Laban (Milk)
Allah said: “And verily, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies, from between excretions and blood, pure milk; palatable to the drinkers.” (16:66)
Also, Allah said, while describing Paradise: “In it are rivers of water the taste and smell of which are not changed, rivers of milk of which the taste never changes.” (47:15)
In the Sunan, it is also narrated: “Whoever Allah gives some type of food, let him supplicate, ‘O Allah! Bless it for us and grant us what is better.’ Whoever Allah grants some Laban, let him say, ‘O Allah! Bless it for us and grant us more of it,’ for I do not know of a more complete food or drink than milk.’”
Although milk is a simple type of food, it is very natural to the body as it contains three major substances: cheese, fat and water. Cheese is cold and wet and provides good nutrition. The fat contained in the milk regarding warmth and wetness, and it is very beneficial for healthy bodies. The water part contained in milk is hot and wet, and it softens the stomach and provides the body with beneficial moistures. Laban in general is mild regarding warmth and wetness, although there are other opinions in this regard.
Milk is best when it has just been milked, and its value decreases by the passage of time thereafter. When it is freshly milked, milk is less cold and, more humid. Sour milk is the opposite. Also, milk is better forty days after the animal has given birth. The best type of milk is the most white in color, as it has a good scent, delicious taste, mildly sweet, less fat and light consistency. It is also best when young healthy animals are milked, especially those that have less meat and which graze in healthy grazing lands. Milk is good and produces red blood, brings wetness to the body and is also a nutritious food. Also, milk helps relive depression, obsession and black bile ailments. When milk is drunk with honey, it will help cleanse the insides of septic materials. Drinking milk with sugar makes the color of the skin fairer. Milk is favorable for the chest, lungs and for those suffering from tuberculosis.
Furthermore milk is not favorable for the head, the stomach, the liver and the spleen. Also, drinking milk excessively is armful for the teeth and the gums, and this is why it is better to rinse the mouth after one drinks it. In the Sahihain, it is narrated that the Prophet, sallahu aleyhi wa sallam, once drank some milk and then asked for some water and rinsed his mouth, saying: “It has fat.”
Milk is not good for those suffering from fever and headaches and is not favorable for the weakness in the head and the brain. Excessive drinking of milk causes darkness in the sight, sight impairment, gout, kidney clogs and swelling in the stomach and the intestines. These side effects will be neutralized when mixing milk with honey, ginger, and so forth, for those who are not used to drinking it.
Sheep Milk
Sheep milk is the most watery, and it has more fat and bad odour than goat or cow milk. Sheep milk produces phlegm and causes white spots or stains on the skin if one drink it on a regular basis. This is why it is better that sheep milk is mixed with water so that its concentration becomes less. Sheep milk quenches the thirst quicker and cools the body faster than other milks.
Goat Milk
Goat milk is mild and light, works as a mild laxative, is wet for dry bodies, and helps cure mouth cankers, dry cough and epistaxis (nosebleeds) . Milk in general is the most beneficial drink for the body due to its nutritional value and closeness to the nature of the body and to the childhood of mankind.
In the Sahihain it is narrated: “The night of the Isra’ (the Prophet journey from Makkah to Jerusalem and then to heaven). The messenger of Allah, sallahu aleyhi wa sallam, was given two cups, one containing milk and the other wine. The Prophet, sallahu aleyhi wa sallam, looked at them and then took the cup of milk. Jibreel said: ‘If you had taken the wine, your followers would have gone astray.’”
Sour goat milk is not digested quickly and produces unfavorable moistures. The hot tempered stomach benefits from goat milk, though, and easily digests it.
Cow Milk
Cow milk provides nutrition for the body and is also a mild laxative. Cow milk is one of the best milks, between sheep milk and goat milk regarding thickness and fat. ‘Abduallah bin Masood narrated that the prophet, sallahu aleyhi wa sallam, once said: “Drink cow milk because it grazes on all types of trees.”
Taken from: "Healing with the Medicine of the Prophet," by Ibn ul-Qayyim
Thursday, May 28, 2009
Giving da’wah without knowledge
Giving da’wah Without Knowledge
Q- Which of the two is better: Taking out time to give da’wah or using the time to seek knowledge?
A – Seeking knowledge is better and a priority. It is possible that a student of knowledge can give da’wah while seeking knowledge. And it is not possible to give da’wah while one has no knowledge. Allah says:
“Say (O Muhammad): “This is my way; I invite unto Allah with sure knowledge...” (Qur’an, 12:108)
So how can one give da’wah without knowledge? And no one has ever given da’wah without knowledge, and whoever does so without knowledge, will not succeed.
– Sheikh Bin Uthaymeen;
Kitab-ul-’Ilm, pg. 145, no. 43
http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2009042435970
Q- Which of the two is better: Taking out time to give da’wah or using the time to seek knowledge?
A – Seeking knowledge is better and a priority. It is possible that a student of knowledge can give da’wah while seeking knowledge. And it is not possible to give da’wah while one has no knowledge. Allah says:
“Say (O Muhammad): “This is my way; I invite unto Allah with sure knowledge...” (Qur’an, 12:108)
So how can one give da’wah without knowledge? And no one has ever given da’wah without knowledge, and whoever does so without knowledge, will not succeed.
– Sheikh Bin Uthaymeen;
Kitab-ul-’Ilm, pg. 145, no. 43
http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2009042435970
Imams of Holy Mosques in live conference
Imams of Holy Mosques in live conference
A TWO days conference dedicated to the Book of Allah is being held in New York on May 23-24. Imams of the Two Holy Mosques will address via live video-telecast.
The conference – organized by Masjid Ahlul-Qur’an wa As-Sunnah and albaseerah.org – will be available for international audience live on the website albaseerah.org.
Sheikh Abdul Rahman As-Sudais, Imam of the Grand Mosque at Makkah, will be speaking on Saturday, the 23rd at 9:30 P.M., while Sheikh Ali Al-Hudhaifi, Imam of Prophet’s Mosque, will speak on Sunday, the 24th at 9:30 P.M. Lectures will be simultaneously translated into English.
Several other American graduates of Islamic universities will also be presenting their address. Should any problems be faced in the live telecast, Albaseerah says it will upload the recorded lectures at the earliest possible time.
http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2009052238660
A TWO days conference dedicated to the Book of Allah is being held in New York on May 23-24. Imams of the Two Holy Mosques will address via live video-telecast.
The conference – organized by Masjid Ahlul-Qur’an wa As-Sunnah and albaseerah.org – will be available for international audience live on the website albaseerah.org.
Sheikh Abdul Rahman As-Sudais, Imam of the Grand Mosque at Makkah, will be speaking on Saturday, the 23rd at 9:30 P.M., while Sheikh Ali Al-Hudhaifi, Imam of Prophet’s Mosque, will speak on Sunday, the 24th at 9:30 P.M. Lectures will be simultaneously translated into English.
Several other American graduates of Islamic universities will also be presenting their address. Should any problems be faced in the live telecast, Albaseerah says it will upload the recorded lectures at the earliest possible time.
http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentID=2009052238660
Friday, May 15, 2009
Modesty is a Part of Faith
Modesty is a Part of Faith
It was related on the authority of Abu Mas'ood Al-Badri, may Allaah be pleased with him, that: "The Messenger of Allaah sallallaahu 'alayhi wa sallam (may Allaah exalt his mention) said: "One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish." [Al-Bukhaari]
Explanation of the Hadeeth:
The saying of the Messenger sallallaahu 'alayhi wa sallam: "If you feel no shame, you can do whatever you wish" is in the command form, and can be looked at from two angles, each conveying a distinct meaning:
(1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behavior. Such people have no shame in front of Allaah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadeeth is stating: "If you do not feel any shame from doing these prohibited acts, then do whatever you wish…" Modesty is the quality that prevents one from immodest behavior, and the lack of it will only cause one to increase in distancing himself from Allaah and make him indifferent to creed or deed.
(2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allaah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadeeth gives a measuring stick by which we can evaluate actions, both privately and publicly.
Thus, the first explanation relates to a lack of consciousness regarding Allaah and the second is regarding the opposite, which is to be conscious of Allaah and of His watching over a person and his actions. The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction.
Modesty is of two types:
Modesty is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allaah, being cognizant concerning His Greatness, Proximity and His Inspection of all that they do.
Points Related to Modesty:
1. Modesty is one of the most honorable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger.
2. It is one of the most perfect and desirable characteristics to possess and an excellent state to be in.
3. Modesty only brings good to individuals and is an indication of faith.
4. Bashfulness and shame is in direct opposition to indecency and shamelessness.
5. Modesty is an element of faith, and indecency has no relation to it.
6. Modesty adorns one's nature and personality and is indicative of his being Islamically cultured and refined.
7. Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonorable and uncultured.
8. We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam.
9. We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous.
10. Modesty, as mentioned, is a root virtue. One of the fruits of modesty is chastity.
11. There is no modesty when it comes to teaching the laws of Islam or searching for the truth.
It was related on the authority of Abu Mas'ood Al-Badri, may Allaah be pleased with him, that: "The Messenger of Allaah sallallaahu 'alayhi wa sallam (may Allaah exalt his mention) said: "One of the admonitions of the previous prophets which has been conveyed to people is that if you have no shame, you can do whatever you wish." [Al-Bukhaari]
Explanation of the Hadeeth:
The saying of the Messenger sallallaahu 'alayhi wa sallam: "If you feel no shame, you can do whatever you wish" is in the command form, and can be looked at from two angles, each conveying a distinct meaning:
(1) The first is that it is a form of threat and a challenge thrown down against those who engage in inappropriate behavior. Such people have no shame in front of Allaah and therefore, no matter what course they take, it would not make any real difference. In this case, it would be as if the Hadeeth is stating: "If you do not feel any shame from doing these prohibited acts, then do whatever you wish…" Modesty is the quality that prevents one from immodest behavior, and the lack of it will only cause one to increase in distancing himself from Allaah and make him indifferent to creed or deed.
(2) The second meaning pertains to doing that which is lawful. That is, if the action that one is about to do is not within the category of the unlawful, and we are not ashamed of doing the act in front of Allaah or the people, then we are free to do it. However, if we are ashamed to do it, then we should not. The Hadeeth gives a measuring stick by which we can evaluate actions, both privately and publicly.
Thus, the first explanation relates to a lack of consciousness regarding Allaah and the second is regarding the opposite, which is to be conscious of Allaah and of His watching over a person and his actions. The former explanation relates to an unbridled Nafs (base desires and lower self), whereas the latter implies observance of due constraint over it, so that it does not embark on the road to destruction.
Modesty is of two types:
Modesty is either natural or acquired. Natural modesty means that the individual has this quality by nature and does not need to exert any effort to acquire it. Acquired modesty, on the other hand, is attained by those who possess knowledge concerning Allaah, being cognizant concerning His Greatness, Proximity and His Inspection of all that they do.
Points Related to Modesty:
1. Modesty is one of the most honorable attributes and is a consistent virtue found in all the various laws sent down to each prophet and messenger.
2. It is one of the most perfect and desirable characteristics to possess and an excellent state to be in.
3. Modesty only brings good to individuals and is an indication of faith.
4. Bashfulness and shame is in direct opposition to indecency and shamelessness.
5. Modesty is an element of faith, and indecency has no relation to it.
6. Modesty adorns one's nature and personality and is indicative of his being Islamically cultured and refined.
7. Indecency, on the other hand, shows that one lacks virtues and is uncouth, dishonorable and uncultured.
8. We are obligated to guard ourselves against indecency and from acting indecently or uncultured, as qualified by Islam.
9. We must never misconstrue bashfulness or shyness with cowardice - Islamically they are far from synonymous.
10. Modesty, as mentioned, is a root virtue. One of the fruits of modesty is chastity.
11. There is no modesty when it comes to teaching the laws of Islam or searching for the truth.
Rights of Workers in Islam
Question:
Respected scholars, as-salamu `alaykum. I would appreciate it if you would kindly write a brief note on the rights of workers in Islam. Jazakum Allahu khayran.
Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake.
As far as Islamic Shari`ah is concerned, work is an act of worship that has certain rights and duties on the part of the employers and the employees.
E laborating on this, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, states the following:
Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:
Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).
All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).
Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:
"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)
High Regard for Work and for Workers
Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.
On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:
1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.
2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).
3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).
4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).
5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties.
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1155193577227
Respected scholars, as-salamu `alaykum. I would appreciate it if you would kindly write a brief note on the rights of workers in Islam. Jazakum Allahu khayran.
Answer:
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His sake.
As far as Islamic Shari`ah is concerned, work is an act of worship that has certain rights and duties on the part of the employers and the employees.
E laborating on this, Dr. Muzammil H. Siddiqi, president of the Fiqh Council of North America, states the following:
Workers justice is a very important topic and it should be discussed in detail by Muslim scholars. There is a great need for developing specific rules and legislations for governments and corporations in the Muslim world. Among Muslim countries, to my knowledge, Pakistan and Iran have some specific rules in this area. The full and proper implementation of these rules is also needed. To explain briefly some basic values and principles related to workers rights, let me say the following:
Justice and fair dealings are basic values of Islam and they must be always emphasized. No peace and harmony in the society can exist without justice. Justice should be done to all people. What is justice? There are two words used for justice in the Qur'an: al-`adl and al-qist. `Adl is to follow the balanced way, neither going to one extreme nor to another, neither extravagance nor negligence. Qist means to recognize that every person and everything in this world has some rights. To give every one his, her or its dues is justice. Injustice is to deprive others their dues. Almighty Allah says in the Qur'an: [ O you who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest you swerve, and if you distort (justice) or decline to do justice, verily Allah is well acquainted with all that you do] (An-Nisaa' 4:135).
All people are equal. It does not make any difference to what race they belong, what color they have, what country they come from, what their gender is or what their occupation is. Young and old, rich and poor, white and black, citizens or foreigners with legal work permits are all equal; and they all should be respected, honored, and treated equally. Almighty Allah says: [ O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full Knowledge and is well acquainted (with all things)] (Al-Hujurat 49:13).
Prophet Muhammad (peace and blessings be upon him) said the following words in his last sermon:
"O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a white person over a black person, nor for a black person over a white person, except through piety." (Musnad Ahmad)
High Regard for Work and for Workers
Islam has given high regard for work. Those who work and earn their living by their own labor must be respected. Of course, the work has to be lawful and it should be done in an honest and sincere manner. All anti-social works, irresponsible behavior, and work done with cheating and deception are forbidden in Islam. Employers and employees all must be honest and must deal with each other justly.
On the treatment of workers there are general and specific teachings in Islam. The following five points must be emphasized:
1. Clear and proper agreements. All agreements, whether oral or written, must be clear and transparent. The agreements must be just and lawful. Employees should know their duties and responsibilities and they should be told their rights in terms of vacations, leaves, compensations, etc. Allah says in the Qur'an [ O you who believe, fulfill your contracts] (Al-Ma'idah 5:1). The Prophet (peace and blessings be upon him) said, "Muslims must abide by their agreements, unless there is an agreement that makes halal what is haram or makes haram what is halal" (At-Tirmidhi). This means that illegal terms and conditions are not valid under Islamic law. It is the duty of both the employers and the employees to fulfill their agreements to the best of their capacities.
2. The dignity of workers. Islamic law allows all human beings the right to enter upon any lawful profession or occupation and to conduct any lawful trade or business. The workers should be treated with dignity and honor. No work is menial or degrading. Our Prophet (peace and blessings be upon him) kissed the hands of a laborer who showed him his rough hands due to his hard labor. He prayed for him and spoke very highly of those who labor over against those who sit idle or go begging. Islam teaches that workers should be treated with kindness. Allah says [ Serve Allah, and make not any partners with Him in His divinity. Do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the way-farer (you meet) and those whom your right hands possess (your workers): for Allah loves not the arrogant, the vainglorious. (Nor) those who are stingy, or enjoin stinginess on others, or hide the bounties which Allah has bestowed on them; for We have prepared, for those who are ungrateful, a humiliating punishment] (An-Nisaa' 4:36-37).
3. Kindness to workers. Workers are our brothers and sisters. They are our helpers. We need them; we depend on them for many things that we cannot do for ourselves. Workers should not be given work beyond their capacity. They should have a humane and safe environment for work. They should be compensated if they are injured on the job. They should have time for work and time for themselves and their families. Children or minors should not be used for labor. Women should have proper environment for hijab without jeopardizing the rules of khalwah (privacy). They should not be employed in vocations that are unsuitable to their gender, and they must be ensured maternity benefits in their employment. The Prophet Muhammad (peace and blessings be upon him) said, "Your brothers are your responsibility. Allah has made them under your hands. So whosoever has a brother under his hand, let him give him food as he eats and dress as he dresses. Do not give them work that will overburden them and if you give them such task then provide them assistance" (Al-Bukhari).
4. Proper and timely wages. Workers should be given proper and just wages. Exploitation of any person is not allowed in Islam. Allah says [ To the Madyan people We sent Shu`aib, one of their own brethren. He said: "O my people, worship Allah; you have no other god but Him. Now has come unto you a Clear (Sign) from your Lord. Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if you have Faith] (Al-A`raf 7:85). Allah warns those who take full measure but give less to others: [ Woe to those that deal in fraud. Those who, when they have to receive by measure from men, exact full measure. But when they have to give by measure or weight to men, give less than due. Do they not think that they will be called to account? On a Mighty Day. A Day when (all) mankind will stand before the Lord of the Worlds] (Al-Mutaffifin 83:1-6). Workers should also be paid on time. The Prophet Muhammad (peace and blessings be upon him) said, "Give to the worker his wages before his sweat dries" (Ibn Majah).
5. Freedom to form unions. Based on all the above principles, we can also infer that workers in Islam have a right to exercise the freedom of association and the right to form unions. Special trade unions and associations help workers in their work and socialization. They can also help workers to seek justice for their rights and bargaining power to receive proper compensations. However, employers and employees all must fear Allah in the exercise of their rights and duties.
http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1155193577227
Brief Chronology of the Compilation of the Qur'an
Brief Chronology of the Compilation of the Qur'an
During the life of the Prophet Muhammad (sallallahu alayhi wassalam) (570 - 632 CE)
The Prophet (sallallahu alayhi wassalam) used to recite the Qur'an before angel Jibree (Gabriel ) once every Ramadhan , but he recited it twice (in the same order we have today) in the l Ramadhan before his death.
Jibreel also taught the Prophet (sallallahu alayhi wassalam) the seven modes of recitation.
Each verse received was recited by the Prophet (saw), and its location relative to other verses and suras was identified by him.
The verses were written by scribes, selected by the Prophet (sallallahu alayhi wassalam), on any suitable object - the leaves of trees, pieces of wood, parchment or leather, flat stones, and shoulder blades.
Scribes included Ali Ibn Abi Talib, Mu'awiyah Ibn Abi Sufyan, Ubey Ibn Ka'ab, Zayed Ibn Thabit.
Some of the companions wrote the Qur'an for their own use.
Several hundred companions memorised the Qur'an by heart.
During the caliphate of Abu Bakr (632 - 634 CE)
Umar Ibn Al - Khattab urged Abu Bakr to preserve and compile the Qur'an. This was prompted after the battle of Ya mamah, where heavy casualties were suffered among the reciters who memorised the Qur'an .
Abu Bakr entrusted Zayed Ibn Thabit with the task of collecting the Qur'an. Zayed had been present during the last recitation of the Qur'an by the Prophet (sallallahu alayhi wassalam) to Angel Jibree (Gabriel).
Zayed, with the help of the companions who memorised and wrote verses of the Qur'an , accomplished the task and handed Abu Bakr the first authenticated copy of the Qur'an . The copy was kept in the residence of Hafsah, daughter of Umar and wife of the Prophet.
During the caliphate of Uthman (644 -656 CE)
Uthman ordered Zayed Ibn Thabit, Abdullah Ibn Al Zubayr, Saeed Ibn Al - Aas, and Abdur -Rahman Ibn Harith Ibn Hisham to make perfect copies of the authenticated copy kept with Hafsa. This was due to the rapid expansion of the Islamic state and concern about differences in recitation.
Copies were sent to various places in the Muslim world. The original copy was returned to Hafsa, and a copy was kept Medina .
Three stages of dotting and diacritisation
Dots were put as syntactical marks by Abu Al -Aswad Al Doaly, during the time of Mu'awiya Ibn Abi Sufian (66 - 680 CE).
The letters were marked with different dotting by Nasr Ibn Asem and Hayy ibn Ya 'amor, during the time of Abd - Malek Ibn Marawan (685 - 705 CE).
A complete system of diacritical marks (damma, fataha, kasra) was invented by Al Khaleel Ibn Ahmad Al Faraheedy (d. 786 CE).
Adapted from an article in Perspectives, Vol 3, No. 4, Aug/Sept 1997
During the life of the Prophet Muhammad (sallallahu alayhi wassalam) (570 - 632 CE)
The Prophet (sallallahu alayhi wassalam) used to recite the Qur'an before angel Jibree (Gabriel ) once every Ramadhan , but he recited it twice (in the same order we have today) in the l Ramadhan before his death.
Jibreel also taught the Prophet (sallallahu alayhi wassalam) the seven modes of recitation.
Each verse received was recited by the Prophet (saw), and its location relative to other verses and suras was identified by him.
The verses were written by scribes, selected by the Prophet (sallallahu alayhi wassalam), on any suitable object - the leaves of trees, pieces of wood, parchment or leather, flat stones, and shoulder blades.
Scribes included Ali Ibn Abi Talib, Mu'awiyah Ibn Abi Sufyan, Ubey Ibn Ka'ab, Zayed Ibn Thabit.
Some of the companions wrote the Qur'an for their own use.
Several hundred companions memorised the Qur'an by heart.
During the caliphate of Abu Bakr (632 - 634 CE)
Umar Ibn Al - Khattab urged Abu Bakr to preserve and compile the Qur'an. This was prompted after the battle of Ya mamah, where heavy casualties were suffered among the reciters who memorised the Qur'an .
Abu Bakr entrusted Zayed Ibn Thabit with the task of collecting the Qur'an. Zayed had been present during the last recitation of the Qur'an by the Prophet (sallallahu alayhi wassalam) to Angel Jibree (Gabriel).
Zayed, with the help of the companions who memorised and wrote verses of the Qur'an , accomplished the task and handed Abu Bakr the first authenticated copy of the Qur'an . The copy was kept in the residence of Hafsah, daughter of Umar and wife of the Prophet.
During the caliphate of Uthman (644 -656 CE)
Uthman ordered Zayed Ibn Thabit, Abdullah Ibn Al Zubayr, Saeed Ibn Al - Aas, and Abdur -Rahman Ibn Harith Ibn Hisham to make perfect copies of the authenticated copy kept with Hafsa. This was due to the rapid expansion of the Islamic state and concern about differences in recitation.
Copies were sent to various places in the Muslim world. The original copy was returned to Hafsa, and a copy was kept Medina .
Three stages of dotting and diacritisation
Dots were put as syntactical marks by Abu Al -Aswad Al Doaly, during the time of Mu'awiya Ibn Abi Sufian (66 - 680 CE).
The letters were marked with different dotting by Nasr Ibn Asem and Hayy ibn Ya 'amor, during the time of Abd - Malek Ibn Marawan (685 - 705 CE).
A complete system of diacritical marks (damma, fataha, kasra) was invented by Al Khaleel Ibn Ahmad Al Faraheedy (d. 786 CE).
Adapted from an article in Perspectives, Vol 3, No. 4, Aug/Sept 1997
"Slumdog Muslim"?!
"Slumdog Muslim"?!
by Abdullah al Hindi
8 oscars, 14 golden globe nominations, world wide recognition and appreciation, resultant media frenzy. The media frenzy created waves all over the world.
Slumdog millionaire brought the harsh reality of a particular country (India) on to the widescreen with elegance, and shocked the audiences with its larger than life cinematic experience. Slumdog Millionaire earned critical acclaim from the biggest media houses and gained unparalleled publicity for its bold picturisation, powerful screenplay and strong message by addressing issues that still dominate India, although India would like to forget such issues or hide it behind its glittering Capatalist aspirations and dreams.
Child labour, poverty, beggary, slums, high illiteracy rate, police brutality, racial discrimination and more importantly the hindu-muslim tensions ever since India got independence in 1947. Director Danny Boyle used a plot revolving around the protagonist, Jamal Malik, a ‘muslim’ kid born and brought up in the poverty of Mumbai, India and goes through some unforgettably disturbing experiences in life .
It was precisly this reason that some Hindu activists in India; drowned in the fanatical emotion of nationalism, saw the movie as being Pro Muslim and came out in large numbers to protest against it.
Blogs, forums, and some websites were full of hatred and disgust shown by such people and some changed the title of the movie to ‘Slumdog Muslim’ to express their anger.
Ironically but truly ‘Slumdog Muslim’ neither sounds absurd nor abstract.
In fact, ‘Slumdog Muslim’ is also a film that’s still in production. The production of this epic began exactly 85 years ago. The production team however started planning this film, its storyline and its cast and crew years before hand. The planning was intense and involved a number of conferences, meetings and political calculations.
The producers of this films are the western powers. The directors are western and arab politicians and leaders. The story writers are the members of parliament and the biased media.
Hence unlike Slumdog Millionaire, this film titled ‘Slumdog Muslim’ is still in production. Its one of its kind indeed. The story writers and directors of this film are busy writing the continuing story line every day. Everyday a new plot is created, a new scene is shot with a new villian; and a new trailor is filmed and watched by millions of people around the world on the news channels. Special screenings and previews of this film are watched in the political cinemas and the next shot or sequence is discussed and debated; sometimes privately but often publicly to make the audience feel they are part of the plot.
Unlike Slumdog Millionaire which had only one Jamal Malik, in this movie there is more than one Jamal Malik. Probably hundreds and thousands of Jamal Maliks. Unlike Slumdog Millionaire this movie is not just about India but other countries such as Iraq, Afghanistan, Palestine, Uzbekistan and Pakistan.
There are probably hundreds of Jamal Maliks that represents each one of these countries. There are Jamal Maliks on the streets of Pakistan suffering the consequences of political corruption. There are Jamal Maliks in the slums of Bangladesh. There are Jamal Maliks resisting the occupation in Palestine.
In this film there are Jamal Maliks who beg to survive just another day and protect themselves from the bloody hands of the occupying forces.
‘Slumdog Muslim’ began filming on the day the Muslim Ummah was made a ‘slumdog’ by the dismemberment of the Islamic State. It was this Islamic State - Khilafah State, that gave the ummah its honour and glory. It was the 3rd of March 1924, exactly 85 years ago when the directors of the movie shot the first official scene of this movie. There were no heroes but only villains such as Mustapha Kemal, Sharif Hussain of Makkah, Abdul Aziz ibn Saud and the other agents of the colonialists.
The truth is that every Muslim will be a slumdog without the just Islamic system that would give him his honour back.
On the whole the Muslim Ummah will be treated like a slumdog at the hands of corrupt and selfish western power till the film comes to the climax.
But there is a major problem with this movie. Since the producers and directors of the movie did not fix the climax of the film for their own selfish reasons, as a result they are unable to bring the film to an end. Now they have realised that the climax is out of their hands. The climax looks more and more likely to be shaped by the heroes of this film themselves.
85 years on, the film is being produced and made everyday, Slumdog Muslim is the film that portrays the real situation that the Ummah is in today.
The following are some of the scenes of this film:
1920 British Mandates to Iraq, Transjordan and Palestine. French Mandate to Lebanon and Syria.
1921 'Abdullah recognised as Amir of Transjordan, Faisal made King of Iraq.
1924 Abolition of the Khilafah.
1926 Ibn Sa'ud proclaimed King of Hijaz.
1926 Sheikh Sa'id moved against Mustapha Kamal in 1926 with arms
1927 British recognition of independent Ibn Sa'ud's Kingdom.
1930 Britain terminates Mandate in Iraq and sponsors Iraq's membership of League of Nations.
1932 Ibn Sa'ud's Kingdom named Saudi Arabia.
1933 King Faisal of Iraq dies and is replaced by his son Ghazi.
1934 War between Saudi Arabia and Yemen, ended by British mediation with border changes favouring Saudi Arabia.
1936 Beginning of Arab revolt in Palestine.
1937 Peel Commission proposes partition in Palestine.
1939 Anglo-Turkish Treaty. White Paper on Palestine.
1940 Rashid Ali government formed in Iraq.
1941 British military intervention in Iraq, overthrowing Rashid Ali's government.
1942 British impose Wafd Party government on King Faruk. Jews demand Jewish state.
1945 Arab League pact signed in Cairo.
1947 Creation of Pakistan and India
1948 The creation of the illegal state of Israel
1971 The bloodshed in East Pakistan and the creation of Bangladesh
1995 Bosnia war
1990 Gulf war
1992 The destruction of Babri Masjid in Ayodhya, India by Hindu mobs
1995 Chechnya massacre
2003 Occupation of Afghanistan
2005 Occupation of Iraq
2009 Islamic Lands continue to be divided into more than fifty secular nations.
Just as with Jamal in ‘Slumdog millionaire’ some aspects are in our control and other aspects beyond us. Whether we follow the guidebook of life, the Quran or not is within our control, whether we strive to work for its implementation by the establishment of a true Islamic state is also in our sphere of control. When will we hit the jackpot and become ‘millionaires’ and regain our security, independence, authority, justice and tranquility is beyond our control, this will happen only when Allah decides. However there is a difference here, for us it is not about ‘if’ its about ‘when’ – as we are promised this victory by the Almighty and His Messenger (salallahu alayhi wasalam). What remains is for us all to seriously work for it.
Allah says: "Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate partners with me, and those who reject faith after this, they will be the rebellious and the wicked" [An-Noor :55]
Imam Ahmad ibn Hanbal extracted that Huthayfah said the Messenger of Allah (salallahu alayhi wasalam) said: "The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent." [Musnad Imam Ahmed 4/273]
by Abdullah al Hindi
8 oscars, 14 golden globe nominations, world wide recognition and appreciation, resultant media frenzy. The media frenzy created waves all over the world.
Slumdog millionaire brought the harsh reality of a particular country (India) on to the widescreen with elegance, and shocked the audiences with its larger than life cinematic experience. Slumdog Millionaire earned critical acclaim from the biggest media houses and gained unparalleled publicity for its bold picturisation, powerful screenplay and strong message by addressing issues that still dominate India, although India would like to forget such issues or hide it behind its glittering Capatalist aspirations and dreams.
Child labour, poverty, beggary, slums, high illiteracy rate, police brutality, racial discrimination and more importantly the hindu-muslim tensions ever since India got independence in 1947. Director Danny Boyle used a plot revolving around the protagonist, Jamal Malik, a ‘muslim’ kid born and brought up in the poverty of Mumbai, India and goes through some unforgettably disturbing experiences in life .
It was precisly this reason that some Hindu activists in India; drowned in the fanatical emotion of nationalism, saw the movie as being Pro Muslim and came out in large numbers to protest against it.
Blogs, forums, and some websites were full of hatred and disgust shown by such people and some changed the title of the movie to ‘Slumdog Muslim’ to express their anger.
Ironically but truly ‘Slumdog Muslim’ neither sounds absurd nor abstract.
In fact, ‘Slumdog Muslim’ is also a film that’s still in production. The production of this epic began exactly 85 years ago. The production team however started planning this film, its storyline and its cast and crew years before hand. The planning was intense and involved a number of conferences, meetings and political calculations.
The producers of this films are the western powers. The directors are western and arab politicians and leaders. The story writers are the members of parliament and the biased media.
Hence unlike Slumdog Millionaire, this film titled ‘Slumdog Muslim’ is still in production. Its one of its kind indeed. The story writers and directors of this film are busy writing the continuing story line every day. Everyday a new plot is created, a new scene is shot with a new villian; and a new trailor is filmed and watched by millions of people around the world on the news channels. Special screenings and previews of this film are watched in the political cinemas and the next shot or sequence is discussed and debated; sometimes privately but often publicly to make the audience feel they are part of the plot.
Unlike Slumdog Millionaire which had only one Jamal Malik, in this movie there is more than one Jamal Malik. Probably hundreds and thousands of Jamal Maliks. Unlike Slumdog Millionaire this movie is not just about India but other countries such as Iraq, Afghanistan, Palestine, Uzbekistan and Pakistan.
There are probably hundreds of Jamal Maliks that represents each one of these countries. There are Jamal Maliks on the streets of Pakistan suffering the consequences of political corruption. There are Jamal Maliks in the slums of Bangladesh. There are Jamal Maliks resisting the occupation in Palestine.
In this film there are Jamal Maliks who beg to survive just another day and protect themselves from the bloody hands of the occupying forces.
‘Slumdog Muslim’ began filming on the day the Muslim Ummah was made a ‘slumdog’ by the dismemberment of the Islamic State. It was this Islamic State - Khilafah State, that gave the ummah its honour and glory. It was the 3rd of March 1924, exactly 85 years ago when the directors of the movie shot the first official scene of this movie. There were no heroes but only villains such as Mustapha Kemal, Sharif Hussain of Makkah, Abdul Aziz ibn Saud and the other agents of the colonialists.
The truth is that every Muslim will be a slumdog without the just Islamic system that would give him his honour back.
On the whole the Muslim Ummah will be treated like a slumdog at the hands of corrupt and selfish western power till the film comes to the climax.
But there is a major problem with this movie. Since the producers and directors of the movie did not fix the climax of the film for their own selfish reasons, as a result they are unable to bring the film to an end. Now they have realised that the climax is out of their hands. The climax looks more and more likely to be shaped by the heroes of this film themselves.
85 years on, the film is being produced and made everyday, Slumdog Muslim is the film that portrays the real situation that the Ummah is in today.
The following are some of the scenes of this film:
1920 British Mandates to Iraq, Transjordan and Palestine. French Mandate to Lebanon and Syria.
1921 'Abdullah recognised as Amir of Transjordan, Faisal made King of Iraq.
1924 Abolition of the Khilafah.
1926 Ibn Sa'ud proclaimed King of Hijaz.
1926 Sheikh Sa'id moved against Mustapha Kamal in 1926 with arms
1927 British recognition of independent Ibn Sa'ud's Kingdom.
1930 Britain terminates Mandate in Iraq and sponsors Iraq's membership of League of Nations.
1932 Ibn Sa'ud's Kingdom named Saudi Arabia.
1933 King Faisal of Iraq dies and is replaced by his son Ghazi.
1934 War between Saudi Arabia and Yemen, ended by British mediation with border changes favouring Saudi Arabia.
1936 Beginning of Arab revolt in Palestine.
1937 Peel Commission proposes partition in Palestine.
1939 Anglo-Turkish Treaty. White Paper on Palestine.
1940 Rashid Ali government formed in Iraq.
1941 British military intervention in Iraq, overthrowing Rashid Ali's government.
1942 British impose Wafd Party government on King Faruk. Jews demand Jewish state.
1945 Arab League pact signed in Cairo.
1947 Creation of Pakistan and India
1948 The creation of the illegal state of Israel
1971 The bloodshed in East Pakistan and the creation of Bangladesh
1995 Bosnia war
1990 Gulf war
1992 The destruction of Babri Masjid in Ayodhya, India by Hindu mobs
1995 Chechnya massacre
2003 Occupation of Afghanistan
2005 Occupation of Iraq
2009 Islamic Lands continue to be divided into more than fifty secular nations.
Just as with Jamal in ‘Slumdog millionaire’ some aspects are in our control and other aspects beyond us. Whether we follow the guidebook of life, the Quran or not is within our control, whether we strive to work for its implementation by the establishment of a true Islamic state is also in our sphere of control. When will we hit the jackpot and become ‘millionaires’ and regain our security, independence, authority, justice and tranquility is beyond our control, this will happen only when Allah decides. However there is a difference here, for us it is not about ‘if’ its about ‘when’ – as we are promised this victory by the Almighty and His Messenger (salallahu alayhi wasalam). What remains is for us all to seriously work for it.
Allah says: "Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate partners with me, and those who reject faith after this, they will be the rebellious and the wicked" [An-Noor :55]
Imam Ahmad ibn Hanbal extracted that Huthayfah said the Messenger of Allah (salallahu alayhi wasalam) said: "The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent." [Musnad Imam Ahmed 4/273]
The sweetness of Islamic faith
The sweetness of Islamic faith
Adil Salahi | Arab News
Anas ibn Malik quotes the Prophet (peace be upon him) as saying: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Related by Al-Bukhari).
The first thing to note in this Hadith is that certain qualities are necessary before a person experiences the sweetness of faith. This suggests that a person may look at the message of Islam and find it reasonable and logical. He declares himself a believer and expresses his unhesitating belief in God’s oneness and in Prophet Muhammad’s message. Such a person is a Muslim, no doubt. He earns the reward of believers. However, he needs to do more in order to experience what the Prophet describes as “the sweetness of faith.”
Such sweetness is like the fruit of a tree. Thus, when one is convinced of the truth of faith, that person has planted a shoot, which one needs to nurture and look after so that it grows into a tree and produces its fruits. Nurturing the tree of faith is by fulfilling God’s orders, doing what He wants us to do and refraining from what He has forbidden us. Indeed when a believer begins to do that, committing himself to do what God has bidden, he will soon find the effects of such commitment within himself and in his life generally because God only orders us to do what is good for us, and He forbids us only what is evil and harmful to us or others. Thus, such committed person will realize that his commitment brings him increasing benefits in this present life, in addition to what he hopes to receive of God’s reward. He would then love his commitment and do it more than willingly.
Islam forbids all intoxicating drinks, putting extra emphasis on even tasting an alcoholic drink. Take the case of a young Muslim studying in Europe or America. He may find himself among a group of friends who are all drinking. They try to persuade him to have a small glass of wine, concentrating on its benefits and saying that drinking in moderation causes no harm. He may feel tempted to join, but then he looks at one of his friends on whom the effects of alcohol are beginning to tell and realizes how that person is starting to lose control of himself. Our Muslim friend will then step back, finding extra strength to resist the temptation. The more he reflects on the effects of drinking the greater is his love of the Islamic way that forbids all alcoholic drinks, even in the smallest measure. His commitment to do God’s bidding grows always stronger. It is such strong commitment that is the mark of his love of God and His messenger.
The two other qualities develop in consequence of the first. A Muslim’s commitment to obey God in all that He bids us to do or refrain from will begin to influence his social life. His relations with other people will put much importance on their attitude to Islam and Islamic life. He will love those who do what He does of obeying God and following the Prophet’s guidance. His relationship with them will be based on the fact that they share a commitment and a method of living that places obedience to God as paramount. They will all feel a bond uniting them in a cause that brings only goodness in human life. Such bond generates a sort of happiness that envelops them all, a happiness that can transform every human society and bring the best out of it.
Experiencing all this, a true believer is always increasingly happy with his faith and way of life. He will not barter it for anything on earth. He realizes that this happy life will also bring him far superior happiness in the life to come. He cannot imagine himself going back to disbelief. Indeed, to him the very thought is so repugnant that he would prefer to be thrown in the fire rather than be an unbeliever.
http://www.arabnews.com/?page=5§ion=0&article=120209&d=22&m=3&y=2009
Adil Salahi | Arab News
Anas ibn Malik quotes the Prophet (peace be upon him) as saying: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Related by Al-Bukhari).
The first thing to note in this Hadith is that certain qualities are necessary before a person experiences the sweetness of faith. This suggests that a person may look at the message of Islam and find it reasonable and logical. He declares himself a believer and expresses his unhesitating belief in God’s oneness and in Prophet Muhammad’s message. Such a person is a Muslim, no doubt. He earns the reward of believers. However, he needs to do more in order to experience what the Prophet describes as “the sweetness of faith.”
Such sweetness is like the fruit of a tree. Thus, when one is convinced of the truth of faith, that person has planted a shoot, which one needs to nurture and look after so that it grows into a tree and produces its fruits. Nurturing the tree of faith is by fulfilling God’s orders, doing what He wants us to do and refraining from what He has forbidden us. Indeed when a believer begins to do that, committing himself to do what God has bidden, he will soon find the effects of such commitment within himself and in his life generally because God only orders us to do what is good for us, and He forbids us only what is evil and harmful to us or others. Thus, such committed person will realize that his commitment brings him increasing benefits in this present life, in addition to what he hopes to receive of God’s reward. He would then love his commitment and do it more than willingly.
Islam forbids all intoxicating drinks, putting extra emphasis on even tasting an alcoholic drink. Take the case of a young Muslim studying in Europe or America. He may find himself among a group of friends who are all drinking. They try to persuade him to have a small glass of wine, concentrating on its benefits and saying that drinking in moderation causes no harm. He may feel tempted to join, but then he looks at one of his friends on whom the effects of alcohol are beginning to tell and realizes how that person is starting to lose control of himself. Our Muslim friend will then step back, finding extra strength to resist the temptation. The more he reflects on the effects of drinking the greater is his love of the Islamic way that forbids all alcoholic drinks, even in the smallest measure. His commitment to do God’s bidding grows always stronger. It is such strong commitment that is the mark of his love of God and His messenger.
The two other qualities develop in consequence of the first. A Muslim’s commitment to obey God in all that He bids us to do or refrain from will begin to influence his social life. His relations with other people will put much importance on their attitude to Islam and Islamic life. He will love those who do what He does of obeying God and following the Prophet’s guidance. His relationship with them will be based on the fact that they share a commitment and a method of living that places obedience to God as paramount. They will all feel a bond uniting them in a cause that brings only goodness in human life. Such bond generates a sort of happiness that envelops them all, a happiness that can transform every human society and bring the best out of it.
Experiencing all this, a true believer is always increasingly happy with his faith and way of life. He will not barter it for anything on earth. He realizes that this happy life will also bring him far superior happiness in the life to come. He cannot imagine himself going back to disbelief. Indeed, to him the very thought is so repugnant that he would prefer to be thrown in the fire rather than be an unbeliever.
http://www.arabnews.com/?page=5§ion=0&article=120209&d=22&m=3&y=2009
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