Holding Fast to the Rope of Allah

 

[3:104] 當共同緊握安拉的繩索，莫要分開。追憶一下安拉對你們的這個恩德，當你們互相為敵時，他在你們的心中產生了親愛之情，結果你們賴他的恩德竟做成弟兄了；你們原在火坑邊緣上的，他從那裏拯救了你們。 Hold fast, all of you, by the rope of Allah, and be not divided. Remember the blessing of Allah upon you: When you were enemies to each other, and He brought your hearts together, so that, you became brothers through His blessing.

[22: 79] 要在安拉的道上全力奮鬥，因為他已選擇了你們，沒使你們在宗教教義方面遭受煩難。信仰的人啊！要奉行你們的父親伊布拉欣的宗教；安拉在從前和這部書裡給你們取名「穆斯林，」以便使者為你們作證，而你們為整個人類作證。你們要固守拜功、交納天課、緊緊地握著安拉。他是你們的保護者。這是多麼好的保護者、多麼好的幫助者啊！And strive in the cause of Allah, as it behoves you to strive for it. He has chosen you and has laid no hardship upon you in religion; so follow the faith of your father Ibrahim. He (Allah) named you Muslims both before and in this Book (Qur’an), so that the Messenger becomes a witness over you, and you become witnesses over mankind. Therefore, observe Salah, pay the Zakah and hold fast to Allah. He is your Master. An excellent Mester and an excellent Helper!

Holding fast to Him protects one from doom and destruction, for the one who is journeying towards Allah is like one who is travelling on a path towards his intended destination. Hence he needs guidance on the road and he needs to be safe whilst travelling; he cannot reach his intended destination except after attaining these two things.

The guide will protect him from losing his way, and will guide him to the right path; and equipment, physical strength and weapons will help him to be safe from bandits and any other troubles he may encounter on the road.

So holding fast to the rope of Allah will lead him on the path of guidance and help him to follow the guide.

Ibn ‘Abbaas said: Adhere to the religion of Allah.

Ibn Mas‘ood said: It is the jamaa‘ah (main body of the Muslims). And he said: You should adhere to the jamaa‘ah, for it is the rope of Allah that He has enjoined us to hold fast to. What you may find of things you dislike when you are with the jamaa‘ah is better than what you may find of things you like when you are scattered.

Mujaahid and ‘Ataa’ said: It means adhering to the covenant of Allah. Qataadah, as-Saddi and many of the scholars of tafseer said: It means adhering to the Qur’an.

Then he said: As for holding fast to Him, it means putting one’s trust in Him, seeking strength with Him, seeking protection with Him, and asking Him to protect the individual, give him strength and ward off harm from him. For the result of holding fast to Him is that He will ward off harm from His slave, for Allah defends those who believe. So He will ward off from his believing slave, if he holds fast to Him, any cause that could lead to problems, and He will protect him from that. So He will protect him from doubts and desires, and from the schemes of his enemies both apparent and hidden, and from the evil of his own self. He will ward off from him the consequences of that which may lead to problems and troubles after the causes thereof are all present, commensurate with the strength with which he holds fast to Him, so that the causes of troubles and problems will be removed in his case, and thus Allah will protect him from what could result from that and the causes thereof. He may ward off from him something that He had decreed by means of another decree, and something that He willed by means of something else that He wills, thus protecting him from it. End quote from Madaarij as-Saalikeen (1/457-460).

Allah says: “Hold fast, all together, to the Rope of Allah.” The scholars mention five interpretations of the term, “rope”:

◆The Qur’an,

◆Being sincere with Allah

◆The whole religion of Islam

◆The pious and upright scholars

◆Our Prophet Muhammad ﷺ

The ‘holding fast” that is mentioned in the Qur’an is of two types: holding fast to Allah, and holding fast to the rope of Allah.

The fifth meaning encompasses all the previous meanings mentioned. It is through our Prophet ﷺ that we are able to reach Allah, as Allah Himself has mentioned that the Prophet ﷺ is the door to Allah. May Allah give us the ability to follow the Prophet ﷺ and his guidance.

It is the responsibility of the Muslim Ummah to understand the reality of the rope of Allah and to spread this message to the people around us.

Our Prophet ﷺ is mercy, a blessing to all creation. Allah says:

“We have not sent you but as a mercy to all the worlds.”

Our beloved Prophet ﷺ not only showed mercy to the believers, but also to those who do not believe and even to those who showed enmity to him. Look at the hadith of the moths and the fire. One meaning of the fire here is the dunya, our lower selves and our desires. Allah sent the Prophet Muhammad ﷺ to save mankind from destruction and the Hellfire. When we give preference to things other than Allah, we are essentially bringing ourselves to destruction.

Look at the story of the Prophet ﷺ at Ta’if. The angels guarding the two mountains were ready to destroy the people of Ta’if who had cursed and stoned him, and yet our Prophet ﷺ had hoped that from their progeny would come forth people who worship Allah and would be close to Him. Similarly, at the battle of Uhud, when the Prophet ﷺ was injured, he prevented his Companions from cursing the Quraysh and instead prayed for their guidance.

No justice is like the justice that Prophet Muhammad ﷺ showed. No country exists today that treats prisoners of war the way Prophet Muhammad ﷺ treated his prisoners and those who showed enmity to him. People today champion human rights, yet the very same people violate the rights of many people in this world. The Prophet ﷺ taught us the reality of human rights. He commanded those in charge of the prisoners of war to feed them with food that was better than what everyone else, including what the high-ranking commanders ate. This was the kindness he displayed in his dealings with disbelievers who had showed enmity to him and fought against him. There is no doubt that he treated disbelievers who were not hostile towards him with more kindness and he treated Muslims with more kindness still.

THE FAST OF THE TONGUE

當你開口說話只會有兩種結果，一是對你有利，二是對你不利，沒有所謂的中間效果。所以，每說話前要三思過 。

When you open your mouth to speak, there will only two things can happen. Your words will either be for you or against you. There’s nothing in between. (Mufti Menk)

Abu Sa’id al-Khudri reported: The Prophet (S.A.W.) said, “When the son of Adam wakes up in the morning, all of his limbs defer to the tongue and they say: Fear Allah regarding us, for we are only a part of you. If you are upright, we are upright. If you are crooked, we are crooked.”

Source: Sunan al-Tirmidhī 2407

This Hadith shows the importance of guarding one's tongue against that which is prohibited. Even the slightest carelessness on the part of the tongue can make all the organs suffer for it. Crookedness of the tongue means the careless use of the tongue which lands the whole body in trouble; and keeping the tongue straight means keeping oneself safe from all kinds of troubles and ordeals.

●The Tongue Expresses what is in the Heart:

If a person is good, it reflects in their saying. Allah has made it very easy for the tongue to move, and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” - Sunan at-Tirmidhi (1912), Mishkaat (4838) and Riyaadh as-Saleheen (2/1521)

And at the same time, the tongue is a great blessing from Allah. If we look at the animals, who are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we should show for this great blessing should include, using it as follows:

(a) for the obedience to Allah, 

(b) for reading the Qur'aan, 

(c) for seeking Knowledge, 

(d) to enjoin good and forbidding evil. 

→The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allah says in the begining of Soorah al-Mumineen, “Indeed successful are the Believers, those who in their prayer have Khushoo’ (fear of Allah) and those who refrain from vain talk.” [Soorah Mumineen : 1-3]

Here Allah mentions that refraining from vain talk is a sign of the successful believers. Allah also mentions refraining from vain talk after he mentions al-Khushoo’. This is because too much talk makes the heart hard. It is not possible to reach the level of Khushoo’ (fear of Allah) unless one refrains from vain talk.

Imaam an-Nawawee - rahimahullah - mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” - Kitaabul-Adhkaar

And for those who take heed there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” - [Soorah Qaf (50):18]

The Messenger of Allah, Muhammed - SallAllahu 'alaihi wa sallam - said, “Whoever believes in Allah and the Last Day should speak good or keep silent.”

Imaam ash-Shafiee - rahimahullah - said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

The earlier mentioned Qur'aanic verses, Hadeeth (sayings) of our noble Prophet and advices by the scholars of Islaam are a guide for those searching for salvation against vain talk. So before we talk, should we not ask ourselves....

>Will this saying of mine please Allah?

>Will this saying of mine bring me closer to Allah?

>Does this saying earn with it obedience to Allah?

>If yes, then speak, otherwise one should keep quiet.

安拉不喜歡人們宣揚惡事，除非他是被人虧枉的。安拉是全聽的是全知的。「古蘭經：4:148」Allah does not like the evil words to be said openly except from anyone wronged. Allah is All-Hearing, All-Knowing.

THE FAST OF THE TONGUE

In Ramadan, we fast with our mind, stomach, limbs and tongue. How does the tongue fast? It fasts from uttering anything that is displeasing to Allah, all praises and glory be to Him. The harm of the tongue is great and its dangers are huge. In a well known hadith, the Prophet (S.A.W.) was asked whether we would be held accountable for what we say. He (S.A.W.), replied:

“Is there anything that has thrown people on their faces – or he said on their noses – into the Fire except that which their tongues reap?” (Recorded in al-Tirmidhi)

Don’t let Ramadan be a time to let your tongue reap bad deeds. Take care not to backbite, or mention the faults of others, or participate in vain talk. Surely Allah will be merciful to the one who guards their tongue from such acts. We should remember, as Allah advises us in the Qur’an:

“Not even a word can he utter but there is a watcher with him, ever-present.” (Surah Qaf:18)

We will be held to account for everything that our tongue says. In this regard, the Prophet (S.A.W.) said:

”Whoever guarantees me (the chastity of) what is between his legs (i.e. his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise.” (Recorded in Al-Bukhari)

When our righteous predecessors disciplined themselves with the morality of the Qur’an and Sunnah, they weighed their utterances and considered their words. They did not take words lightly. When they uttered, they uttered the praises of Allah and remembrances of him, because they feared their meeting with their Lord. They refrained from treachery, backbiting, obscenities and vain talk. They said a good word, or remained silent.

Allah advises us in the Noble Qur’an:

“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily Allah is the One who Forgives and accepts repentance, Most Merciful.” (Surah al-Hujurat:12)

There are ten misdeeds that can emanate from our tongues if we don’t control them properly. Among them are lying, backbiting, slander, obscenity, cursing, shamelessness, false evidence, derision and scorn. How can a believer fast and then give free reign to their tongue? How can someone fast and then lie and backbite or abuse others forgetting about the Day of Judgement? Is Islam anything other than deeds, practice, methodology, submission, behaviour and application? The purpose of fasting is not hunger and thirst, it is discipline.

The tongue is therefore a means to good or evil. Let’s ensure it is a source of good for us by moistening our tongues with the remembrance of Allah this Ramadan.

Reference: https://www.siasat.com/

Darood Ibrahimi (Darood Sharif Recitation)

 

Ayat al-Kursi

 

我讀【古蘭經】之筆記： 第二十二章—朝覲(AL-HAJJ)

 第二十二章—朝覲

《眾先知》章說，安拉的懲罰繼續追隨著不信教的人，因為他們拒絕接受真理。該章最後一節經文說穆聖祈求安拉懲罰不信教的人因為他們堅持敵對態度。本章開端一句經文為穆聖的祈禱作了回答。這是本章與《眾先知》章的直接連繫。可是在前幾章與本章的主題之間存在著更廣泛的連繫和更深刻的關係。在《瑪爾彥》章中開始的主題，在較後的《塔哈》章和《眾先知》章中被發展和更詳細地闡明並在本章中完成。《瑪爾彥》章解釋並著實駁斥了基督教的基本原理，因為如果不駁斥這些原理，新教義就不可能有正當的理由存在。穆聖宣稱為全人類帶來了新的教義與新的經典。假如基督教仍能像它早期那樣純潔地呈現在這世界上，假如在這世界上還確實有一種可以稱為真正的、實際的和切實可信的宗教的話，那就不必產生一種新的宗教。因此，基督教基本原理必然被證明是虛假和毫無根據的。

《瑪爾彥》章清楚地說明伊撒的降生，看來與安拉的其他使者毫無分別，也毫無任何優越之處。《塔哈》章對經典是一種禍害這伊基督教義給予完全充分的駁斥，而《眾先知》章則以不同方式處理了這同一主題，而且原始罪惡這一教義也證明是十分站不住腳的，很清楚的，假如人類為了繼承罪惡而受苦並由於缺乏自由意志而不能扔掉罪惡的話，那麼，安拉的使者的降臨就失去了真正的目的性，而且人們也不能被認為是可以匯報他們的行為和所做的事情的。可是，本章對我們說，假如伊撒達到了精神完美的最高階段，那就不需要新的經典和新的使者。但是穆聖宣稱是一位新的使者並已帶來一本新的經典這一事實本身構成對基督教這一信念的一種挑戰。

從這個Surah開始，《古蘭經》的經文進入一個新的領域：捍衛真理。  前面的幾個Surah都是真主命令他的使者向信士們闡明伊斯蘭信仰的正道，與惡魔的邪惡對抗，而從這以後的四章﹐著重闡明信士捍衛真理的原則。 真主的天房是真理的象征，那裡曾經發生過真主考驗易卜拉欣父子的故事，人們每年去朝覲，就是對真主教誨的回顧，是敬畏之心的洗禮，永遠保持純潔。

本章主題分成五個主要部分：

(1) 不信教的人受到安拉懲罰的預告，因為他們拒絕接受穆聖的宣告，這一宣告以下列合理的前提為依據：

(a) 他的教導是人類必不可少的，是以真理和智慧為基礎的，它們具有確實的論據來證明它們的持久效用以及不信教的反對意見的虛妄性。

(b) 安拉的跡象支持穆聖的事業——他的信奉者在物質和精神上都在繁榮，而他的敵人像過去幾位先知的敵人那樣在他手中遭到失敗。

(c) 他將受安拉所賜的非凡恩惠與幸福。

(d) 他的教導旨在為世界各民族之間帶來和平、和諧與親善。

(e) 一切虛假的宗教和宗教制度，包括基督教在內，在伊斯蘭教不可戰勝的攻勢下都將退卻並將最終被徹底擊潰。

(2) 安拉的所有使者都遭到反對，邪惡的人們在他們的道路上放置各種路障。但是安拉除去了所有那些障礙，真理的事業最後獲得勝利。

(3) 穆聖的降臨達到了眾聖之父伊布拉欣在把他的兒子和他的妻子哈賈爾留在荒蕪貧瘠的麥加時間向安拉所祈禱的目的。 

(4) 穆聖受到長期與劇烈的反對，以極大的忍耐心和堅韌不拔的意志忍受了無數的艱難，現在他被允許為自衛而與敵人戰鬥的時刻已經到來。自衛戰不僅是許可的，而且在真理的事業危急時是值得稱讚的；安拉援助進行自衛戰的人們。假如不允許保衛真理的戰爭，也沒有人會崇拜安拉，罪惡就會統治世界。

(5) 安拉的教導像雨水那樣給予精神上死氣沉沉的世界以新生與活力，因此它必定成功。新啟示取代舊啟示的循環將繼續不斷地演變下去。一個特定的教導結束了它規定的存在時期並達到了它預期的目的後，新的啟示遂取而代之並成為安拉意志與目的的傳達工具。

本章以安拉的許諾結束：安拉將幫助穆聖，因為他是主許的導師。因此，他的信奉者應完全與無條件地效忠於他。這是通向勝利與成功的道路。

The Most Beloved Words to Allah

 

What is Special About the Days of Tashreeq?

 

The Prophet (S.A.W.) said concerning the days of Tashreeq: “They are days of eating, drinking and remembering Allah.” The Prophet  (S.A.W.) forbade fasting on these days: “Do not fast on these days, for they are the days of eating, drinking and remembering Allah.” Narrated by Ahmad.

The days of Tashreeq are the days following the Eid day. These are the appointed days Allah mentioned in chapter Al-Baqarah:

Celebrate the praises of Allah during the Appointed Days. But if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him. (2:203)

The strongest opinion on why they are called Ayyam-ut-tashreeq or the days of Tashreeq is because prior to the invention of the refrigeration system, the pilgrims used to slice the meat they acquired from the udhiyah, season it with salt and then let it dry in the sun in an early and traditional style of food preservation.

The dehydrating of the meat allowed the pilgrims to preserve it and carry it with them on their long journey back from wherever they came.This process in itself is called tashreeq, and it was derived from the Arabic word which means sunrise or sunshine. The process entails the exposure of the meat to the sun for a long time.

And although most of the pilgrims don’t practice this anymore, if you look carefully in the camps of Mina, perhaps you will see some people still practice the tradition, and you might see the meat “jerky” already hung on ropes and on different sides of their tents.

Celebration and Worship

These days are considered days of celebration and worship. It is not recommended for the pilgrims to fast on these days, rather they should enjoy the celebration of the Eid by feasting, eating and drinking. The Prophet said:

The days of Tashreeq are days of eating and drinking (i.e. feasting). (Muslim)

The wisdom behind these days is to allow the pilgrims to celebrate the season and encourage them to eat from the meat they have offered for the sake of Allah. The pilgrims in the past used to come from far distances, and meat for them was a very precious meal. Now that they have plenty of it, they were given the incentive and encouragement to consume it during the days of Eid without any feeling of guilt.

It was normal during these days to walk around the camps of Mina seeing smoke all over the place and smelling nothing but barbecue. Today things are different, and pre-catered meals are becoming the standard. Allah said:

The big animals of sacrifice (like camels and cows) are made by Us among the symbols of Allah for you, in which there is much good for your benefit. So recite the name of Allah over them as they are lined up (for sacrifice). Then, once their flanksfall down (after slaughter), eat of them and feed the one who is content and the one who wishes to receive. Thus We have made them (the animals) subjugated to you, so that you may be grateful. (22:36)

Rulings for Pilgrims

It is only permissible to fast these days for the pilgrims if they were unable to offer the sacrificial animal, and therefore these pilgrims become obligated to fast three days during the Hajj and seven when they arrive home. Allah said:

…and when ye are in peaceful conditions (again), if any one wishes to continue the ‘umrah on to the Hajj, he must make an offering, such as he can afford, but if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all… (2:196)

The days of Tashreeq are minimum of two: the 11th and the 12th; the 13th is an optional day for those who desire to stay longer, as Allah mentioned in the verse previously quoted:

But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. (2:203)