The Four Factors: Check yourself for signs of hypocrisy

The Four Factors: Check yourself for signs of hypocrisy

Just as our body gives us signals when we tax it too much physically or mentally, with migraine headaches, aching bones, low immunity to seasonal viruses, and muscular strains symbolizing the need for us to slow down, relax and give ourselves some stress-free time to unwind. 

So too, our actions and dealings with people give us some tell-tale signs about the state of our spiritual well-being and health.
A healthy soul is serene when it is at the peak of faith. Imagine how it felt after spending a part of the night of "Al-Qadr" in prayer during Ramadan, or after consciously forgiving someone who had wronged you, or after sincerely repenting of and giving up a sin. 

Such moments became turning points in your life that made you feel as if you were freed from shackles when you rushed back to Allah (The One & Only God). During such times, the heart is spiritually charged, healthy, and resonating with faith. On the flip side are some warning signs in our actions that we should watch out for, because they indicate that we are gravitating towards the worst disease of the heart: Nifaq or hypocrisy. Just as a bodily disease requires immediate prescription of an appropriate remedy for timely cure, a disease of the heart also necessitates immediate diagnosis of symptoms and prescription of a remedy.

Holy Prophet Muhammad (peace be upon him) said: "There are four (characteristics), whoever has all of them is a complete hypocrite, and whoever has some of them, has some element of hypocrisy, unless he gives it up: When he speaks, he lies; when he makes a covenant, he betrays it; when he makes a promise, he breaks it; when he quarrels, he resorts to insults." (Sahih Muslim, no. 53)

The Munafiq or hypocrite is someone who possesses all of the above traits. He makes an outward show of piety, but is inwardly different from his deliberately put-on, outer facade. There are varying degrees of Nifaq, but the important thing to remember is that it is the opposite of Ikhlas - sincerity of intention towards Allah (The One God) and His Deen, Islam. If anyone wants to know how sincere his heart is towards Allah (The One God), he should analyze his behavior and actions honestly and if he detects any of these four traits:

Lying 
Lying is a major sin that the companions of the Holy Prophet (peace be upon him) would stay far away from. We, however, lie regularly to save face before people. If we cannot visit someone just because we do not feel like going, we lie that we have to go somewhere else. We fear people and value their opinion about us more than we fear 
Allah, His wrath, and our standing before Him. We are weak in faith and hence, we lie. Remember that each time you lie, you move further down the levels of faith, further away from Allah (The One God) and righteousness, until you repent. 

Betraying trusts 
The agreements and contracts we sign with organizations, institutions, authorities or countries are covenants or trusts. We must obey the laws and rules of these contracts and not intentionally defy them. Anything belonging to someone else is also a trust that we must take care of.

If you find yourself betraying other people's trusts, such as secretly disobeying office or school rules, deceiving your spouse (with whom you have the Nikah contract), borrowing and misusing other's belongings, or forging marriage documents for immigration to another country, you should remind yourself that treachery or treason is the trait of a hypocrite. 

Breaking promises 
The tongue of a believer is cautious and on guard. A kind of carelessness of the tongue is to say to others that you will do something, only to make them pleased with you, and then not actually do it. For example, a husband might say to his wife, "I will buy you shoes next month," or a woman might say to her friend, "I will not tell anyone your secret" - and then not keep up the word. Breaking promises leaves the other person feeling disappointed and betrayed.

A believer never makes a promise he does not intend to fulfill, and always fulfills a promise once he makes it. Making a promise and then breaking it, is a sign of hypocrisy. A sincere believer always takes his word seriously; once he says he will do something, he considers it a binding oath that remains on his mind until he duly discharges it.

Insulting another person during a dispute 
Disputes, disagreements and quarrels are bound to crop up in human relationships, especially with people to whom we are close. One only fights with those whom he meets regularly, or has some business with, or is biologically related to. Consequently, fights erupt most often between siblings, spouses, neighbors, parents and children, employers and subordinates, colleagues, buyers and sellers, and close friends.

How do you behave when you get angry during a quarrel? Do you start shouting, screaming, hurling profanities and dishing out insults? Do you abuse the other person verbally or physically? If you do, you should try to control and rectify this behavior. A sincere believer leaves the scene of the quarrel or maintains his composed demeanor even when furious.

As Muslims, we must constantly check ourselves to see whether our hearts have Nifaq or not. Ponder this wise saying of Hasan Al-Basri: "It is only a believer who fears hypocrisy (for himself), and it is only a hypocrite who feels safe from it." (Al-Bukhari, Kitab-ul-Iman, ch. 36). The most effective means of ridding one's heart of the disease of Nifaq is to adhere to the Holy Qur'an by studying it, memorizing it, and acting upon it; fulfilling all the obligations of Islam, abstaining from its prohibitions, and constantly engaging in remembrance of Allah (The One & Only God)

.

May Almighty ALLAH  (The One & Only God) guide all of us to the Right Path and give all of us the courage to accept the Truth in the light of Holy Qur'an and Sunnah and to reject all things which are in contradiction to the Holy Qur'an and Sunnah, Aameen.

"Know that not everyone is suitable to be your friend..." 

1 - Allah (The One & Only God) Said:

{"Ah! Woe to me! If only I had never taken so-and-so as a friend! He indeed led me astray from the Reminder after it had come to me!"}
[al-Furqan; 28-29]


2 - The Messenger of Allah said:

"A person is upon the way of his friend. So, let one of you look to whom he keeps as a friend."
['Sahih al-Jami'' (3545) and 'as-Silsilah as-Sahihah' (927)]


3 - 'Abdullah bin Ahmad bin Hambal said:

"My father went out to Tarsus on foot, and he perfored two or three Hajjs on foot, and he was the most patient of people upon being alone."
['Tarjamat al-Imam Ahmad'; p. 18]


4 - Ibn al-Qayyim said:

"Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah (The One God) - the Mighty and Majestic - and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah (The One God) would wish, and be patient with him as much as possible. Get closer to Allah (The One God) and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination."
['al-Wabil as-Sayyib'; p. 45]


5 - Ibn Jama'ah said:

"So, it is upon the student of knowledge to abandon socialization, as abandoning it is from the most important things that the student of knowledge must do - let alone with members of the opposite gender - especially with those who spend most of their time in play, and spend little of their time in thought, as the nature of individuals can rob you.

The harms of socialization include the passing of life without any benefit, as well as the decline of wealth and religious practice, if this socialization were to occur with the wrong people.

The student of knowledge should not mix except with either those who he can benefit, or can benefit from. And if he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the Fuqaha': 'Repelling something is easier than removing it.'

So, if he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying, rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress."
['Tadhkirat as-Sami' wal-Mutakallim'; p. 83]


6 - Ibn Qudamah al-Maqdisi said:

"Know that not everyone is suitable to be your friend. You must verify that this potential friend has the necessary characteristics that make friendship with him something to be desired. The one you seek to befriend must have five characteristics:

·  He must be intelligent, as there is no good in befriending an idiot, as he will only harm you when he wants to benefit you. By intelligent, we mean one who understands things as they are, either on his own, or if they are explained to him;

·  He must have good manners, and this is a must. One who is simply intelligent might be overcome by anger or desire, and obey his desire. Thus, there would be no benefit in befriending him;

·  He must not be a fasiq, as such a person would not fear Allah (The One & Only God), and whoever does not fear Allah (The One God) cannot be trusted;

·  He must not be an innovator, as his abundance of innovation is feared from befriending him;

·  He should not be eager for the dunya (worldly matter)."

['Mukhtasar Minhaj al-Qasidin'; p. 126-132]

The Importance of good companionship

Choosing and having good companions is extremely important for many reasons and from many aspects. 



1. Mankind cannot live alone; every individual must live and interact with others, and when interacting with others one either influences or is himself influenced.


2. Those people whom you sit with and make your friends are inevitably going to fall into one of two categories. They will either be good individuals - who guide and encourage you towards what is good and help you to accomplish that which Allah (The One & Only God) has ordered, or they are going to be bad - encouraging you to do what is pleasing to Satan (Devil), that which misleads you, and leads you to the Hell-Fire. 



3. When the Holy Prophet, salla Allahu alihi wa sallam, was sent with the mission to establish Islam, he did not do it on his own. Rather, Allah (The One God) chose for him companions who accompanied him and who carried the Message until it was complete. 



These three aspects show the importance of having good companions, companions who are righteous. Such a companion will help you to do what is good and remind you of Allah (The One God), subhanahu wa ta'ala, he will enjoin what is good and forbid what is evil. These aspects also show the importance of avoiding befriending bad companions, because such a companion will have a bad effect upon you, they help you to do those deeds which are displeasing to Allah (The One & Only God) and which lead to the Hell-Fire. 



The Holy Prophet, salla Allahu alihi wa sallam, gave a good similitude regarding this. He, salla Allahu alihi wa sallam, said: "The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith) . As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell." [Al-Bukhaari and Muslim] 


The Holy Prophet explained the matter of good companionship, so that no room is left for doubt or confusion, when he said: "A person is upon the religion of his close friend, so beware whom you befriend." [Abu Daawood and At-Tirmithi] 


This means that a person will be upon the same methodology as his friend, the same path as his friend, the same nature, manner and behavior as his friend. So we must be careful whom we befriend. There is an Arabic saying: 'Your companion is what pulls you to something.' So if your companion is good, he will pull you towards that which is good. He will order us with what is good and forbid us from what is evil. If he observes us committing sins he would warn us, if he becomes aware of our shortcomings he would advise us, and if he finds a fault in us he would cover it and not disclose it to others. About this, the Holy Prophet, salla Allahu alihi wa sallam, said:  “…Whoever conceals (the fault of) a Muslim, Allah will conceal his fault on the Day of Judgment.”  [Abu Daawood] 

So should you see a fault in your brother, you should wish to remove that fault from him and not expose it to the people. This is what is required by brotherhood and again stresses the importance of choosing friends who are upon the correct way, who are loyal, and who hide your faults whilst ordering you with good and forbidding you from evil, who stand beside you and support you, and co-operate with you upon all that is good. 



This principle is important from the standpoint of how the religion is to be established, and from the standpoint of what brotherhood is and what it does. Indeed, the reason that one takes a companion is to help him establish Islam, and to help him worship Allah (The One God). We find a good example in the Prophet Moosa (Moses) the one whom Allah (The One God) chose and spoke to. When Allah, subhanahu wa ta'ala, sent him to Pharaoh, he (Moosa)  said as Allah (The One God) informs us saying: "And appoint for me a helper from my family, Haroon - my brother; increase my strength with him, and let him share my task (of conveying Allah's Message and Prophethood) , that we may glorify You much and remember You much." [Quran; 20: 29-34] 



Moosa (Moses) wanted his brother to support him and help him, protect him and accompany him. This is exactly what the believers do for one another. For the thing that binds the believers together and makes them brothers is the bond of faith. The Holy Prophet said: "There are three characteristics; whoever has them will taste the sweetness of faith: That Allah and His Messenger are more beloved to him than all else, that he loves a person and does not love him except for the sake of Allah, and that he would hate to revert to unbelief just as he would hate to be thrown into the Fire." [Al-Bukhaari and Muslim]


Thus the connection between the believers is based upon faith and sincere brotherhood. Beware against taking any companion if such companionship is based upon other than this, for if you were to do that you would then bite your hands in grief. Just as the unjust ones will bite their hands in grief. Allah (The One God), subhanahu wa ta'ala, Says: "And (remember) the Day when the wrong-doer (oppressor, polytheist etc.) will bite at his hand, he will say:  ‘Oh! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as a friend! He indeed led me astray from the Reminder (the Quran) after it had come to me….’" [Quran; 25:27] 



And Allah (The One & Only God) Says: "And whosoever turns away from the remembrance of the Most Beneficent (Allah), We appoint for him Satan to be a Qareen (intimate companion) to him." [Quran; 43:36] 



So all of the physical togetherness that you see around you, which is based upon other than faith will be wiped away on that Day, and it will be a source of misery and torture for them. Allah (The One & Only God), subhanahu wa ta'ala, Says:  “Friends on that Day will be foes one to another except the pious." [Quran; 43:67]

Some people asked Allah's Apostle (salla Allahu alihi wa sallam), "Whose Islam is the best? i.e. (Who is a very good Muslim)?" He replied, "One who avoids harming the Muslims with his tongue and hands." [Bukhari]

Jabir heard the Holy Prophet (salla Allahu alihi wa sallam) say: A Muslim is he from whose hand and tongue the Muslims are safe. [Sahih Muslim: Book 1, Number 0065.]

Narrated Malik:  "Who believes in Allah and the Last Day should talk what is good or keep quiet." (i.e. abstain from dirty and evil talk, and should think before uttering). [Sahih Bukhari: Volume 8, Book 73, Number 157.]

Do not be Weak nor Sad

Do not be Weak nor Sad

All praise is due to Allâh, Lord of all the worlds. Peace and blessings be upon the Messenger, his household and companions.
Tribulations that are facing the Muslims today are serious. These tribulations defy all deions. Our present situation is full of massacres that need no more explanation.

The more this cycle of tribulation widens the more the Muslims, worldwide, feel the pain. The killings, expulsions and violation of sacred places that the Muslims suffer are really saddening. This is in addition to the weakness that has become the bane of the Ummah (Muslim nation).
 There is no benefit in relaying our sufferings and deepening our sorrows, for doing so only leads to despair, self-annihilation and lack of action.
 
In times of calamity, the Muslim nation is in need of speeches that rekindle hope, spur ambitions and reduce the bitterness of the calamity. In times of trials, verses of consolation were revealed to Allâh's Messenger in order to alleviate the pains of the tribulations. Allâh (The One & Only God) says for instance,
"So let not their speech, then, grieve you (O Muhammad)." (Holy Quran Yâsîn 36:76)
 
Allâh (The One God) also says,
"Perhaps, you, would kill yourself (O Muhammad) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Qur'ân)." (Holy Quran Al-Kahf 18:6)
 
He also says,
"O Messenger (Muhammad)! Let not those who hurry to fall into disbelief grieve you." (Holy Quran Al-Mâidah 5:41)
 
 
Khabâb ibn Al-Aratt came to Allâh's Messenger complaining about the severity of persecution saying:"Won't you supplicate for us? Won't you invoke Allâh (The One God) to give us victory?" The Messenger of Allâh would then take him from a world of hardship and persecution to that of great victory saying,
"By Allâh, this religion shall prevail so much so that a riding traveler will march from San'â' to Hadramawt[1] fearing nothing but Allâh or a wolf over his flock of sheep. It is only that you are in hurry." (Al-Bukhârî)
 
 
Weeping and wailing does not help the matter nor does it correct the situation. Tears should be transformed to practical reflection over the situation of the Ummah (Muslim nation). Attempts should be made to reform the souls, nurture ourselves upon iman (faith) and perform constructive actions to help the cause of Islâm. It is then that that the tears that we shed could be meaningful.
No one bothers about a sick nation. It actually deserves no respect. But the living nation with its illustrious men commands the respect of others. It is because of this that the enemies of Islam tries to uproot it and deal with it with injustice and cruelty.
 
The living nation turns defeat to victory and sorrow to hope so that its children will not be drowned in moaning and pains. This is evident in the command of Allâh's Messenger to his companions in the battle of Uhud when the archers forgot his command. The Holy Prophet did not allow them to become captives of their momentary pain and defeat. He rather encouraged them to pursue the enemy until their sense of loss and helplessness was turned to that of victory.
 
The greatest defeat is psychological breakdown and weakness of resolution. As for the defeat in the field of physical war, that is the law of human nature. It comes in turns. The ultimate decision on this belongs to Allâh (The One & Only God) alone, though the good ending is usually for the pious. Allâh (The One God) says,
"Verily, Allâh will help those who help His (Cause)." (Holy Quran Al-Hajj 22:40)
 
Allâh (The One God) also says,
"Verily, We will indeed make victorious Our Messengers and those who believe (in the Oneness of Allâh - Islâmic Monotheism) in this world's life and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection)." (Holy Quran Ghâfir 40:51)
 
 
Ash-Shâfi'î was asked as to which is better: to give a man power or to put him to trial. He answered, "It is not possible for man to have power if he has not been put to trial." Ibn Al-Qayyim said, "I heard Shaykul-Islâm Ibn Taymiyyah say: "It is through patience and certainty of faith that leadership in religion is attained."He then recited to him Allâh's (The One God's) saying,
"And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)." (Holy Quran As-Sajdah 32:24)
 
 
Waraqah ibn Nawfal told Allâh's Messenger, "I wish I were young and could live up to the time when your people would turn you out."Allah's Apostle asked, "Will they drive me out?"Waraqah replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." (Al-Bukhârî)
 
The companions of Holy Prophet have made great sacrifices and have made excellent and noble examples of steadfastness upon the truth. Their unique actions stunned human intelligence, and evil planning of the enemy had never swayed them from conveying the message of their Lord. They believed in the message, loved it and made covenant with Allâh (The One God) upon it.
During sanction days in the mountain of Abû Tâlib, the companions would meet people in hajj season and convey the message of Islâm to them. Their pains and persecutions would not prevent them from conveying the message. They rather increased in faith, resoluteness and certainty. Allâh (The One God) says,
"So do not become weak, nor be sad, and you will be superior (in victory) if you are indeed (true) believers." (Holy Quran Al-Imrân 3:139)

No doubt, these difficulties that the Muslims are facing today will produce nothing but a viable and strong generation that will be able to sacrifice whatever they have in possession for the cause of Islâm. As for the generation of humiliation and ignominy, theirs is defeat and disgrace. When the children of Israel refused to enter the holy land, they told Moses,
"So go you and your Lord and fight you two, we are sitting right here." (Holy Quran Al-Mâidah 5:24)
 
It is because of this that Allâh (The One God) condemned them to wilderness in the desert for forty years.
Difficulties and afflictions should bring out the nation's hidden energies. It should incite its resoluteness and awaken it from slumber.
The nation of Islâm has produced men who are as gigantic as mountains in sciences and heroic achievements. Allâh (The One God) has guided many generations through these men.
 
 
It is never known whether the earlier or later generations of this Muslim nation, is the best. Just as the rain produces plants, thus does our Ummah produce lions in each generation. Our Ummah is the nation that produced lofty figures like Khâlid Ibn Al-Walîd, Al-Muthannâ, Ibn Abî Waqqâs and later, Salâhuddîn. The nation of Islâm is a fertile and procreating nation. Whenever a hero is lost, he is replaced by heroes who raise the banners of the truth till eternity.
 
The Conqueror of Al-Quds, 'Umar Ibn Al-Khattâb was assassinated; 'Uthmân Ibn 'Affân who conquered many lands for Islâm was also murdered unjustly and cruelly; and 'Alî Ibn Abî Tâlib was killed. Many heroes have died after them. But their blood was not shed in vain; each drop of their blood rather leads the Ummah to victory after victory. Allâh (The One God) says,
"As for those who are killed in the Way of Allâh, He will never let their deeds be lost. He will guide them and set right their stat; and admit them to Paradise which He has made known to them (i.e. they will know their places in Paradise better than they used to know their homes in the world)." (Holy Quran Muhammad 47:4-6)
 
 
The Messenger of Allâh tells the story of a young boy who was crucified on a tree by the tyrant of his time, so that his call to the truth would die with his death and people would be prevented from been influenced by him. But the tyrant was utterly dissapointed. When this youngster was crucified people proclaimed in one voice: "We believe in the Lord of this youngster." The boy sacrificed his life so that the call to the way of Allâh (The One & Only God) would live in people's minds. His soul was insignificant to him because of his religion and principle. He, as a result, attained a profit in which there is no loss and a life that is immortal.
 
The boy preferred death to life so that the religion of Allâh (The One God) could be prevalent. It is, therefore, not necessary that victory should always be in the military context.
In the light of events that we witness and those that we hear, it is clear to us that truth eventually defeats falsehood; and that huge military might is, in the long run, brought to naught in the face of weaker opponents. It is faith that eventually defeats material power in spite of its multitude. Allâh (The One God) says,
"How often a small group overcame a mighty host by Allâh's Leave?" And Allâh is with the patient." (Holy Quran Al-Baqarah 2:249)
 
 
This verse is a directive from Allâh, the Almighty affirming the victory of a small group over a large one, for those who believe in Allâh (The One & Only God), rely on Him and make us of the causes of victory.
The small group attained victory in the Battle of Badr and this victory became the beginning of series of victories for Islâm during the time of Allâh's Messenger and the times of his rightful guided successors and those who followed them.
 
In our contemporary time, the Palestinian people who are armless are seriously suffering under the might of an army that possesses all kinds of modern weapons including nuclear and biological ones. What a heroism that you demonstrated, O you stone throwing children! What a great sacrifice that you are making, O mothers of stone throwing children! Is it not strange enough that weapons, rockets and bombs are massively and shamelessly employed to attack a young boy, who possesses nothing as weapon beyond stones, or to kill an old woman who has no arms except raising her hands to Allâh (The One God) in invocation, or to treacherously murder a quadriplegic old man? It is really a heinous crime meant to hurt the feelings of millions of Muslims.
 
The blown-apart body of this man, as seen in his crumbled chair while he was on his way from worship, is a clear indication of treachery of the highest type. This quadriplegic man was and shall remain a shinning star in the life of the Muslims. His cold-blooded murder in the hands of the enemies of Islam will inspire nothing in the minds of his brethren in faith but sense of sacrifice and honour.
The Shaykh was just a crippled body in his chair, but in the throat of the enemy he was a thorn. His unique will, in spite of his old age and disability, is like a soaring mountain that shakes the earth under the feet of oppressors. He humiliated the arrogant enemy. His silence was a statement and his tongue was like a sword.
 
He was physically feeble but strong in resoluteness. He aimed high and never inclined to this world. He has never succumbed to disgrace and ignominy and he never asked for fame. He was great in his steadfastness. He has written a history as radiant as his face, and as beautiful as his smile.
Assassination of great men affords them the martyrdom that always has been their goal. No doubt, the blood of the Muslims that is shed on the holy land shall irrigate that land to enable it to produce warriors for Islâm. It shall increase the people of the truth in strength and sense of sacrifice and it shall cast horror in the hearts of the oppressors and cause to die hundred times in a single day out of extreme fear.
 
Certainly, the murders of Muslims will rekindle the love for honourable death in the hearts of principled people who are never weakened by the death of a leader until they achieved victory by Allâh's (The One God's) permission. "Let those who used to worship Muhammad know that Muhammad is now dead and let those who worship Allâh know that Allâh is Ever-Living and He never dies." (Al-Bukhârî)
 
When the time of death of great men comes, they die like other people and their memory is buried with them. It might be that, great men die honourably so that their death can stir up feelings of the Muslims, impress in their hearts meanings of high-mindedness and remind them of the most important issues. Every drop of martyr's blood breeds a lofty mind that neither surrenders nor accepts humiliation. Every drop of a martyr's blood makes their life an everlasting lesson in sacrifice.
 
However, the enemy does not read history and if they read it they do not understand it. Reading the history of this Ummah (Muslim nation) will reveal to the reader that this Ummah is like the pleasant and blessed tree whose root is firmly fixed in the earth and its branches are high in the sky. Winds cannot shake it and whenever a branch thereof is cut, it becomes stronger and firmer.
The Palestinian people are an example for the contemporary generation of this Ummah that the Muslim's honour can never be crushed and that weapons can destroy anything but the Muslim's lofty mind. The stone has effectively achieved what riffles failed to achieve. The stone has removed the screen of fear that has shadowed the hearts of most people. The stone has broken the jinx of the undefeatable soldier. Allâh (The One God) says,
"They fight not against you even together, except in fortified townships, or from behind walls." (Holy Quran Al-Hashr 59:14)
 
Yes, the stone was able to achieve this feat because; it is carried by a boy whose heart is active in the light of belief in the Hereafter. The stone has broken the screen of humiliation and salvaged the souls from fear of death. Allâh (The One God) says about the base souls that fear death and prefer the life of this world,
"And verily, you will find them (the Jews) the greediest of mankind for life." (Holy Quran Al-Baqarah 2:96)
 
Certainly, the stone has broken the screen of humiliation and salvaged the souls from fear of death and made them high and lofty. Allâh (The One God) says,
"And (remember) when Allâh promised you (Muslims) one of the two parties (of the enemy i.e. either the army or the caravan) that it should be yours; you wished that the one not armed (the caravan) should be yours." (Holy Quran Al-Anfâl 8:7)
 
It is in the land of Palestine that the transgressors committed all excesses. They oppressed and caused much mischief. They killed people and destroy crops. The killed innocent people and butchered children and women. They forcefully seized the land from its rightful owners and erected a partition wall. Why then has the modern world that claim to be civilized failed to rein in the transgressors and prevent them from committing further carnage? Where are the agreements and pacts? Where are the callers to peace and its advocates? Indeed, whenever transgression becomes widespread and injustice becomes the order of the day, the perpetrators are driven to no where but perdition, while they know not. Allâh (The One & Only God) says,
"So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows." (Holy Quran Al-An'âm 6:44)
 

Cruelty, arrogance and audacious oppression that the nation of Islâm suffers should elevate the Ummah to the proper understanding of the events. The Ummah should cast away the causes of defeat and weakness. The issue of Palestine should, therefore, be the concern of every male and female Muslim. 

THE POWER OF PATIENCE

 

 

 

THE POWER OF PATIENCE

Believers, seek strength in patience and prayer. God is with those who are patient.” (Holy Quran 2:153)

Patience is mentioned frequently in the Holy Qur’ān. God is aware that patience is an essential element in maintaining a steady and balanced pace in the face of the inevitable hardships and adversities of life. It is a prime requirement for the Muslim community in its universal responsibility for establishing God’s order on earth.

Patience is required on the personal level for observing one’s religious duties, for resisting temptation, misfortune, poverty, oppression and injustice, and for carrying out one’s responsibilities towards the establishment of the Islamic way of life in society. Patience and perseverance are required to remain always on the alert, ready to give whatever sacrifice may be needed. When those who are hostile to God’s cause seem to wield power, when falsehood seems too strong, when help seems to be endlessly delayed and the destination too far away patience and perseverance are the most important qualities to have. They are also needed to face those who are deviant, erring, harsh and persistent in their opposition to the truth.

When victory seems far away and the going gets really tough, people tend to lose heart and give up. To avoid that state of despair, God links patience with prayer, as an inexhaustible source of strength and energy. The two combine to infuse the heart with boundless confidence and fortitude and to impart to the believer total tranquillity, happiness and inner peace.

When man, weak as he is, faces a task that seems beyond his limited resources, when he faces the powers of evil, when he finds temptations and allurements very hard to resist, when tyranny and corruption are too powerful, seeking support from God Almighty is the only way forward. As the goals of one’s endeavour seem to recede and life becomes shorter and shorter, despair starts to creep into one’s heart and mind. As the twilight of one’s life approaches and all achievements seem trivial and meaningless, one realizes the value and significance of prayer. It is a spring that never ceases to flow with spiritual strength and tender compassion.

The value and role of prayer lie in its being the direct link between God and mankind.

It is the means by which man, an insignificant mortal, draws strength, reassurance and help from God’s infinite power and everlasting mercy. It is the source from which man, a frail creature, replenishes his energy and renews his power and strength to face and resist his own inner temptations and prejudices, as well as the temptations and pressures of the world around him. It is the key to the treasures of God’s grace, and the fountain of light which illuminates man’s heart with inner peace and tranquillity and leads him through the darkness of doubt and confusion to the certainty of faith and trust in God Almighty. It is an occasion for rest, serenity and peace of mind. It is no wonder, therefore, that the Holy Prophet Muĥammad (peace be upon him) used to resort to prayer whenever things became difficult to cope with.

He used to ask Bilāl, his Companion, to make the call to prayer, saying: “Bring us its comfort.”

Worship is the essence of the Islamic way of life, which revolves around its mysteries and hidden qualities. It is a source of sustenance in the long journey of life; it purifies the heart and gives the human spirit its inner powers. It goes hand in hand with responsibility and obligation, because it is the key to our appreciation of our responsibilities and obligations in life and to the satisfaction and benefits we draw from fulfilling them.

When God Almighty commissioned Muĥammad for his great and historic task, He said to him: “Stand up in prayer at night, all except for a small portion of it; or half the night or a little less, or a little more, and recite the Qur’ān in a calm and distinct manner. We are about to address you with words of surpassing gravity” (73: 2-5)

Prayer during the night and recitation of the Holy Qur’ān were the essential means of preparing Prophet Muĥammad for the stupendous task of conveying God’s message to mankind. Prayer opens the human heart to hope and enlightenment, reinvigorates one’s relationship with God, mitigates the struggle for life, and provides one with inspiration and confidence.

For the believers in that small fledgling Muslim community, poised to embark on their momentous task, thesūrah reinforces that reassurance by saying: “God is with those who are patient.” God is always there to provide the believers with help and comfort, to lend them His support and replenish their sapping morale and fading enthusiasm. It is noteworthy that the verse starts by making its address exclusively to the believers, and concludes by reassuring them that patience ensures God’s help.

Numerous reports have been handed down that tell us how highly the Prophet himself viewed the qualities of patience and perseverance, and how deeply he had thought about them. Some of them are quite relevant to our discussion.

The Prophet’s Companion, Khabbāb ibn al-Aratt, said: “A group of us once appealed to God’s Messenger while he was resting in the shade of the Ka`bah. We said, ‘Would you please appeal to God to help us? Would you kindly pray for us?’ He replied, ‘In days gone by, believers like yourselves used to be put in ditches and have their heads sawed in halves, and have their flesh scraped off the bone with iron combs. They withstood all that torture, held on to their faith, and never wavered. I swear that God Almighty will establish this religion so that a man can travel from San ‘ā’ [in western Yemen] to Ĥadramawt [in eastern Yemen] fearing none but God, and the wolf for his sheep. But you are impatient!” [Related by al-Bukhārī, Abū Dāwūd and al-Nasā’ī]

Another Companion of the Prophet, `Abdullāh ibn Mas`ūd says: “I can almost see God’s Messenger in the same position as an earlier prophet who was beaten by his people until he bled. But even while he was wiping the blood off his face he said: ‘Lord, forgive my people, for they do not know the truth.’” [Related by al-Bukhārīand Muslim]

The Holy Prophet is also quoted as saying: “A Muslim who mixes with people and puts up with their maltreatment is better than one who neither mixes with people nor suffers their abuse.” [Related by al- Tirmidhī]

Source: In the shade of the Quran

 

TO ALLAH (The One & Only God) WE RETURN


The Ayah and it's Meaning
Inna Lillahi wa inna ilayhi Raji'un -- Truly, to Allah we belong and truly, to Him we shall return. [Noble Quran 2:156]
The translation of the verses mentioned before and after this ayah is:
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient). [Noble Quran 2:155]


Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.'' [Noble Quran 2:156]
They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:157]

When do we recite this ayah?

A prevalent perception in our society is that the words Inna Lillahi wa inna ilayhi Raji'un are only recited at the time of someone's death. However, this perception is not correct. This ayah is to be said in cases where a person has suffered any kind of loss, be it the death of a person (Muslim or non-Muslim) or any living creature, loss of wealth or property, deterioration of health, etc.
There is one Hadith where the Holy Prophet (peace and blessings be upon him) is quoted to have said "Inna Lillahi wa inna ilayhi Raji'un" when the lamp went off at night. Ayesha (May Allah be pleased with her) asked him, "O Messenger of Allah. Is this also a calamity?" Allah's Messenger replied, "Yes. Whatever hurts or causes difficulty to a Muslim is a calamity and on bearing it patiently, it carries Allah's promise of reward."


The Virtues of reciting the Ayah

As mentioned before, Allah (The One & Only God) asks us to be those who are patient [As-Sabirun] during calamities by reciting the ayah "Inna Lillahi wa inna ilayhi Raji'un". In the very next ayah Allah (The One God) tells us of the reward for this practice:
They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:156]


Muslim narrated in his Sahih that Umm Salamah said:
I heard the Messenger of Allah (peace and blessings be upon him) say: "There is no person who is afflicted with a calamity and says, 'Verily to Allah we belong and unto Him is our return. O Allah, reward me for my affliction and compensate me with something better' - but Allah (The One God) will reward him for his affliction and compensate him with something better." She said: When Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allah? Then Allah caused me to say it and I said it. She said: Then I married the Messenger of Allah (peace and blessings be upon him).
Alhamdulillah (praise be to Allah), who could be a better husband than the Holy Prophet (peace and blessings be upon him)?

It is narrated in the Hadith that the Messenger of Allah said: "When a man's child dies, Allah, may He be exalted, says to His angels: 'Have you taken the soul of the child of My slave?' They say, 'Yes.' He says, although He knows best, 'Have you taken the apple of his eye?' They say, 'Yes.' He says: 'What did My slave say?" They say: 'He praised You and said "Inna Lillahi wa inna ilayhi Raji'un" (Verily to Allah we belong and unto Him is our return).' Allah, may He be glorified and exalted, says: 'Build a house for My slave in Paradise and call it the house of praise.'" [Narrated and classed as good Hadith by al-Tirmidhi and al-Albani].


A Reminder

Truly, to Allah (The One & Only God) we belong and truly, to Him we shall return.
This ayah reminds us that whatever is in this world belongs to Allah (The One God) and is a Blessing from Him. If, for example, a person had given some money as loan to his friend for some time and now he wants the money back. Is the person doing anything wrong in wanting back his own money? Similarly when a person dies, Allah (The One God) is only taking back the soul of His creation. By reciting this ayah at the time of someone's death, we remind ourselves that the creation has returned to his Creator. We also should bear in mind that just as the departed soul we ourselves will one day return to our Lord and be answerable for our deeds on the Day of Judgment before our entry into Paradise (Allah willing) or the Hellfire. With this is mind we should always strive to attain Allah's Mercy, for no one but Allah (The One & Only God) knows the appointed time of death.

In a Hadith, Allah's Messenger (peace and blessings be upon him) says, "How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity comes to him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him." [Muslim]