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Monday, October 27, 2008

The Muslim Woman: Her Status in Islam

By the noble Sheikh Abdul-Azeez bin Baaz (rahimahullah)

The status of the Muslim woman in Islam is very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Book of Allah and the Sunnah of His Prophet .

Since adherence to the Quran and the Sunnah distances every Muslim - male or female - from being misguided in any matter. The misguidance that the various nations suffer from, and their being deviant, does not come about except by being far away from the path of Allah - the Most High, the Most Perfect - and from what His Prophets and Messengers, may Allah's peace be upon them all, came with. The Prophet said: "I am leaving behind me two matters, you will not go astray as long as you cling to them both, the Book of Allah and my Sunnah." [1]

The great importance of Muslim woman's role - whether as wife, sister or daughter, and the rights that are due to her and the obligations due from her - have been explained in the purified Sunnah.

The secret of her importance lies in the tremendous burden and responsibility that is placed on her, and the difficulties that she has to shoulder - responsibilities and difficulties some, which not even a man bears. This is why from the most important obligation upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father. Allah - the most High - says:

"And We have enjoined upon man to be dutiful and good to his parents. His mother bore him in weakness upon weakness and hardship upon hardship, and his weaning is in two years. Show gratitude and thanks to Me and to your parents. Unto Me is the final destination." [Surah Luqmaan 31:14]

Allah - the Most High - said: "And We have enjoined upon man to be dutiful and kind to his parents. His mother bears him with hardship, and she brings him forth with hardship. And the bearing and the weaning of him is thirty months." [Surah al-Ahqaaf 41:15]

A man came to Allah's Messenger and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother." The man asked: Then who? So he replied: "Your mother". The man then asked: Then who? So the Prophet replied again: "Your mother." The man then asked: then who? So he replied: "Then your father." So this necessitates that the mother is given three times the likes of kindness and good treatment then the father. [2]

As regards to the wife, then her status and her effect in making the soul tranquil and serene, has been clearly shown in the noble ayah (verse), in His - the Most High's saying:

"And from amongst His Signs is this: That He created from you wives from amongst yourselves, so that you may find serenity and tranquility in them. And He has put between you love and compassion. Indeed, in this are signs for those who reflect." [Surah Ar-Rum 30:21]

Al-Haafidh Ibn Katheer (d.774H) - rahimahullaah - said, whilst explaining the term mawaddah means love and affection, and ar-rahmah means compassion and piety - "since a man takes the hand of a women either due to love for her, or because of compassion and piety for her, by giving to her a child from himself…" [3]

And the unique stance that the prophet 's wife Khadeejah took, had a huge effect in calming and reassuring Allah's Messenger , when the angel Jibreel - alayhis-salam - first came to him in the cave of Hiraa. So the Prophet returned to his wife Khadeejah with the first Revelation and with this his heart trembling and beating severely, and so he said to her: "Cover me! Cover me!" So they covered him until his fear was over, after which he told Khadeejah - everything that had happened, and said: 'I fear that something may happen to me." So she said to him: "Never! By Allah! Allah will never disgrace you. You keep good ties with relations, you help the poor and the destitute, you serve your guests generously and assist those who have been afflicted with calamities." [4]

And do not forget about Aaishah and her great effect. Since even the great Sahaabah (Companions) use to take knowledge of Hadiths from her, and many of the Sahaabiyaat (female companions) learn the various rulings pertaining to women's issues from her…

And I have no doubt that my mother - may Allah shower His mercy upon her - had a tremendous effect upon me, and has a great excellence over me, in encouraging me to study; and she assists me in it. May Allah greatly increase her reward and reward her with the best of rewards for what she did for me.

And there is no doubt also, the house in which there is kindness, gentleness, love and care, along with the correct Islamic tarbiyah (Education and cultivation) will greatly affect the man. So he will become - if Allah wills - successful in his affairs and in any matter - whether it be seeking knowledge, trading, earning a living, or other than this. So it is Allah Alone that I ask to grant success and to guide us all to that which he loves and is pleased with. And may the prayers of peace be upon our Prophet Muhammad , and upon his Family, his companions and his followers.


FOOTNOTES:

Hasan: Related by Maalik in al-Muwattaa (2/899) and al-Haakim (1/93), from Ibn 'Abbass radiaalahu'anhu. It was authenticated by al-Albaanee in as-Saheehah (no.1871).

Related by al-Bukhari (no.59710 and Muslim (7/2), from Abu Hurayrah radialliaahu'anhu

Tafseer Qur'aanul-Adheem (3/4439) of Ibn Katheer.

Related by al-Bukhari (1/22) and Muslim (1/139), from the lengthy narration of Aaishah radiallahu'anhaa


Saturday, October 25, 2008

On the Way to Attend Study-Sessions - Imaam Ibn Hazm al-Andalusi

If you attend a study-session, behave only like someone who wishes to increase his knowledge and to win greater recompense from God. Do not behave like someone who is content with what he has, who is looking for some fault to criticise or a curious detail to hawk around. This would be the behaviour of vile men who never succeed in their studies.


If you come to it with good intentions, you will always obtain the best results. Otherwise, to stay at home would be less tiring for your body, more worthy of your moral conduct and more salutary for your religious life.


If you do attend under the conditions that we have indicated, take care to adopt one of these three attitudes and there cannot be a fourth: [First,] you may keep quiet in the silence of ignorance. Thus you will obtain the reward of your intention in attending the study-session, praise for your reserve, dignity in your behaviour and the friendship of those you mix with.


Secondly, if you do not behave like this, ask the questions which someone would ask who wished to learn. Then you will obtain, in addition to the four advantages just mentioned, a fifth, which is to increase your knowledge. What characterizes the questions asked by someone who wishes to learn is that he only asks about the points he does not know, not those he does know. To ask about what one already knows is a proof of ineptitude and a weak spirit, it is only palaver and a useless waste of time for oneself and for others. By doing this you will only provoke dislike and it will only be pure verbiage. So do not play games, it is a bad fault.


If the person you are asking replies satisfactorily, stop questioning. If his reply is not satisfactory, or if you do not understand it, say to him, ''I do not understand", and ask him to elaborate. If he does not explain himself more clearly, if he keeps silent or if he repeats what he said before without adding anything, keep silent, otherwise you will only bring upon yourself trouble and dislike, without obtaining the desired enlightenment.


Thirdly, you can riposte as a scholar would, that is to say that you can reply to the arguments advanced in a way that refutes them clearly. If you are not capable of replying in this way, if you are able only to repeat yourself or to reply using arguments which your adversary will not find convincing, do not insist for you will not gain by your repetitions any extra result or any information. You will only succeed in annoying yourself and starting a hostility between the two of you which could have serious consequences.


Guard against the questions that a prejudiced man would ask or the ripostes of a show-off who is bent on being right without knowing anything about the matter. These two attitudes are bad: they witness to absence of piety, a great tendency to verbiage, a weakness of spirit and considerable vanity. Let us commend the matter to God who is our best support.


If certain statements are put to you verbally, or if you come across a written text, guard against reacting violently, which will bring about excesses in language, before you have assured yourself by irrefutable proof that the ideas expressed are erroneous.


Neither should you accept them with the enthusiasm of someone who is credulous and convinced until you have assured yourself of their veracity by an irrefutable proof. In the two cases, you would be shutting your eyes and turning away from knowing the truth. On the contrary, consider what is being put to you as one would who is neither against it nor for it, one who wants to understand, to the best of his ability, what he has heard and read in order to increase his knowledge, to adopt the new ideas if they are good or reject them if they are erroneous. It is certain that if you behave like this you will be generally rewarded, greatly praised and your merit will be recognized.


A man who is content with the small fortune that he has and does not envy your opulence is as rich as you, even if you are a Croesus. If this man resists the bait of gain to which you have succumbed, he will be much richer than you.


Anyone who rises above the things of this world to which you kneel is mightier than you.


It is a pious duty for Muslims to teach the good and to practice it. Anyone who does both these things at once is doing two virtuous deeds to perfection. But a person who contents himself with teaching the good without practicing it is acting well by teaching and acting badly by failing to put his teaching into practice, so mingling a good with a bad deed. This case is preferable to that of the person who would not teach the good any more than he would practice it. Such a man, although not virtuous, is more worthy of imitation, he is less blameworthy than someone who forbids the teaching of good and opposing anyone who practices it.


If it was only a man completely without sin who had the right to forbid evil, if it was only the man of perfect virtue who could teach the good, nobody yet would have forbidden evil or ordained the good since [the death of] the Prophet peace be upon him. This should be enough to make clear to you the corruption, wickedness and opprobrium of anyone who might think this.


Abu Muhammad - may God be satisfied with him said, "Here someone contradicted, protesting, 'When alHasan [al-Basri] - may God be satisfied with him - forbade something [bad), he never did it himself, and when he ordained something [good], he himself put his orders firmly into practice. Wisdom requires that we do the same, for it has been said that: nothing is more odious than to preach something and not practise it, or to preach against an action and then to do it."'


Abu Muhammad replied, "The person who said that was lying. There is something more ugly, that is, not to preach good and not to preach against evil and also to allow oneself to act badly and not to do good."


Abu Muhammad added: Abu al-Aswad al-Du'ali said this: Do not forbid a vice that you are given to yourself, for great shame will fall on you. Start with yourself and forbid yourself your own misdeeds. If you stop devoting yourself to them you will become a wise man. Then your sermons will be accepted, people will take their example from your knowledge and your teaching will be profitable.


Abu Muhammad continued: Abu al-Aswad wished to condemn only someone who has done a deed after forbidding it to others: such a deed would be doubly bad for having been committed by the very person who forbade it. The poet was quite right for this is what the Almighty said, "Will you command people to do good and forget to do it yourself?" [Qur'an 2:44]. It cannot be believed that Abu al-Aswad wanted to express any other idea. As for thinking that he did not want to be condemned for a bad deed, God protect him from that! That would have been to act like a wicked man.

Here is a true story about al-Hasan: When he heard someone say that only a person who did no evil had the right to forbid evil, he replied, `'Satan would like us to believe that, and then nobody could forbid evil or ordain good."


Abu Muhammad confined: "Al-Hasan was right, and that is what we said before."


May God grant that we may count among the number of those whom He permits to do good and to practice it, and among the number of those who see the straight road, for no one is without faults; someone who perceived his own weaknesses will forget those of others.


Allah Won't Ask You...

1. Allah won't ask what kind of car you drove, but will ask how many people you drove who didn't have transportation.

2. Allah won't ask what your highest salary was, but will ask if you compromised your character or morals to obtain that salary.

3. Allah won't ask the square footage of your house, but will ask how many people you welcomed into your home.

4. Allah won't ask about the fancy clothes you had in your closet, but
will ask how many of those clothes helped the needy.

5. Allah won't ask about your social status, but will ask what kind of class you displayed.

6. Allah won't ask how many material possessions you had, but will ask
if they dictated your life.

7. Allah won't ask how much overtime you worked, but will ask if you worked overtime for your family and loved ones.

8. Allah won't ask how many promotions you received, but will ask how you promoted others.

9. Allah won't ask what your job title was, but will ask if you performed your job to the best of your ability.

10. Allah won't ask what you did to help yourself, but will ask what you did to help others.

11. Allah won't ask how many friends you had, but will ask how many people to whom you were a true friend.

12. Allah won't ask what you did to protect your rights, but will ask what you did to protect the rights of others.

13. Allah won't ask in what neighborhood you lived, but will ask how you treated your neighbors.

14. Allah won't ask about the color of your skin, but will ask about the content of your character.

15. Allah won't ask how many times your deeds matched your words, but will ask how many times they didn't.


I'm Too Busy!!

Let's ponder upon this....
"People throw away what they could have,
By insisting on perfection-- which they cannot have,
And looking for it where they will never find it.

"With the Name of ALLAH Most Gracious, Most Merciful

I'M TOO BUSY Everyday as I wake up at dawn
My mind start working the moment I yawn
There were many things to do, o dear!
That's why I hastily did my Subuh prayer
I didn't have the time to sit longer to praise ALLAH.
To me rushing out after prayer is nothing odd...

Since school, I had been busy every minute
Completing my tutorials and handing it in
My ECAs took up most of my time always
No time did I have to Allah to pray
Too many things to do and zikir is rare
For ALLAH, I really had no time to spare..

When I grew up and started my career
Working all day to secure my future
When I reached home, I prefered to have fun
I chatted on the phone but I didn't read the QUR'AN
I spent too much time surfing the Internet
Sad to say, my faith was falling flat...

The only time I have left is weekends
During which I prefer window shopping with friends
I couldn't spare time to go to the Masjid
I'm too busy, that's the BIG EXCUSE...

I did my five prayers but did so quickly
After prayer, I didn't sit longer to reflect quietly
I didn't have time to help the needy ones
I was loaded with work as my precious time runs

No time at all to visit a sick Muslim friend
To orphans and elderly, I hardly lent a hand
I'm too busy to do community service
When there were gatherings, I helped the least

My life was already full of stress
So I didn't counsel a Muslim in distress
I didn't spend much time with my family
B'coz I thought, doing so is a waste of time...

No time to share with non-Muslim about Islam
Even though I know, inviting causes no harm
No time to do Sunnah prayers at all
All these contribute to my imaan's fall..

I'm busy here and busy there
I've no time at all, that's all I care
I went for religious lessons, just once in awhile
Coz I'm too busy making a pile...

I worked all day and I slept all night
Too tired for Tahajjud and it seemed not right
To me, earning a living was already tough
so I only did basic deeds but that's not enough..

No time at all, to admire ALLAH's creation
No time to praise ALLAH and seek His Compassion
Although I know how short is my life
For Islam, I really didn't strive..

Finally the day comes, when the Lord calls for me
And I stood before Him with my Life's History
I feel so guilty b'coz I should have prayed more
Isn't that what a Muslim lives for?

To thank ALLAH and do more good deeds
And the QUR'AN is for us all to read..

Now at Judgement Day, I'm starting to fret
I've wasted my life but it's too late to regret
My entry to Paradise depend on my good behavior
But I've not done enough nor did proper prayer

My "good deed book" is given from my right
An angel opened my "book" and read out my plight.

Then the angel chided me....

"O You Muslim servant, you are the one,
Who is given enough time, yet not much is done
Do you know that your faith is loose?
saying "no time" is only an excuse.
Your "good deed book" should be filled up more
with all the good work you stood up for..

Hence, I only recorded those little good deeds
As I say this, I know your eyes will mist..
I was about to write some more, you see
But I did not have, THE TIME to list".......

THE END.


Monday, October 20, 2008

Woman Leads Friday Prayers In UK

OXFORD, England: A handful of protesters demonstrated Friday against a woman leading a Muslim prayer service for both men and women — the first time such a service has been held publicly in Britain.


U.S. scholar Amina Wadud led about a dozen male and female worshippers in prayer at a conference hall in Oxford. The service took place before a university conference on women and Islam.


Critics said Wadud should not have led the service, because she is a woman and because men and women attended. Muslim practice holds only men should lead services in which men are present.


"We believe women are equal in Islam," countered Taj Hargey, the chairman of Muslim Education Center of Oxford. The group sponsored the event.


Wadud, an author and scholar at a seminary in Berkeley, California, received death threats for conducting a similar service at a church in New York three years ago.


"The purpose of prayer is a relationship with God, and it has been politicized by people who see it as a power dynamic," Wadud said after the service. "It is important that British women take up the mantle, and feel able to take the lead in prayer."


Muslim leaders in Oxford urged people not to demonstrate publicly Friday, saying that doing so would give Wadud publicity. Though only a few protesters turned out, several people voiced their opposition to Wadud's actions in interviews.


"When prayers are offered by Muslims and other religious people, we believe they should be offered in the divine way he (God) has prescribed," said Mokhtar Badri, vice president of the Muslim Association of Great Britain. "As far as we know — in all our scripts, in all our mosques, in all the different continents where Muslims exist, women do not lead the prayer."


He pointed out that other religions, including Catholicism, also give men and women different roles.


Wadud has her defenders, including Hargey.


"There was a specific example during the life of the prophet himself where he let a woman lead a mixed-congregation prayer," Hargey said. "The lady was Umm Waraqah. She was also one of the first women who memorized the entire Quran. Certainly she was a woman who was learned, erudite in religion and a devoted follower. The Prophet Muhammad allowed her to lead the prayers in her neighborhood. "


To learn the truth about this hadith, read here: http://www.bakkah.net/articles/muslim-women-leading-prayers4.htm

For full article on this news from UmmahPulse click here.


I googled for images of the lady in question, Amina Wadud, & in some of them she's not even wearing hijab properly! I question how people can call her a scholar in any way. Below are 2 pictures of her:





Saturday, October 18, 2008

Virtues of Knowledge - taken from Riyadh-us-Saliheen

Allah, the Exalted, says:


"And say: `My Rubb! Increase me in knowledge.'' (20:114)


"Are those who know equal to those who know not?''' (39:9)


"Allah will exalt in degree those of you who believe, and those who have been granted knowledge.'' (58:11)


"It is only those who have knowledge among His slaves that fear Allah.'' (35:28)


~**~

1376. Mu`awiyah (May Allah be pleased with him) reported: The Messenger of Allah said, "When Allah wishes good for someone, He bestows upon him the understanding of Deen.''

[Al-Bukhari and Muslim].


Commentary: Knowledge and understanding of Deen (religion) here stands for the understanding of the Qur'an and Hadith, religious injunctions, and knowledge of the lawful and the unlawful. This Hadith highlights the excellence of knowledge and the fact that it is a sign of Allah's Help to the person who possesses it and acts upon it.


Knowledge - In the Name of Allâh, the Most Beneficent, the Most Merciful

Sufyaan Ath-Thawree, raHimahullaah, said: "The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allaah, otherwise it is just like anything else."

[Related by ibn Rajab]


Al-Hasan al-Basree, raHimahullaah, said: "Whoever learns something in the name of Allaah, seeking that which is with Him, he will win. And whoever learns something for other than Allaah, he will not reach the goal, nor will his acquired knowledge bring him closer to Allaah."

[Related by Ibn ul Jawzee]


Ibn Mas`ood, raDiallaahu `anhu, said: "True knowledge is not measured in relationship to how much you memorize and then narrate, but rather, true knowledge is an expression of piety [protecting oneself from what Allaah prohibited and acting upon what He mandated]."Also, "Study and act upon what you learn."

[Related by Abu Na`eem]


Matters Mistaken For Riyaa’ (Showing off by way of doing deeds)

Since Riyaa’ (performing righteous deeds or acts of worship to show off) is a serious and debilitating disease that can lead the Muslim astray, it is therefore of great importance for him to be able to know what is real Riyaa’ and what is not. The following are some matters that are NOT:


1 — Being praised for the good works that one performs: The Messenger of Allah, Salla Allahu Alayhi Wasallam, was once asked, "What about a man who does righteous deeds and then the people praise him for doing them?’ He replied, ‘This an immediate glad tidings delivered to the believer.’" [Muslim].


2 — Being active in performing acts of worship when seeing or when being in the company of righteous Muslims: Imam Al-Maqdisi said in his book, Mukhtasar Minhaj Al-Qasidin, "A person may be in the company of those who stand up in prayer most of the night, while he is used to praying for only an hour (for example), so he does what they do. They may also fast, and so he fasts along with them. If it was not for their presence, he would not have become this active. Some people may think that this is Riyaa’. Not at all, for there is room for explanation in this case. Every believer aims to worship Allah, but he sometimes faces hurdles or even forgetfulness.


But when he sees others busy in this regard, his own laziness disappears." He then said, "Such a person can test his intention by being alone in a place where he sees his company but they cannot see him. If he then generously continues busying himself with acts of worship, then it is for Allah’s Sake alone. Otherwise, his actions are indeed Riyaa’." When one is alone, his laziness with regards to performing acts of worship fits the description that the Prophet gave, when he said, "The wolf only eats the isolated (sheep or cattle)." Getting rid of this laziness is easily achieved by following and implementing the Prophet’s command, "Therefore, stay with the Jama’ah (the group or the congregation) ."


3 — Wearing fine and clean clothes and shoes: Imam Muslim reported that the Prophet Salla Allahu Alayhi Wasallam said, what translated means, "He who has even one atom of Kibr (arrogance) in his heart will not enter Paradise ." A man said, "But one likes that his dress is fine and that his slippers are also fine!" The Prophet said, "Allah is Beautiful and He likes beauty. Al-Kibr is rejecting the truth and belittling the people."


4 — Keeping sins a secret matter: This, in fact, is an obligation on all Muslims, for they are not allowed to announce the sins they have committed. The Prophet said, what translated means, "All my Nation is safe, except Al-Mujahirin (those who announce their sins). Among the acts of Mujaharah is that a man commits an evil act, then wakes up in the morning, and while Allah has kept this sin a secret, he boasts, ‘O Fulan (fellow)! Last night, I did this and that.’ He goes to sleep while Allah has kept his secret, but he wakes up in the morning and uncovers what Allah has kept secret!" [Al-Bukhari & Muslim].


Announcing the sins that one commits leads to many evils, such as encouraging others to follow suit and taking Allah’s prohibitions lightly. Those who think that keeping sins secret is a type of Riyaa’ have in reality fallen prey to the plots of Satan who has confused their religion for them.


5 — Acquiring fame without seeking it: Imam Al-Maqdisi said, "Seeking fame is not allowed for Muslims. However, there is no harm in unintentionally acquiring fame, by Allah’s Grace and without one actually seeking to be famous. Yet, fame is a Fitnah (test, trial, calamity) for those who are weak in their faith."



The Muslim Creed Magazine


Thursday, October 16, 2008

Impartial Search For Truth, Avoiding Bias And Observing The Accepted Ethics Of Debate... by Shaykh Saleh Abdullah bin Humaid

What ensures a straightforward and fruitful debate is a resolute search for truth, not allowing one's own desires or the public's to take control. A sensible person, Muslim or non-Muslim, is expected to seek truth and to avoid error sincerely.


Most of the well-known Muslim scholars were very careful in this regard. Al-Imam al-Shafi`i, for instance, used to say: "I never talked with someone but sincerely wished that Allah keep him, protect him from sin and misdeed and guide him; and I never debated with someone but sincerely wished that we would come upon truth, regardless of whether he or I should be the one to think of it first."


Abu Hamed al-Ghazali says also in this connection: "Cooperation in seeking truth is inherent to religion, but sincerity in the pursuit of truth can be distinguished by certain conditions and signs. A diligent seeker of truth may be compared to one who is looking for his lost camel. It would be immaterial for him if he or another person should be the one to find it. Likewise, a sincere truth-seeker would perceive his partner as a helper rather than an adversary, and would be grateful to him if he should guide him to truth."


In another place of Volume 1 of Al-Ihya al-Ghazali says: "Over-enthusiasm is a mark of corrupted scholars, even when the case they are defending is true. By showing excessive enthusiasm for truth and their contempt of their opponents, the latter would be stimulated to retaliate and react in the same manner. They would be driven to stand for falsehood and to be true to the label attributed to them.


If the champions of truth had spoken kindly to them avoiding publicity and humiliation they would have succeeded in winning them over. But as it is, a person who enjoys a place of prestige is strongly inclined to preserve his position by attracting followers, and the only way to that is to boast and to attack or curse adversaries."


To conclude, a debate must be conducted fairly and calmly, without showing any excitement or roughness, and without compromising the chances of arriving at the truth. Debaters should avoid spiteful argumentation and word play, as such behaviour poisons the atmosphere, arouses hostile attitudes and may well end in deadlock.


Advice to the Students of Knowledge - Shaykh Saalih Ibn 'Uthaymeen

Finally, I sincerely advise, myself first, and my Muslim brothers, especially the students of knowledge not to make haste and be quick when a new issue befalls a person until he verifies the situation, gains knowledge and then speaks, so that he does not speak about Allah without knowledge.


As, the person who gives judgment is an emissary between the people and Allah; he conveys the Sharee'ah of Allah as has been reported from the Messenger of Allah (SAW):


"The scholars are the inheritors of the Prophets" [Ahmad (5/196). Aboo Daawood, at-Tirmidhee and others];


and the Prophet (SAW) has also said:
"The judges are three: (only) one of the judges being in paradise and he is the one who knew the truth and judged according to it." [Related by Aboo Daawood with the following wording: "The judges are three; one of the judges is in Paradise and two are in the Fire.


With regards to the one in Paradise then he is the man who knew the truth and judged according to it. The man who knew the truth and was unjust in his ruling is in the Fire, and the man who judged between the people out of ignorance is in the Fire."]


Also of importance, when a new issue befalls you, draw your heart towards Allah and feel in need of Him so that he causes you to understand and imparts knowledge to you; especially in grave and important matters, where many people remain in ignorance.


Some of my teachers mentioned to me that it is befitting for the person who has been questioned on an issue, to seek forgiveness from Allah even more; deducing that from Allah's statement,


Surely, We have revealed to you the Book in truth that you may judge between the people by that which Allah has shown you; so do not be a pleader for the treacherous. And seek the forgiveness of Allah, certainly, Allah is ever Oft-Forgiving, Most Merciful.
Surah an-Nisaa' (4):105-106


An increase in seeking forgiveness necessitates the wiping away of the repercussions of sins, which is one of the causes of forgetting knowledge and becoming ignorant, as Allah says,


So, because of their breach of their covenant. We cursed them and made their hearts grow hard. They change the words from their proper places and forgot a good part of the message that was sent to them. Surah al-Maa'idah (5):13


Imaam ash-Shaafi`ee once said:

I complained to Wakee` (*) about my poor memory.So he advised me to abandon disobedience and he said, 'know that knowledge is light. And the light of Allah is not bestowed upon a disobedient.


So it is certainly possible that seeking forgiveness causes Allah to give a person enlightenment.


I ask Allah to grant me success, make me upright that He keeps us firm with the Firm Word (Shahaadah) in this life and the Hereafter; and that He does not cause our hearts to deviate after having guided us and to grant us from His self, mercy: Indeed, He is the Benevolent.

All praise is for Allah alone, and may He praise, send peace and blessings upon our Prophet Muhammad and his Companions.


* Wakee' Ibn al-Jarraah was a famous scholar from the Salaf and one of the teachers of Imaam ash-Shaafi'ee. He died in the year 196H.


Promises, Promises... by Sumayyah bint Joan

No two words can invoke as much hope and confidence as, "I promise." As children we are taught that promises are unbreakable pledges which cannot be defaulted on under any circumstances. But, as we grow older, the old adage of, "promises were meant to be broken," more often justifies the lack of commitment and follow-through placed behind these two words. Sometimes we forget that a promise, is like a pledge or a vow, and that it should be given only if we are absolutely sure that we can fulfill it. As Muslims, our word should be our bond, and if we make promises, then we should also make sure that we keep them, for Allah says,


"...surely every promise shall be questioned about." [17:39]


How many times have we heard brothers and sisters who have just gotten married talk of the promises they have made to each other? She promises that she will always look her best when he's at home, that the house will be immaculate at all times and that she will be the model of obedience. He promises that he will help her maintain their home, help her with the children and that he will practically be the poster boy for "Great Husbands Inc."


If we revisit these very couples six-to-eight months later, we find a much different picture than the one painted only a few short months ago. We often find neither of them living up to the promises that they made, and this is usually the cause of much conflict and tension in many new marriages. Brothers and sisters, we must be careful to guard the promises we make to each other for Allah says,


"whoever fulfills his promise and guards (against evil), surely Allah loves those who guard (against evil)." [3:76]


Broken promises in a marital relationship can lead to many problems.


When promises are broken, it breaks down the fragile walls of trust and confidence that must be maintained in order for the relationship to flourish. Sisters, if you promised that the dinner would be ready by the time he got home, then make sure that it is. Brothers, if you promised to cut the grass, then make sure you do that, before you go off to do something else. What may seem like a little thing to you, may be something quite big to someone else. By guarding our promises, we also guard the integrity of our relationships. This in turn fosters a more secure sense of reliability, trust and confidence, and serves to diffuse tensions and conflicts.


Allah says, "They fulfill vows and fear a day the evil of which shall be spreading far and wide." [76:7]


Let us fulfill our vows with this fear in mind. Let us not forget that even though we are neglectful, our scribe angels are not. If a brother comes to you in the mosque and asks a favor of you, and you say yes, just because you said inshaAllah, that does not give you permission to break that verbal agreement. So many of us use inshaAllah, as a way to get out of implicit or explicit verbal agreements we have made with each other. Many of us use inshaAllah to say yes, when in our hearts we actually mean no. As Muslims, we are honour-bound to be truthful with each other, and we should always say what we mean, and mean what we say.


To no other group of individuals are broken promises more devastating, than to children. Children are like elephants, they almost never forget. If you promise a child something, they will remember that promise, even though they may not verbalize it to you. When a child knows that you are a person of your word, then it comes to trust and depend on you in a secure way. But, when a child finds out that you are not a person of your word, this can leave numerous hidden scars that can lead to a number of behavioral and disciplinary problems.


Abdullah said, "Lies are of no use in either seriousness or jest. Also, it is not right for someone to promise something to his/her child/children and then fail to fulfill that promise." Related by Abu Dawood.


By keeping our promises to our children, we are also teaching them the importance of honour and commitment. By keeping our word to them, they will in turn learn to keep promises made to us and to their peers. As parents, we must always remember that the old saying, "do as I say, not as I do," does not work. Children model themselves after behavior, and they will always do what they see their parents doing. By keeping our promises to our children, we also reinforce in them a sense of importance and belonging, and a knowledge that their feelings count too.


Allah says, "And whatever alms you give or (whatever) vow you vow, surely Allah knows and the unjust shall have no helper." [2:270]


So, let us then not be among the unjust. Let us be always mindful of the vows and promises we make to each other, so that through them we can tighten the bonds that hold us together.


Wednesday, October 15, 2008

Unlawfulness of Oppression & Restoring others rights

Riyád-us Sáliheen Vol. 1 Chapter 26, Page 214


Unlawfulness of Oppression & Restoring others rights.


Allah, the Exalted says:


"There will be no friend, nor an intercessor for the Zalimún [Polytheists and the Wrongdoers], who could be given heed to." [40:18]


"And for the Zalimún [Wrongdoers, Polytheists and Disbelievers in the Oneness of Allah] there is no helper." [22:71]


Hadith No. 203

Jábir bin 'Abdulláh [ra] reported: Messenger of Allah [saw] said, "Beware of injustice, for oppression will be darkness on the Day of Resurrection; and beware of stinginess because it doomed those who were before you. It incited them to shed blood and treat the unlawful as lawful." [Muslim]


Hadith No. 204

Abú Hurairah [ra] Reported: Messenger of Allah [saw] said, "On the Resurrection Day, the rights will be paid to those to whom they are due so much that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns." [Muslim]


Commentary: This Hadíth makes it abundantly clear that there will be utmost justice on the Day of Resurrection. So much that Alláh will redress even the grievance of the aggressed animals against the aggressors. Thus, this Hadíth serves a severe warning for people. When animals, who are devoid of sense, will not be forgiven, how would mankind be, which is gifted with senses? The latter will not be pardoned if they are guilty of having been unjust to anyone without adequately compensating them.


Bid'a

The 40 Imam Nawawi Hadith, Hadith No. 5


It is narrated on the authority of the Mother of the Believers, Umm 'Abdullah 'Aishah, [Radiyallahu 'Anha], that the Messenger of Allah [Sallallahu 'alayhi wasallam], said:


"Whosoever introduces into this affair of ours (i.e. into Islam) something that does not belong to it, it is to be rejected."

[Al-Bukhari & Muslim]


http://muttaqun.com/bida.html
Hadith Bukhari 9:391, Narrated Abu Huraira [May Allah be pleased with him]

The Prophet said, "Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can."


Hadith Abu Dawud, Narrated Ali ibn Abu Talib [May Allah be pleased with him]

The Prophet said, If anyone introduces an innovation in the religion, he will be responsible for it. (Good or bad). If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in the religion) he is cursed by Allaah, by His angels and by all the people.


Be careful of what choice you make and what legacy you leave behind you for every soul shall taste death so I remind you as a brother who loves you all for the sake of Allah [swt] follow as the Prophet wants us to Insha'Allah.


Respect for Thought - Fethullah Gulen

Criticizing and objecting to everything means an attempt to destruction. If you do not like something try to make something better than it. Being destructive causes ruins while being constructive brings about prosperity.


Give value to every word in a meeting. Don't immediately reject those that don't conform to your ideas. Think that the idea might have been expressed from a different viewpoint and be patient until the end!


Thanks For Your Time...

A young man learns what's most important in life from the guy next door.


It had been some time since Jack had seen the old man. College, girls, career, and life itself got in the way. In fact, Jack moved clear across the country in pursuit of his dreams. There, in the rush of his busy life, Jack had little time to think about the past and often no time to spend with his wife and son. He was working on his future, and nothing could stop him.


Over the phone, his mother told him, "Mr. Belser died last night. The funeral is Wednesday." Memories flashed through his mind like an old newsreel as he sat quietly remembering his childhood days.


"Jack, did you hear me?"


"Oh. Sorry Mom. Yes, I heard you. It's been so long since I thought of him. I'm sorry, but I honestly thought he died years ago," Jack said.


"Well, he didn't forget you. Every time I saw him he'd ask how you were doing. He'd reminisce about the many days you spent over 'his side of the fence' as he put it," Mom told him.


"I loved that old house he lived in," Jack said.


"You know, Jack, after your father died, Mr. Belser stepped in to make sure you had a man's influence in your life," she said.


"He's the one who taught me carpentry," he said. "I wouldn't be in this business if it weren't for him. He spent a lot of time teaching me things he thought were important... Mom, I'll be there for the funeral," Jack said.


As busy as he was, he kept his word. Jack caught the next flight to his hometown. Mr. Belser's funeral was small and uneventful. He had no children of his own, and most of his relatives had passed away.


The night before he had to return home, Jack and his Mom stopped by to see the old house next door one more time.


Standing in the doorway, Jack paused for a moment. It was like crossing over into another dimension, a leap through space and time The house was exactly as he remembered. Every step held memories. Every picture, every piece of furniture... Jack stopped suddenly.


"What's wrong, Jack?" his Mom asked.


"The box is gone," he said.


"What box?" Mom asked.


"There was a small gold box that he kept locked on top of his desk. I must have asked him a thousand times what was inside. All he'd ever tell me was 'the thing I value most," Jack said.


It was gone. Everything about the house was exactly how Jack remembered it, except for the box. He figured someone from the Belser family had taken it.


"Now I'll never know what was so valuable to him," Jack said. "I better get some sleep. I have an early flight home, Mom."


It had been about two weeks since Mr. Belser died. Returning home from work one day Jack discovered a note in his mailbox. "Signature required on a package. No one at home. Please stop by the main post office within the next three days," the note read.


Early the next day Jack retrieved the package. The small box was old and looked like it had been mailed a hundred years ago. The handwriting was difficult to read, but the return address caught his attention. "Mr. Harold Belser" it read. Jack took the box out to his car and ripped open the package. There inside was the gold box and an envelope. Jack's hands shook as he read the note inside.


"Upon my death, please forward this box and its contents to Jack Bennett. It's the thing I valued most in my life." A small key was taped to the letter. His heart racing, as tears filling his eyes, Jack carefully unlocked the box. There inside he found a beautiful
gold pocket watch.


Running his fingers slowly over the finely etched casing, he unlatched the cover. Inside he found these words engraved: "Jack, Thanks for your time! -Harold Belser."


"The thing he valued most was... my time"


Jack held the watch for a few minutes, then called his office and cleared his appointments for the next two days. "Why?" Janet, his assistant asked.


"I need some time to spend with my son," he said.


"Oh, by the way, Janet, thanks for your time!"


"Life is not measured by the number of breaths we take but by the moments that take our breath away."


Think about this. You may not realize it, but it's true.


1. At least 2 people in this world love you so much they would die for you.


2. At least 15 people in this world love you in some way.


3 A smile from you can bring happiness to anyone, even if they don't like you.


4. Every night, SOMEONE thinks about you before they go to sleep.


5. You mean the world to someone.


6. If not for you, someone may not be living.


7. You are special and unique.


8. When you think you have no chance of getting what you want, you probably won't get it, but if you trust God to do what's best, and wait on His time, sooner or later, you will get it or something better.


9. When you make the biggest mistake ever, something good can still come from it.


10. When you think the world has turned its back on you, take a look: you most likely turned your back on the world.


11. Someone that you don't even know exists, loves you.


12. Always remember the compliments you received. Forget about the rude remarks.


13. Always tell someone how you fee l about them; you will feel much better when they know and you'll both be happy.


14. If you have a great friend, take the time to let them know that they are great.


Tuesday, October 14, 2008

In Search Of 2000 Heroes - Naseeha


Monday, October 13, 2008

The hidden Shirk - By Abu Ammar Yasir

Linguistically "Riyaa" comes from the root "Ra'aa" which means to see, to behold, or to view. The derived word 'Riyaa' means "eye-service, hypocrisy, dissimulation; dissemblance."


From the Shara'i point of view, "to perform acts which are pleasing to Allah, with the intention of pleasing other than Allah" is called Riyaa. Thus, Riyaa originates in the heart.


Mahmood bin Labeed reported that the Allah's Messenger (SAW) said, "The thing that I fear most for you is the minor Shirk; Riyaa." (Musnad Ahmad)


Abu Saeed (Radhi Allaho anho) reported that the Messenger of Allah (SAW) came to us while we were discussing about Dajjaal and said, "Should I not inform you of that which I fear for you even more than the dangers of Dajjaal? It is the hidden Shirk; a person stands to pray, and he beautifies his prayer because he sees the people looking at him." (Sunan Ibn Majah Vol 2, No 3389)


Abu Musa al-Ash'ari reported that Allah's Messenger (SAW) delivered a sermon to them one day and said, "O people! Fear this Shirk (meaning Riyaa), for it is more inconspicuous than the crawling of an ant." (Authenticated in Sahih al-Targheeb wat-Tarheeb, No 33)

The primary cause of Riyaa is weakness in faith. When a person does not have strong faith in Allah, he will prefer the admiration of people over the pleasure of Allah.


There are three symptoms that are indicative of Riyaa, and it is essential that a believer should avoid all of them.


1. The love of praise: As mentioned in a Hadith of the first three people being thrown into the hellfire; the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so that people would say he is generous).


All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful.


Hadhrat Abu Hurairah (Radhi Allaho anho) quoted Allah's Messenger (SAW) as saying: "Allah, Most Great and Glorious said: Pride is My cloak, and greatness is My robe, so whoever competes with Me, with respect to either of them, I shall cast him into Hell." (Sahih Muslim, Vol 4, No 6349, Sunan Abu Dawood, Vol 3, No 4079)


Hadhrat Abu Hurairah (Radhi Allaho anho) quoted Allah's Messenger (SAW) warning about a person's adoration of himself: "There are three destructful things: desires that are followed, greediness that is obeyed, and a person's self-admiration and conceit; and this is the worst of the three."


Allah also warned against falling into the category of those Christians and Jews whom the Holy Qur'aan mentions:

"Do not assume that those who rejoice in what they have done, and love to be praised for what they have not done, think not that they are absolved from punishment, (but rather) for them is a painful torment." (Aal-Imraan: 188)


2. Fear Of Criticism: No one likes to be criticised. The dislike of criticism regarding religious practices may be divided into two categories:

  1. The first category is that of a person who neglects a commandment of Allah in order to avoid the criticism of his peers. However, the true believers are described in the Holy Qur'aan as follows: "...They do not fear the criticism of those who criticise. And this is the blessing of Allah; He gives it to whomsoever He wishes. Verily, Allah is Self-Sufficient, All-Knowing. " (Al-Maaidah: 54)
  2. The second category is that of a person who obeys certain commandments of Islam, not for the sake of Allah, but because he fears people will look down on him and criticise him if he does not do it. For example, a man may make his formal prayers in the mosque because he does not want people to crticise him for praying at home, or to think that he is not praying at all.


3. Greed for people's possessions: If a person covets what other people possess, whether it is rank, money or power, then he will wish them to envy him similarly.
For example, if he is jealous of a position of a certain person in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.


These three categories are implied in the following statement of Prophet Muhammad (SAW). Abu Musa related that a person came to the Holy Prophet (SAW) and asked: "A person fights to defend his honour (ie to avoid criticism), another to prove his bravery (ie to be praised for it), and a third to show off (ie so that his position can be seen); of these three, which one fights in the way of Allah?" The Holy Prophet (SAW) answered:


"Whoever fights to make the word of Allah prevalent [ie to bring honour to Islam, and to establish it in the land], he is the one who fights in the way of Allah." (Sahih al-Bukhari, Vol 4, No 65)


Some scholars advised: "Remove the causes of Riyaa from yourself by considering the opinion of people as important to you as animals and small children. Do not differentiate in your worship between the presence of people or their absence, or between their knowledge of your actions and their ignorance. Rather be conscious of the infinite knowledge of Allah alone."


There are several ways to avoid Riyaa, which are as follows:

1. Increasing knowledge of Islam

2. Du'aa

We are taught the specific Du'aa for Riyaa: "O Allah, we seek refuge in you from committing shirk knowingly, and ask your forgiveness for the shirk that we may commit unknowingly."

3. Reflecting upon Heaven and Hell

4. Hiding one's good deeds

5. Reflection upon one's shortcomings

6. Accompanying the pious

7. Knowledge of Riyaa.


Seeking Knowledge

"Verily the world is accursed and accursed is what it contains, except the remembrance of Allah, that which Allah loves, and someone with sacred knowledge or someone learning it.” (Tirmidhi).

'If anyone travels on a road in search of knowledge, Allah will cause him to travel on one of the roads of Paradise . The angels will lower their wings in their great pleasure with one who seeks knowledge, the inhabitants of the heavens and the Earth and the fish in the deep waters will ask forgiveness for the learned man.' Narrated sunnan Abu dawood. Book 25, Number 3634


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Avoid Distractions

Abu Hurayrah said that the Messenger of Allah (Sallallahu Alayhi wa Sallam) said,
“Allah the Exalted said, "O Son of Adam! Busy yourself in worshiping Me, and I will fill your chest with riches and dissipate your meekness. Otherwise, I will fill your chest with distracting affairs and will not do away with your meekness.'' (At-Tirmidhi and Ibn Majah)


“Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction.” (Surah Ra’d 13:28)


Hastening to do Good Deeds

Allah, the Exalted, says:


"So hasten towards all that is good". (2:148)


"And march forth in the way (which leads to) forgiveness from your Rubb, and for Jannah as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious)". (3:133)


Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods.'' [Muslim].


Commentary: This Hadith tells that the Day of Resurrection will be preceded by a long chain of calamities. Because of the rush of these calamities, religion and Faith will loose their value in people. There will be a race for wealth, so much so that people would not hesitate to compromise their religion and Faith to acquire wealth. People will rapidly change their faces. This is what actually happening. In this situation true believers are exhorted to adhere strictly to Faith and perform noble deeds without delay.


***

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Hasten to do good deeds before you are overtaken by one of the seven afflictions.'' Then (giving a warning) he said, "Are you waiting for such poverty which will make you unmindful of devotion; or prosperity which will make you corrupt, or disease as will disable you, or such senility as will make you mentally unstable, or sudden death, or Ad-Dajjal who is the worst expected absent, or the Hour, and the Hour will be most grievous and most bitter". [At-Tirmidhi].


Commentary: The purpose of this Hadith is that before overcoming of the obstructions, one should do one's best to improve his Hereafter by means of good deeds lest one is deprived of good deeds by some obstruction.


Saturday, October 11, 2008

The Battle of Badr - a battle between Truth and falsehood

The Most Decisive Battle Between Truth & Falsehood

Compiled by Shawana A Aziz

From As-Sunnah Bimonthly Islamic Newsletter


References: Audio lectures by Allama Ehsan Ilahi Zaheer, by Shaikh (Dr.) Abdullah al-Farsi, Tafseer Ibn Katheer, ar-Raheeq al-Makhtoom by Shaikh Safi ar-Rahmaan Mubarakpuri, The History of Islam and others.


Life in Makkah was becoming difficult for the Muslims. The growing oppression and tortures of the Kuffar became unbearable. The Muslims were prevented from worshiping Allah. Consequently, Allah, the Exalted, revealed orders to migrate. The Prophet (sallallahu alaihe wa-sallam) and his companions secretly planned to escape the watchful disbelievers, who intended to kill the Prophet and his companions in their own homeland and thus bring an end to the religion of Islam. But Allah, the Exalted, aided His Messenger (sallallahu alaihe wa-sallam) to immigrate to al-Medina. This carefully planned and prudent escape of Allah's Messenger (sallallahu alaihe wa-sallam) and the Sahabah created great anxiety and rancor in the hearts of the disbelievers.


The new abode of Allah's Messenger (sallallahu alaihe wa-sallam), al-Medina, integrated the commercial routes to Makkah. The trade caravans of the disbelievers passing near al-Median now faced serious danger. The disbelievers had already experienced the love and devotion of the Sahabah for Allah and His Messenger (sallallahu alaihe wa-sallam). They knew that the Sahabah were always ready to sacrifice everything they had for the Prophet (sallallahu alaihe wa-sallam). Thus, in order to safeguard their trade, the disbelievers undertook all possible efforts to expel the Muslims from al-Medina.


They sent a serious ultimatum to the chief of the disbelievers in al-Medina, Abdullah Ibn Ubai Ibn Sahul, ordering him to fight or drive out the Prophet (sallallahu alaihe wa-sallam) from al-Medina. Otherwise, they would attack their city and destroy their people. However, the Prophet (sallallahu alaihe wa-sallam) cautioned Abdullah and his men from taking any cruel steps against the Muslims and as a result of his cowardice, Abdullah withheld his devilish plan. The disbelievers of Makkah also sent a note to the Ansaar (the Muslims of al-Medina who aided Allah's Messenger (sallallahu alaihe wa-sallam)) threatening to put them to death if they helped the Prophet or defended him. But the Ansaar loved Allah's Messenger (sallallahu alaihe wa-sallam) more than their lives and therefore paid no heed to the threats.


Permission to Fight the Kuffar - The First Order of Jihad


For 10 years, while in Makkah, the Muslims were prohibited to openly fight the Kuffar because the disbelievers were greater in number and the Muslims were very few. Were the Muslims to fight the disbelievers in Makkah, the results would have been disastrous. But when the disbelievers went to extremes in their transgression that they forced Allah's Messenger (sallallahu alaihe wa-sallam) and his companions to leave the most sacred place, resolved to kill the Prophet and sent threats to the Muslims in al-Medina; Allah revealed verses of the Qur'aan giving permission to the Muslims to fight the disbelievers. Now the Muslims had the support of the Ansaar, they had a place where Islam prevailed and where they could retreat. It was an appropriate time for Jihad.


"Permission to fight is given to those (i.e. believers against those disbelievers), who are fighting them, (and) because they (believers) have been wronged, and surely Allah is Able to give them (believers) victory." [(22): 39)]


Following the orders of Allah, the Prophet (sallallahu alaihe wa-sallam) decided to first bring the commercial routes to Makkah under control. For which, he (sallallahu alaihe wa-sallam) signed a peace treaty with the Jews and other neighboring tribes. He (sallallahu alaihe wa-sallam) also sent groups of Sahabah from time to time to ambush the caravans along their commercial routes. The intent was to caution the disbelievers that Muslims had become strong and any cruel act against the Muslims, whether those who were left in Makkah or those who resided in al-Medina, might cause danger to their trade and livelihood. The disbelievers realized the real danger of the Muslims, and as a result they were discouraged.


Meanwhile, Allah, the All Wise, equipped the Muslims in al-Medina for war against the enemies. He revealed Qur'aanic verses encouraging the Muslims for Jihad (fighting in the way of Allah), and teaching them ways of fighting. "And fight, in the way of Allah those who fight you; but transgress not the limits. Truly, Allah likes not the transgressors. And kill them wherever you find them, and turn them out from where they have turned you out…" [(2): 190]


Reason of the Battle of Badr


In Ramadaan 2 A.H., the Prophet (sallallahu alaihe wa-sallam) was informed that Abu Sufyan (who was still a disbeliever and later accepted Islam), was traveling for trade from Syria. He was approaching Makkah with 50 thousand gold Deenaar guarded by 40 men.


While escaping from Makkah, the Muslims were forced to leave behind all their wealth and possession. The Prophet (sallallahu alaihe wa-sallam) saw this caravan as an opportunity to get back some of their wealth. He (sallallahu alaihe wa-sallam) called for his companions and marched towards the main road leading to Makkah and turned towards Badr. His (sallallahu alaihe wa-sallam) intent was only to capture the wealth and not war. But Allah, the Exalted, in His Great Wisdom, willed for them to fight.


On the other hand, Abu Sufyan knew that his route was not safe. He was further informed by his men about the Prophet's movement. He immediately sent a man to Makkah asking for help. The man reached Makkah, cut off the nose and ears of the camel, turned its saddle upside down, tore off his shirt from front and back (this was their way of warning about enemies) and cried, 'O Quraysh! Your goods are with Abu Sufyan. The caravan is being stopped by Muhammad (r) and his companions. I cannot say what would have happened to them. Help! Help!' The disbelievers shocked with the news rushed for Abu Sufyan's help. They took with them a huge army of 1,300 well-equipped soldiers, including 100 horsemen and a large number of camels to fight the Muslims.


Meanwhile, Abu Sufyan changed his route; he turned away from the main road that passed near al-Medina towards Red Sea and thus was out of the reach of the Muslims. When he found himself completely out of danger, he again sent a messenger to the people of Makkah on their way, informing them of his escape and asking them to return back. The Makkan army desired to return back but Abu Jahl, insisted to march up till Badr and said: "No by Allah! We will not go back until we proceed to the well of Badr, slaughter camels, drink liquor and female singers sing for us. This way Arabs will always talk about our stance and what we did on that day." Now the disbelievers wanted to humiliate the Muslims, punish them and prevent them from stopping their caravans in the future. They marched towards Badr and encamped on the bank of the valley.


The news of the caravan's escape and approaching of a big army reached Allah's Messenger (sallallahu alaihe wa-sallam). It was a disturbing news, for the small unequipped Muslim army was no match to the huge well-equipped army of the disbelievers. The Prophet (sallallahu alaihe wa-sallam) immediately called for a meeting and discussed the situation with his companions. He informed them of the gravity of the situation and explained that it was necessary to fight the Kuffar or else they would easily take over al-Medina and certainly cause destruction. He (sallallahu alaihe wa-sallam) then asked the Sahabah for their advice.


Allah's Messenger (sallallahu alaihe wa-sallam) received revelation from Allah. It was not necessary for him to consult with the Sahabah and seek their advice. But this practice of Allah's Messenger (sallallahu alaihe wa-sallam) reflects a very import characteristic of the Muslim leader, i.e. discussing and seeking advice of other knowledgeable Muslims. A Muslim leader should not make decision merely based upon his opinion. Rather, he should first consult with other knowledgeable Muslims, seek their advice and then make appropriate decisions.


The Muhajiroon (pl. of Muhajir) assured Allah's Messenger (sallallahu alaihe wa-sallam) that they would fight along with him until the last breath. The first one to speak was Abu Bakr (radhiallahu anhu), then Umar Ibn al-Khattab (radhiallahu anhu) and then al-Miqdad Ibn Amr (radhiallahu anhu) got up and said:


"O Messenger of Allah! Proceed where Allah directs you to, for we are with you. We will not say as the children of Israel said to Moosa (alaihis-salaam), 'Go you and your Lord and fight and we will stay here.', Rather we shall say, "Go you and your Lord and fight and we will fight along with you. By Allah! If you were to take us to Bark al-Ghimad, we will still fight with determination against its defender until you gained it." The Messenger of Allah (sallallahu alaihe wa-sallam) was pleased with the response of the Muhajiroon but the Muhajiroon only consisted of a small portion of the army.


It was natural for the Muhajiroon to fight against the disbelievers of Makkah because they were unjustly treated by them and thrown out of their homeland and property. Moreover, the Muhajiroon had already passed their test of faith in Allah and shown their love for the Prophet, when they forsake their family, relatives, property and homeland and migrated to al-Medina not fearing the consequences. The real test was now for the Ansaar, who had promised to protect the Prophet (sallallahu alaihe wa-sallam) within their territories (al-Medina) and therefore, they were not obliged to fight outside al-Medina. So, Allah's Messenger (sallallahu alaihe wa-sallam) further said: "Advice me my men!" By this he wanted the Ansaar to express their view.


Upon this, Sa'd Ibn Mu'adh stood up and said: "By Allah, I feel you want us (the Ansaar) to speak." The Prophet (sallallahu alaihe wa-sallam) said: "Oh, yes!" Sa'd said: "O Prophet of Allah! We believe in you and we testify that you are the true Messenger of Allah. We bear witness that what you have been given is the Truth. We give you our firm pledge of obedience and sacrifice.


We will obey you most willingly in whatever you command us, and by Allah, Who has sent you with Truth, if you ask us to cross this sea (Red Sea), we will do that most readily and not a man of us will stay behind… We hope that Allah will show you through our hands those deeds of courage, which will please your eyes. Kindly lead us to the battlefield in the Name of Allah!"


Shaytan makes Evil seem fair and makes false promises


When the disbelievers prepared to march towards al-Medina, Shaytan came to the disbelievers in the form of Suraqah Ibn Malik and made their evil action of fighting the Muslims seem fair to them. He encouraged them for the battle by making them believe that no one could defeat them. "And (remember) when Shaytan made their (evil) deeds seem fair to them and said: "No one of mankind can overcome you today…" He also promised them to protect Makkah from the enemies in their absence and said, "…and verily, I am your neighbor." [ (8): 48]


Allah says about the promises of Shaytan, "He (Shaytan) makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deception." [(4): 120]


It is from the tricks of Shaytan that he makes false promises to the people and makes them believe that they are winners in this world and the Hereafter. But Allah states, on the Day of Judgment, "Shaytan will say when the matter has been decided. Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you…" and those who follow the whispers of Shaytan Allah says, "the dwelling of such (people) is Hell, and they will find no way of escape from it." [(4): 120] See Tafseer Ibn Katheer.


Lack of Means of the Muslims and the well-equipped huge army of the disbelievers


The Muslim army was not more than 313-317 men, including 82-86 Muhajir (the Emigrants from Makkah) and the others were the Ansaar. They had only two horses and 70 camels to ride. Most of them did not even possess simple weapons to fight; some had swords but no bows and arrows, while others possessed spears but no swords. The army was not well equipped, nor well prepared for war. Moreover, the Muslims were old, sick, starving and weak. But pleased with the words and willingness of the Sahabah to fight the disbelievers and putting all trust in Allah, the Prophet (sallallahu alaihe wa-sallam) marched towards the wells of Badr.


When the Muslims encamped at Badr, the disbelievers sent one of their men, Umar Ibn Wahab Jumani, to spy about their number and strength. He reported that the Muslims were not more than 310 men. Hearing this, the disbelievers increased in their arrogance and pride and showed no desire to fight the Muslims. Utbah, Ibn Rabi'ah remarked, 'Let us go back without a fight.' Meaning the low number of the Muslims was no match for the large and well-equipped army of the Makkans. But they knew that the Sahabah were too brave to surrender and thus they would fight until the last man killing the largest number of polytheists possible. However, Abu Jahl opposed them and expressed his firm determination to kill them no matter how few they were!


Ibn Abbas (radhiallahu anhu) said, "When the two armies drew closer to each other, Allah made the Muslims look fewer in the eyes of the idolaters and the idolaters look few in the eyes of the Muslims. The idolaters said: "These people (Muslims) are deceived by their religion." [Soorah al-Anfal (8): 49]


Because they thought that Muslims were few. They believed without doubts that they would defeat the Muslims, Allah said: "But whosoever puts his trust in Allah, then surely, Allah is All-Mighty, All-Wise." [Soorah al-Anfal (8): 49] [See Tafseer Ibn Katheer]


In the evening, the Prophet (sallallahu alaihe wa-sallam) sent Ali Ibn Abi Talib, az-Zubari Ibn al-Awam and Sa'd Ibn Abi Waqqas to inquire about the location of the enemies. Two men were seen drawing water from the wells of Badr. Upon question, they admitted that they were carrying water for the Makkan army. But some Companions were not pleased with this answer, since they thought that the boys belonged to Abu Sufyan. So they beat the two boys, who finally said that they belonged to Abu Sufyan. When Allah's Messenger (sallallahu alaihe wa-sallam) was informed, he said angrily, "on telling the truth, you beat them, and on lying you released them!" Then he (sallallahu alaihe wa-sallam) himself spoke to the two boys, who informed him about the army's location, leaders and that they were so huge that they slaughter ten camels everyday to feed their men. The Prophet (sallallahu alaihe wa-sallam) then turned towards the Muslims and said: "The Quraysh has sent you their most precious lives."

Before the Muslims arrived at Badr, the disbelievers had already taken over the raised piece of land and so the Muslims had to take the low lying sandy spot. And between them remained a sandy piece of land. Ibn Abbas (radhiallahu anhu) said: "…Muslims felt weak and the Shaytan cast frustration into their hearts. He whispered to them, 'You claim that you are Allah's supporters and that His Messenger is among you! However, the disbelievers have taken over the water resource from you, while you pray needing purity!' Allah sent down heavy rain allowing the Muslims to drink and use it for purity. Allah also removed Shaytan's whisper and made the sand firm when rain fell on it, and the Muslims walked on the sand along with their animals, until they reached the enemy…" [At-Tabaree (13: 423)]


So, Allah sent rain as a blessing for the believers, but for the disbelievers, the rain was an obstacle that prevented them from further progress. Allah mentions this great blessing in the Qur'aan: "…and He caused rain to descend on you from the sky to clean you thereby and to remove from you the Rijz (whispering, evil suggestions, etc.) of Shaytan, and to strengthen your hearts, and make your feet firm thereby." [Soorah al-Anfal (8): 11]


The blessing of rain strengthened the believer's hearts and encouraged them to fight the enemies of Allah. They experienced a sense of security. Then Allah descended another blessing on them; slumber overcame the Muslims and they slept sound the whole night without fear. "(Remember) when He covered you with a slumber as a security from Him…" [Soorah al-Anfal (8): 11] The Prophet (sallallahu alaihe wa-sallam) spent the whole night in supplication and prayer.


First Day of the Battle


In the morning, Allah Messenger (sallallahu alaihe wa-sallam) called the Sahabah to offer the prayer and then positioned them for the battle. He (sallallahu alaihe wa-sallam) ordered them not to start fighting unless he ordered them. On the other side, the Quraysh also prepared for the war. When the two parties approached each other, Allah's Messenger (sallallahu alaihe wa-sallam) supplicated to Allah saying: "O Allah! The proud and arrogant Quraysh are already here disobeying you and belying Your Messenger. O Allah! I am waiting for Your victory which You have promised me. I beseech You Allah to defeat them (the enemies)."


Abu Jahl also prayed saying, "Our Lord, whichever of the two parties was less kind to his relatives, and brought us what we do not know, then destroy him tomorrow.' Allah says about this supplication of Abu Jahl: "(O disbelievers) if you ask for a judgment, now has the judgment come unto you…" [Soorah al-Anfal (8): 19]


Imam Ibn Katheer (rahimahullah) writes in the Tafseer of this verse, 'Allah says to the disbelievers, if you ask for a judgment (between truth and falsehood) and a decision between you and your believing enemies, and you got what you asked for.' Meaning Allah accepted their supplication and distinguished the truthful and gave victory to Allah's Messenger (sallallahu alaihe wa-sallam).


The battle started when a man from the disbeliever sweared to drink water from the water basin of the Muslims, to destroy it or die for it. Hamzah Ibn Abdul Mutallib (radhiallahu anhu) struck his leg with his sword and killed him inside the basin.


Then three men from the disbelievers, Utbah Ibn Rabi'a, his brother Shaibah and his son al-Waleed stepped forward. Three young men from the Ansaar came forward but the Quraysh (disbelievers of Makkah) yelled they wanted the heads of their cousins. The Prophet (sallallahu alaihe wa-sallam) then sent Ubaidah Ibn al-Harith, Hamzah (his uncle) and Ali Ibn Abi Talib (his cousin) to fight. Hamazah (radhiallahu anhu) killed Shaibah and Ali (radhiallahu anhu) killed al-Waleed. Ubaidah was seriously wounded but Hamzah fell upon Utbah and cut off his head. In this way, in one on one combat, the disbelievers lost many of their brave men. So, they decided to attack the Muslims as a whole. The Muslims were ordered to carry out a defensive war. They supplicated to Allah and invoked His Help and fought bravely as they were ordered.


Allah's Help


Allah's Messenger (sallallahu alaihe wa-sallam) continuously prayed to Allah day and night. When the battle became very crucial, he (sallallahu alaihe wa-sallam) supplicate saying, "O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped."


He (sallallahu alaihe wa-sallam) stretched forth his hand and supplicated to Allah until his cloak fell off his shoulders. Abu Bakr (radhiallahu anhu) came up to him, picked his cloak, and put it back on his shoulders and said: "O Prophet of Allah! You have cried out enough to your Lord. He will surely fulfill what He has promised you." [Saheeh al-Bukharee and an-Nasa'ee]


Immediately, Allah responded to the supplication and sent Angels for help, Allah says: "(Remember) when you sought help of your Lord and He answered you saying, 'I will help you with a thousand Angels each behind the other in succession." [Soorah al-Anfal (8): 9]


The Messenger of Allah (sallallahu alaihe wa-sallam) raised his head and said cheeringly: "O Abu Bakr, glad tidings are there for you; Allah's victory has approached, by Allah I can see Jibreel on his mount in the thick of a sandstorm." Then he recited the verse: "Their multitude will be put to flight and they will show their backs." [Soorah al-Qamar (54): 45]


Many narrations speak about the appearance of Angels in the battle of Badr. It is mentioned in Saheeh Muslim that Ibn Abbas (radhiallahu anhu) said: "While on that day a Muslim from the Ansaar was chasing a disbeliever, he heard over him the swashing of a whip and the voice of the rider saying: 'Go ahead Haizum.' He looked at the disbelievers who had fell on the ground on his back. The man came to Allah's Messenger (sallallahu alaihe wa-sallam) and related the incident, upon which Allah's Messenger (sallallahu alaihe wa-sallam) said: "You have told the truth. This was the help from the third Heaven."


Another incident is reported, where another man from the Ansaar captured Abbas Ibn Abdul Mutalib, who said: "O Messenger of Allah! By Allah this man did not capture me. I was captured by a man who was bald and had the most handsome face, and who was riding a horse. I cannot see him here among the people…" The man from the Ansaar said: 'I captured him, O Messenger of Allah!' The Prophet (sallallahu alaihe wa-sallam) replied: "Be quite, Allah, the All-Might, strengthened you with the help of a noble Angel."

It is also reported that after the battle, the people used to recognize those who were killed by the Angels, by wounds over their necks, finger and toes, because those parts had a mark as if they were branded by Fire.


Angel Jibreel (alaihis-salaam) approached Allah's Messenger (sallallahu alaihe wa-sallam) and asked him to take a handful of dust and throw at the enemies.


The Prophet (sallallahu alaihe wa-sallam) threw the dust saying, "Confusion seize their faces!" A violent sandstorm blew into the eyes of the enemies and the handful of sand entered the eyes of the idolaters, each one of them was struck by some of it, and it distracted them making each of them busy. Allah says regarding it:


"And you (O Muhammad (sallallahu alaihe wa-sallam)) threw not when you did throw but Allah threw." [Soorah al-Anfal (8): 17]


meaning the handful of sand which Allah's Messenger (sallallahu alaihe wa-sallam) threw at the disbelievers was not by his (sallallahu alaihe wa-sallam) power and strength that it reached the eyes of the pagans, who were disturbed and made busy by it. But it is Allah, Who should be praised and glorified because He helped the Prophet to perform this act.


Iblees (Shaytan), who was in the form of Suraqah Ibn Malik, saw the Angels helping the Muslims and "… ran away and said: "Verily, I have nothing to do with you…"


Ibn Abbas said: 'On the day of Badr, Shaytan as well as his flag holders and soldiers, accompanied the idolaters. He whispered to the hearts of the idolaters, 'None can defeat you this day and I will help you.' When they met and Shaytan saw Angels coming to their aid and the Messenger of Allah (sallallahu alaihe wa-sallam) took a handful of sand and threw it at the faces of the idolaters, causing them to retreat. Jibreel u came towards Shaytan but when Shaytan, while holding the hand of a Mushrik man, saw him, he withdrew his hand and ran away with his soldiers. That man asked him, 'O Suraqah! You claimed that you are our neighbor.' He said: "…Verily, I see what you see not. Verily, I fear Allah for Allah is severe in punishment." [Soorah al-Anfal (8): 48]


Another great Help from Allah was that He placed terror and fright in the hearts of the disbelievers. This is why instead of being greater in number and being well-equipped and loaded with weapons, the disbelievers fled the battlefield in awe. "Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes." [Soorah al-Anfal (8): 12]


Instances of the Sahabah's Bravery and Devotion


Only after Allah affirmed that He will suffice, aid, support and help the believers against their enemies, the Prophet (sallallahu alaihe wa-sallam) gave clear order to counter attack the disbelievers reciting the verse, "And be quick for forgiveness from your Lord, and for Paradise as wide as are the Heavens and the Earth." [Soorah aali-Imran (3): 133]


Allah said: "O Prophet! Urge the believers to fight…" The Messenger of Allah (sallallahu alaihe wa-sallam) encouraged his companions to fight. The courage and desire for Paradise and willingness to fight the disbelievers that Allah's Messenger (sallallahu alaihe wa-sallam) instilled in his companions is evident from the actions of the Sahabah.


Narrated Anas Ibn Malik (radhiallahu anhu), "…The polytheists advanced (towards us), and the Messenger of Allah (sallallahu alaihe wa-sallam) said: "Rise to enter Paradise which is equal in width to the Heavens and the Earth."


Umar Ibn al-Humam al-Ansari (radhiallahu anhu) said: "O Messenger of Allah! Is Paradise equal in extent to the Heavens and the Earth?" He said: 'Yes.' Umar said: 'Excellent! Excellent!' The Messenger of Allah (sallallahu alaihe wa-sallam) asked him: "What makes you say, 'Excellent! Excellent!?" He said: "O Messenger of Allah, nothing but the desire that I may be among its residents." He said: "You are (surely) among its residents." He took some dates from his bag and began to eat them. Then he said: "If I were to live until I had eaten all these dates of mine, it would be a long life." (The narrator said) He threw away all the dates he had with him. Then he fought the enemies until he was killed." [Saheeh Muslim (4680)]


Mu'adh Ibn Amr, a young man from the Ansaar came across Abu Jahl in the battle and struck his leg so forcefully that his leg was cut off from the shin. When Ikrimah, the son of Abu Jahl, saw his father injured, he fell upon Mu'adh and nearly separated his arm from his shoulder. Mu'adh fought the whole day with the hanging arm and when it gave him more trouble, he put his arm under his feet and pulled it apart by force.


Abu Jahl, the Pharaoh of this Nation, died at the hands of two young Muslims


Abdur Rahmaan al-Awf (radhiallahu anhu) related, 'I was in the thick of the battle when two youths, still seemingly inexperienced in the art of fighting, one on the right and the second on the left. One of them spoke in a secret voice asking me to show him Abu Jahl. I asked him about his intention, to which he replied that he had a strong desire to engage with Abu Jahl in a combat until either of them was killed. It was something incredible. I turned to the left and the other expressed a similar desire. I directly pointed at their target. They both rushed towards Abu Jahl and without hesitation struck him together and brought him down to earth. They went back to Allah's Messenger (sallallahu alaihe wa-sallam), each claiming that he had killed Abu Jahl. The Prophet saw both their swords and said: "You both have killed him."


At the end of the battle, Abdullah Ibn Mas'oud, saw Abu Jahl at the verge of death. He stepped on his neck and said: "Have you seen how Allah has disgraced you?'


But look how arrogant is this enemy of Allah, he replied to Ibn Mas'oud saying: "I am not disgraced. I am no more than a man killed by his own people on the battlefield." The disbelievers were so terrified that they even left behind their chief and fled the battlefield. When Ibn Mas'oud was about to cut off his head, he said: "Cut off my head from near the shoulders so that it looks bigger than the heads of all others and it is seen as the head of the chief. Ibn Mas'oud cut off his head and took it to Allah's Messenger (sallallahu alaihe wa-sallam), who praised Allah upon seeing it. He (sallallahu alaihe wa-sallam) later said when he saw his dead body: "This is the Pharaoh of this nation."


Victory for the Believers


With the help of Allah, Allah's Messenger (sallallahu alaihe wa-sallam) and his companions fought bravery until the Quraysh suffered great loss and fled the battlefield. They lost 70 of their best men and 70 were taken as prisoners by the Muslims. Only fourteen Muslims were martyred in this battle: "And remember when you were few and were reckoned weak in the land and were afraid that men might kidnap you, but He provided a safe place for you, strengthened you with His help, and provided you with good things so that you might be grateful." [Soorah al-Anfal (8): 26]


After the battle of Badr, the Muslims emerged as one powerful nation.


Lessons from the Battle of Badr


The Battle of Badr is a great example from our history that teaches; 'victory does not depend on numbers or collecting weapons and shields - Victory is from Allah.'


"How often has a small group overcome a might host by Allah's leave. And Allah is with the patient." [Soorah al-Baqarah (2): 249]


However, Allah only grants victory to those who believe in Him and put their complete trust in Him. Allah sent blessing and help to the believers in the battle of Badr and made them victorious over the disbelieving pagans only after putting them to trial! Allah tested the Muslims for ten years in Makkah and then He tested them again by the order to migrate to al-Medina leaving behind all possessions.


It was the result of the strong trust of the Sahabah in Allah that they willingly marched towards the battlefield, even though they knew that the disbelievers had come with huge army and weaponry.


It was their craving for Allah's Pleasure and Paradise that they proclaimed: "…We will fight along with you. By Allah! If you were to take us to Bark al-Ghimad, we will still fight with determination against its defender until you gained it." So after Allah had tested them, He made them stand firm against their enemies, and granted them the courage to fight them. It was only by the Help of Allah and His Blessings that the Muslims could defeat the disbeliever who were three time greater in number and well-equipped.

Otherwise, in the times of Jahiliyyah (ignorance - the time before Islam), these very same people were the weakest of people found on the face of the earth as Imam Ibn Katheer (rahimahullah) mentions the statement of Qatadah Ibn Di'amah as-Sadusi in the Tafseer of Soorah al-Anfal (8): 26, 'Arabs were the weakest of the weak, had the toughest life, the emptiest stomach, the barest skin and the most obvious misguidance. Those who lived among them lived in misery; those who died went to the Fire. They were being eaten up, but unable to eat others! By Allah! We do not know of a people on the face of the earth at that time who had a worse life than them. When Allah brought Islam, He made it dominant on the earth and thus bringing provisions and leadership for them over the necks of people. It is through Islam that Allah granted all what you see, so thank Him for His favors, for your Lord is One Who bestows favors and likes praise."


It was due to their cowardice that when Abrahah attacked their most sacred city, Makkah, and resolved to demolish the Ka'bah; they evacuated Makkah and ran away with their wives and children to mountain tops. But when they embraced Islam, believed in Allah, avoided sins and purely followed the teaching of Allah's Messenger - Allah made them the rulers of the world. They triumphed at the time of Allah's Messenger (sallallahu alaihe wa-sallam) and after his death. The Kuffar feared the Muslims!


But when the Muslims abandoned the life of righteousness and adopted sins, Allah, the Exalted, snatched away His Blessings from them and they were left to their state of misery. However, even today, if we Muslims were to believe in Allah and put complete trust in Him Alone, then Allah will help the Muslims over the Kuffar. It is the result of our sins that in many parts of the world Muslims are being oppressed by the Kuffar and subjugated to hardships.


Today, if we show willingness to sacrifice our wealth and lives for the sake of Allah, and purely follow the teachings of Allah's Messenger (sallallahu alaihe wa-sallam), Allah will remove our hardships and grant us victory and supremacy over the Kuffar.


Allah says: "Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those who before them, and He will grant them the authority to practice their religion that which He has chosen for them (i.e. Islam). And He will surely give them in exchange security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whosoever disbelieves after this, they are the Fasiqun (rebellious, disobedient to Allah)." [Soorah an-Nur (24): 55]