Par atjenese le 14 August 2010 à 05:16Assalamu’alaikum Warohmatullohi Wabarakatuhu...
Da’wah (Presenting Islam to Non-Muslims):
(ICII Publications, 1993, International Council for Islâmic Information (ICII), MCC, Ratby Lane, Markfield, Leicestershire LE67 9RN, United Kingdom, Phones: (01530) 244944, 244945 Fax : 244946)
Da'wah, conveying the message of Islâm to non-Muslims, is an obligation upon Muslims. Allâh I the Almighty commanded and guided us in the Qur’ân to perform da'wah (in a specific manner):
"Invite (call) to the way of your Rabb with wisdom and beautiful preaching and argue with them in ways that are best and most gracious. " (Qur'an 16:125).
The 4 key words in this verse are "invite", "all", "wisdom", and "beautiful preaching". Many da'wah workers and organizations around the globe have successfully based their da'wah activities on this verse.
To them, to "invite" implies to gently pursue, attract, be polite, be friendly, be caring and understanding, amongst other things. We cannot, for example, "invite" a non-Muslim to listen to anything about Islâm, let alone study Islâm or become interested in it, by calling him Kafir, unclean, or other hurtful names. The Holy Prophet r did not allow even the pagans (who, by the way, not only refused to follow the Prophet’s teaching, but dumped camel intestine on him, boycotted the Muslims for three years and killed his closest companions, amongst other things) to be lampooned in satirical poetry by, Hassan bin Thabit by saying "what about the fact that I have common descent with them?" (Bukhari, from Aisha)
We should follow the example of the Holy Prophet r by not reviling others. In this way, we portray a highly civilized form of behavior, as demanded by Islâm, and therefore become the best advertisement for Islâm, which is exactly what a true da'ee should be. Muslims who give the religion a bad name and image by behaving in fanatical, violent, highly emotional, not receptive to reason, narrow minded, dogmatic and other un-Islâmic ways, do, unfortunately, make the work of the da'ee that is much more difficult. They simply reinforce the already negative image of Islâm in the world today.
Remember also the command from Allâh to the Prophets Moosa and Haroon, peace be upon them:
"Go both of you to the Pharaoh. Lo! He has sinned. Speak to him a gentle word, so that he may listen or feel fear." (The Qur'an 20:43 -44)
So even to the Pharaoh, who boiled people in cauldrons of oil, proclaimed himself God, etc., we are required to say a gentle word, let alone those less evil than him.
The next important word is "all". This means ALL, with no exceptions. Every non-Muslim is a potential Muslim how so bad or anti-Islâm he may seem to be. Remember Umar bin Khattab t, Khalid bin Walid t, before their conversion to Islâm, for example. Muslims should not be very choosy in who they are willing to interact with. There are at least three reasons for this:
I. It is better for us to explain Islâm to everyone, however hostile, hypocritical and cynical they may seem to be, rather than let them teach themselves and perpetuate the misconceptions, or worse, the distortions, misrepresentations, etc. By participating, we can at least make known to them the true Islâm. 'Waste of time', you say? See reason no. 2.
2. The objective of da'wah work is not to convert the non-Muslims, but simply to deliver the message of Islâm to them, in the best way we can, and that means with "wisdom and beautiful preaching". Acceptance or rejection is up to the individual concerned. The success of any da'wah activity is not in your hands. Only God has the power to give hidayah (guidance) to anybody or any people. Not even the Holy Prophetr was given this power. Remember the case of his beloved uncle Abu Talib t.
3. A Muslim da'ee who has tried to get the attention of non-Muslims (or for that matter, uninterested converts or born Muslims) will know how difficult it is to succeed. Certainly it is not as "easy" as carrying out da'wah only to Muslims who are already committed, e.g. those who regularly go to mosque, attend Islâmic talks, seminars, da'wah programmes etc., and whose attention are not difficult to obtain.
The next key words in verse, 16:125 are "wisdom" and "beautiful preaching". Let us consider them together, for the sake of brevity. They require that we prepare an effective strategy to make the invitation successful. One strategy that has been quite successful is reproduced here in the form of a set of guidelines:
GUIDELINES FOR TALKING TO NON-MUSLIMS ABOUT ISLÂM
AIM: To convey the message of Islâm, and to share one's love of Islâm.
The aim should NOT be to convert the non-Muslim, since the non-Muslim must make that decision of his own free will, with no pressure from others. Of course, if he chooses to accept Islâm, Alhamdulillah; and we will give every help he needs during and after his conversion. Our role is to help the person to discover himself, and to find a true direction or purpose in his life. Getting to know about Islâm is a spiritual journey for him, and he will receive help and guidance in it from Allâh I; our role is merely to assist him in whatever way we can in that journey.
1. Personal one to one approach is the method of choice. It brings the non-Muslim closer to Islâm. Before embarking upon conversation about Islâm, take time to get to know the person ¾ about him, his family, work etc. (but of course only as much as he seems willing to tell). Be a sincere friend to him. Be caring about his welfare. This is a practical demonstration of Islâm and to be oneself good Muslim is the best method of Da'wah. By getting to know him, you can also plan the most effective strategy and approach to tell him about Islâm. Every individual is different, and needs at approach to suit his own needs.
Try to find out also how much he already knows about Islâm, and about any misconceptions, problems or doubts he has concerning Islâm. As to the problem how to begin the conversation, a sharp and dedicated da'ee will find an excuse to start the dialogue about Islâm. A suitable opening question might be: “How did you first come into contacts with Islâm?” Or "How did you hear about our Center? Or one can ask a question about some news involving Muslims and its background and turn the question around by asking if he/ she knows about Islâm and Muslims. Do this in a gentle, friendly manner ¾ don't let it seem like an interview, or ever worse, interrogation. Try to draw him out, let him do a lot of the talking, and help him to feel as relaxed as possible. Depending upon the situation, continue the discussion or promise some literature.
2. With the people you meet regularly, never spend too much time discussing Islâm. Islâm in small doses is digested better than in large doses. Never give books or the Qur'an right away. Always begin with small brochures then booklets. A copy of the Qur'an or full size books should be given only after they are requested repeatedly. Never give more than one book at a time and follow up if the person has read the book and asks questions.
3. Try to get to know something about the cultural background of the major groups of non-Muslims and converts. This will also help us to plan suitable approaches in our da'wah. Non-Muslims are not a uniform, homogenous entity. They are not similar in all places. Each is very different from the other, each may pose a very different challenge, each may require a different approach. Westerners, for instance, tend to question everything and are often quite skeptical ¾ one needs to explain things in detail, reason things out, to convince them. Asian non-Muslims are more likely to face problems with their families if/when they convert. The Chinese especially, fear losing their ethnic identity ¾ one must reassure them that, in accepting Islâm, they become Muslims and do not switch over to another ethnic group.
Be rational (not emotional), and be gentle in your approach, even if he is aggressive or emotional, or even insulting. Be respectful toward him. Allâh I has given each person a mind with which to think and a heart with which to feel, and he is entitled to his own opinions and feelings. Avoid being confrontational, and don't feel that it is a "battle" or contest which you must "win".
5. Don't be overzealous or overdo your da'wah. When you see from his face or body language that he is losing interest, stop conversation. You could ease the tension by suggesting you both have a cup of tea, or by introducing him to someone else at the Center. Remember that da'wah is a long process, and cannot be achieved in a single session, or even in a few sessions ¾ it demands consistent effort and a lot of patience.
6. Let him set the pace. For each individual, learning about Islâm is a very personal experience, and it is essential that he takes his own time to go through it. Do not set any time limits, but gently guide him step by step as he is ready. It is very important that he does not feel any pressure, as this will put him in the wrong frame of mind for learning about the joy and inner peace of Islâm.
7. Da'wah is an exchange of ideas and perceptions. Let it be a real conversation, not a monologue by the da'ee. Many non-Muslims despite having very little knowledge of Islâmic teachings, have ideas and beliefs which are very close to the Islâmic ones. They also often come with some stunning and insightful perceptions and comments, which are truly instructive for the da'ee.
8. If the target audience happens to be a group of more than five persons, the relationship may become a bit more impersonal, like giving a speech to a group. In such cases, questions should be invited after the lecture and some brochures may be distributed. Those group talks are the best which avail opportunity to the speaker of developing personal contacts with new persons.
9. In most cases debates have not been found to be suitable means of da'wah. Debates work on the principle of knocking out the opponent by exposing and attacking his perceived weaknesses. Debates could be quite entertaining to Muslims but a torture to the opponent group; torture never wins hearts. Quite often, a Muslim da'wah worker wins the debate but loses the debater, rendering the whole exercise futile.
10. Wide distribution of simple brochures and knocking, at the doors are another two methods of reaching out. The first is like throwing seeds from an airplane some will fall on rocks, some in lakes, some in desert and some in fertile lands and grow. While using this approach, it is important to ensure that brochures are simple and can be read within three to five minutes. These must carry address(es) and phone numbers of some Islâmic centers in the area. A Christian missionary organization has applied the 'knocking at the door approach with some success. In this case, every care should be taken to be very polite in seeking permission to enter the house and during the conversation. The meeting must conclude as soon you notice such an indication from the face or the body language of the hosts. The follow up visit should depend on the willingness of the hosts and at their convenience.
1. Aim to demonstrate the beauty of Islâm such as oneness of God and man's direct relationship with Him. Begin with the positive aspects.
2. As far as possible, stick to the main or central principles of Islâm. Try to avoid the less important (ikhtilafi) issues, e.g. Sunni-Shi'a issue; if the person brings up such things, give a brief answer, and then try to steer him back to the more basic principles, so that he will not see things in the wrong perspective. At the same time, if there is a particular aspect of Islâm ¾ or more likely mis-understanding of it ¾ which seriously bothers him, take time to discuss it and help clear his doubts.
3. Emphasize the universalism of Islâm (e.g., Allâh as the Universal God, the only One worthy of True Worship) ¾ the fact that Islâm is a reaffirmation and perfecting of the whole stream of Revelations from God since the time of Prophet Adam; it thus teaches many of the same values and principles that also occur in other major religions. It is not therefore, a totally different and separate religion without any relationship to existing religions. Do not criticize or insult any other religion. As far as possible, avoid comparing Islâm to other religions; just explain the teachings of Islâm itself.
4. It is often appropriate to present Islâm as a way to find the answer to contemporary social problems, which upset many people. Explain that Islâm covers all aspects of life, the social as well as individual, the material (worldly) as well as the intellectual and spiritual; its principles are broad, enabling their implementations to be flexible and dynamic and thus suitable to all times and conditions.
5. Tell the truth always. Try to equip yourself with as much knowledge as possible about Islâm. Don't ever guess; if you don't know, or are not sure, say so, and either refer him to someone who does know, or offer to find out for him (and really do so!) from a reliable source. Always have someone with better knowledge of Islâm available for referral whenever difficult questions arise. Never give video tapes of debates or those talks which appear offensive to them because such material does not open hearts and minds but the person will build defensive walls around himself rendering it impossible to penetrate.
6. Don't be apologetic about Islâm - Islâm with all its aspects, principles and practices, is a perfect religion, given to humanity by Allâh ¾ there is therefore nothing to hide, apologize for or be ashamed of. Don't be upset if anyone criticizes or rejects any aspects of Islâm. Our role is to explain Islâm as best as we can ¾ whether or not he accepts it, is not our responsibility, but is entirely in Allâh's hands.
7. Don't be afraid to accept criticisms ¾ often people judge Islâm by looking at Muslims, and of course many Muslims do not follow Islâmic teachings fully (or sometimes at all). We should admit such failings, and point out that the "fault" is due to people's own weakness, whereas Islâm itself is a perfectly suitable way of life for man and brings him the fullest satisfaction, happiness and peace if followed conscientiously. Do not attack personalities of other religions. This is very unproductive, and only invites the listener to retaliate with attacks on Muslims. For the convert, the da'ee should first build up the person's aqeedah, his acceptance for love of Islâm. Teaching of the ritual practices of Islâm should only come later.
We should aim to make every person feel a comfortable and "at home" as possible at our centers, which should be places where he can simply be himself, and enjoy the company of sincere Muslims, as well as learn about Islâm. He should not feel in any way "out of place".
Any Muslim with some elementary knowledge of Islâm can be a da'wah worker but his effectiveness will depend upon his maturity in approach. We should always be respectful and polite towards non-Muslims, however far from the path they may seem to us to be. We must remind ourselves constantly that each human being has been created by Allâh with the same potential to gain the highest level of consciousness of Him. Thus they might well eventually become far better Muslims than our selves.
Finally, Remember da'wah is a duty which each of us must discharge according to the best of our ability and to please Allâh I. Don't be afraid! Although da'wah is quite a big responsibility, we must remember that we are not doing it alone. Allâh I is always with us. He gives tremendous help to His servants who are sincere and humble in their wish to please Him.
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Par atjenese le 14 August 2010 à 05:08
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
Positivism: The Right Mentality
by Brother Ibrahim Abu Khalid
When we possess knowledge, we know that the trials in life can be passed, since Allah does not place a greater burden on us than we can bear. With knowledge, we know that these trails, once passed, will bear fruits in the form of pleasing our Creator, rising in ranks towards Him, cleansing us of our sins, and strengthening our Iman further...
Allah's Apostle (s.a.w) said: "Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), there is a good for him in it." [Saheeh Muslim]
There is a disease that is consuming the enthusiasm of our youth, the determination of our elders, the spirit of our mothers. It's a disease that has really taken its foothold this century, and grown rapidly. It's the disease of pessimism.
The consequence of our pessimism is that we have committed ourselves to whinging more then acting. A great deal of our talks, articles, Khutbahs and lessons seem to be concerned with how bad the West is treating us. How they do not really understand who we are. How we are being discriminated upon. This feeling of alienation by the West is disturbing considering that as readers and followers of the Qur'an, this treatment comes as no surprise and is a characteristic of the true followers of Allah's religion.
The Nature of Being a Muslim
Islam raised a despotic people from the clenches of injustice and spiritual destitution to that of the greatest power the world had ever seen. But this honour and victory came at a price, for everything which has worth in Allah's Eyes has a price. The companions paid that price with their money and their blood. They faced persecution from their own family, and bore hunger bravely.
The following incidences provide a useful insight into the positive attitudes the Prophet (s.a.w) displayed and his companions adopted.
1- A close companion of the Prophet (s.a.w) Abu Talha, had a son who was very sick. Abu Talha would each day arrive home and enquire from his wife as to the health of their son. One day their son died, and Abu Talha at that time was not at home. When his wife saw that he was dead, she washed and shrouded him and placed him somewhere in the house. When Abu Talha came, he asked about his son's condition, and his wife said that he was in peace.
Abu Talha slept with his wife that night. His wife informed him about the death of their son in the morning. When Abu Talha informed the Prophet of what happened to them, Allah's Messenger said, "May Allah bless you both concerning your night (that is, may Allah bless you both with good offspring). And indeed, Allah blessed Abu Talha and his wife with nine sons, all of whom became reciters of the Qur'an [Saheeh Bukhary].
This story illuminates the patience the Companions had. The wife bore the death of her beloved son patiently, and furthermore kept the knowledge of his death hidden from the father for a more appropriate time. This virtuous act was blessed by Allah, with offspring who would serve as a blessing for their parents in the Hereafter.
2- A female companion had a husband whom she dearly loved. He died however and she was very depressed over his death. So she sought advice from the Prophet (s.a.w), who taught her to recite a Du'a beseeching Allah to replace her loss with something better than it. She obeyed the Prophet (s.a.w), and Allah answered her call, by providing her with a husband better than any women could have - the Prophet (s.a.w) himself.
3- Perhaps one of the greatest shows of optimism came after the Prophet (s.a.w) had been stoned in Ta'if. Bleeding profusely and emotionally hurt, he was visited by the Angel of the Mountains which encompassed the valley of Ta'if. He was offered the choice to have those people who denied his message to be crushed. He (s.a.w) however refused to assign these people to destruction, citing that their offspring may become believers. And indeed, this foresight eventuated.
The Guaranteed Victory
As believers, we are guaranteed victory no matter what our condition is, and that's what makes us special. If we become ill, our sins fall away from us like leaves fall from a tree. If our child dies, he or she will wait for us in the Hereafter and intercede for us until we enter paradise. If we fight in a war, we will either win, or die as martyrs, which is a greater victory in itself.
So the question begs to be asked, why then are Muslims so pessimistic?
Clearly this stems from a lack of knowledge and trust in Allah. For when we possess knowledge, we know that the trials in life can be passed, since Allah does not place a greater burden on us than we can bear. With knowledge, we know that these trails, once passed, will bear fruits in the form of pleasing our Creator, rising in ranks towards Him, cleansing us of our sins, and strengthening our Iman further. The trust in Allah will make us certain that nothing is lost with Allah, no fear we experience, nor pain, sadness, anguish or distress.
Indeed, Allah Says "So verily along with every hardship, is relief". This means there has to be hardship, in whatever form it takes, in the form of death, loss or poverty, divorce, difficult relatives, or persecution.
Time to Act
If this Ummah persists in complaining rather than acting, we'll get nowhere. We already know that the Kufaar hate us, and have known this for centuries, and have known that they never will like us. If these people persecuted their own prophets, why wouldn't they persecute us today? Allah has already warned us about their feelings towards us: "And verily the Jews and Christians will never be pleased with you until you follow their religion."
And this emotion should be carried forth in all aspects of our lives, for if the companions had resigned themselves to the trials of life, they would never have succeeded.
Rather, we should feel delight for the faith we have embraced, continue our struggle to spread and establish Allah's Word on this earth no matter the consequences, and whenever grief hits anyone of us, remember the Hadith: "Strange are the ways of a believer, for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), then there is a good for him in it."
Par atjenese le 14 August 2010 à 05:05
Assalaamu'alaykum Wa rahmatullahi wa barakaatuhu
Importance of greeting one another with salaam
All people have the custom of greeting one another, and every group has its own distinctive greeting that distinguishes them from other people.
The Arabs used to greet one another with the words “An’im sabaahan” or “An’imu sabaahan” [equivalent to “Good morning”], using words derived from “al-ni’mah”, which means good living after the morning. The idea was that because the morning is the first part of the day, if a person encounters something good in the morning, the rest of the day will be good too.
When Islam came, Allaah prescribed that the manner of greeting among Muslims should be “As-salaamu alaykum,” and that this greeting should only be used among Muslims and not for other nations. The meaning of salaam (literally, peace) is harmlessness, safety and protection from evil and from faults. The name al-Salaam is a Name of Allaah, may He be exalted, so the meaning of the greeting of salaam which is required among Muslims is, “May the blessing of His Name descend upon you.” The usage of the preposition ‘ala in ‘alaykum (upon you) indicates that the greeting is inclusive.
Ibn al-Qayyim said in Badaa’i' al-Fawaa’id (144):“Allaah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting among the people of Islam should be ‘al-salaamu ‘alaykum’, which is better than all the greetings of other nations which include impossible ideas or lies, such as saying, ‘May you live for a thousand years,’ or things that are not accurate, such as ‘An’im sabaahan (Good morning),’ or actions that are not right, such as prostrating in greeting. Thus the greeting of salaam is better than all of these, because it has the meaning of safety which is life, without which nothing else can be achieved. So this takes precedence over all other aims or objectives. A person has two main aims in life: to keep himself safe from evil, and to get something good. Keeping safe from evil takes precedence over getting something good…”
The Prophet (SAW)made spreading salaam a part of faith. Bukhari and Muslim narrated from ‘Abd-Allaah ibn ‘Umar that a man asked the Messenger of Allaah (SAW): “What is the best thing in Islam?” He said, “Feeding others and giving the greeting of salaam to those whom you know and those whom you do not know.”
Ibn Hajar said in al-Fath (1/56): “i.e., do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.”
Ibn Rajab said in al-Fath (1/43): “The hadeeth makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is perfect good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties.”
Al-Sanoosi said in Ikmaal al-Mu’allim (1/244): “What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.”
Al-Qaadi said in Ikmaal al-Mu’allim (1:276): “Here the Prophet (SAW )was urging the believers to soften their hearts. The best Islamic attitude is to love one another and greet one another, and this is achieved by words and deeds. The Prophet (SAW) urged the Muslims to foster love between one another by exchanging gifts and food, and by spreading salaam, and he forbade the opposite, namely forsaking one another, turning away from one another, spying on one another, seeking out information about one another, stirring up trouble and being two faced.
Love is one of the duties of Islam and one of the pillars of the Islamic system. One should give salaams to those whom one knows and those whom one does not know, out of sincerity towards Allaah; one should not try to impress other people by giving salaams only to those whom one knows and no-one else. This also entails an attitude of humility and spreading the symbols of this ummah through the word of salaam.”
Thus the Prophet (SAW) explained that this salaam spreads love and brotherhood. Muslim narrated from Abu Hurayrah (RA) that the Messenger of Allaah (SAW) said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salaam amongst yourselves.”
Al-Qaadi ‘Ayaad said in al-Ikmaal (1/304): “This is urging us to spread salaam, as mentioned above, among those whom we know and those whom we do not know. Salaam is the first level of righteousness and the first quality of brotherhood, and it is the key to creating love. By spreading salaam the Muslims’ love for one another grows stronger and they demonstrate their distinctive symbols and spread a feeling of security amongst themselves. This is the meaning of Islam.”
Abu Hurayrah (RA) related that a man passed by the Messenger of Allaah (SAW) whilst he was sitting with some others, and said “Salaam ‘alaykum (peace be upon you).” The Prophet (SAW) said, “[He will have] ten hasanaat (rewards).” Another man passed by and said “Salaam ‘alaykum wa rahmat-Allaah (peace be upon you and the mercy of Allaah).” The Prophet (SAW) said, “[He will have] twenty hasanaat.” Another man passed by and said “Salaam ‘alaykum wa rahmat-Allaahi wa barakaatuhu (peace be upon you and the mercy of Allaah and His blessings).” The Prophet (SAW) said, “[He will have] thirty hasanaat.” [Nasaai]
The Prophet (SAW) commanded us to return salaams, and made it a right and a duty. Abu Hurayrah (RA) said that the Prophet (SAW) said: “The Muslim has five rights over his fellow-Muslim: he should return his salaams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him [say “Yarhamuk Allaah”] when he sneezes.” [Muslim & Bukhari]
It is clear that it is obligatory to say salaam and return salaams, because by doing so a Muslim is giving you safety and you have to give him safety in return. It is as if he is saying to you, “I am giving you safety and security,” so you have to give him the same, so that he does not get suspicious or think that the one to whom he has given salaam is betraying him or ignoring him. The Prophet (SAW) told us that if Muslims are ignoring or forsaking one another, this will be put to an end when one of them gives salaam. Al-Bukhari reported that Abu Ayyoob (RA) said: “The Messenger of Allaah (SAW) said: ‘It is not permissible for a Muslim to forsake his brother for more than three days, each of them turning away from the other if they meet. The better of them is the first one to say salaam.’”
And AbdAllah ibn Amr related that a man came to Rasul Allah and asked him, “Which Islam is the best?” He said, “To feed the hungry and to give salam to those you know and those you don’t know.” [Bukhari and Muslim]
Par atjenese le 14 August 2010 à 05:03
Assalamu’alaikum Warohmatullohi Wabarakatuhu...
How Can the Muslim Discipline One's Self?
By Sheikh Muhammad Al Munajjid
Acknowledging your shortcomings is one of the first steps in disciplining yourself. Whoever acknowledges that he has shortcomings has started on the path to self-discipline. This acknowledgement is one of the things that make us discipline ourselves and be persistent in doing so. This acknowledgement should not put you off disciplining yourself. It is a sign of Allah’s care when a person tries to change himself and develop, as Allah says (interpretation of the meaning):
“Verily, Allaah will not change the condition of a people as long as they do not change their state themselves” [al-Ra’d 13:11]
So whoever tries to change for the sake of Allah, Allaah will help him to change. Each person is individually responsible for his own self, and will be questioned individually, as Allaah says (interpretation of the meaning):
“There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)” [Maryam 19:93-95]
Man cannot benefit from what he has been told about goodness unless he himself takes an interest in that. Do you not know the story of the wife of Nooh and the wife of Loot, who were members of the households of two Prophets, one of whom was one of the Messengers of strong will? Imagine how these Prophets strove to guide their wives and how much guidance these wives received, but there was no interest on their part, so it was said to both of them:
“Enter the Fire along with those who enter!” [al-Tahreem 66:10 – interpretation of the meaning]
Whereas the wife of Pharaoh – even though she was a member of the household of one of the greatest evildoers – is presented by Allah as an example to those who believe because she disciplined herself. The ways in which a Muslim can discipline himself are as follows:
1- Worshipping Allah, keeping in contact with Him and submitting to Him. That is done by paying attention to doing obligatory acts of worship well, and cleansing your heart of any attachment to anything other than Allah.
2- Reading Qur’aan a great deal, pondering its meanings and seeking to understand it.
3- Reading useful religious books that describe the ways of treating and cleansing the heart, such as Mukhtasar Manhaaj al-Qaasideen, Tahdheeb Madaarij al-Saalikeen and so on; reading the biographies of the salaf and learning about their attitude and behaviour, such as Sifat al-Safwah by Ibn al-Jawzi and Ayna nahnu min Akhlaaq al-Salaf by Baha’ al-Deen ‘Aqeel and Naasir al-Jaleel.
4- Attending educational programs such as classes and lectures.
5- Making good use of your time and using it to do things that will be of benefit in both worldly and spiritual terms
6- Not indulging too much in permissible things and not paying too much attention to them.
7- Keeping company with righteous people and looking for righteous companions, who can help you to do good. Those who live alone will miss out on a lot of the characteristics of a good brother such as preferring others to oneself and being patient.
8- Trying to act on what you learn and put it into practice.
9- Checking closely on yourself.
10- Having confidence in yourself – whilst relying on Allah – because the one who has no confidence cannot act.
11-Despising yourself for not doing enough for the sake of Allah. This does not contradict the things mentioned above. Man has to strive hard whilst still thinking that his efforts are not enough.
12-Practising withdrawal or isolation as prescribed in sharee’ah..You should not mix with people all the time, rather you must have some time which you spend alone, in worship as prescribed in Islam. We ask Allah to help us and you to discipline ourselves and submit to that which Allah loves and is pleased with.
May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions
Par atjenese le 14 August 2010 à 04:31
Assalamu’alaikum Warohmatullohi Wabarakatuhu…
Praise be to Allah! may Allah’s blessing and peace be upon our Prophet Muhammad, his family and Companions.
Purity (Tahârah) is a beautiful word that is pleasing to the eye, and a quality which everyone wishes to maintain. From an Islamic perspective, purity has a general meaning. Thus it may mean, on one hand, physical cleanliness which is the purity (of the body) from perceptible filth or ritual purification. On the other hand, it may mean spiritual purity which is the purity of the self from vices, sins and abandoning disobediences, and getting used to good deeds and words. This comprehensive meaning of purity is expressed in the words of Prophet Muhammad, r (This symbol means “may Allah send His blessing and peace upon him”), as reported by Abu Hurairah, (may Allah be pleased with him):
“What do you think if there was a river at the door of one of you in which he bathes five times a day: Does this leave any dirt on him?’ They answered, ‘Nothing is left.’ The Prophet r said, ‘That is like the five prayers with which Allah remove sins.” (Bukhari & Muslim)
Ritual purity is a prerequisite to prayer (Şalât); this comprises either ablution (wudu’) for minor impurity or ceremonial bath (ghusl) for major impurity. If a Muslim purifies himself in accordance with Allah’s commandments and the Prophet’s instructions, his prayer will purify him of sins. Islam is the religion of both outward and inward purity. Allah’s Messenger r warned those who neglected physical purity which is considered a prerequisite for validity of certain devotions, like prayer, touching or holding the Holy Qur’an, etc. Ibn ‘Abbass reported Allah’s Messenger’s words when he passed by two
“They are being punished for some- thing which seemed trivial to them: this one used not to clean himself of urine; whereas the other was used to tale bearing.” Then he requested a wet branch which he split into two half and put a half on either grave, then said, “With that, punishment will be reduced unless they (the branches) become dry.” (Bukhari & Muslim)
Training his companions to love purity, he used to say the following supplication:
“O Allah! Praise be to You as much as that which fills the heavens and the earth and as much as You will. O Allah! Purify me with snow, hail and cool water. O Allah! Purify me of sins as a white dress is purified of dirt.” (Ahmad)
The teachings of Islam urge cleanliness. Jâbir narrated that Allah’s Messenger r once came to them and saw a man with shaggy hair. He said,
“Couldn’t he find something to tidy his hair up?” When he saw another man with dirty clothes, he said, “Couldn’t this man find water to clean his dress?”
(Ahmad ,Nasai and Abu Daud)
Ibn Al-Qayyim stated: “If a person purifies himself and then meets Allah in the Hereafter he will enter Paradise without obstacles. However, in case he does not purify himself in this world: if his impurity persists, like the disbeliever, he will not be allowed into Paradise; but if his impurity is transient, he will be allowed to enter Paradise after he is purified in Hell of that impurity for a period of time.” (Ighathatullahfan 1/57)
What demonstrates the comprehensiveness meaning of purity in Islamic perspective is the fact that was expressed in the Holy Qur’an in one word (i.e. Taharah) which gives several meanings:
1. Purity from sins. The Qur’an says in this regard, which meaning is translated as:
(Take alms from their wealth in order to purify them and sanctify them with it.) (9:103)
According to Ibn Abbass, may Allah be pleased with him,
“The Prophet r prescribed Zakatul-Fitr as a purification of the fasting person from empty and obscene talk and as food for the poor. If anyone pays it before the Eid prayer, it will be accepted as Zakat, and if anyone pays it after the prayer, it will be counted as alms (Sadaqa) like any other alms.” (Abu Daud & Ibn Majah)
2. Purity (Freedom) from idols, as indicated in the words of Allah, the Exalted (the meaning of which is):
(Purify My House for those who perform tawaf (circumambulate) and those who stay therein for worship and those who bow down and prostrate themselves (in worship).) (2:125)
3. Purity in the sense of glorification and veneration:
(Those who disbelieve among the people of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them, a messenger from Allah, reciting purified scriptures).) (98:1-3)
4. Purity also means what is lawful:
(Upon them will be garments of fine green silk and heavy silk. They will be adorned with bracelets of silver, and their Lord will give them a purifying drink.) (76:21)
5. Purity of the heart from suspicion:
(And when you ask them (the Prophet’s wives) for anything you want, ask them from behind a partition: that is purer for your hearts and for their hearts.) (33:53)
6. Purity from unchastity:
(And (remember) when the angels said: O Mary! Lo! Allah has chosen you and made you pure, and has preferred you above (all) the women of the world (of her times).) (3:43)
Purity from dirt and filth:
(And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow , they abide therein for ever; there for them are purified mates (wives), and We shall make them enter plenteous shade.) (3:57)
7. Purity from ritual impurities:
(O you who believe! When you rise up for prayer, wash your faces, and your hands up to the elbows, and wipe your heads (with wet hands), and (wash) your feet up to the ankles. And if you are in a state of major ritual impurity (janaba), purify yourselves (by taking a bath). And if you are sick or on a journey, or one of you comes from the answering of call of nature, or you have had contact with women, and you find no water, then go to clean earth and wipe your faces and hands with some of it. Allah does not want to place you in difficulty, but He wants to purify you and to perfect His grace upon you that you may give thanks.) (5:6)
A’ishah, (may Allah be pleased with her) reported: Asma asked the Prophet, r about washing after menstruation. He said:
“Everyone amongst you should use water (mixed with the leaves of the lot-tree) and cleanse herself well, and then pour water on her head and rub it vigorously till it reaches the roots of the hair. Then she should pour water on it. Afterwards she should take a piece of cotton smeared with musk and cleanse herself with it.”
Asma said: How should she cleanse herself with the help of that? Upon this he (the Prophet r) observed:
“Glorify be to Allah, she should cleanse herself. آ’isha said, that she should apply it to the trace of blood. She (Asma) then further asked about bathing after sexual intercourse. He (The Prophet r) said: She should take water and cleanse herself well or complete the ablution and then (pour water) on her head and rub it reaches the roots of the hair (of her) head and then pour water on her. آ’isha said: How good are the women of Ansar (helpers) that their shyness does not prevent them from learning religion. (Bukhari & Muslim)
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