeker), translated by Dr. Mostafa al-Badawi, The Quilliam Press, U.K, 1992, p18-19.

Imam al-Haddad on Giving Good Counsel to Fellow Muslims.

Condensed from The Book of Assistance

Published by The Quilliam Press

In the Name of Allah, Most Gracious and Merciful

You must be of good counsel to all Muslims. The highest point of this is that you conceal nothing from them which if made known would result in good or preserve from something evil. The prophet (Allah bless him and give him peace) has said, "Religion is good counsel" Part of this is to support a Muslim in his absence as you would in his presence, and not to give him more verbal signs of affection than you have for him in your heart. It is also part of this that when a muslim asks you for advice, and you know that the correct course does not lie in that which he is inclined to do, you should tell him so.
The absence of good counsel is indicated by the presence of envy of the favors God has given other Muslims. The origin of such envy is that you find it intolerable that God has granted one of His servants a good thing whether of the religion, or of the world. The utmost limit is to wish that he be deprived of it. It has been handed down that "envy consumes good deeds just as fire consumes dry wood". The envious man is objecting to God's management of His dominion, as if to say "O Lord! You have put your favours where they do not belong."

It is permitted to be envious without rancour whereby when you see a favor being bestowed on one of His servants, you ask Him to grant you the like.

When someone praises you, you must feel dislike for his praises within your heart. If he has praised you for something you truly possess, say: "praise belongs to God who has revealed the good things and hidden the ugly things." And if he praises you for something you do not possess, say "O God! Do not call me to account for what they say, forgive me what they do not know, and make me better than they think."

In your case, do not praise anyone unneccesarily.

When you wish to give advice to someone regarding any behaviour of his that you have come to know about, be gentle, talk to him in private and do not express explicitly what may be conveyed implicitly. Should he ask you to tell him who told you that which you know, do not tell him lest it stir up enmity. If he accepts your advice, praise God, and thank Him. If he should refuse, blame yourself.

If you are given something as a trust guard it better than if it was yours. Return that which was entrusted to you, and beware of betraying trust. The prophet (Allah bless him and give him peace) said:

"He who cannot keep a trust has no faith" and "Three things are attached to the Throne of God: Benefaction which says "O God! I am by you, therefore let me not be denied!" Kinship, which says "O God! I am by you, thus let me not be severed!" and Trust, which says "O God! I am by you, so let me not be betrayed!".
Speak truthfully and honor commitments and your promises, for breaching them are signs of hypocrisy.
"The signs of a hypocrite are three: when he speaks he lies, when he promises he breaks his promise, and when he is trusted, he betrays that trust."
Beware of arguments and wrangling, for they cast rancour into the breasts of men, alienate hearts and lead to enmity and hatred. If anyone argues against you and has right on his side, accept what he says for truth must always be followed. If on the other hand he is wrong, leave him, for he is ignorant, and God has said
"And turn away from the ignorant." [vii :199]
Renounce all joking, if very occasionally you do joke to assuage a Muslim's heart, then speak only the truth. The Prophet (Allah bless him and give him peace) has said:
"Neither argue with your brother nor quarrel, and do not make him a promise and then break it."
Respect all Muslims, especially those deserving of merit, such as the scholars, the righteous, the elderly.
Never frighten or alarm a Muslim, never mock or ridicule them, or despise them.

Be humble for humility is the attribute of believers. Beware of pride for God does not like the proud. Those who humble themselves are raised up by God, and those who are proud are abased by Him.

There are signs that distinguish the humble from the proud:

"that God may separate the vile from the good" [VIII:37].
Signs of humility include a liking for obscurity, dislike of fame, acceptance of truth whether it be from a lowly or noble person, to love the poor, associate with them, to fulfill the rights people have upon you as completely as you can, thank those who fulfill their duties to you, and excuse those who are remiss. Signs of pride include a liking for positions of most dignity when in company, praising oneself, speaking proudly, open haughtiness, arrogance, strutting, and neglecting the rights of others upon you while demanding your rights from them.

source: http://www.masud.co.uk/ISLAM/misc/counsel.htm

The Way of Sunni Islam: Islam, Iman, and Ihsan

'Umar ibn al-Khattab said:

As we sat one day with the Messenger of Allah (Allah bless him and give him peace), a man in pure white clothing and jet black hair came to us, without a trace of travelling upon him, though none of us knew him.

He sat down before the Prophet (Allah bless him and give him peace) bracing his knees against his, resting his hands on his legs, and said: "Muhammad, tell me about Islam." The Messenger of Allah (Allah bless him and give him peace) said: "Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and to perform the prayer, give zakat, fast in Ramadan, and perform the pilgrimage to the House if you can find a way."

He said: "You have spoken the truth," and we were surprised that he should ask and then confirm the answer. Then he said: "Tell me about true faith (iman)," and the Prophet (Allah bless him and give him peace) answered: "It is to believe in Allah, His angels, His inspired Books, His messengers, the Last Day, and in destiny, its good and evil."

"You have spoken the truth," he said, "Now tell me about the perfection of faith (ihsan)," and the Prophet (Allah bless him and give him peace) answered: "It is to worship Allah as if you see Him, and if you see Him not, He nevertheless sees you."

He said: "Now tell me about the Hour." The Prophet (Allah bless him and give him peace) answered: "The one who is asked about it does knows no more than the questioner."

He said: "Then tell me about its signs." The Prophet (Allah bless him and give him peace answered: "That a slave girl shall give birth to her mistress, and that you see barefoot, naked, destitute shepherds vying to build tall buildings."

Then the visitor left. I waited a long while, and the Prophet (Allah bless him and give him peace) said to me, "Do you know, 'Umar, who was the questioner?" and I replied, "Allah and His messenger know best." He said,

"It was Gabriel, who came to you to teach you your religion" (Sahih Muslim, 1.37: hadith 8).

This is a rigorously authenticated hadith, described by Imam Nawawi as one of the hadiths upon which the Islamic religion turns. The use of the word "religion" (din) the last words of it, "came to you to teach you your religion" entails that the religion of Islam is composed of the three fundamentals mentioned in the hadith: Islam, or external compliance with what Allah asks of us; Iman, or the belief in the unseen that the prophets have informed us of; and Ihsan, or to worship Allah as though one sees Him.

Sunni Islam, or Ahl al-Sunna wa'l-Jama'ah, understands the Islamic religion as it has been passed down in an unbroken chain of transmission from teacher to student from the time of the Prophet (Allah bless him and give him peace) until today. The way of Sunni Islam is to take the branch of Islam from living jurists who follow one of the four Sunni schools of fiqh: the Hanafi, Maliki, Shafi'i, and Hanbali schools; the branch of Iman from living scholars belonging to one of the two Sunni schools of 'aqida: the Ash'ari and Maturidi schools; and the branch of Ihsan from living masters of one of the many Sufi orders that have emerged over the centuries, such as the Qadiri, Naqshbandi, Shadhili, Chishti, and Rifa'i tariqas.

source: sunnipath library

Virtues of the Day of Arafaah

This Thursday November 26th 2009 will be the Day of Arafah (9th of Dhul Hijjah 1430).

What should we do? FAST (for those Not preforming Hajj)
Why Fast? Fasting on this day is an expiation of sins for two years
What are the Virtues of the Day of Arafaah ?

Praise be to Allaah.

1. It is the day on which the religion was perfected and Allaah’s Favour was completed.
In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.
The Prophet (peace and blessings of Allaah be upon him) said: “Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3. It is a day by which Allaah swore an oath.
The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

“And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.
It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.
It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:
In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid

Seeking Knowledge Until Death

Seeking Knowledge Until Death
From the Life and Works of al-Imâm Ahmad
From a lecture by Shaykh Salih aalish-Shaykh

In the Name of Allah, the Most Merciful, the All-Merciful,

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that:
"A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said:
"I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people:
"As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him:
"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.
Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."
He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Sunshine Follows the Rain Lessons from Al-Isra and Al-Miraj

By Idris Tawfiq
Very often in life we go through periods of trial or great sadness, only to look back on them later and see that they were followed by great happiness or periods of growth. There is a saying in English that "sunshine follows the rain".

In the tenth year after the first revelation of the Quran, Prophet Muhammad (peace be upon him) suffered greatly. First of all, his uncle Abu Talib died. He had loved the Prophet dearly and had protected him from the attacks and the ridicule of the Quraish. To Muhammad, it was a very severe blow.

Then another tragedy followed. His beloved wife, Khadijah, the mother of his children and his friend and companion who had supported him with love and care as Islam grew and spread, died. Muhammad was grief stricken at such a loss.

It was after both of these events that Allah Almighty granted His Prophet an extraordinary favor. Out of the darkness of loss, he was given a great joy and a great confirmation of his role as Messenger.

In the Quran we read what means:

{Glory to Allah who did take His Servant for a Journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We did bless, in order that We might show him some of Our Signs. For Allah hears and sees all things.} (Al-Israa' 17:1)

In Arabic we call this al-Isra and al-Miraj (The Night Journey and Ascension). It is one of the most extraordinary events to have happened. Allah took Prophet Muhammad on a night journey from the Kabah in Makkah to Jerusalem and then led him through the seven heavens almost to the very throne of Allah Himself.

Muslims celebrate this blessed favor on the 27th night of the month of Rajab.

It began when the Angel Jibreel (Gabriel) descended and woke Muhammad from sleep with Buraq, an animal larger than an ass and smaller than a donkey, which could reach the farthest horizon in just one stride. (Al-Bukhari)

They travelled to the mosque in Jerusalem and Muhammad tethered the animal outside the mosque, as all former Prophets had tethered theirs before him. Muhammad then entered the mosque to find assembled there all the former prophets who had ever lived, and he led them in prayer. What a moment of special honor, that Muhammad should stand in front of such an assembly and lead them.

Jibreel then led him from the place we now call the Dome of the Rock and they began to ascend through the seven heavens, encountering former prophets along the way.

In the first level of heaven, Muhammad met Prophet Adam (peace be upon him), who greeted him with As-salamu alaykum. Muhammad replied Wa alaykum as-salam and Adam confirmed that Muhammad was indeed the Messenger of Allah. He also looked to his right and smiled and then looked to his left and wept. Those on his right were the believers and those who caused him to weep were the unbelievers. (Al-Bukhari)

They then moved on to the second level of heaven, where Jibreel asked for the door to be opened and they were greeted with As-salamu alaykum by the prophets Yahya (John the Baptist) and his cousin Isa (Jesus). Muhammad once again returned their greeting and they confirmed that he was the Messenger of Allah.

On the third level Muhammad was greeted by Prophet Yusuf (Joseph), on the fourth level he was greeted by Prophet Idris, and on the fifth level of heaven he was greeted by Harun (Aaron), the brother of Musa (Moses). He returned their greetings and all three Prophets confirmed that Muhammad was the Messenger of Allah.

On the sixth level of heaven Muhammad was met by Prophet Moses who greeted him with a sign of peace and testified that he was the Messenger of Allah. After this, Moses began to weep. He said that he was sad because a younger man had been commissioned as a prophet after him and that man's followers would enter heaven in greater numbers than his own.

When Muhammad reached the seventh heaven he was met and greeted by Prophet Ibrahim (Abraham), who declared that Muhammad was the Messenger of Allah. Abraham (peace be upon him) was resting against Al-Bayt Al-Mamur, a House of Worship around which circumambulate seventy thousand different angels every day.

After this, Muhammad was led to a most beautiful tree in heaven known as Sidrat Al-Muntaha, whose leaves were the size of elephants' ears and which was covered by golden moths.

The final part of this extraordinary revelation was to be the greatest of all. No man can look upon the face of Allah Almighty, since He is so great and beyond our comprehension, but Muhammad was taken to within a very close distance to the throne of Allah Himself.

Allah Almighty informed His servant that it was now obligatory on all Muslims to perform prayers fifty times a day. After this, Muhammad was led away by Jibreel, no doubt staggered by all that had been revealed to him.

As he was being led away, the Prophet was stopped by Moses, who asked what he had been told by Allah. When Moses was told about the obligation to perform fifty prayers, he said that this was too much and was beyond the capacity of any man, so Muhammad should go back and ask that the number of prayers be made less. (Al-Bukhari)

Prophet Muhammad returned to the throne of Allah and asked if the number of prayers could be made less. Allah granted his request and said that the number of prayers obligatory each day should be ten. Moses again said that this was too many and urged Muhammad to return and ask that the obligation be made less.

This time, Allah Almighty reduced the number of obligatory prayers to five each day. Upon seeing Moses again, Moses urged him to ask that the obligation be lightened even more, since the Children of Israel had been asked to do less than this but were unable to fulfill their obligations.

Prophet Muhammad declared that he felt ashamed to ask more from Allah. At that moment, he heard a voice declares, "I have enforced My obligation and made it light for My servants. He who prays these five prayers will be rewarded as if he had prayed fifty. What I decree cannot be changed."

With this the Night Journey and Ascension were over. Muhammad returned to Makkah the next morning and narrated all that had happened to him. When some of the Quraish heard what he said they laughed out loud, calling him a madman.

Those who had visited Jerusalem asked him to describe it, trying to catch him out, but he was able to describe the place perfectly. He was also able to tell them of a caravan which he had seen travelling from Jerusalem to Makkah, with exact details of the number of camels and what they were carrying.

The very same caravan arrived in Makkah when he said it would, but even this was not enough to persuade those who refused to believe.

For ourselves, we can take the words of Abu Bakr, the Prophet's closest companion and the one who would succeed him as leader of the Muslims, as an explanation of what had happened. "If he said so, it must be true."

These words of total trust in Prophet Muhammad earned Abu Bakr the title As-Siddiq, one who believes. It is enough for us, too, to accept from our Prophet what he tells us to be true. If only we were as prompt in listening to what he tells us.

As we try our best each day to live as good Muslims, let us rejoice that our beloved Prophet was confirmed as Allah's Messenger by all previous Prophets. Let us rejoice that we have been given the gift of five prayers each day, and that we receive the reward of praying fifty prayers if we perform them well.

And let us resolve to listen attentively to whatever our Prophet says. If he said so, it must be true.
Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt

FRIENDSHIP

FRIENDSHIP

The Qur'an states: "If someone shuts his eyes to the remembrance of the All-Merciful, We assign him a satan who becomes his bosom friend." (Surat az-Zukhruf, 36)

Allah reveals that those who turn their backs on religion become the friends of Satan. In another verse this fact is set out in these words: "Children of Adam! Do not let satan tempt you into trouble as He expelled your parents from the Garden, stripping them of their covering and disclosing to them their private parts. He and his tribe see you from where you do not see them. We have made the demons friends of those who do not believe." (Surat al-A'raf, 27) Satan brings those he makes friends with under his control and directs them in the ways of his own loathsome moral values.

People who win the friendship of satan instead of the approval of Allah are deprived of a great many blessings. One of these losses is the way that such people never have true friends. Friendship is a blessing given by our Lord to those who take Him as their friend. As revealed in the verse, "Your friend is only Allah and His Messenger and those who believe: those who perform prayer and give the alms, and bow." (Surat al-Ma'ida, 55), Allah grants these people the friendship of devout believers.

Satan's friendship, on the other hand, leaves a person permanently alone. That is because satan tells those he adopts as friends that lies, deviance, rebellion, denial and hatred are pleasant things. People under the influence of satan approach those around them with just that moral understanding. They will primarily act according to their own interests and agenda. Such a person's best friend is him or herself. It is therefore impossible for such people to build true and permanent friendships as alluded to in the Qur'an.

In a society which does not live by the moral values of the Qur'an, it is very hard to find a reliable and sincere friend from whom to seek help, to whom to entrust property or valuables or money or to confide in. Furthermore, this situation has become so widely accepted that many regard it as an immutable fact of life.

It is impossible for people to be at ease in such an insecure environment. That is because even when a friend seems to have been found, there always exists the danger that these "friends" may in fact be acting out of self-interest. This scenario is therefore far removed from true friendship. Some people look upon one another with envy in relation to jobs, cars or homes which they may covet. They may wish to achieve superiority over the other. They therefore take advantage of even the slightest opportunity to locate each others' weaknesses and rise above one another.

People who behave with such an understanding are aware that they are living in a most untrustworthy and insincere environment. They are perfectly aware that they have no friends in the true sense of the word. Yet since they fail to seek a solution by living by the moral values of the Qur'an, they are unable to escape their predicament. Neither will these people who fail to turn to the true path have any friends in the Hereafter. They will find the same uneasy, insincere, insecure environment they experienced in the world but multiplied many times over in the Hereafter. The position in the Hereafter of those who take satan as their friend in this world is revealed by our Lord:

Therefore here today he has no friend. (Surat al-Haqqa, 35)

They will be bundled into it head first, they and the misled, and every one of Iblis's regiments. Arguing in it with one another, they will say: "By Allah, we were plainly misguided when we equated you with the Lord of all the worlds. It was only the evildoers who misguided us and now we have no one to intercede for us; we do not have a single loyal friend." (Surat ash-Shu'ara', 94-101)

Believers' friendships with one another are very powerful and long-lasting. That is because it is their sincere faith in and fear of Allah which bring believers together and make friends out of them. As revealed by our Lord in the verse:

"Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His signs clear to you, so that hopefully you will be guided." (Surah Al 'Imran, 103)

Believers are brothers. For that reason, the friendship based on faith continues, by the will of Allah, both in this world and for ever in the life of the Hereafter.

"Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets, the steadfast affirmers of truth, the martyrs and the righteous. What excellent company such people are!" (Surat an-Nisa', 69)


Reference:www://hyahya.org/

Let Go with the Heart

By Yasmin Mogahed
Freelance writer
Holding the Handhold That Never Breaks

He was devastated. His only source of nourishment had disappeared. It was all he knew, and now it was gone. Suddenly, the world grew cold, and only strangers surrounded him. The newborn child screamed. He thought his life was over.
What the child did not realize was that there was someone taking care of him. There was a plan for him. And in place of everything that had been taken away, his Protector would provide something better. The nourishment he had once received only through blood would soon come through his mother's milk. And the lifeless walls of the womb — once thought to be his only protection — would soon be replaced by the comfort of his family's arms.
But yet, to the newborn child, it would seem he had lost everything.
Many of us find ourselves like this child. There are times when we feel we have lost everything, or things look broken and nothing like we wished they would be. At times we even feel as though we've been abandoned and nothing is working out the way we planned.

But just like that newborn child, things are often not what they seem, and tawakkul (putting one's trust in Allah) is realizing that our Protector has a plan for us. Tawakkul is having complete trust that Allah's plan is the best plan.Tawakkul is having full faith that Allah will take care of you — even when things look impossible. Tawakkul is standing in front of the Red Sea — as Prophet Musa did — with an army behind you, and yet not even flinching, knowing that Allah will get you through. It is having full faith that when Allah takes away the umbilical cord, He will replace it with milk.
There can be no faith without tawakkul; and if there is true faith, tawakkul must always follow. Allah says in the Qur'an what can be translated as:
{For Believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord.} (Al-Anfal 8:2)

If one truly understands the reality and the power of Allah, one will realize that it is in fact an infirmity of the human mind to not rely on Allah. Nothing in the entire universe happens except by the permission of Allah. Not even a leaf falls from a tree without His leave. The verse in the Qur'an can be translated as:
{Blessed be He in Whose hands is Dominion; and He over all things hath Power.} (Al-Mulk 67:1)
So how could we not but put our entire trust in Him?
Allah tells the believers in the Qur'an what can be translated as:
{Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector"; and on Allah let the Believers put their trust.} (At-Tawbah 9:51)
The Qur'an explains that
{And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him.} (At-Talaq 65:3)
And the reality is that there is nothing and nowhere else that will be sufficient.
{Whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks.} (Al-Baqarah 2:256)
The Messenger of Allah (peace be upon him) said, "If you trust Allah with the right kind of tawakkul, He will provide you sustenance as He provides for the birds:They go out in the morning with empty stomachs and come back in the evening with full stomachs" (At-Tirmithi).
And just as He does for the birds and the newborn child, Allah provides for us from places we could never imagine.

Hoping and Striving and Letting Go
At first she was terrified. She called out to her husband, who now turned to leave. "Will you leave us here to die?" There was no reply. She called after him again. Still there was no reply. Suddenly she called out again, "Were you commanded by your Lord to bring us here?"
"Yes," replied Prophet Ibrahim.

It was then that Hajar's fear disappeared. Although she suddenly found herself alone in the middle of a desert with her young baby and no sign of water, she knew with full certainty that Allah would never leave her side. Her faith was strong, her conviction untouched.

But soon after Prophet Ibrahim left, her child, Isma`il, began to cry from thirst. And although Hajar had completetawakkul on Allah, she did not remain sitting, waiting for the water to fall down from the sky.
The reliance on Allah filled Hajar's heart, but with her limbs she strove with everything she had. She began to run quickly between the mountains of As-Safa and Al-Marwah, looking for any sign of water for her son. Each time Hajar came to the top of the mountain and found nothing, she did not despair. Her will was unshaken, and she continued to strive. In fact, Hajar strove so hard that her effort was commemorated in the Hajj ritual of Sa`i, which literally means "to strive."

Many people confuse tawakkul with resignation and the cessation of striving. But by no means does having tawakkulmean ceasing to struggle. The story of Hajar serves as one of the most beautiful examples of this lesson taught to us by our beloved Prophet (peace be upon him). One day Prophet Muhammad noticed a Bedouin leaving his camel without tying it and he asked the Bedouin, "Why don't you tie down your camel?" The Bedouin answered, "I put my trust in Allah." The Prophet then said, "Tie your camel first, then put your trust in Allah" (At- Tirmithi).

Tawakkul is not an act of the limbs; it is an act of the heart. And so while the limbs are striving hard, the heart is completely reliant on Allah. This means that whatever the outcome of the limbs' striving may be, the heart will be completely satisfied, knowing that the outcome is the flawless decision of Allah.
But in order to reach this level, one must hold on to hope, strive with the limbs, and let go with the heart.