A New Muslim: April 2012

Sunday, April 29, 2012

take care of ur self
n evry time feel that u r bit diffrnt from others
coz u r special to allah
if allah kept u in such conditions
then it means u r closer to allah n u worth more,,,
thats y allah diffrentiate u among others,
u knw the live of holy prophet "MUHAMMAD"
special people hav special chalanges
coz allah want them filter out

coz u r worthy n allah like them in sacred holy form

---------------------------------------------------------------------------------------

question is y u r not assembling urself
Answer is
U have left everything for one man

u have already faced a lot
Allah will not let u astray
just ask urself
Y Allah is not bringing u both closer?
Search for answer in urself
What r the things which shud think of
The way u struggled is praiseworthy
the way u walked through path of thorns is praiseworthy
the way u lived in fire is praiseeworthy
ur patience
ur belief
ur struggle
ur ambition
ur sacrifice
ur hardships
are praiseworthy
don't think u will not get reward
try to sit at some place
think by urself
what r things that u r doing right and what r wrong
after few days u will get an answer
shu
U selected this path, U have to strive for the best
dont panic
just keep going

Be strong Shu
I know you are strong

Saturday, April 28, 2012

The Power of Dua

Never underestimate the power of Du’a

Allah says in the Quran,

“And your lord said pray to me, I will respond to your invocations.” (90:60)

What is the value of du’a?

That you are transferring a situation from your power and ability to the power and ability of ALLAH.

You are moving obstacles from Yourself to the One who has no obstacles.

Keep the ummah in your prayers

Friday, April 27, 2012

The Mercy of Prophet Muhammad (S.A.W.W.)

I am blessed

The Greater Struggle: Jihad al Nafs

Wednesday, April 25, 2012

Shukr (Islamic term)

Shukr

Shukr (Arabic شكر ), an Arabic term denoting thankfulness, gratitude, or acknowledgment by humans, is a highly esteemed virtue in Islam. The term may also be used if the subject is God, in which case it takes the meaning of "divine responsiveness".

God

When the subject of shukr is God, the concept signifies "requiting and commending [a person]", "forgiving" a person, or "regarding" the person "with content, satisfaction, good will"; and thus, necessarily, "recompensing". In fact, the Arabic saying s̲h̲akara 'llāhu saʿyahu mean "May God recompense, or reward, his work or labour".

One of the beautiful names of God is al-S̲h̲akūr, meaning "He who approves, or rewards, or forgives, much; He in whose estimation small, or few, works performed by His servants increase, and who multiplies His rewards to them". The Qur'an refers to Him by al-S̲h̲ākir too.

God is considered al-S̲h̲akūr in the sense that He widely extends His favors. God's shukr is not to be considered thankfulness in a literal sense. Rather God's shukr is a recompense to man for doing good, (just as man is recomposed for committing offenses). According to al-Ghazali, God is absolutely grateful, because of His unlimited multiplication of the reward of the pious, as they shall receive eternal bliss in Paradise. Al-Maksad writes that God's praise for man's good deeds is praise for His own work, since the good of man is His creation.

Prophets

The Qur'an provides narratives of the prophets of God as individuals of gratitude. Their thanksgiving is exemplified by their obedience and faithfulness to God

•Abraham’s obedience and faithfulness were tokens of his gratitude to God

•Noah is described as a man of gratitude;

•The Qur'an reasons that the endowment of Solomon with supernatural gifts to accomplish the ends for which God appointed him, was so that he would be grateful.

The hadith collections include various reports of Muhammad(SAW) expressing gratitude to God. He fell down prostrate to God three times during the Hijra from Mecca to Medina. He is also reported to have done this after Gabriel informed him a favor God had bestowed upon him. Muhammad(SAW) used to also do this to thank God for his good health, especially when he met those afflicted with illness. Other instances on which Muhammad(SAW) prostrated in thanks: military success, conversion of notable people to Islam.

Expression

The expression of shukr takes various forms in the Islamic tradition. The maxim "he who does not thank his fellow men shows ingratitude towards God" highlights the importance of such expression. On the other hand, those who are thanked are expected to say "don't thank me, be grateful to God."

It is common practice to kiss one's hands and to say "I praise Him and thank Him for His bounty." Another expression is "we are thankful to God, and we kiss the ground thousand fold that you are pleased." When asked about health, one may answer "thank God", gratitude to God is also commonly expressed for someone's recovery. In times of calamity, gratitude is expressed by saying "thank God it is not more grave"

Shukr is also expressed by prostration (sujud). Although most notable for being a fundamental part of the Islamic prayer, Islamic traditions also mentions the sujud al-shukr, literally meaning "the thanksgiving prostration."

Tawwakul (Islamic term)

Tawwakul

●Tawwakul (Arabic: تَوَكُل ) in the Arabic language, is the word for the Islamic concept of reliance on God or "trusting in God's plan".

●Tawwakul as a theological concept formalized by Shaqiq al-Balkhi (d. 810), who defined it as a spiritual state or hal.

●Tawakkul is also considered a natural result of extreme zuhd.

In practice, Tawwakul is a form of fatalism, which for results in Muslims rejecting medical attention or other remedies,

for example in case of depression or mental illness, instead resigning to trusting in God's plan.

The Arabic word Tawwakul is a masdar (verbal noun) derived from the fifth form of the Arabic root وكل (w-k-l). It translates to
"to give oneself over to, to rely/depend on, or have confidence in another"

And whoever puts all his trust in the God, He will be enough for him. [Quran 65:3]

And put all your trust [in the God], if you truly are believers. [Quran 5:23]

Tawakkal-tu-’ala-Allah (=I have put my trust in Allah/rely on Allah solving a problem)
Tawkkalna-’ala-Allah (= We have put our trust in Allah, waiting for a problem to be solved)

Umar bin Khattab said: I heard Muhammad saying, "If you all depend on Allah with due reliance, He would certainly give you provision as He gives it to the birds who go forth hungry in the morning and return with full bellies at dusk." (At-Tirmidhi)

The Concept of Tawakkul in Islam

إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا من يهده الله فلا مضل له ومن يضلل فلا هادي له..وأشهد ان لا إله إلا الله وحده لا شريك له وأشهد أن محمداً عبده ورسوله

All thanks is to Allah, whom we seek His help and forgiveness. We seek refuge in Allah from whatever evil our hearts conceal and from the consequences of our evil deeds. Whoever Allah grants guidance will never be led astray. Whoever He leads astray will never find guidance. I attest that none is worthy of worship except Allah, who has no partners, and that Mohammad is His slave and Messenger.

The topic of today’s khutba is about Tawakkul or reliance on Allah subhanahou wata’ala.

So we’ll look at the meaning of tawakkul, its pillars, its benefits, and how we apply it in our daily lives.

Part 1 – Meaning of Tawakkul

التوكل: مشتق من ” الوكالة “. يقال: وكَّل أمره إلى فلان، أي فوَّضه إليه، واعتمد عليه فيه. ويسمى الموكول إليه ” وكيلاً “. ويسمى المفوِّض إليه متكلاً عليه، ومتوكِّلاً عليه،

The meaning of Tawakkul is expressed by the term taukeel (to make or appoint a wakeel or a counselor, agent, representative). When one lacks the understanding and ability for something then another is appointed to execute the task. Such appointment of an agent to act on one’s behalf is the meaning of taukeel.

Tawakkul is to repose your trust…to have resolute trust and reliance on Allah

Reliance on Allah was the manner of all the prophets:

( ومالنا ألا نتوكل على الله وقد هدانا سبلنا، ولنصبرن على ما آذيتمونا، وعلى الله فليتوكل المتوكلون ) (إبراهيم: 12).

And why should we not put our trust in Allah while he indeed has guided us our ways? And we shall certainly bear with patience all the hurt you may cause us, and in Allah (Alone) let those who trust, put their trust” (Ibrahim/Abraham, verse 12)

And put your trust and reliance in Allah, and sufficient is Allah as a Trustee.” (Surah Al-Ahzab 33: 3)

وتوكل على الله، وكفى بالله وكيلاً

How beautiful and comforting it is to know that you have Allah on your side!

“And trust and rely on the Living One (Allah), Who will never die, and celebrate His praises and thanks. And Sufficient is He to be acquainted with the sins of His slaves.” (Surah Al-Furqan 25:58)
وتوكل على الحي الذي لا يموت وسبح بحمده

The Prophet Muhammad, peace and blessings be upon him, said: “Were you to put your complete trust and reliance on Allah, He would provide for you as He provides for the birds. They issue forth hungry in the morning and return filled in the evening”. (Tirmidhi)
وفي الترمذي عن عمر رضي الله عنه مرفوعاً: ( لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير، تغدو خماصاً، وتروح بطاناً ). ومعنى ” خماصاً ” أي فارغة البطون.

The Chapter Al-Mulk is actually a beautiful manifestation for the meaning of Tawakkul. It starts and finishes with the same message: To Allah belong all that is in the universe and nothing would happen without His Mercy and His constant watchful care. He Almighty Says in the first verse: “Blessed is He in whose hand is dominion, and He is Able to do all things.” He Almighty then Says in the last verse what means: “Say, if your water was to sink away [into the earth], then who could bring you flowing water?” [Quran 67 :30]

Part 2 – Pillars

• The first is to know Allah (swt) by his qualities and attributes, such as the fact that he is all capable and sufficient to rely on; that he is the sustainer; that he is all–knowing and that things can only happen with his will and decree. Knowing all this achieves the first pillar. The more we know about Allah (swt) the more sound and firm is our reliance on him.

• The second pillar is to believe that every matter has a cause or a means. Some people give up utilizing these means due to their ignorance and think that this is reliance on Allah (swt). They wait for Allah (swt) to send down their provisions, feed them and take care of their concerns and affairs while they do nothing. In Arabic, this is called “tawakul” (تواكل); the difference may be on letter, but it is significant enough; we should not be complacent or stagnant; we should do everything that’s available to us to reach our goals.

• The third pillar is to remain firm in relying on Allah alone. A person’s reliance on Allah cannot be fulfilled until one relies on him alone.

Support for this pillar comes in the Quran – again in surah number 3 Aal-Imran in verse 160.

إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى الله فليتوكل المؤمنون
If Allah helps you, none can overcome you:
If He forsakes you, who is there, after that, that can help you?
In Allah, then, Let believers put their trust.

• The fourth pillar is to depend on Allah (swt) whole-heartedly and feel tranquility when doing so, to the extent that one does not feel anxious or confused regarding the status of means with which objectives are accomplished. Some people do not feel secure until they utilize these means, and if Allah (swt) decrees that these means are not available they feel overwrought. Such people’s reliance on Allah (swt) is incomplete, because true reliance is when a person does not care if means are available or not, because they know that all matters are in the hand of Allah (swt), all he has to do for a matter to occur is say ‘Be and it becomes’. But remember, you’ll have to utilize all the means available to you first.

“Be keen to do that which would benefit you, rely on Allah and do not be lazy (by not exerting effort) and do not say, when a problem befalls you: ‘If I would have done such and such, then the result would have been such and such’ rather you should say: ‘This was decreed by Allah (swt) and Allah (swt) does what he wills. Saying ‘If” opens the gate for “Satan.” (muslim).

• The fifth pillar is to realize that the essence of reliance on Allah (swt) is to entrust all matters to him willingly, without feeling forced to do so.

Part 3 – Benefits

Adopting the belief and practice of Tawakkul has two benefits for us.

First, knowing that our responsibility for what happens is limited is very comforting. Those who do not realize the limits of human responsibility normally transgress on others’ rights by forcing their will on them through verbal or physical violence or they may get depressed and lose their mind or hurt themselves. So it is the Mercy of Allah that He has told us that our responsibility is limited. And that is the meaning of “On no soul does Allah place a burden greater than it can bear” (Quran 2: 286) as well as the understanding of individual responsibility.

The second consequence of Tawakkul is that it invites us to connect to a powerful Ally Who is no one but the Lord Himself. The more we rely on Him, the greater the chances that we will try to please Him by following the guidance He has given us, which in turn will lead to goodness in this world and success in the Hereafter.

The third consequence of Tawakkul is what Br. Hakeem learned by observing himself. By fully trusting in Allah and relying on Him, we are not depressed by what we have lost or intoxicated by our success (Quran 57:22-23). We know that all things are in Allah’s hands. And that makes us not only humbler but more submissive to God, thus better believers.

“The believers are only those who when Allah is mentioned feel a fear in their hearts and when His Verses are recited unto them, they increase their faith, and they put their trust in their Lord. Who perform prayer and spend out of what We have provided for them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision.” (Surah Al-Anfal 8: 2-4)

Part 4 – Application

If there is one lesson to be taken from this khutba, it is “al Istikhara”. It’s a blessing from Allah that we can pray to Him and seek His direction.

Istikhara (Arabic) means to ask Allah to guide one to the right thing concerning any affair in one’s life, especially when one has to choose between two permissible alternatives, e.g. a career choice, getting married.

To take marriage as an example, you may meet the right person, with deen, akhlaq, values, good upbrining (or any other desired attribute); but subhanAllah, it may not work out for whatever reason that you have no knowledge of, but Allah does. On the flip-side, you may meet a person that doesn’t meet all that you desire, and you can’t find that comfort in your heart, but again, you may become the happiest person with that person. You have no knowledge of it at the time of making a decision, but Allah does.

Sa’ d ibn Waqas reported that the Prophet, peace be upon him, said, “Istikharah (seeking guidance from Allah) is one of the distinct favors (of Allah) upon man, and a good fortune for the son of Adam is to be pleased with the judgment of Allah. And a misfortune of the son of Adam is his failure to make istikharah (seeking Allah’s guidance), and a misfortune for the son of Adam is his displeasure with the judgment of Allah.” Ibn Taimiyyah said, “He who seeks guidance from the Creator and consults the creatures will never regret it.”

“The Prophet sallallahu alehi wasallam would teach us al-istikhara for all of our affairs as he would teach us a surah from the Qur’an. He said: ‘If one of you is deliberating over an act, he should pray two non-obligatory rak’at and say: “O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters. O Allah ! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, (or he said: ‘for my present and future life,’) then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, (or he said: ‘for my present and future life,’) then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it.”

عَنْ جَابِرٍ رضي الله عنه قَالَ : كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُعَلِّمُنَا الاسْتِخَارَةَ فِي الأُمُورِ كُلِّهَا كَمَا يُعَلِّمُنَا السُّورَةَ مِنْ الْقُرْآنِ يَقُولُ : إذَا هَمَّ أَحَدُكُمْ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ ثُمَّ لِيَقُلْ : ( اللَّهُمَّ إنِّي أَسْتَخِيرُكَ بِعِلْمِكَ , وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ , وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلا أَقْدِرُ , وَتَعْلَمُ وَلا أَعْلَمُ , وَأَنْتَ عَلامُ الْغُيُوبِ , اللَّهُمَّ إنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ (هنا تسمي حاجتك ) خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ , اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ (هنا تسمي حاجتك ) شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ قَالَ : عَاجِلِ أَمْرِي وَآجِلِهِ , فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِي الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ . وَيُسَمِّي حَاجَتَهُ ) وَفِي رواية ( ثُمَّ رَضِّنِي بِهِ( رَوَاهُ الْبُخَارِيُّ (1166)

So let’s take advantage of this great blessing; always consult with Allah and seek His direction for any important permissible matter.

Part 5 – Conclusion

The one who entrusts Allah (swt) does so in the certainty that what Allah (swt) decrees is best for them, even if it is apparently the opposite of what they believe to be good. Such a person is content with the decrees of Allah as they know whatever is decreed is best for them, whether the benefit is apparent or not.

Relying on Allah (swt) can instill an enormous amount of peace and contentment. But remember Allah helps whom he wills, so ask him for help often, do your best with patience and certainty and remember the other condition: be conscious of Allah.

The Prophet's Beautiful Character

“The best among you is the one who is the best towards his wife.”
— Prophet Muhammad (SAW)

Sabr (Islamic term)

Sabr

Sabr or Sabur (Arabic: صْبِرْ ṣabr‎) is the Islamic virtue of "patience" or "endurance". Sabr is characterized as being one of the two parts of faith (the other being shukr). Its practice challenges, and to remain spiritually steadfast.

[Qur'an]

In the Qur'an, words that are derived from the root ṣ-b-r occur frequently, with the general meaning of being patient. For example, Muhammad is told to be patient like the Apostles of God before him The Qur'an promises the patient with double the reward. The concept is also in jihad, where it is translated as "endurance" or "tenacity". It is also used when God commands Muslims to serve Him: XIX, 66, "Serve him and persevere in his service." Sometimes sabr is associated with the salāt. According to the Qur'an commentators, sabr in these passages is synonymous with fasting, as the month of Ramadan was given the name s̲h̲ahr ṣabr (meaning month of patience).

The word is found with the meaning resignation, for example in the sūra of Joseph, Jacob, on hearing of the death of his son, says "[My best course is] fitting resignation", where resignation is the most appropriate translation for sabar. The Qur'an also uses the adjective ṣabbār. This concept is related to s̲h̲ukr (meaning gratitude).

In Qur'an there is usually a close connection between being patient and expecting relief or deliverance from God (tawakkul). Thus Muhammad is told to be "patient till your Lord decides, for you are in Our
sight."

"Seek God (Allah)'s help with patient perseverance and prayer. It is indeed hard except for those who are humble." (2:45)

Oh you who believe! Seek help with patient perseverance and prayer, for God is with those who patiently persevere." (2:153)

"Be sure We shall test you with something of fear and hunger, some loss in goods, lives, and the fruits of your toil.

"But give glad tidings to those who patiently persevere. Those who say, when afflicted with calamity, 'To Allah we belong, and to Him is our return.' They are those on whom descend blessings from their Lord, and mercy. They are the ones who receive guidance." (2:155-157)

"Oh you who believe! Persevere in patience and constancy. Vie in such perseverance, strengthen each other, and be pious, that you may prosper." (3:200)

"And be steadfast in patience, for verily Allah will not suffer the reward of the righteous to perish." (11:115)

"Be patient, for your patience is with the help of Allah." (16:127)

"Patiently, then, persevere - for the Promise of Allah is true, and ask forgiveness for your faults, and celebrate the praises of your Lord in the evening and in the morning." (40:55)

"No one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune." (41:35)

"Verily man is in loss, except such as have faith, and do righteous deeds, and join together in the mutual enjoining of truth, and of patience and constancy." (103:2-3)

"It is not righteousness that you turn your faces towards East or West. But it is righteousness to believe in Allah and the Last Day, And the Angels, and the Book, and the Messengers; To spend of your substance, out of love for Him, For your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; To be steadfast in prayer and give in charity; To fulfill the contracts which you have made; And to be firm and patient, in pain and adversity And throughout all periods of panic. Such are the people of truth, the God-fearing. (Qur'an 2:177)

Through every difficulty there is relief. Verily, through every difficulty there is relief. (Qur'an 94:5-6)

[Sunnah]

The virtue of sabr can also be found in traditions attributed to the Islamic prophet Muhammad (SAW). The hadith talk of God's sabr, which is considered one of the beautiful names of God, indicating the high value laid upon this concept. One example God's sabr is His patience towards those who deny Him. The hadith also say that he/she who practices sabr will be granted sabr for sabr is the greatest charisma.

The story of the epileptic woman is significant in this and other respects. The woman came to Muhammad (SAW) and asked him for his du'a. He replied to her that, if she refrained from her request and exercised sabr, then paradise would be given to her.

[Hadith on significance of Sabr]

Abu Yahya Suhaib b. Sinan said that the Prophet Muhammad (صلى الله عايه و سلم) said : “Wondrous are the believer’s affairs. For him there is good in all his affairs, and this is so only for the believer. When something pleasing happens to him, he is grateful, and that is good for him; and when something displeasing happens to him, he is enduring (sabr), and that is good for him”
( Muslim )

The Prophet Muhammad (صلى الله عايه و سلم) is reported to have said, "No one had ever been given anything better than sabr." From Sahih Bukhari and Sahih Muslim

Abu Musa al-Ashari reported that the Prophet Muhammad (صلى الله عايه و سلم) said, "When a son of a servant of Allah dies, Allah Says to the angels, 'Have you taken the son of My servant?' They say, 'Yes.' Then Allah Says, 'Have you taken the fruit of his heart?' They say, 'Yes.' Allah Says, "What has My servant said?' They say, 'He has praised You and said, Inna lillahi wa inna ilaihi raji'un (To Allah we belong and to Him is our return). Then Allah Says, 'Build a house for My servant in Paradise and call it the house of praise.' From Tirmidhi, Musnad Ahmad and ibn Habban

[Quotes pertaining to Sabr]

Umar bin Khattab (radiyallaahu ‘anhu) said, “We considered the best part of our lives to be that in which there was sabr.” Related by al-Bukhaaree (1 l/303) in ta’leeq form, and it has been related in connected form by Imaam Ahmad in az-Zuhd with a Saheeh isnaad – as al-Haafidh Ibn Hajar mentioned in Fathul-Baaree (11/303).

Al (alayhi ssalam) said, “Indeed sabr is from eemaan (faith). Its position is like that of the head with respect to the rest of the body.” Then he raised his voice and said, “Verily, there is no eemaan (faith) for the one who has no sabr.” Related by al-Laalikaa’ee in Sharh Usool I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 1659), al-Bayhaqee in Shu’abul-Eemaan and Abee Shaybaan in Kitaabul-Eemaan (no. 130), with a slightly different wording.

Imam Ahmad said, “Allaah has mentioned sabr (patient perseverance) in over ninety places in His Book (Qur’an).” Related by Ibnul-Qayyim in Madaarijus-Saalikeen (2/152).

[Classification]

Many Muslim scholars have tried to classify and give examples of sabr. According to the Encyclopaedia of Islam sabr is of two kinds:

1. Physical, like the endurance of physical troubles, whether active (such as performing difficult tasks) or passive (such as suffering illnesses)

2. Spiritual, such as renunciation in face of natural impulses.

Fakh̲r al-Dīn al-Rāzī distinguishes four kinds:

1. Intellectual endurance (for example in disputed points in religious dogma),

2. Endurance in completing tasks one is bound or recommended to do by Islamic law (such as fasting),

3. Being steadfast in refraining from forbidden activities

4. Resignation in times of calamity.

He also gives an application of the concept, Muṣābara, in which ones refrains from taking revenge from one's fellow-creature (like neighbors, People of the Book).

Al-Ghazali said that sabr consisted of three parts:

(1) maʿrifa (the tree)

(2) ḥāl (branches)

(3) amal (the fruits).

[Sābirūn]

Those that possess sabr to a certain extent are called sābirūn. Out of the three classes of beings (animal and plant life, angels, and mankind), man alone may possess sabr. This is because the animals are entirely governed by their desires and impulses; and the angels are completely occupied by their longing for God, so they have no desires and thus need no sabr to overcome them. In man, however, the two impulses (that of desire and that of religion) are fighting, where the former is kindled by Satan and the latter by the angels.

This in humans, there are the pious, who have attained sabr by overcoming their animal extincts, called siddiqūn, while some still struggle in this task. Sābirūn are to remain steadfast not only in health and prosperity (where their sabr is to be used as gratitude to God) but also in the performance of religious obligations, in refraining from forbidden things and in the event of uncontrollable calamities.

Haddad Alwi - Kekasih Allah

Tuesday, April 24, 2012

How to overcome hardship

Hardships: Path to the Most Merciful

(1) Ease comes with the hardship, not after it.

(2) When one still has something such as iman, then he got everything.

(3) Instead of putting full trust on ALLAH, seeking His help,
we start to shift our focus from the One who solves all problems
to the issue itself and we even try to solve the problems by ourselves,
This is our mistake.

(4) Our mistake is we think ALLAH as a professor.
When ALLAH gives us exam,
He wanna us raise our hands to ask for His help and to go back to Him.
He is directing us towards Him.

(5) When we got hit by hardship,
Where do we go first?
Where is our dependence?
From whom we seek help first?
The One who saves us, the One who cures us is Subhan ALLAH

(6) Desperation, our need for Subhan ALLAH, begging Him for help

(7) The reason why we feel heavy when ALLAH sends us hardship is because
we try to work out ourselves.
We don't depend on ALLAH when we got hit by the hardship.

(8) When every other door is closed,
then we only can turn to ALLAH,
seeking His help.
He alone we ask for help.

(9) One can come so much near to ALLAH in the hardship,
it's the best blessing, the mercy from the hardship.
Had that storm never come, one will not taste the closeness to ALLAH.

(10) Even in the ease, we cannot get deceived.
Maybe the hardest test of hardship is not the hardship, but the ease itself.
The test of ease is sometimes more difficult than the test of hardship.

(11) Hardship purifies us, it brings us back to Subhan ALLAH and it humbles us.

(12) If we response correctly to hardship, no hardship is the punishment for us.

(13) Sabr (Patience, endurance) صْبِرْ : Complaining to ALLAH only

(14) Rida (Contentment, satisfaction, inner peace) رضا or رضى : The highest level in response to hardship.

Here is Yasmin Mogahed's another speech on Hardship: Hardships and the Path to God

---------------------------------------------------------------------------------------------------------------------------------
Speaker: Yasmin Mogahed

The Prophet (S.A.W.) said: "If Allah wills good for someone, He subjects them to hardship."
How could that be?
How can hardship ever be good for us?
What is the purpose of trials?
why does Allah promise that we will face trials and tribulation?
In what way does hardship purify and develop us?
When is tribulation a punishment?
When is it a blessing?
---------------------------------------------------------------------------------------------------------------------------------

(1) When someone beats the rug with a stick,
he is not beating the rug,
his aim is to get rid of the dusts inside of the rug

(2) The purpose of this life is to please Allah Subhan Allah;
needs for body is for temperate this life
but needs for soul will remain eternal

(3) Making our attachment to Allah Subhan Allah;
the five pillars is actually about detachment...
verily it is such a brilliant point when talking about hardship/trial in life,
why does pain and hardship comes to us,
anytime when something new comes to us,
go through it and see Allah behind it...
Allahu akbar is such a powerful word, which means
Allah is above all things all attachments in life...

[Note]
---------------------------------------------------------------------------------------------------------------------------------
رضى الله satisfaction of Allah
رضى الوالدين satisfaction of Parents
في on
--> رضى الله في رضى الوالدين To make Allah satisfied , we have to make our parents satisfied
(rida Allah fi rida Alwalidayn)
رضا الوالدين من رضا الله To satisfy parents its to satisfy Allah
---------------------------------------------------------------------------------------------------------------------------------

Monday, April 23, 2012

Tahajjud Prayer (2)

Tahajjud

Tahajjud (Arabic: تهجد‎), also known as the "night prayer" is a voluntary prayer, performed by followers of Islam. It is not one of the five obligatory prayers required of all Muslims, yet still, the Islamic prophet, Muhammad (S.A.W.W.) has been recorded as performing the Tahajjud prayer regularly and encouraging his companions to offer it to God for its many rewards and benefits, and a way to purify the soul, enabling it to approach the Realm of God. The Night prayer is basically one of the ways (along with fasting and meditating on the verses of the Quran) which make the presence of God in the life of the Muslim become a conscious, living, and intensely experienced reality.

Ordering His Messenger to perform Tahajjud, Allah Almighty says what means:

And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.

—Al-Isra 17:79

This order, although it was specifically directed to Muhammad, also refers to all Muslims, since Muhammad (S.A.W.W.) is to be the perfect example and guide for them in all matters.

Moreover, performing Tahajjud prayers regularly qualifies one as one of the righteous and helps one earn God's bounty and mercy. In praising those who perform the late night prayers, God says what means:

And they who pass the night prostrating themselves before their Lord and standing.

—Al-Furqan 25:64

Etiquette of prayer

The following acts are recommended for one who wishes to perform the Tahajjud prayer:

Upon going to sleep, one should make the intention to perform the prayers. Abu Darda quoted Muhammad (S.A.W.W.) as saying:

Whoever goes to his bed with the intention of getting up and praying during the night, but, being overcome by sleep, fails to do that, he will have recorded for him what he has intended, and his sleep will be reckoned as a charity (an act of mercy) for him from his Lord.

—Al-Nasa'i and Ibn Maja

On waking up, it is recommended that one wipes the face, use a toothbrush, and look to the sky and make the supplication which has been reported from Muhammad (S.A.W.W.).

It is recommended that one wakes up one's family, for Abu Hurairah quoted Muhammad (S.A.W.W.) as saying:

May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face.

—Ahmad

Recommended time for Tahajjud

Ibn Hajar says:

There was no specific time in which the Prophet (S.A.W.W.) would perform his late night Prayer; but he used to do whatever was easiest for him.

`Amr ibn `Absah claimed that he heard Muhammad (S.A.W.W.) saying:

The closest that a servant comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah the Exalted One at that time, then do so.

—At-Tirmidhi

Tahajjud Prayer (1)

Salatul layl

(Night Prayer)

Performing this special Tahajjud prayer will require you to have a short deep sleep before you even perform it, as the name of the prayer, which means wake up, suggests. This prayer can be done anytime between Isha' and Fajr. However, it is best done between midnight to Fajr, preferrably in the last third of the night. Make it part of your daily routine and God willing, He will return you with good fortune and health.

Tahajjud Prayer does not entail a specific number of rak`ahs that must be performed, nor is there any maximum limit that may be performed. It would be fulfilled even if one prayed just one rak`ah of Witr after `Isha'; however, it is traditionally prayed with at least two rak'at which is known as shif'a followed by Witr as this is what Muhammad did. Abdullah ibn Umar narrated that Muhammad said:

"Salatul Layl (Night Prayer, i.e. Tahajjud) is offered as two rak'at followed by two rak'at and (so on) and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one rak'at and this will be a Witr for all the rak'at which he has prayed before." 【Bukhari, Hadith 539】

“And (during part) of the night, abandon sleep and keep vigil to pray Salat, in addition to the regular obligatory prayer. Your Rabb (the Sustainer) may (as a reward) elevate you to the position of High Distinction, Glory and Praise.”

【Al Qur’an 17:79】

There are so many narrated Hadiths (Our Prophet’s (S.A.W) sayings and deeds) about the virtue of the Tahajjud prayer. One of the meanings of a Hadith among them is as follows:

“When one third of the night remains, every night, Our Lord, Allah, the All-Mighty says as follows till the dawn to break:
‘Whoever wants me something, I shall give. Whoever supplicates to me, I shall accept his/her pray. Whoever repents, I shall forgive him/her.’”

The narrator of that Hadith Hazrath Ebu Hurayra (may Allah grant him peace) adds the following sentence:

“For this reason, the companions of Our Prophet (pbuh) used to prefer performing prayer at the end of the night rather than before the night.” (Ibni Mace, Ikamatu’s-Salat: 182).

This prayer may be performed as between 2 and 8 rakahs. That is to say, according to the capability, it can be performed as two, four, six or eight rakahs. There is no compulsion like as “it must be absolutely eight rakahs”. As one can perform this prayer at his/her home, so can perform it at suitable places and time, such as at work, at the company etc. where s/he works at night.

The time for praying Salatul-Layl is from midnight (midnight is reckoned as the time which is exactly half the time between sunset and the actual dawn) to the time of Adhan for Fajr prayers. However, it can be prayed at anytime after Isha prayers but it is better to pray during the last part of the night near to the time of Fajr prayers. If it is not possible to pray after midnight or before Fajr, then it can be prayed in the morning or any part of the day with the niyyah (intention) of Qadha. It is better to pray with the niyyah of Qadha during the day time than to pray in the early part of the night.

With the deed of getting up at night and performing the night prayer, it is meant the deed of Tahajjud which is mentioned in a verse of Isra chapter concerning the subject. The word of “Tahajjud” which can be used as both “to sleep” and “to wake up”, after having been used in the Qur’an with that usage, it, henceforth, has been used as “to get up at night and to perform prayer”.

How to Perform the Tahajjud Prayer

Steps

1. Make sure that you have woken up from a sleep and also that you are now in a time between Ish'a Prayer and Fajr Prayer.

2. Perform wuzu. It is a ritual ablution before you pray or handle the Holy Quran.

3. Walk into a perfectly clean place. This step should be done because the names of God is pure. Thus we have to speak of His name in a clean place. Sit down on a prayer mat facing the Qiblah. It is the direction of the Holy Kabah.

4. Erase all worldly worries from your heart. Make yourself calm. If you are having trouble over someone else, ignore it. Just think that nothing ever happened. Try to be in the state of awareness. Try to expel negative feeling or thought. Lightly close your eyes and bring your attention to the region of your heart.

5. Perform the voluntary prayer. The Tahajjud prayer is encouraged to be performed but it is not obligatory. It is a set of two cycles of prayer. You can repeat doing the two cycles of prayer as many as you want because there is no limit. Eight rakats is considered optimal.

Salatul-Layl is made up of Eleven Rak’ats.

 Ø      The first eight Rak’ats are prayed as normal in pairs of two each with the niyyah of Nawafilatul-Layl.

 Ø      The next two Rak’ats are prayed with the Niyyah of 'Salatul Shaf’a'.

Ø      The remaining one Rak’at is prayed with the Niyyah of 'Salatul Witr.'

 (In the last one Rak’at, Qunoot is recited before Rukuu and the Salat is completed as usual with Tashahud and Salaam)

 After reciting the Al-Fatihah for each first cycles, recite a surah named Al-Kafirun.

 After reciting the Al-Fatihah for each second cycles, recite a surah named Al-Ikhlas.

 During sujood(prostration) for each second cycle of prayer, recite this three times.

Rabbi adkhilnii mudkhala sidqiwwa akhrijnii mukhraja sidqi waj'allii minladunka sultaanan nasiiraa.
"O God, have me enter from the door of truth, and also have me exit from the door of truth too, and provide me with assitance from you."

6. Ask from God, after you have completed the set of two cycles of prayer, good health and fortune for you are a benevolent individual. God willing, He will grant your wishes.