Tuesday, March 30, 2004

wuduq
Saturday 03.27.04 [2:22 am]


tersentuh hati aku bile mendengar halaqah Imam Muktar tadi. kali ini beliau cuba menekankan semula kepentingan wuduq dalam menunaikan solah. beliau berkata yang wuduq ni membersihkan diri dari dosa. maybe kite rase biasa jer ayat ni. yelah semua org tahu dari segi pemahaman aqli yang wuduq membersihkan diri dari dosa.kite dengar ni dimana mana. kite kate memang la wuduq membersihkan kite dari dosa. tapi adakah itu sahaja maksudnye? dalam halaqah tadi beliau berkata bahawa kite should fell ashame or haya sebab mase kite amik wuduq tu dosa dosa kite berguguran didepan Allah swt. beliau cuba membawa satu metaphor yang mane kite ni seorang yang berpenyakit nak menghadap seorang yang terhormat. mestilah kite ni akan dipandang hina. bahkan bile kite pikir balik kalaulah wuduq tu tak dapat nak bersihkan dosa, maksud nye di badan kite masih lagi kekotoran dan kekotoran itu yang kite bawak semasa rukuk sujud dalam solat. betapa berani dan biadap nya kite bile berlaku sedemikian terhadap Tuhan yang Maha Pengasih terhadap kite selama ni. dalam solat pun kite masih lagi tak mampu nak buang ape yang Dia murka dari diri kite ni kan pulak dalam kehidupan yang diluar salat yang obviously tidak ingat kan Allah
wuduq juga mengajar kita tentang peace. kadang kdang aku suke ambil lewa tentang penggunaan air yang aku gunekan. Beliau berkata adalah satu perkara yang berbeza apabila mengambil dengan kuantiti air yang sikit dan yang banyak. benar sekali. malah die berkata yang membazir itu adalah haram. tambahnya pula bukankah ia menjadi suatu perkara yang ridiculous apabila mengambil wuduq utk membersih dosa sambil membazir yaqni membuat perkara yang haram yang membawa kepada dosa. SubhanAllah
Namun bile aku ponder balik aku rase yang Allah benar benar menunjukkan rahmah kepada hambaNya. kalau kite tengok tiap hari lima waktu Allah menyuruh kite membasuh diri kite dengan wuduq. malah Allah mengajar kite utk beristifar dan bertahmid kepadaNya. Adakah ni semua utk Dia? tidak sama sekali. sudah tentulah utk kite.dari solat puasa haji dan zakat Allah telah offer pelbagai cara agar hati kite tidak lagi dicengkam dosa yang menghalang kite utk merasa kemanisan hidup yang sebenarnye memberi faedah kepada kite.Sungguh benarlah kata Allah dalam AlQuran
tetapi ramai diantara nya tidak bersyukur

p/s utk diri yang lemah ini

From our usrahRPI brother, Rahmat's blog

Sunday, March 28, 2004

The Prophet (Sallallaho alaihe wasallam) said:

"My Lord offered to turn the mounts of Mecca into gold for me.
But my supplication to Him was; 'Oh, Allah! I like to eat one
day and feel hungry the next, so that I may cry before Thee and
remember Thee when I am hungry; and be grateful to Thee and
glorify Thee when my hunger is gone!"

Thursday, March 25, 2004

Munchies from Imam Djafer's halaqah
Islamic History Discussion and Informational Session
Wednesday 6 pm
Lally 104

Allah purges the rank of the believers

On the day of Jummah, 6 Shawwal 0003, 1000 Muslims went to Uhud under the leadership of Rasulullah saw. They later camped near Mount Uhud where they could see the camp of the Quraish. At that time, Abdullah ibn Ubayy, the Chief of the Munafiq announces that he and 300 people would not like to join the war after all and will be heading back to Madinah. Abdullah ibn Ubayy claims that he is mad because Rasulullah saw listened to "the opinions of boys" rather than the elders of the community (himself) in deciding to go and fight the war outside of Madinah. Despite the protests of "shame on you" cried out by the true Muslims, these 300 people turned their backs on their prophet.

Imagine:
- you are at war where your enemy is currently 3 times your size and with better material equipment (which you can see from where you are camping in your sleeping bag)
- almost a third of your team mates decide to pack their stuff and leave (300 people! not 3 or 30, but 300)
- the havoc it could create

This is a psychological strategy used by Abdullah ibn Ubayy in trying to weaken the Muslims.. but Allah says that He gave them strength. Rasulullah saw told them not to worry, "This is a test, Allah is purifying the ranks," and maybe if the munafiq were among them, the quantity would only make them weaker.

*Always have trust in Allah, and do not turn back from the call of Allah and His messenger** pesanan membangkitkan bulu roma buat diri sendiri

Wednesday, March 24, 2004

Bite-ables from Imam Mokhtar’s halaqah
Discussion and presentation Tuesday 7 pm
Masjid al Hidayah

How do we use reason (dalil aqli) to disqualify the need for bidaah? (question from akh Rahmat)

1. Since people think that they can get closer to Allah through performing bid’ah, this means that they can postulate what is good and what is bad. They may prescribe to the notion that the mind is independent from revelation.

However, this is wrong because every good thing that we know by reason, is actually known from revelation.

Why?

Allah taught Nabi Adam a.s. the names and meanings of things
-> this was then conveyed to his descendants
-> after an amount of time, people still received the definition of things (+ what is good/bad) but they started to disassociate the description from revelation.. they forgot that the knowledge of the originated from the Owner of All Knowledge, Allah subhanaHu wa ta’ala
-> for instance, how do we know that killing is bad? Across cultures, time, etc.. everyone agrees that killing is evil. How did everyone come to subscribe this idea?
-> Conclusion: everything good we know is traceable to Adam a.s, thus it is from revelation that we know what is good and bad (the ultimate definitions)

2. Oftentimes, (or all the time!) human reason is unable to know whether something in the future will be good or not. For example, we try to decide whether to take class A or B which seem on the surface to offer the same benefits.. we do not know if in the near future which one will be more beneficial in the long term.

If man/woman cannot even see what will happen tomorrow, how can he/she know what will be good in the unseen world of akhirah? We only know what is good for us through that which Allah tells us.

**
pesanan penting imam Mokhtar..

What I learn is first of all, for me to keep conscious of daily, not for me to use in ridiculing or judging others. Maybe Allah will forgive them, but maybe He will not forgive me because I know and they do not know.
**

This is just one of the many things touched upon yesterday, but one of the best things of all is to spend time with our beloved teacher, alhamdulillah :)

*disqualifier: there may be mistakes in my notetaking and understanding. Please correct them inshaAllah.

Wednesday, March 17, 2004

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Talhah ibn Ubaydullah

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Returning to Makkah in haste after a trading trip to Syria, Talhah asked his family: "Did anything happen in Makkah since we left?" "Yes," they replied. "Muhammad ibn Abdullah emerged alleging that he is a Prophet and Abu Quhafah (Abu Bakr) has followed him."

"I used to know Abu Bakr," said Talhah. "He is an easy-going, amiable, gentle man. He was an honest and upright trader. We were quite fond of him and loved sitting in his company because of his knowledge of Quraysh history and genealogy."

Later, Talhah went to Abu Bakr and asked: "Is it true what they say, that Muhammad ibn Abdullah has appeared as a Prophet and that you follow him." "Yes," replied Abu Bakr and went on to tell Talhah about Muhammad and what a good thing it would be if he too followed him. Talhah in turn told Abu Bakr the story of his strange recent encounter with an ascetic in the market-place of Busra in Syria. The ascetic is said to have told Talhah that someone called "Ahmad" would appear in Makkah about that time and that he would be the last of the Prophets. He also told Talhah, so the story goes, that the Prophet would leave the sacred precincts of Makkah and migrate to a land of black soil, water and palm trees...

Abu Bakr was astonished by the story and took Talhah to Muhammad. The Prophet, peace be on him, explained Islam to Talhah and recited some portions of the Quran to him. Talhah was enthusiastic. He related to the Prophet his conversation with the ascetic of Busra. There and then, Talhah pronounced the Shahadah - that there is no god but Allah and that Muhammad is the Messenger of Allah. He was the fourth person who had been introduced to Islam by Abu Bakr.

The Quraysh were astounded by the young Talhah's acceptance of Islam. The one who was most dismayed and unhappy was his mother. She had hoped that he would one day be a leader in his community because of his noble character and his outstanding virtues. Some of the Quraysh, anxious and worried, went to Talhah as soon as they could to wean him away from his new religion but found him firm and unshakable as a rock. When they despaired of using gentle persuasion to achieve their aim, they resorted to persecution and violence. The following story is related by Masud ibn Kharash:

"While I was making saiy between as-Safa and al-Marwa, there appeared a crowd of people pushing a young man whose hands were tied behind his back. As they rushed behind him, they rained down blows on his head. In the crowd was an old woman who lashed him repeatedly and shouted abuses at him. I asked: 'What's the matter with this young man?' 'This is Talhah ibn Ubaydullah. He gave up his religion and now follows the Banu Hashim man.' 'And who is the woman behind him?' I asked. 'She is as-Sabah bint al-Hadrami, the young man's mother,' they said.

The Quraysh did not stop there. Nawfal ibn Khuwaylid, nicknamed the 'lion of the Quraysh" bound Talhah with a rope and with the same rope he tied up Abu Bakr and then handed them over to the mindless and violent mob of Makkah to be beaten and tortured. The shared experience no doubt drew Talhah and Abu Bakr closer together!

Years passed and events of great significance took place. Talhah grew in stature as he bore the pain and suffering of being tested in the path of God and His Prophet. He gained the unique reputation among Muslims of being called the "living martyr". The Prophet, peace be on him, also called him "Talhah the Good" and "Talhah the Generous".

The name of the "living martyr" was earned during the Battle of Uhud. Talhah had missed the Battle of Badr. He and Said ibn Zayd had been sent outside Madinah on a mission by the Prophet and when they returned, the Prophet and his companions were already on the way back from Badr. They were both sad at having missed the opportunity of taking part in the first campaign with the Prophet but were tremendously pleased when he told them they would get the same reward as those who actually fought.

At the Battle of Uhud, when the Muslims fell into disarray at the beginning of hostilities the Prophet became dangerously exposed. There were about eleven men of the Ansar at his side and one Muhajir - Talhah ibn Ubaydullah. The Prophet clambered up the mountain hotly pursued by some mushrikin. The Prophet, peace be on him, shouted:

"The one who repulses these people from us will be my companion in Paradise." "I, O Messenger of god," shouted Talhah.

"No, stick to your position," replied the Prophet. A man from the Ansar volunteered and the Prophet agreed. He fought until he was killed. The Prophet went further up the mountain with the mushrikin still in close pursuit. "Isn't there someone to combat these?"

Talhah again volunteered but the Prophet ordered him to maintain his position. Another person immediately came forward, fought and was killed. This happened until all who stood by the Prophet were martyred except Talhah.

"Now, yes," signalled the Prophet and Talhah went into battle. By this time, the Prophet's teeth had been broken, his forehead had been slashed, his lips had been wounded and blood was streaming down his face. He was drained of energy. Talhah plunged into the enemy and pushed them away from the Prophet. He turned back to the Prophet and helped him a little further up the mountain and put him to lie on the ground. He then renewed his attack and successfully repulsed the enemy. About this occasion Abu Bakr said:

"At that moment, Abu Ubayd ibn al-Jarrah and I were far from the Prophet. When we came close to him to render assistance to him, the Prophet said: 'Leave me and go to your companion (meaning Talhah)."

There was Talhah, bleeding profusely. He had numerous wounds, from sword, spear and arrow. His foot had been cut and he had fallen into a hollow where he lay unconscious.

Thereafter, the Prophet, peace be on him, said: "Whoever is pleased to see a man still walking on earth who had completed his span (of life), let him look at Talhah ibn Ubaydallah."

And, whenever Uhud was recalled, As-Siddiq, may God be pleased with him, would say: "That day, that entire day, belonged to Talhah."

That was the story of how Talhah became to be called the "living martyr". There were unnumerabIe incidents which led to him being called "Talhah the Good" and "Talhah the Generous".

Talhah was an astute and successful merchant who travelled widely to the north and south of the Arabian peninsula. It is said that after one of his trips to Hadramawt, he had profits amounting to some seven hundred thousand dirhams. His nights would be anxious and worried on account of this vast wealth. On one such night, his wife, Umm Kulthum the daughter of Abu Bakr, said to him:

"What's wrong with you, O father of Muhammad? Perhaps I have done something to hurt you.'?" "No ," replied Talhah. "You are a wonderful wife for a Muslim man. But I have been thinking since last night: How can a man think of his Lord and Sustainer when he goes to sleep with this wealth in his house?"

"Why should it bother you so much ," remarked Umm Kulthum. "What about all the needy ones in your community and all your friends? When you get up in the morning share it out among them."

"God bless you. You are really marvellous, the daughter of a marvellous man," said Talhah to his wife. In the morning, Talhah gathered up the money in bags and distributed it among the poor Muhajirin and Ansar.

It is related that a man came up to Talhah requesting help and also mentioning some common family connection between them.

"This family connection someone has mentioned to me before," said Talhah who was in fact known for his generosity to all members of his clan. Talhah told the man that he had just sold a piece of land to Uthman ibn Affan for several thousand dirhams. The man could have the money or the land which could be re-purchased from Uthman. The man opted for the money and Talhah gave it all to him.

Talhah was well-known for helping persons who had debt problems, heads of families who experienced hardship, and widows. One of his friends, as-Saib ibn Zayd, said of him: "I accompanied Talhah ibn Ubaydallah on journeys and I stayed with him at home and I have not found anyone who was more generous with money, with clothes and with food than Talhah."

No wonder he was called "Talhah the Good" and "Talhah the Generous".

The name Talhah is also connected with the first fitnah or civil war among Muslims after the death of the prophet, peace be on him.

The seeds of trouble were sown during the caliphate of Uthman ibn Affan. There were many complaints and accusations against him. Some mischief-makers were not content with accusations only but were determined to finish him off. In the year 35 AH (656 CE) a group of insurgents stormed Uthman's house and murdered him while he was reading the Quran. It was one of the most shocking events in the early history of Islam.

Ali was persuaded to accept the responsibility of the Caliphate and all Muslims swore allegiance to him, including Talhah and Zubayr ibn al-Awwam. Talhah and Zubayr were deeply shocked by the murder of Uthman. They were horrified and felt strongly that the murderers should be punished and that justice should be done. But the punishment of the murderers was not an easy task in as much as the crime was not just the work of a few individuals but involved a large number of persons.

Talhah and Zubayr sought Ali's permission to go to Makkah to perform Umrah. They met Aishah the wife of the Prophet. She was greatly shocked when she heard of the assassination of Uthman. From Makkah, Talhah, Zubayr and Aishah set off for Basrah where large numbers were gathering to seek revenge for the death of Uthman.

The forces gathered at Basrah seemed to present an open challenge to Ali. As the caliph of the Muslims and the head of the entire Muslim State, he could not tolerate any insurrection or armed revolt against the State. But what a difficult and awesome task he faced! To deal with the revolt, he had to confront his brothers, his companions and his friends-followers of the Prophet and his religion, those who often fought side by side with him against the forces of shirk, those whom he respected and loved.

The forces clamoring for vengeance for Uthman and those supporting Ali met at a place called Kuraybah, near Basrah. Ali desired to avoid war and settle matters by peaceful means. He used every means at his disposal to achieve peace. He clung to every hope of avoiding confrontation. But the dark forces at work against Islam and how numerous were these, were determined that matters should come to a terrible and bloody end.

Ali wept. He wept bitterly when he saw Aishah, the "Mother of the Believers" in her hawdaj or palanquin astride a camel at the head of the army which now emerged to fight him. And when he saw Talhah and Zubayr, two close companions of the Prophet, in the midst of the army, he shouted to them to come out to him. They did and Ali said to Talhah:

"O Talhah, have you come with the wife of the Messenger of Allah to fight along with her...?" And to Zubayr he said:

"O Zubayr, I implore you, by God, do you remember the day when the Prophet. peace be on him, passed by you and we were in such and such a place and he asked you: 'Do you love Ali?' and you said: 'Why shouldn't I love my cousin and one who follows my religion...?'"

Ali continued talking to them reminding them of the bonds of brotherhood and faith. In the end both Talhah and Zubayr withdrew from participation in this civil war. They withdrew immediately when they saw the situation in a different light. But they paid for that withdrawal with their lives.

As they withdrew, a man named Amr ibn Jarmouz followed Zubayr and cowardly murdered him while he performed Salat. Talhah was killed by an arrow allegedly shot by Marwan - a cousin of Uthman who was too blinded by rage and the desire to seek revenge for his kinsman to respond to the possibility of avoiding war and bloodshed among Muslims.

The murder of Uthman had become Talhah's tryst with destiny. He did not participate in the fighting and killing that followed that came to be known in history as the "Battle of the Camel". Indeed, if he had known that the fitnah would have degenerated into such insane hatred and bitterness and resulted in such a bloody outcome, he would have resisted it. He was not keen to fight Ali. He was simply appalled by the murder of Uthman and wanted to see justice done. Before the beginning of the battle he had said in a voice choked with emotion:

"O Lord, for the sake of Uthman, take from me this day until You are pleased." Then when Ali faced him and Zubayr, they saw the correctness of his position and withdrew from the field of battle. Yet, in these difficult circumstances, martyrdom was reserved for them.

The Battle of Camel came to an end. Aishah, the mother of the believers, realized that she had precipitated matters and left Basrah for the Sacred Mosque and then to Madinah distancing herself from the conflict. Ali provided well for her journey giving her all the comfort and honor due to her.

When the numerous dead from the battle were brought together, Ali led the funeral prayer for them all, those who were with him and those who were against him. And when he had finished burying Talhah and Zubayr he bade farewell to them with a heavy heart, a heart filled with tenderness and love.

"I really hope," he said in simple and sublime words, "that Talhah, az-Zubayr, Uthman and I will be among those of whom God has said: 'And We shall remove from their hearts any lurking sense of injury and rancor; they will be brothers joyfully facing each other on thrones of dignity.' "(The Quran, Surah al-Hijr, 15:47)

Then he looked tenderly and sorrowfully on the graves of his brothers in faith and said: "I have heard with these two ears of mine the Messenger of Allah, may Allah bless him and grant him peace, saying: "Talhah and az-Zubayr are my companions in Paradise!"

source: http://web.umr.edu/~msaumr/reference/companions/
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Saturday, March 13, 2004

My Conversion Unto Him

Khadijah 'Sue' Watson
Former pastor, missionary, professor.Master's degree in Divinity
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Former Christian Priests and Missionaries who have Embraced Islam


“What happened to you?” This was usually the first reaction I encountered when my former classmates, friends and co-pastors saw me after having embraced Islam. I suppose I couldn’t blame them, I was a highly unlikely the person to change religions. Formerly, I was a professor, pastor, church planter and missionary.

If anyone was a radical fundamentalist it was I. I had just graduated with my Master’s Degree of Divinity from an elite seminary five months before. It was after that time I met a lady who had worked in Saudi Arabia and had embraced Islam. Of course I asked her about the treatment of women in Islam. I was shocked at her answer, it wasn’t what I expected so I proceeded to ask other questions relating to Allah and Muhammad (pbuh). She informed me that she would take me to the Islamic Center where they would be better able to answer my questions. Being prayed up, meaning-asking Jesus for protection against demon spirits seeing that what we had been taught about Islam is that it is Demonic and Satanic religion. Having taught Evangelism I was quite shocked at their approach, it wa s direct and straightforward. No intimidation, no harassment, no psychological manipulation, no subliminal influence! None of this, “let’s have a Qur’aanic study in your house”, like a counter part of the Bible study. I couldn’t believe it!

They gave me some books and told me if I had some questions they were available to answer them in the office. That night I read all of the books they gave. It was the first time I had ever read a book about Islam written by a Muslim, we had studied and read books about Islam only written by Christians. The next day I spent three hours at the office asking questions. This went on everyday for a week, by which time I had read twelve books and knew why Muslims are the hardest people in the world to convert to Christianity. Why? Because there is nothing to offer them!!

(In Islam) There is a relationship with Allah, forgiveness of sins, salvation and promise of Eternal Life. Naturally, my first question centered on the deity of Allah. Who is this Allah that the Muslims worship? We had been taught as Christians that this is another god, a false god. When in fact He is the Omniscient-All Knowing, Omnipotent-All Powerful, and Omnipresent-All Present God. The One and Only without co-partners or co-equal. It is interesting to note that there were bishops during the first three hundred years of the Church that were teaching as the Muslim beli eves that Jesus (pbuh) was a prophet and teacher!! It was only after the conversion of Emperor Constantine that he was the one to call and introduce the doctrine of the Trinity. He was a convert to Christianity who knew nothing of this religion introduced a paganistic concept that goes back to Babylonian times. Because the space does not permit me to go into detail about the subject insha’Allah, another time. Only I must point out that the word TRINITY is not found in the Bible in any of its many translation nor is it found in the original Greek or Hebrew languages!

My other important question centered on Muhammad (pbuh). Who is this Muhammad? I found out that Muslims do not pray to him like the Christians pray to Jesus. He is not an intermediary and in fact it is forbidden to pray to him. We ask blessing upon him at the end of our prayer but likewise we ask blessings on Abraham. He is a Prophet and a Messenger, the final and last Prophet. In fact, until now, one thousand four hundred and eighteen years (1,418) later there has been no prophet after him. His message is for All Mankind as opposed to the message of Jesus or Moses (peace be upon them both) which was sent to the Jews. “Hear O Israel” But the message is the same message of Allah. “The Lord Your God is One God and you shall have no other gods before Me.”(Mark 12:29).

Because prayer was a very important part of my Christian life I was both interested and curious to know what the Muslims were praying. As Christians we were as ignorant on this aspect of Muslim belief as on the other aspects. We thought and were taught, that the Muslims were bowing down to the Ka’bah (in Mecca), that that was there god and center point of this false deity. Again, I was shocked to learn that the manner of prayer is prescribed by God, Himself. The words of the prayer are one of praise and exaltation. The approach to prayer (ablution or washing) in cleanliness is under the direction of Allah. He is a Holy God and it is not for us to approach Him in an arbitrary manner but only reasonable that He should tell us how we should approach Him.

At the end of that week after having spent eight (8) years of formal theological studies I knew cognitively (head knowledge) that Islam was true. But I did not embrace Islam at that time because I did not believe it in my heart. I continued to pray, to read the Bible, to attend lectures at the Islamic Center. I was in earnest asking and seeking God’s direction. It is not easy to change your religion. I did not want to lose my salvation if there was salvation to lose.

I continued to be shocked and amazed at what I was learning because it was not what I was taught that Islam believed. In my Master’s level, the professor I had was respected as an authority on Islam yet his teaching and that of Christianity in general is full of Misunderstanding. He and many Christians like him are sincere but they are sincerely wrong. Two months later after having once again prayed seeking God’s direction, I felt something drop into my being! I sat up, and it was the first time I was to use the name of Allah, and I said, “Allah, I believe you are the One and Only True God.” There was peace that descended upon me and from that day four years ago until now I have never regretted embracing Islam.

This decision did not come without trial. I was fired from my job as I was teaching in two Bible Colleges at that time, ostracized by my former classmates, professors and co-pastors, disowned by my husband’s family, misunderstood by my adult children and made a suspicion by my own government. Without the faith that enables man to stand up to Satanic forces I would not have been able to withstand all of this. I am ever so grateful to Allah that I am a Muslim and may I live and die a Muslim. “Truly, my prayer, my service of sacrifice, my life and my death are all for God the Cherisher of the Worlds. No partner has He, this I am commanded. And I am the first of those who bow to Allah in Islam.” (Holy Qur’aan 6:162-163)

Khadijah Watson is presently working as a teacher for women in one of the Da'wah (Invitation) Centers in Jeddah, Saudi Arabia.

Taken From www.thetruereligion.org

Hakim ibn Hazm

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History has recorded that he is the only person who was born inside the Kabah itself.

Together with a group of friends, his mother had gone inside this ancient House of God to inspect it. On that particular day it was open because of a festive occasion. She was pregnant and labor pains suddenly gripped her. She was unable to leave the Kabah. A leather mat was brought to her and she gave birth on it. The child was named Hakim. His father was Hazm who was the son of Khuwaylid. Hakim was therefore the nephew of the Lady Khadijah, the daughter of Khuwaylid. may Allah be pleased with her.

Hakim grew up in a wealthy and noble family which enjoyed a high status in Makkan society. He was also an intelligent and well-mannered person who was well respected by his people. He was held in such esteem that he was given the responsibility of the rifadah which involved giving assistance to the needy and those who had lost their property during the season of pilgrimage. He took this responsibility seriously and would even help needy pilgrims from his own resources.

Hakim was a very close friend of the Prophet, peace be on him, before the latter's call to prophethood. Even though he was five years older than the Prophet, he used to spend much time talking to him and enjoying hours of pleasant companionship. Muhammad in his turn felt great affection for Hakim.

Their relationship was further strengthened when the Prophet married his aunt, Khadijah bint Khuwaylid.

What is truly amazing is that in spite of the close friendship between Hakim and the Prophet, Hakim did not become a Muslim until the conquest of Makkah, more than twenty years after the start of the Prophet's mission. One would have thought that someone like Hakim whom God had blessed with a sound intellect and who was so well-disposed to the Prophet, would have been among the first to believe in him and follow the guidance he brought. But that was not to be.

Just as we are astonished at the late acceptance of Islam on the part of Hakim, he himself later in life was also amazed. In fact, as soon as he accepted Islam and tasted the sweetness of iman (faith), he began to feel deep regret for every moment of his life as a mushrik and a denier of God's religion and of His Prophet.

His son once saw him weeping after his acceptance of Islam and asked: "Why are you weeping, my father'?" "Many things cause me to weep, my dear son. The most grievous is the length of time it took for me to become a Muslim. Acceptance of Islam would have given me so many opportunities to do good which I missed even if I were to have spent the earth in gold. My life was spared at the battle of Badr and also at the battle of Uhud. After Uhud. I said to myself. I would not help any Quraysh against Muhammad, may the peace and blessings of God be upon him, and I would not leave Makkah. Then, whenever I felt like accepting Islam I would look at other men among the Quraysh. men of power and maturity who remained firmly attached to the ideas and practices of Jahiliyyah and I would fall in line with them and their neighbors... Oh, how I wish I had not done so. Nothing has destroyed us except the blind following of our forefathers and elders. Why should I not weep, my son?"

The Prophet himself was puzzled. A man of sagacity and understanding like Hakim ibn Hazm, how could Islam remain "hidden" from him?. For a long time, the Prophet had dearly hoped that he and a group of persons like him would take the initiative and become Muslims. On the night before the liberation of Makkah, he, may God bless him and grant him peace, said to his companions:

"There are four persons in Makkah whom I consider to be above having any dealing with shirk and I would dearly like them to accept Islam." "Who are they, O Messenger of God?" asked the companions. "Attab ibn Usayd, Jubayr ibn Mutim, Hakim ibn Hazm and Suhayl ibn Amr," replied the Prophet. By the grace of God, they all became Muslims.

When the Prophet, peace be on him, entered Makkah to liberate the city from polytheism and the ways of ignorance and immorality, he ordered his herald to proclaim: "Whoever declares that there is no god but Allah alone, that He has no partner and that Muhammad is His servant and His Messenger, he is safe...

Whoever sits at the Kabah and lays down his weapons, he is safe. Whoever enters the house of Abu Sufyan, he is safe.

Whoever enters the house of Hakim ibn Hazm, he is safe..." The house of Abu Sufyan was in the higher part of Makkah and that of Hakim was in the lower part of the city. By proclaiming these houses as places of sanctuary, the Prophet wisely accorded recognition to both Abu Sufyan and Hakim, weakening any thought they might have of resisting and making it easier for them to be more favorably disposed to him and his mission.

Hakim embraced Islam wholeheartedly. He vowed to himself that he would atone for whatever he had done during his Jahili days and that whatever amounts he had spent in opposing the Prophet, he would spend the same amounts in the cause of Islam.

He owned the Dar an-Nadwah, an important and historic building in Makkah, where the Quraysh held their conferences during the days of Jahiliyyah. In this building the Quraysh leaders and chieftains would gather to plot against the Prophet.

Hakim decided to get rid of it and cut himself off from its past associations which were now so painful to him. He sold the building for one hundred thousand dirhams. A Quraysh youth exclaimed to him: "You have sold something of great historical value and pride to the Quraysh, uncle."

"Come now, my son," replied Hakim. "All vain pride and glory has now gone and all that remains of value is taqwa - consciousness of God. I have only sold the building in order to acquire a house in Paradise. I swear to you that I have given the proceeds from it to be spent in the path of God Almighty."

Hakim ibn Hazm performed the Hajj after becoming a Muslim. He took with him one hundred fine camels and sacrificed them all in order to achieve nearness to God. In the following Hajj, he stood on Arafat. With him were one hundred slaves. To each he gave a pendant of silver on which was engraved: "Free for the sake of God Almighty from Hakim ibn Hazm." On a third Hajj, he took with him a thousand sheep - yes a thousand sheep and sacrificed them all at Mina to feed the poor Muslims in order to attain nearness to God.

While Hakim was generous in his spending for the sake of God, he also still liked to have much. After the battle of Hunayn, he asked the Prophet for some of the booty which the Prophet gave. He then asked for more and the Prophet gave him more. Hakim was still a newcomer to Islam and the Prophet was more generous to newcomers so as to reconcile their hearts to Islam. Hakim ended up with a large share of the booty. But the Prophet peace be upon him, told him:

"O Hakim! This wealth is indeed sweet and attractive. Whoever takes it and is satisfied will be blessed by it and whoever takes out of greed will not be blessed. He would be like someone who eats and is not satisfied. The upper hand is better than the lower hand (it is better to give than to receive)."

The kind words of advice had a deep and immediate effect on Hakim. He was mortified and said to the Prophet: "O Messenger of God! By Him who has sent you with the truth, I shall not ask anyone after you for anything."

During the caliphate of Abu Bakr, Hakim was called several times to collect his stipend from the Bayt al-mal but he refused to take any money. He did the same during the caliphate of Umar ibn al-Khattab whereupon Umar addressed the Muslims: "I testify to you, O Muslims, that I have called Hakim to collect his stipend but he refuses."

Hakim remained faithful to his word. He did not take anything from anyone until he passed away. From the Prophet, he had learnt the great truth that contentment is riches beyond compare.

source: http://web.umr.edu/~msaumr/reference/companions/

Thursday, March 11, 2004

"What will I say to Him? ! "

A man known as Abu Abdallah said: I don't know how to explain an experience I lived through a while ago, that changed my whole life routine. The truth is that I would never have decided to reveal it, if it weren't for the fact that I felt a responsibility towards Allah (The Glorious), as a warning for the young men who disobey Allah, and as a warning for the young women who follow a fake dream or fantasy called "love". We were three friends, nothing grouped us together but disobedience and misguidance. No, actually we were four, the Shaytan was the fourth.


We used to go hunting down beautiful girls, and lure them with our sweet talk to far away farms. There, they would be surprised that we have turned into foxes with no sympathy, no feelings whatsoever, no matter what they said or did to make us reconsider. We were cold hearted, and had no feelings or any sense of shame. That is how we spent our days and nights; in the farms,camps, cars, and on the shore.Until the day that I will never forget came.


We went as usual to the farm, everything was ready. Each one of us had his prey, the damned drink (i.e., alcohol), but we forgot one thing, and it was the food. So after a while, one of my friends went to buy food for supper with his car. It was almost 6 p.m. When he left.


Hours passed without him returning, so at 10 p.m. I became worried that something happened to him. So I went with my car looking for him. And on the way, I saw some flames of fires spreading on the sides of the road. When I reached, I was shocked to see that it was my friends car, with the fire eating it up while it was flipped on one of it's sides. I ran like crazy, trying to free my friend from his burning car. I was alarmed to see that half his body was black like charcoal, but he was still alive. So I carried him and placed him on the floor, and after a minute he opened his eyes and said: "The fire! The fire!" So I decided to take him to my car and rush with him to the hospital.
But he sobbed: "There's no use, I won't reach."
Tears overcame me as I was watching my friend to die in front of me... Then he stunned me by yelling: "What will I say to Him?! What will I say to Him?!"
"Dumbfounded, I looked at him and asked: "Who?" He replied with a distant voice: "Allah".
I felt fear creep all over my body and I began to shake.Then suddenly he let out an echoing scream, and he took in his last breath. The days passed, but the image of my friend being eaten up by the fire,and him yelling "What will I say to Him?! What will I say to Him?!" never left my mind. I found myself asking "And what will I say to Him?!"
[And all those who disobey Allah, should ask themselves: "What will I say to Him?" ]


My eyes overflowed with tears and I felt an odd compassionate feeling I never felt before. At that same moment, I heard the Muazzin (the person who calls the Athan -Call to Prayer- ) call for Salat Al-Fajr (Morning Prayer)"Allahu Akbar, Allahu Akbar, Hayya 'Ala Al-Salah" (Allah is Great, Allah is Great,Come to Salah).


I felt that it was a call directed to me personally, telling me to close the curtains on the dark years of my life, and calling me to the straight path of guidance and obedience. I washed up, made Wudu, and cleansed my self from the sin I drowned in, and I prayed. Since that day, I have turned to Allah, begging for forgiveness and repentance. I haven't missed one fardh. I became a new person. I try to be a an obedient slave to My Creator. My life has changed......
Author: Uknown
*************************
"On the day when the earth will be changed to other than this earth, and the heavens - and they will all come forth standing before Allah, the One, the Dominant above all." [Qur'an Surah Ibrahim 14:48]

source: www.everymuslim.com

Monday, March 08, 2004

Top 7 Definitions Of Failure

If someone asked how can we define failure, we can simply say that ...

Failure is an important part of your success, as much so, as not repeating your mistakes.. :)


1. "Failing to act on the dreams and visions you have for yourself"

2. "Not picking yourself up after you mess up"

3. "Hurting others for personal gain, whether on purpose or accident"

4. "Failing to understand WHY you are on this planet in the first place"

5. "Failing to understand that you are here to serve others, and in exchange your needs will be taken care of"

6. "Failing to continually raise your standards each day"

7. "Accepting complacency"

(source: islamway.com)

Friday, March 05, 2004

Abu ad-Dardaa' on Dunyaa
(taken from islamicAwakening.com)

I chose to share with you some wisdoms from Abu-d-Dardaa’, radhiallaahu `anhu, for two simple reasons: One is that he was a wise admonisher and ascetic known for his extensive knowledge and devotion, and the other is that we live in a materialistic age in which we need to often hear the words of Abu-d-Dardaa’ and his likes, in order to free ourselves of heedlessness and remember what is truly valuable and what perishes and disappears as a mirage.


Abu Nu`aim related from Abu Haamid ibn Jabla that al-Qaasim bin Muhammad, rahimahumullaah, said: "Abu-d-Dardaa’, radhiallaahu `anhu, was one of Allaah’s servants whose virtues are stated in the Qur’aan, and he was (Qur’aan 28:80)."


As described in al-Hilyah, Abu-d-Dardaa’ nestled comfortably in his niche of continuous devotion, and he forsook any interest in materialism. He was most devoted to his spiritual life, and he was most eager to meet his Lord. Once he became free from worldly concerns and worries, the gate of true understanding became open before him. Abu-d-Dardaa’ was known for his wisdom and knowledge which were considered medicine for the sick at heart, and warmth for the hearts of equitable and the pondering ascetics.


Below are the four narrations from Abu-d-Dardaa’, that have been narrated by Ahmad ibn Hanbal and collected by Abu Nu`aim in al-Hilyah, and that deal with detachment from dunyaa.


Imaam Ahmad ibn Hanbal, radhiallaahu `anhu, narrated that someone asked Abu-d-Dardaa’, radhiallaahu `anhu, to advise him, he replied: "Remember Allaah when you are comfortable, He will remember you when you are in difficulty, and when you set your eyes upon something in this world, think about how it will end!"


Imaam Ahmad ibn Hanbal, radhiallaahu `anhu, narrated that Abu-d-Dardaa’, radhiallaahu `anhu, said: "It would not be my greatest pleasure to open a vending shop at the threshold of the mosque, and even if it were to bring me three hundred dinars of net business per day, or even if it would help me, by being there, not to miss a single congregational prayer at the mosque. I am not saying that Allaah, the Lord of majesty and glory, did not make trading permissible or that He did not forbid usury, I am only desiring to be among those, [Qur’aan, 24:37]"


Imaam Ahmad ibn Hanbal, radhiallaahu `anhu, narrated that Abu-d-Dardaa’, radhiallaahu `anhu, once said: "If only you knew what you will certainly see upon your death, you would never again eat a single bite out of a craving appetite, and you would never again drink an extra sip of water for the pleasure of unquenchable and insatiable thirst. Hence, you will remain outdoor in perpetuity, bewildered and awaiting the unexpected, and you will never again seek comfort in a shelter or seek a shade. You will wander aimlessly and climb the hilltops of every mountain, you will look up towards the heavens and beseech your Lord for mercy, and you will beat on your chest and cry endlessly, and you will wish that you were a little vegetable - a pant which is protected to grow, and then plucked to be eaten by a hungry person passing along."


Imaam Ahmad ibn Hanbal, radhiallaahu `anhu, also narrated that Abu-d-Dardaa’, radhiallaahu `anhu, used to say, "Woe unto him, and what an agony is awaiting one who cares only about amassing money in this world! Woe unto him who opens his mouth agape and drools at hearing the sound of money, who looks aghast, just like an idiot when he thinks about it, who stares at what people have, and who does not see what he has; and if he could, he would pursue such an obsession by day and night. Woe unto him! What an austere reckoning and a grievous punishment are awaiting him!"

Thursday, March 04, 2004

Sifat seorang hamba pada Khaliqnya

Malu
- ia menjadi perisai diri daripada melakukan dosa dan menghalang manusia dari menyalahgunakan nikmat ALLAH dengan sewenang-wenangnya. Malah dengan rasa malu, ia menimbulkan rasa redha dengan ketentuan ALLAH dan akan bersabar bila berhadapan dengan ujian.

Rasa harap
- menghilangkan perasaan putus asa dan kecewa dalam hidup. Sentiasa yakin satu masa nanti ALLAH pasti membantu.

Rasa diri serba kekurangan
- akan hilangkan rasa ujub, takbur, sombong dan ego, rasa luar biasa pada kebolehan dan kemampuan diri sendiri serta rasa diri ada kuasa. Pada hakikatnya di tidak berkuasa. Kerana kuasa itu ALLAH yang beri. Dan ALLAH boleh tarik bila-bila masa.

Rasa bersalah
- hilangkan rasa diri bersih dari dosa. Sebaliknya timbul rasa ingin bertaubat kepada ALLAH SWT. Kita sebagai manusia biasa tak dapat lari dari dosa, samada dosa besar atau kecil, lahir atau batin, sedar ataupun tidak. Oleh itu rasa diri bersih dari dosa adalah sangat berbahaya. Boleh menjerumuskan kita ke dalam neraka. Dengan menganggap orang lain kotor dan berdosa sedangkan kita bersih dari dosa bukanlah sifat seorang hamba.

Rasa hina
- dapat hilangkan sifat kibir atau sombong, ego atau angkuh. Sombong dan angkuh boleh meregangkan ukhwah dam persaudaraan. Ia juga akan berani melakukan penyelewengan dengan nikmat ALLAH...salahgunakan kuasa dan harta, tak boleh ditegur atau tak boleh menerima kebenaran kerana terasa diri ada kelebihan.

Sentiasa diawasi
- melahirkan rasa takut membuat dosa, takut berlaku cuai dan takut derhaka kepada ALLAH SWT.

Wednesday, March 03, 2004

Great Muslims:Muadh ibn Jabal

Muadh ibn Jabal was a young man growing up in Yathrib as the light of guidance and truth began to spread over the Arabian peninsula. He was a handsome and imposing character with black eyes and curly hair and immediately impressed whoever he met. He was already distinguished for the sharpness of his intelligence among young men of his own age. The young Muadh became a Muslim at the hands of Musab ibn Umayr, the daiy (missionary) whom the Prophet had sent to Yathrib before the hijrah. Muadh was among the seventy-two Yathribites who journeyed to Makkah, one year before the hijrah, and met the Prophet at his house and later again in the valley of Mina, outside Makkah, at Aqabah.


Here the famous second Aqabah Pledge was made at which the new Muslims of Yathrib, including some women, vowed to support and defend the Prophet at any cost. Muadh was among those who enthusiastically clasped the hands of the blessed Prophet then and pledged allegiance to him.

As soon as Muadh returned to Madinah from Makkah, he and a few others of his age formed a group to remove and destroy idols from the houses of the mushrikeen in Yathrib. One of the effects of this campaign was that a prominent man of the city, Amr ibn al-Jumuh, became a Muslim.

When the noble Prophet reached Madinah, Muadh ibn Jabal stayed in his company as much as possible. He studied the Quran and the laws of Islam until he became one of the most well-versed of all the companions in the religion of Islam.

Wherever Muadh went, people would refer to him for legal judgments on matters over which they differed. This is not strange since he was brought up in the school of the Prophet himself and learnt as much as he could from him. He was the best pupil of the best teacher. His knowledge bore the stamp of authenticity. The best certificate that he could have received came from the Prophet himself when he said: "The most knowledgeable of my ummah in matters of Halal and haram is Muadh ibn Jabal."

One of the greatest of Muadhs contributions to the ummah of Muhammad was that he was one of the group of six who collected the Quran during the lifetime of the Prophet, peace be upon him. Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet and his two Khalitahs after him placed this unique gift and power in the service of Islam.

After the liberation of Makkah, the Quraysh became Muslims en masse. The Prophet immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his deputy in Makkah and he asked Muadh ibn Jabal to stay with him and teach people the Quran and instruct them in the religion.

Sometime after the Prophet had returned to Madinah, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet commissioned a group of competent duat (missionaries) and made Muadh ibn Jabal their amir. He then put the following question to Muadh:

"According to what will you judge?"

"According to the Book of God," replied Muadh.

"And if you find nothing therein?"

"According to the Sunnah of the Prophet of God."

"And if you find nothing therein?"

"Then I will exert myself (exercise ijtihad) to form my own judgment."

The Prophet was pleased with this reply and said: "Praise be to God Who has guided the messenger of the Prophet to that which pleases the Prophet."

The Prophet personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he said to him:

"O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave." Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet, peace and blessings of God be on him.

The Prophet's premonition was correct. The eyes of Muadh never beheld the Prophet after that moment. The Prophet died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he returned to Madinah and found there was no longer the blessed company of the Prophet.

During the caliphate of Umar, Muadh was sent to the Banu Kilab to apportion their stipends and to distribute the sadaqah of their richer folk among the poor. When he had done his duty, he returned to his wife with his saddle blanket around his neck, empty handed, and she asked him:

"Where are the gifts which commissioners return with for their families?" "I had an alert Supervisor who was checking over me," he replied. "You were a trusted person with the messenger of God and with Abu Bakr. Then Umar came and he sent a supervisor with you to check on you!' she exclaimed. She went on to talk about this to the women of Umar's household and complained to them about it. The complaint eventually reached Umar, so he summoned Muadh and said:

"Did I send a supervisor with you to check on you?"

"No, Amir al-Mumineen," he said, "But that was the only reason I could find to give her." Umar laughed and then gave him a gift, saying, "I hope this pleases you."

Also during the caliphate of Umar, the governor of Syria, Yazid ibn Abi Sufyan sent a message saying:

"O Amir al-Mumineen! The people of Syria are many. They fill the towns. They need people to teach them the Quran and instruct them in the religion."

Umar thereupon summoned five persons who had collected the Quran in the lifetime of the Prophet, peace be upon him. They were Muadh ibn Jabal, Ubadah ibn asSamit, Abu Ayyub al-Ansari, Ubayy ibn Kab and Abu adDardaa. He said to them:

"Your brothers in Syria have asked me to help them by sending those who can teach them the Quran and instruct them in the religion. Please appoint three among you for this task and may God bless you. I can select three of you myself if you do not want to put the matter to the vote."

"Why should we vote?" they asked. "Abu Ayyub is quite old and Ubayy is a sick man. That leaves three of us." "All three of you go to Homs first of all. If you are satisfied with the condition of the people there, one of you should stay there, another should go to Damascus and the other to Palestine."

So it was that Ubadah ibn as-Samit was left at Homs, Abu ad-Dardaa went to Damascus and Muadh went to Palestine. There Muadh fell ill with an infectious disease. As he was near to death, he turned in the direction of the Kabah and repeated this refrain: "Welcome Death, Welcome. A visitor has come after a long absence . . ." And looking up to heaven, he said: "O Lord, You know that I did not desire the world and to prolong my stay in it . . . O Lord, accept my soul with goodness as you would accept a believing soul..."

He then passed away, far from his family and his clan, a daiy in the service of God and a muhajir in His path.


http://english.islamway.com/"

Tuesday, March 02, 2004

Abu 'Ubaidah al Jarrah
Truncated top (only the ending is present) :)

When Khaalid Ibn Al-Waliid was the commander of the Muslim armies in one of the great decisive battles, the first action of 'Umar Ibn Al-Khaftaab, the new caliph at the time, was to dismiss Khaalid and assign Abu 'Ubaidah in his place. When Abu 'Ubaidah received the message from 'Umar he decided to conceal its purport. He pleaded with the messenger to keep it a secret with great admirable asceticism, intelligence, and fidelity. When Khaalid achieved his great victory, and only then, did Abu "Ubaidah relay to him the message with extraordinary politeness. On reading the message Khaalid asked him, "May Allah bestow His mercy on you, Abu 'Ubaidah. What made you keep that message from me?" The Trustworthy of the Nation answered, "I was afraid lest it should cause any confusion that might affect the army's morale. We do not crave life or its splendor. We are brothers before Allah."

Thus, Abu 'Ubaidah was assigned as the commander-in-chief in Syria. His army was the mightiest and best equipped among the Muslim armies. You could hardly distinguish him from the rank and file of the army. He was always unassuming. When he heard that the people of Syria were infatuated by him and by his new rank, he asked them to assemble, then addressed them saying, "Fellow men, I'm a Muslim from the Quraish tribe. I will follow any of you like his shadow regardless of the color of his skin, if he is more pious and righteous than me."

May Allah greet you, Abu 'Ubaidah. May Allah bless the religion that refined you and the Prophet who instructed you. He said that he was a Muslim from the Quraish. His religion was Islam and his tribe was Quraish. For him, this sufficed as an identification. His being the commander-in-chief, the leader of the greatest Muslim army in number, equipment, and victory and the obeyed and respected ruler of Syria were not privileges in themselves. He was not ensnared by the web of conceit or haughtiness. As a matter of fact, all these titles and high positions were the means to a sublime ultimate end.

One day, the Commander of the Faithful visited Syria and asked those who were at his reception, "Where is my brother?" They asked, "Who do you mean?" He answered, "Abu "Ubaidah Ibn Al-Jarraah." Soon Abu 'Ubaidah arrived and hugged 'Umar, then he invited him over to his house, where he had no furniture. In fact, he had nothing but a sword, a shield, and a saddlebag. "Umar asked him, smiling, "Why don't you furnish your house as people do?" Abu 'Ubaidah readily answered, "O Commander of the Faithful, as you see, I have a room to sleep in and that is enough for me."

One day as the Commander of the Faithful 'Umar 'Al-Faruuq" was conducting the affairs of the vast Muslim world, he received the sad news of Abu "Ubaidah's death. He tried to control himself, but his sadness got the better of him and his tears flowed. He asked Allah to bestow His mercy on his brother. He recalled his memories with Abu 'Ubaidah (May Allah be pleased with him) with patience and tenderness. He exclaimed, "If I were to make a wish, I would have wished a house full of men just like Abu 'Ubaidah."

The Trustworthy of This Nation died in the land which he had purified from the paganism of the Persians and the oppression of the Romans. Today in Jordan lie his noble remains which once were full of life, goodness, and satisfaction. It does not matter if you know where he is buried or not, for if you want to find his grave, you will need no guide; the fragrance of his remains will lead you to it.

radhi Allahu anh :: May Allah give us strength to be like His servants of the early generation, amin

Taken from http://www.iberr.co.za/sahaba.htm