la ilaha il la'llah--- "There is no Allah but Allah”
la ilaha il la'llah (None has the right to be worshipped
except Allah), and Muhammadur rasul Allah (Muhammad is the messenger of Allah)
One must always believe that the true and ultimate
power is Allah (swt) alone. He controls as He wills. Thus trust must be put in
Him and not in the means that He created (Emaan..Faith)
Someone asked Hassan Al Basri: "What
is the secret of your piety?"
He replied, "I
have understood 4 things:
1. My rizq can't be taken by anyone, so my heart is contended.
2. No one can do my good deeds, so I started doing them myself.
3. Allah Ta'ala is watching me, so I felt shame in doing wrong.(Taqwa..fear of Allah)
4. Death is waiting for me, so I started to prepare for my meeting with Allah Ta'ala. "
Allah knows best. May Allah guide us all.
1. My rizq can't be taken by anyone, so my heart is contended.
2. No one can do my good deeds, so I started doing them myself.
3. Allah Ta'ala is watching me, so I felt shame in doing wrong.(Taqwa..fear of Allah)
4. Death is waiting for me, so I started to prepare for my meeting with Allah Ta'ala. "
Allah knows best. May Allah guide us all.
One must
always believe that the true and ultimate protector is Allah (swt) alone.
Our Hardwork, Ruqyah and medications are means that He
created and He controls as He wills.
Thus trust must be put in Him and not in the means that He created. Allah
(swt) commands His Messenger (saw): So seek refuge with Allah (only); verily,
it is He who is all-Hearer, all-Seer. (Al Ghafir 40:56).
But,
dont think that you don’t need modern medicine. Definitely, use all the means
at your disposal. And after doing everything possible put your trust in Allah.
Perform the Ruqyah, also Utilize the benefits of modern
medicine.And put
your trust in Allah that He will give you the best outcome.
What
is Ruqyah?
The meaning most relevant to us when asking the question what is Ruqyah, is that Ruqyah is when a person recites part of the Qur’an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (saw) Ref. Fath-ul-Majid]
There are some important conditions that must be satisfied in a ruqyah to make it permissible. They were summarized by Ibn Hajar (AR):
The meaning most relevant to us when asking the question what is Ruqyah, is that Ruqyah is when a person recites part of the Qur’an such as Al-Fatihah or makes supplication using words transmitted from the authentic Hadith of the Prophet (saw) Ref. Fath-ul-Majid]
There are some important conditions that must be satisfied in a ruqyah to make it permissible. They were summarized by Ibn Hajar (AR):
"There
is a consensus among the ‘ulama that Ruqyah are permissible when
they satisfy three conditions:
1
– To be with Allah’s words or His names and attributes
2 – To be in Arabic or of an intelligible meaning
3 – And to believe that they do not have effect by themselves but by Allah (swt)." Fath ul Bari 10/240
2 – To be in Arabic or of an intelligible meaning
3 – And to believe that they do not have effect by themselves but by Allah (swt)." Fath ul Bari 10/240
In
what follows, we discuss each of these conditions:
1.
Must Be with Allah’s Words, Names, or Attributes
As we will see below, all forms of Ruqyah reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah (swt) and an invocation of His help and protection.
As we will see below, all forms of Ruqyah reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah (swt) and an invocation of His help and protection.
2.
Must Be with Clearly Understood Words This is an important condition that must
be satisfied in order to eliminate any magic factors from the ruqyah.
3.
Believing That the True Benefit Is from Allah (swt)
Excessive arguing and disputing
When the intent to correct someone goes too far and is overtaken
by the desire to be right, one walks into the realm of argumentation and
dispute. That in turn is a weakness of faith. The Prophet (Peace and blessings
be upon him) said, “No people will go astray after having being guided except
that they become argumentative.” (Reported by Ahmad in al-Musnad, 5/252; Saheeh
al-Jaami’, 5633).
Arguing
with no proof and for no good reason leads one far away from the straight path,
and most people enter into futile arguments without knowledge or guidance or
reference to the Qur'an. Futile arguments should be avoided as the Prophet
(Peace and blessings be upon him) said: “I guarantee a house in the outskirts
of Paradise to the one who forsakes argument even when he is in the right.”
(Reported by Abu Dawood, 5/150; Saheeh al-Jaami’, 1464).
Where
arguments happen, calm yourself down first. Then try to come to common terms.
Then try to tackle what it was that led to the argument slowly and carefully
and try to unrest and each other's point of view. Except that everyone has a
different opinion and outlook in life. Try to compromise. Listen to what the
others say and try to accept what they say without any further conflict. Agree
to disagree. Move on!
The Pervasive Effects
of Humility
“A spoonful
of humility a day, keeps the ego away.” Well, it’s not the original
saying, but it sends a clear message. Truly realizing the benefits of
being humble can assist us in achieving success not only in this life, but also
in the hereafter.
According to Merriam-Webster’s dictionary, to be humble is to
not be proud, arrogant, or assertive. In Arabic, tawaada (humility)
literally means to lower one’s self or to submit. Taking these
definitions together and adding the characteristic of humility as relayed in
Qur’anic verses and Prophetic examples, we begin to have a richer understanding
of its importance and practical applications.
Three Degrees of
Humility
Humility can
be understood in relation to three important entities:
1) Humility
before Allah – Exalted is He.
2) Humility in relation to the deen (religion).
3) Humility
with Allah’s creation.
When analyzed in terms of these relations, we can begin to
implement the characteristic of humility in all aspects of our lives: in our
worship, in our understanding and attitude towards our deen,
and in our interactions with Allah’s creation (such as people, animals and the
earth).
Humility with Allah –
Exalted is He
When we are humble in front of Allah subhanahu wa ta`ala (exalted
is He), we understand that He is our Creator, the One who supplies all of our
sustenance with no might or effort from His creation. It is only when we
submit ourselves to the Might and Glory of Allah that we are able to understand
how to be humble. This cyclical process helps us to perpetuate the
feeling of humility.
Ponder for a
moment the blessings in your life: family, guidance from Allah, wealth,
talents, health, etc. If one is disillusioned by his own personal efforts
made towards attaining any of his blessings, how can he attain humility before
Allah? Take for example one who is wealthy. He may attribute his hard
work in school, his long hours at the start of his business, and his proficient
networking skills to his success. Yet, he forgot that Allah (swt) gave him
the opportunity to attend a good school, facilitated for him the ability to
study, gave his family patience while he was busy with his business, and
finally bestowed him with the gift of persuasive communication.
And what if that same businessman refused to give zakat (alms
tax) because he felt that others should work as hard as he did so that they
wouldn’t need zakat? Regardless of our level of wealth, we
must remember the saying of Prophet Muhammad ﷺ as narrated by Abu Hurairah: “Wealth does
not decrease due to charity, and Allah increases His slave in honor when he
forgives others. And no one humbles himself before Allah but Allah will
raise him in status.”
This act of
humility in front of our Creator necessitates our complete submission to
Him. To follow His commandments and avoid His prohibitions requires us to
understand our lower position of weakness and helplessness in relation to our
Lord.
Humility in Relation to
the Deen
Fully appreciating and understanding our deen (way
of life), obliges us to be humble. When we come across a commandment of
Allah, Qur’anic verse, or valid saying of the Prophet Muhammad ﷺ that we do not
understand, we should be conscientious of our reactions. Let us replace
thoughts of, “Well, that doesn’t make sense,” with “I wonder what this
means.” We are encouraged to question so as to understand our
religion, not to negate every aspect of our deen that does not
align with our whims. We should also be wary of those who come up with
their own interpretation of the Qur’an with no reference to its context or
without any scholarly research to say, “This is what this ayah (verse)
means to me.” To do so would be to follow the zaygh (perversion in
our heart), as mentioned in the following ayat:
He is the One Who has
revealed to you the Book. Some of its verses are decisive – they are the
foundation of the Book – while others are allegorical. Those whose hearts are
infected with perversion follow the allegorical part to mislead others and to
give it their own interpretation, seeking for its hidden meanings, but no one
knows its hidden meanings except Allah. Those who are well grounded in
knowledge say: “We believe in it; it is all from our Lord.” None will take heed
except the people of understanding.(Qur’an 3:7)
Remember what Moses said
to his people: “O my people! Why do you vex me while you know that I am the
apostle of Allah sent to you?” Then when they adopted perverseness, Allah let
their hearts be perverted. Allah does not guide those who are transgressors.” (Qur’an 61:5)
Humility in understanding the deen compels us to
see a gap in our understanding when we approach a
matter we are not “comfortable” with, as opposed to a fault in the way of life
as Allah (swt) has prescribed for us.
Humility with Allah’s
Creation
Applying the
principle of humility with Allah’s creation would have profound effects on the
way the world operated if we all adopted this characteristic. Imagine if
we did not judge others, we felt compassion towards humanity, and we helped all
of those around us (our parents, spouses, children, community, etc). We
could achieve these admirable feats if we were to contemplate and exhibit
humility. Not only would we treat others with respect, but we would also
treat animals kindly and give them their due rights whether they are a work
animal, a stray, or a pet. Furthermore, if we humbled ourself and
understood that this world does not belong to us, then we would be more
conscientious about water conservation, recycling, and pollution reduction
efforts.
Unfortunately,
the tendency to develop the very opposite characteristic, arrogance, occurs for
many reasons. Perhaps we are more beautiful, intelligent, or have some
position of power or authority, for example. If we were to reflect on the
first type of humility with Allah (swt), we would remember that these gifts are
only possible by the Mercy of The Creator. Imagine one who has studied
Islam and has received many certifications and degrees in the field. When
she sees others, does she look down on them since they do not possess the same
level of knowledge in that area? Or does she instead, look to her own faults
and sees others for the qualities they possess that are greater than
hers? Allah tells us to take the second course of action:
And do not turn your
face away from men with pride, nor walk in insolence through the earth. Verily,
Allah does not like any arrogant boaster.(Qur’an 31:18)
We are also reminded in the Qur’an that what Allah cares for
most, above social status, power, beauty, or wealth, is taqwa (God-consciousness):
Verily the most honored
of you in the sight of Allah is the most righteous of you. (Qur’an 49:13)
We should
reflect on our inner thoughts and align them with teachings of humility in
Islam so that we may be successful in the eyes of Allah (swt). May Allah make
us humble and may He be pleased with us. Ameen.
Original source: http://www.suhaibwebb.com/personaldvlpt/character/the-pervasive-effects-of-humility/
taqwa - al-Muttaqun
Make an
effort to read the definition of *Taqwa* that follows... so we can judge for
ourselves where we stand. Apparently all the promises of
success are for those who possess taqwa - al-Muttaqun.
ان للمتقین
مفازا۔ ۔ ۔ (سورة النبا)
*Taqwa*
is not only in our manners..
*Taqwa*
is not about looking islamic...
*Taqwa*
is not about sporting a beard or wearing a Hijab...
*Taqwa*
is not merely appearance...
*BUT*
*Taqwa*
is when you miss a single prayer, you feel uneasy the whole day...
*Taqwa*
is when you speak a lie , your instinct feels bad...
*Taqwa*
is the guilt that follows when you hurt someone knowingly or unknowingly...
*Taqwa*
is the shame and regret that follows a sin you did knowing fully well about
it's stand in the sight of *ﷲ͜عَزَّوَجَــــل*
*Taqwa*
is when you cannot sleep the whole night after disobeying or disrespecting your
parents...
*Taqwa*
is to cry in the depths of night fearing none but the One above the Arsh.
*Taqwa*
is the fear that refrains us from sinning even when we are alone and nobody is
looking...
*Taqwa*
is the guts and the will to please *ﷲ͜عَزَّوَجَــــل*, even when the whole
world is hell bent on displeasing Him...
*Taqwa*
is to wear that beard and Hijab for the sole reason of pleasing Our Rabb and to
keep it as per sunnah....
*Taqwa*
is to stay happy and smiling even after knowing this world is a prison for
believers...
*Taqwa*
is the good manners and character that loving and fearing *ﷲ͜عَزَّوَجَــــل*
brings in us...
*Taqwa*
is the struggle to better yourself according to Islam with each passing day...
*Taqwa*
is not only about rising in deen, it is more about falling but again rising up
and never letting go...
*Taqwa
IS ALL ABOUT WHAT LIES IN THE HEART*
التقوی ھھنا۔
۔ ۔
And the
Prophet صلی اللہ علیہ و سلم pointed to his chest.
If this
heart is filled with true *Taqwa,* then actions automatically follow...And the
sweetness of these actions is so much better.
*May ﷲ͜عَزَّوَجَــــل
make us of the al-mutaqeen.*
̶ آمـــــين يَارَبَّ الْعَــــالَمِينْ
̶ آمـــــين يَارَبَّ الْعَــــالَمِينْ
TRUE SCHOLAR
Source of the article https://news360.com/article/485554704
https://muslimvillage.com/2019/01/21/120698/12-signs-true-scholar/
Jan 21, 2019 | Filed under: Featured, Islam, Spirituality, What is Islam? | Posted By MV Media
By: Mawlana
Muhammad Zakariyya Kandhalawi (translated by M. Tayyab Bakhsh Badayuni with
editing by Ismaeel Nakhuda)
Hatim al-Asam (may Allah have mercy on him) was a renowned saint and favourite pupil of Shaqiq al-Balkhi (may Allah have mercy on him). Once the shaykh asked him, “Hatim, how long have you been here in my company?” He replied, “Thirty-three years.” The shaykhsaid, “What did you learn during these years from me?” Hatim (may Allah have mercy on him) replied, “I have learnt eight issues.” At this, Shaqiq (may Allah have mercy on him) out of sheer disappointment recited, “We are surely Allah’s and we shall surely return unto him.”
He said
regretfully, “You learnt only eight lessons during these long years of
association with me? I have wasted all my life in associating with you.” Hatim
(may Allah have mercy on him) said, “I have learnt only eight lessons — I
cannot lie to you”. The shaykh said, “Tell me, what are those eight
lessons?” Hatim (may Allah have mercy on him) answered:
1] “I have
found that everybody loves someone or something (wife, children, property,
friends, etc.), but I know that as soon as he is laid in the grave, the
loved-ones part company with him. Consequently, I have cultivated love for good
deeds so that when I do pass into the grave my loved ones accompany me and
after death I am not alone.” Shaqiq (may Allah have mercy on him) said, “You have
done well.”
2] “I have
read in the Holy Qur’an that Allah Most High says: ‘Whereas for the one who feared
to stand before his Lord, and restrained his self from the (evil) desire,
Paradise will be the abode.’ (Al-Nazi’at: 40-41)
“I know
that whatever Allah Most High says is true. Therefore, I have restrained myself
from worldly desires until I became steadfast in devotion to Him.
3] “I saw
in the world that those things which are dearest and precious to men are
preserved with great care and protected with diligence.
“Then I
read in the Qur’an that Allah Most High says: ‘What is with you shall perish
and what is with Allah shall last.’ (Al-Nahl: 96)
“Accordingly,
whenever I came by something which was of great value to me, or which I prized
above other things, I consigned it to the custody of Allah (spent it for the
cause of Allah Most High), so that it should be preserved forever.
4] “I have
observed that (for honour and glory) some men turn to wealth, some to nobility
of parentage and others to other things of pride. That is, they take pride in
wealth, high parentage etc., and assert their superiority over others.
“But I have
read in the Qur’an that Allah Most High says: ‘Surely the noblest of you, in
Allah’s sight, is the one who is most pious of you.’(Al-Hujarat: 13)
“I have
therefore cultivated piety in myself, so that I should become the noblest of
men in the sight of Allah Most High.
5] “I
have noticed that people upbraid others, revile them or find fault with them.
This is all out of jealousy in that one is jealous of the other.
“Then, I
read in the Qur’an that Allah Most High says: ‘We have allocated among them
their livelihood in the worldly life, and have raised some of them over others
in ranks, so that some of them may put some others to work.’ (Al-Zukhruf: 32) (That
is, if all men were alike and equal in rank, no one would work for others or
serve anybody and, consequently, there would be disorder and chaos in the
affairs of the world.)
“Therefore,
I have restrained myself from jealousy and ceased to concern myself with other
people’s affairs. I know for certain that the distribution of livelihood is
entirely in the hands of Allah Most High and He grants as much as He pleases to
whomsoever He likes. I therefore ceased to harbour enmity against anyone,
realising that a man’s personal effort has little to do with his prosperity or
adversity. It has rather been foreordained by Allah Most High Who is the
Sovereign Lord of the worlds. So, I do not feel angry with anyone.
6] “I have
observed that nearly everyone in this world is hostile to someone or the other.
Having paid attention, I noticed that Allah Most High says in the Qur’an: ‘Surely Satan is an enemy for
you. So, take him as an enemy. He only invites his group (to falsehood) so that
they become inmates of the blazing fire.’ (Al-Fatir: 6)
“So, I have
directed all my hostilities against Satan alone and I try to keep away from him
by all possible means. Since Allah Most High has commanded us to treat him as
an enemy, I bear no enmity against anyone save Satan.
7] “I have
observed that all people are struggling hard to seek livelihood, so much so
that they disgrace or abase themselves before others and adopt
unlawful means for procuring their daily bread.
“But I
have read in the Qur’an that Allah Most High says: ‘There is no creature on earth
whose sustenance is not undertaken by Allah.’(Hud: 6)
“Considering
that I am also one of the creatures that move on earth whose sustenance depends
upon Allah Most High, I occupied myself with paying what I owe to Allah Most
High and ceased to worry about what Allah Most High has taken the
responsibility to provide.
8] “I have
observed that all men have faith upon and put their trust in things which have
themselves been created by Allah Most High.Some have faith in
their estates or businesses, others in their own craftsmanship, and there are
still others who trust their health and strength. In short, all people have put
their trust in things that are created like themselves.
“I have
read in the Qur’an that Allah Most High says: ‘And whoever places his trust
in Allah, He is sufficient for him.’ (Al-Talaq: 3)
“I have,
therefore, put my trust and faith in Him alone.”
Shaqiq (may
Allah have mercy on him) thereupon said, “Hatim, may Allah bless you with tawfiq(divine aid
for performance for good deeds). I have seen the teachings of the Torah, the
Injil, the Zabur and the Holy Qur’an, and I believe that these eight moral
lessons form a gist of all that is really good and beneficial for man.
Therefore, anyone acting upon these precepts will be deemed to have practised
the learning contained in all of the four scriptures revealed by Allah Most High.”
Such
learning can only be attained by those ‘ulama who are
really concerned about the hereafter (‘ulama al-akhirah).
These truths lie too deep for those (so-called) ‘ulama who are
ambitious for material wealth and who hanker after worldly honour and
recognition.
