Sunday, January 8, 2012
Saturday, January 7, 2012
Putting the Ego Aside: Table of Contents
Table of Contents
- Introduction
- Iblish
- Pharoah
- Abu Lahab
- Harmful Intentions behind Righteous Actions
- A few practical examples
- Self Worship
- Relationship between Tawheed and Ego
- Life of the faithful ego (role models and examples)
Tuesday, October 25, 2011
Saturday, October 22, 2011
Family Relationships; Parents
*The following information has been deprived from the site and is not written by my and the information is not taken from my search in the Quran or tafsir by Abdullah Yusuf Ali as I was unable to find any information on the upbringing of children:
http://www.islamweb.net/emainpage/index.php?id=150794&page=articles
Parents’ responsibilities for the care and upbringing of their children are mentioned in several verses of the Quran, as well as in the Hadeeth.
Allaah Almighty Says (what means): “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones…" [Quran 66:6]
How do we ward off that fire from our families? We need to show to them the right way and to teach them the difference between right and wrong. An excellent example of this is found in the words of Luqmaan to his son, related in the Quran, where he admonishes him:
1. Not to ascribe divine powers to anything other than Allaah.
2. To be good and kind to parents.
3. To obey parents unless they command what is wrong.
4. To understand that all our deeds, however minor, are recorded and will be brought to light.
5. To be constant in prayer.
6. To enjoin what is right and forbid what is wrong.
7. To bear what befalls him with patience.
8. To avoid pride, arrogance and boastfulness.
If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgment. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the Hereafter.
Allaah, Almighty Says (what means): “And those who believed and whose descendants followed them in faith – We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained...” [Quran 52:21]
This parental responsibility belongs not only to the father. The Prophet 
is reported to have said: "Take care! Each of you is a shepherd and each of you shall be asked concerning his flock; a leader is a shepherd of his people, and he shall be asked concerning his flock; and a man is a shepherd of the people of his house, and he shall be asked concerning his flock; and a woman is a shepherd of the house of her husband and over their children, and she shall be asked concerning them.” [Al-Bukhaari and Muslim]
Indeed the mother’s role may be even greater: while the children are young they are very close to her and dependent upon her, and they spend more time with her than with anyone else. There is an Arabic saying: “The mother is the first school”. She may be a good school, an indifferent or even a bad school. She may even be unaware that she is serving as a role model in her behavior, and her attitudes. Every mother should be conscious of her role and do her best to make it beneficial for the development of her children as they set out on the journey of life.
Parental care and guidance are fundamental to child upbringing. Some parents nowadays become so preoccupied with their jobs or with making money or with their social lives that children are often neglected. They may be ignored or left for hours with the television or computer or they may be sent to day-care centers at a very early age to be cared for in groups by other people.
The parents’ right to respect from their children is dependent upon the children’s right to loving care and guidance of their parents.
It is related that a man once came to ‘Umar ibn Al-Khattaab, the second Khaleefah (Caliph) of Islam 
complaining of his sons’ disobedience to him. ‘Umar summoned the boy and spoke of his disobedience to his father and his neglect of his rights. The boy replied: “O Ameer al-Mu’mineen (Prince of believers)! Hasn’t a child rights over his father?”
“Certainly”, replied ‘Umar.
“What are they, Ameer al-Mu’mineen?”
“That he should choose his mother, give him a good name and teach him the Book (the Quran).”
“O Ameer al-Mu’mineen! My father did nothing of this. My mother was a Magian (fire worshipper). He gave me the name of Julalaan (meaning dung beetle or scarab) and he did not teach me a single letter of the Quran.”
Turning to the father, ‘Umar said: “You have come to me to complain about the disobedience of your son. You have failed in your duty to him before he has failed in his duty to you; you have done wrong to him before he has wronged you.”
Education and bringing up in Islam
Allaah Almighty Says (what means): “This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion..." [Quran 5: 3]
Education means to look after, to nurture, to nourish, to help grow and flourish. It implies certain sensitivity towards the child under your care, his emotional and physical needs and capacities. It implies the ability to inspire confidence. It implies the courage to allow and promote creativity and innovation. It implies the ability to trust and not to stifle, to be firm when needed and even to impose sanctions when necessary.
The starting point for education is the example of parents. Small children take their parents as models. If parents are lazy and careless, the children will also take laziness and carelessness as normal. If they tell lies, children will regard lying as normal and acceptable. The same applies to smoking, drinking, rude manners, swearing and all other bad habits. There is no way parents can motivate their children to practice the Islamic virtues if they themselves do not respect the values and try to practice them also. As children grow up, they will only perceive the inconsistency or even hypocrisy in their parents’ approach.
It is important not to crush a child’s spirit and joy about life by terrorizing him/her, whether physically or psychologically. Children must play. It is the way they learn, and is not in itself something bad. Parents should give the child opportunities to play and to experience the excitement of exploration, of learning and of growing up.
At the same time, parents should teach children Islamic manners and etiquette in accordance with the beautiful example of the Prophet .
Such habits include truthfulness and honesty, gentleness, politeness, consideration for others, helpfulness, cleanliness and tidiness.
They also include:
1. Time management and doing things at the right time.
2. Physical exercise for fitness.
3. Mental exercise and developing an appetite for knowledge, understanding and skills.
4. Learning to read and recite the Quran from an early age when the child’s memory finds it easy.
5. Development of regular performance of Prayer between the ages of 7 and 10.
6. Taking on responsibilities in the family.
7. Taking on responsibilities in the wider community as children grow up.
Above all, correct education should ensure that children develop a love for Islam, a love for Allaah and His Prophet and that they develop a feeling of pride in being Muslim and willingness to strive for the good of others. They need to realize the benefits of Islam, the foundations on which it is based and their need for Islam. They need to value Islam and live by Islamic values.
It is the responsibility of the parents to experiment with various ways of achieving those goals.
Islamic education and Muslim schools
If parents are to get the best results for their children in Muslim schools, they must know what the Muslim school is trying to do. Parents need to understand that while the school basically may be following a National Curriculum (which in some countries may be compulsory), the teaching approach is expected to be holistic. Therefore it is not just a matter of teaching Islamic Studies, Quran and Arabic under the same roof as Arts and Sciences, but of developing an integrated Islamic perspective on all forms of knowledge right across the curriculum. At the same time, the school is trying to cultivate good attitudes, behavior and manners in accordance with the teachings of Islam.
'Aishah 
is reported to have said of the Prophet that: “His behavior was the Quran (in practice)”. [Ahmad] To take the Prophet as a “beautiful example” means not just to imitate his outward actions or practices but also to base our own motivation and actions on the Quran as he did, in a way that is appropriate to the place and time in which we happen to live.
The approach of a modern Muslim School, which may be located in a modern “secular” or non-Islamic type of environment, cannot be like that of Islamic education of the recent past, when teaching relied much on repetition and memorization and uncritical acceptance of the teachers’ word. The Islamic teaching must relate with the society in which the pupils live, with the state of modern knowledge and with the beliefs of other people (probably the majority) in the country where the school is located. If Muslim children are to grow up as witnesses to the truth in a non-Muslim society, they need to understand that society and to develop an objective and critical approach, so that they can appreciate whatever is good in it, avoid its evils and reach out to the non-Muslims, presenting the truths of Islam in a way they can understand Islam and relate to it.
2. To be good and kind to parents.
3. To obey parents unless they command what is wrong.
4. To understand that all our deeds, however minor, are recorded and will be brought to light.
5. To be constant in prayer.
6. To enjoin what is right and forbid what is wrong.
7. To bear what befalls him with patience.
8. To avoid pride, arrogance and boastfulness.
If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgment. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the Hereafter.
Allaah, Almighty Says (what means): “And those who believed and whose descendants followed them in faith – We will join with them their descendants, and We will not deprive them of anything of their deeds. Every person, for what he earned, is retained...” [Quran 52:21]
This parental responsibility belongs not only to the father. The Prophet
is reported to have said: "Take care! Each of you is a shepherd and each of you shall be asked concerning his flock; a leader is a shepherd of his people, and he shall be asked concerning his flock; and a man is a shepherd of the people of his house, and he shall be asked concerning his flock; and a woman is a shepherd of the house of her husband and over their children, and she shall be asked concerning them.” [Al-Bukhaari and Muslim]Indeed the mother’s role may be even greater: while the children are young they are very close to her and dependent upon her, and they spend more time with her than with anyone else. There is an Arabic saying: “The mother is the first school”. She may be a good school, an indifferent or even a bad school. She may even be unaware that she is serving as a role model in her behavior, and her attitudes. Every mother should be conscious of her role and do her best to make it beneficial for the development of her children as they set out on the journey of life.
Parental care and guidance are fundamental to child upbringing. Some parents nowadays become so preoccupied with their jobs or with making money or with their social lives that children are often neglected. They may be ignored or left for hours with the television or computer or they may be sent to day-care centers at a very early age to be cared for in groups by other people.
The parents’ right to respect from their children is dependent upon the children’s right to loving care and guidance of their parents.
It is related that a man once came to ‘Umar ibn Al-Khattaab, the second Khaleefah (Caliph) of Islam
complaining of his sons’ disobedience to him. ‘Umar summoned the boy and spoke of his disobedience to his father and his neglect of his rights. The boy replied: “O Ameer al-Mu’mineen (Prince of believers)! Hasn’t a child rights over his father?”“Certainly”, replied ‘Umar.
“What are they, Ameer al-Mu’mineen?”
“That he should choose his mother, give him a good name and teach him the Book (the Quran).”
“O Ameer al-Mu’mineen! My father did nothing of this. My mother was a Magian (fire worshipper). He gave me the name of Julalaan (meaning dung beetle or scarab) and he did not teach me a single letter of the Quran.”
Turning to the father, ‘Umar
said: “You have come to me to complain about the disobedience of your son. You have failed in your duty to him before he has failed in his duty to you; you have done wrong to him before he has wronged you.”Education and bringing up in Islam
Education means to look after, to nurture, to nourish, to help grow and flourish. It implies certain sensitivity towards the child under your care, his emotional and physical needs and capacities. It implies the ability to inspire confidence. It implies the courage to allow and promote creativity and innovation. It implies the ability to trust and not to stifle, to be firm when needed and even to impose sanctions when necessary.
The starting point for education is the example of parents. Small children take their parents as models. If parents are lazy and careless, the children will also take laziness and carelessness as normal. If they tell lies, children will regard lying as normal and acceptable. The same applies to smoking, drinking, rude manners, swearing and all other bad habits. There is no way parents can motivate their children to practice the Islamic virtues if they themselves do not respect the values and try to practice them also. As children grow up, they will only perceive the inconsistency or even hypocrisy in their parents’ approach.
It is important not to crush a child’s spirit and joy about life by terrorizing him/her, whether physically or psychologically. Children must play. It is the way they learn, and is not in itself something bad. Parents should give the child opportunities to play and to experience the excitement of exploration, of learning and of growing up.
At the same time, parents should teach children Islamic manners and etiquette in accordance with the beautiful example of the Prophet
.Such habits include truthfulness and honesty, gentleness, politeness, consideration for others, helpfulness, cleanliness and tidiness.
They also include:
1. Time management and doing things at the right time.
2. Physical exercise for fitness.
3. Mental exercise and developing an appetite for knowledge, understanding and skills.
4. Learning to read and recite the Quran from an early age when the child’s memory finds it easy.
5. Development of regular performance of Prayer between the ages of 7 and 10.
6. Taking on responsibilities in the family.
7. Taking on responsibilities in the wider community as children grow up.
Above all, correct education should ensure that children develop a love for Islam, a love for Allaah and His Prophet
and that they develop a feeling of pride in being Muslim and willingness to strive for the good of others. They need to realize the benefits of Islam, the foundations on which it is based and their need for Islam. They need to value Islam and live by Islamic values.It is the responsibility of the parents to experiment with various ways of achieving those goals.
If parents are to get the best results for their children in Muslim schools, they must know what the Muslim school is trying to do. Parents need to understand that while the school basically may be following a National Curriculum (which in some countries may be compulsory), the teaching approach is expected to be holistic. Therefore it is not just a matter of teaching Islamic Studies, Quran and Arabic under the same roof as Arts and Sciences, but of developing an integrated Islamic perspective on all forms of knowledge right across the curriculum. At the same time, the school is trying to cultivate good attitudes, behavior and manners in accordance with the teachings of Islam.
'Aishah
is reported to have said of the Prophet that: “His behavior was the Quran (in practice)”. [Ahmad] To take the Prophet as a “beautiful example” means not just to imitate his outward actions or practices but also to base our own motivation and actions on the Quran as he did, in a way that is appropriate to the place and time in which we happen to live.The approach of a modern Muslim School, which may be located in a modern “secular” or non-Islamic type of environment, cannot be like that of Islamic education of the recent past, when teaching relied much on repetition and memorization and uncritical acceptance of the teachers’ word. The Islamic teaching must relate with the society in which the pupils live, with the state of modern knowledge and with the beliefs of other people (probably the majority) in the country where the school is located. If Muslim children are to grow up as witnesses to the truth in a non-Muslim society, they need to understand that society and to develop an objective and critical approach, so that they can appreciate whatever is good in it, avoid its evils and reach out to the non-Muslims, presenting the truths of Islam in a way they can understand Islam and relate to it.
Family Relationships
This Section of the Blog is focused on family relationships and is based on the Qur'an and the Qur'an tafsir by Abdullah Yusuf Ali. Each section is focused on that specific role. For example, the section "children" is focused on the responsibilities of the child in relation the parent. The section "parent" is focused on the relation of the parent to the child and the parent's responsibilities. Similarly, "husband" is the responsibilities of the husband in relation to the wife and "wife" is the responsibilities of the wife in relation to the husband and so on.
The reason it is written in this way is to remind ourselves of our responsibilities more than our rights. Rather than worrying about what the parents do for you or what your children are supposed to have been treating you like, the focus is on each specific responsibility.
Let's not forget that on the day of judgement, Allah (swt) is not going to ask us what our parents did for us whether we will be asked about whether or not we fulfilled our responsibilities. Their account of deeds is with them and ours is with us.
Table of Contents
Children
Husband
Wife
Brothers
Sisters
Grandparents
Sisters
Grandparents
Aunts
Uncles
Cousins
Far Relatives
Uncles
Cousins
Far Relatives
Wednesday, October 19, 2011
Conclusion to Sabr
May Allah (swt) help us all to have sabr during all times. It is a very difficult challenge, and it is hidden inside our hearts. Nobody will know this about you except for yourself and Allah (swt). It cannot be judged. It is not apparant like hijab, charity, prayer, recitation, it is hidden. Only through sincere faith can this virtue be obtained.
May Allah (swt) help us attain the virtue of sabr. (insh'Allah)
Nobody said it was going to be easy, Allah (swt) is letting you know though that it is definately worth it.
May Allah (swt) help us attain the virtue of sabr. (insh'Allah)
Nobody said it was going to be easy, Allah (swt) is letting you know though that it is definately worth it.
Why can't I be impatient?
All spiritual work proceeds in its own good time. We should never be impatient either about its success or about the punishment which is bound to come for those who oppose it or wish to suppress it. The inevitable punishment is spoken of as the punsihment promised. It will come so soon and so suddenly that it will appear as if there was not the delay of a sinlge hour in a single day. Time is a great factor in our affairs in this world but it hardly counts in the spiritual kingdom. (Abdullah Yusuf Ali Quran Tafsir .n. 4815).
Allah (swt) should be remembered at all times. and a man's spirit loves to commune with things that are spiritual. (Abdullah Yusuf Ali Qur'an Tafsir n. 4978)
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Allah (swt) should be remembered at all times. and a man's spirit loves to commune with things that are spiritual. (Abdullah Yusuf Ali Qur'an Tafsir n. 4978)
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Why can't I have the better of both worlds ?
The good things of this life make a brave show but they are nothing compared with the good of the hereafter. Both are provided by Allah but the former are given to the just and the unjustas a test and trial and in any case will pass away while the latter come especially from Allah for his devoted servants and are incomparible of mroe value and will last through eternity. (Abdullah Yusuf Ali Qur'an Tafsir; n. 2656).
This from personal experience, there was a time I considered this carefully. If we act righteously and fulfill all of Allah (swt)'s command does Allah not teach us to live the best possible life that we can live ? I kept asking myself why I saw so many good people that were living bad lives or why good things end. Than I heard a lecture by Nouman Ali Khan which answered my question. Sometimes Allah (swt) tests us, and everytime we pray often times we ask for things in this life and forget the hereafter. Allah (swt) wants to make us realize that there is a hereafter. That there is many good things beyond our basic comprehension in Jannah afterwards. Sometimes we are so attached to the dunya that we need to be detached from it and that is when the question of faith versus the world comes in. If you were paid a billion dollars to compromise you faith would you take it or leave it? Eventhough Allah teaches us how to attain success both in this world and in the hereafter if the question of compromising your faith came into play than would you choose what is right or what is a reward in this world? Would you compromise your ethics for money? For pleasure? Are you truly doing your acts out of sincere faith to Allah or for the purpose of the world? We can't always have the better in both world but we have to make a decision of what is more important to us. Allah (swt) promises us that for our efforts he will reward us with what is better but he are still tested if Allah's commands are more important to us in this world and if we truly believe in Jannah and Jahanam or if we seek worldy benefits.
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This from personal experience, there was a time I considered this carefully. If we act righteously and fulfill all of Allah (swt)'s command does Allah not teach us to live the best possible life that we can live ? I kept asking myself why I saw so many good people that were living bad lives or why good things end. Than I heard a lecture by Nouman Ali Khan which answered my question. Sometimes Allah (swt) tests us, and everytime we pray often times we ask for things in this life and forget the hereafter. Allah (swt) wants to make us realize that there is a hereafter. That there is many good things beyond our basic comprehension in Jannah afterwards. Sometimes we are so attached to the dunya that we need to be detached from it and that is when the question of faith versus the world comes in. If you were paid a billion dollars to compromise you faith would you take it or leave it? Eventhough Allah teaches us how to attain success both in this world and in the hereafter if the question of compromising your faith came into play than would you choose what is right or what is a reward in this world? Would you compromise your ethics for money? For pleasure? Are you truly doing your acts out of sincere faith to Allah or for the purpose of the world? We can't always have the better in both world but we have to make a decision of what is more important to us. Allah (swt) promises us that for our efforts he will reward us with what is better but he are still tested if Allah's commands are more important to us in this world and if we truly believe in Jannah and Jahanam or if we seek worldy benefits.
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The Spiritual Benefits of Sabr
The highest consolation which the rightous can receive is the assurance that Allah is with them. A double qualification is indicated or so high an honour.
- that they should not yield to human passion or anger or impatience
- that they should go on with constancy doing all good around them to attain the presence of Allah in the sense "I am with you" is the culmination of the rightoue person's aspiraition. (Abdullah Yusuf Ali Quran Tafsir, n. 2164).
Allah (swt) states in the Qur'an.
"Enjoin prayer on thy people and be constant therein. We ask thee not to provide sustenance: We provide it for thee but the fruit of the hereafter is for the rightous." (Qur'an 20; 132)
Sustenance in the sense of ordinary needs of lief. The man of Allah does not worry about. That is provided by Allah for all the just and the unjust. But the special provision, the real sustenance, the spiritual fruit is for a rightous life in the service of Allah.
From personal experience, I can say, that spiritual joy cannot equal the joy of any luxury, anything in this whole wide world. When you do something sincerely for Allah you obtain a coolness of the heart. Than it spreads to your body and you become lifted from anything and any negativity of the entire world. When we sacrifice for Allah our soul is truly nourished by Allah in this world. It is a priceless moment. A truly priceless moment.
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What if something wrong is done to you ?
You are not entitled to give a worse blow than is given to you. But those who have reaced a higher spiritual level standard do not even do that. They restrain themselves and are patient. Lest you should think that such patience only gives an advantage to the adversary you are told that the contrary is the case. The advantage is with the patient, the self possessed, those who do not lose their temper or forget their own principles of conduct. (Abdullah Yusuf Ali Qur'an Tafsir, n.2163)
Allah (swt) states in the Qur'an
"And if ye catch them out, catch them out, catch them out no worse than if they catch you out but if ye show patience that is indeed the best course for those who are patient. And do thou be patient for thy patience is but from Allah; nor grieve over them and distress not thyself because of their plots for Allah is with those who restrain themselves and those who do good.
All good people should be patient with what seems to them evil around them. That does not mean that they should sit still and do nothing to destroy evil. For the fight against evil is one of the cardinal points of islam. What they are told is that they must not be impatient. They must pray to Allah and commune with Him so that their patience and faith may be strenghthened and they may be able the better to grapple with evil. For they thus not only get strength but inward spiritual joy.
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Allah (swt) states in the Qur'an
"And if ye catch them out, catch them out, catch them out no worse than if they catch you out but if ye show patience that is indeed the best course for those who are patient. And do thou be patient for thy patience is but from Allah; nor grieve over them and distress not thyself because of their plots for Allah is with those who restrain themselves and those who do good.
All good people should be patient with what seems to them evil around them. That does not mean that they should sit still and do nothing to destroy evil. For the fight against evil is one of the cardinal points of islam. What they are told is that they must not be impatient. They must pray to Allah and commune with Him so that their patience and faith may be strenghthened and they may be able the better to grapple with evil. For they thus not only get strength but inward spiritual joy.
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Definition of Sabr
Abdullah Yusuf Ali defines Sabr to have a larger meaning than the word patience which is believed to be its english equivalent. He uses several Qur'an verses and examples from hadith literature to define the term sabr. Let's all aim towards attaining sabr in our actions.
The arabic word sabr implies many shades of meaning. It implies
- Patience in the sense of being thorough and not hasty (this means to do any given task thoroughly and not in a rush. This requies using your time wisely, planning out events in your life carefully and thoroughly which includes homework, job, prayer, reading material and basically all such things doign them peacefully and not in a state of fear and panic)
- patient perseverance, constancy, steadfastness, firmness of purpose (doing an act of faith and continue to persist in doing that act of faith and not give up on it when your heart testifies it and acccepts it. For example if your heart testifies that child abuse is wrong that you should constantly struggle against these forms of injustices and yourself have the example of how it is done properly by being the change that you want to see in the world)
- systematic as opposed to spasmodic or chance action (an example for this would be the five daily prayers and your regular activities and earnings which all need to be systematic. You should take action in a calm and peaceful state of mind, it should be reasonable as opposed to taking chances. It should be as carefully acted on as possible. For example, you shouldn't leave home so that you get on the bus stop only one minute before the bus arrives so that you have an equal chance of missing the bus. You shouldn't do so many activities that the time for your prayer has become narrow and you have a chance of missing it. When it comes to studying you should avoid the last minute and make sure that you know the material and haven't just guessed. That is not appropriate).
- a cheerful attitude of resignation and unerstanding in sorrow, defeat or suffering as opposed to murmuring or rebellion but saved from mere passivity or listlessness by the element of constancy or steadfastness (This requies faith. When thigns don't go the way that you want you have to understand that Allah has a plan for everything. Everything happens for a reason and you have to now trust Allah and seek more guidance. This includes loss of a job or somebody's death or maybe an illness. You need to accept what happened and now find a way through it. Maybe this requies a changed lifestyle or a new improvement in your life. Maybe there was somethign bad and you are saved from it. Maybe Allah is testing you to see whether you truly worship Allah (swt) sincerely or if it is because of wealth or because of people.
Allah (swt) states in the Qur'an:
"O ye who believe, seek help with patienct perseverance and prayer, for Allah is with those who patiently persevere. Be sure that Allah will test you with somebthing of fear aand hunger, some loss in goods or lives or the fruits of your toil but give glad tidings to those who patiently persevere. Who say when afflicted with a calamity, to Allah we belong and to Him is our return."
An additional meaning to sabr is self restraint and following reason and restraining fear, anger and desire. Allah (swt) gives the reward for patient perseverance, self restraint and constancy by being with us, opening the doors for every spiritual being.
Allah (swt) also states in the Qur'an:
"O ye who believe, persevere in patience and constancy, vie in such perseverance, strenghten eachother and fear Allah that ye may prosper" (Qur'an 3;200)
The full meaning of sabr is understood here. Patience, perseverance, constancy, self restraint, refusing to be cowed down. These virtues we are to exercise for ourselves and in relation to others. We are to set an example so that others may vie with us and we are to vie with them lest we fall short in this way we strengthen each other and bind our mutual relations closer in our common service to Allah. (Abdullah Yusuf Ali Quran Tafsir)
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Definition of Patience
The arabic word sabr is often defined in english to be patience, however, according to Abdullah Yusuf Ali, an educated linguistic in the languages english and arabic who has put a great effort in translating the Quran explains that the meaning of sabr is broader than simply patience.
Before understanding the full meaning of Sabr, lets start by understanding the full meaning of patience. Patience according to the Websters english defiition can be defined as sustaining trouble, unflinchingly, perseverance and a person's quality of enduarance. (Persevering meaning to persist). Synonymns to patience include composure, endurance, forbearance, fortitude, and long suffering. The opposite being impatience, nervousness and restlessness Synonyms of perseverance include constancy, determination, fortitude, persistence and steadfastness.
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Before understanding the full meaning of Sabr, lets start by understanding the full meaning of patience. Patience according to the Websters english defiition can be defined as sustaining trouble, unflinchingly, perseverance and a person's quality of enduarance. (Persevering meaning to persist). Synonymns to patience include composure, endurance, forbearance, fortitude, and long suffering. The opposite being impatience, nervousness and restlessness Synonyms of perseverance include constancy, determination, fortitude, persistence and steadfastness.
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Tuesday, October 18, 2011
Sabr
Sabr, like many other things mentioned int he Qur'an is an order to us from Allah (swt). The reason this needs serious discussion is because we spend a lot of time over the apparent duties we are ordered such as hijab and daily prayers, charity which are all very important as well but without the inner condition of the soul we cannot fully understand the true virtue behind them. Patience, like hijab is a very big challenge and a command from Allah (swt) that every Muslim should aim to attain.
have faith, be firm, keep steady and stay constant.
have faith, be firm, keep steady and stay constant.
Lets all learn the virtues of SABR!
Table of Contents
Thursday, September 15, 2011
Controlling the Tongue
its good to think before you talk. It's good to think about whether or not what you're saying is going to hurt someone feelings, its good to consider if you're saying what you're saying in the appropriate time. It's good to take the context into account. It's good to filter the shaitan's whispers before you talk. It's good to mean what you say and not speak for the sake of only customs & manners & politeness but through sincerity and meaning. It's good to make sure what you're saying is clearly stated and understandable. It's good to think before you talk.
Table of Contents
Speak the Truth (3:17)
Speak Straight (33:70)
Speak Justice (6:152)
Speak Kindly (2:83)
Speak Politely (17:53)
Speak Fairly (17:28)
Speak Gently (20:44)
Speak Graciously (17:23)
Speak not in vain (23:3)
Speak no lie (22:30)
Author's Note
Before I start this whole article. Im going to have to mention sincerity in this section as well. Sincere speech means to say something, sincerely. It is good to say good things but it is even more important to be sincere in what you say.
The Qur'an specifically says that " They were that day nearer to unbelief than to faith, saying with their lips what was not in their hearts But Allah hath full knowledge of all they conceal". (Surah Al imran, 167).
This line is defining the hypocrites. That is equivalent to lying, insincere speech is equivalent to lying. When a person's motives are different, when there is pretending, or when a person is speaking fair words for ease. This is insincere speech.
Speaking good or remaining silent actually goes to thoughts. If the shaitan gives you a bad thought you should cast it out, you should clean out your thoughts, you should consider your motives and your intentions and before you speak you should make sure that your words are sincere.
Don't be speaking good or remaining silent when your motives and intentions are actually bad because you would be lying, and you would by lying to yourself and Allah (swt) will know what you are concealing in your hearts so be afraid of Allah. Clean your heart, and it will automatically clean your tongue.
THis goes to the timing as well. You dont have to say things at a specific time. You have to say things on the spot. You shouldnt have to plan ahead, you should just say whatever on the spot. Of cource timing is relevant where you don't want to be telling somebody their responsibilities when they are in a really bad mood or when somebody is crying you dont want to show up with the bad news. Timing is important and it is important to know that you dont tell somebody something when they're not in the mood at all, or when you know you're just goign to make the whole thing a lot worse for somebody. You would also want to surprise somebody at a time when they would want to be surprised the most and so timing is important to a degree but not so much that you are just not saying things on the spot. The reality is, the best time to say them is when they are the most relevant which tends to be at the moment because that is how memories are recalled when they are spoken about, on the spot. There are only a few exceptions regarding timing.
As well, being connected to reality.
You dont want to be going on and on about your life without even listening or reading your listener or audience. You have to engage the listener at the same time and consider them. For example, you dont want to keep on talking to a person that really doesn't care at all what you have to say. You dont want to be talking on and on almost like you're up in the sky with vague words and the person listening to you has absolutely no idea what you're saying. Sometimes words like "do you know what I mean" or, asking questions in between to make sure the person is actually listening helps. Also keep on reading their expressions, it'll give you a huge hint as to whether they are even listening to you at all or not.
You're ideas are definately worth listening but they way you present them is also important.
No one in this world is going to understand you. They don't share the same experiences as you, they haven't had the same life as you, as much as you have a vivid picture of exactly what you're saying, they dont. So you're going to just have to speak clearly and make sure they understand what you're saying.
The most engaging speaker will be the sincere speaker. Their eyes, their expression, their gestures, will all say exactly what their words say and they will be the easiest to read.
If you can make your speech sincere, you've already done the speaker part,
now it's all about the listening part that needs improving.
Table of Contents
Speak the Truth (3:17)
Speak Straight (33:70)
Speak Justice (6:152)
Speak Kindly (2:83)
Speak Politely (17:53)
Speak Fairly (17:28)
Speak Gently (20:44)
Speak Graciously (17:23)
Speak not in vain (23:3)
Speak no lie (22:30)
Author's Note
Before I start this whole article. Im going to have to mention sincerity in this section as well. Sincere speech means to say something, sincerely. It is good to say good things but it is even more important to be sincere in what you say.
The Qur'an specifically says that " They were that day nearer to unbelief than to faith, saying with their lips what was not in their hearts But Allah hath full knowledge of all they conceal". (Surah Al imran, 167).
This line is defining the hypocrites. That is equivalent to lying, insincere speech is equivalent to lying. When a person's motives are different, when there is pretending, or when a person is speaking fair words for ease. This is insincere speech.
Speaking good or remaining silent actually goes to thoughts. If the shaitan gives you a bad thought you should cast it out, you should clean out your thoughts, you should consider your motives and your intentions and before you speak you should make sure that your words are sincere.
Don't be speaking good or remaining silent when your motives and intentions are actually bad because you would be lying, and you would by lying to yourself and Allah (swt) will know what you are concealing in your hearts so be afraid of Allah. Clean your heart, and it will automatically clean your tongue.
THis goes to the timing as well. You dont have to say things at a specific time. You have to say things on the spot. You shouldnt have to plan ahead, you should just say whatever on the spot. Of cource timing is relevant where you don't want to be telling somebody their responsibilities when they are in a really bad mood or when somebody is crying you dont want to show up with the bad news. Timing is important and it is important to know that you dont tell somebody something when they're not in the mood at all, or when you know you're just goign to make the whole thing a lot worse for somebody. You would also want to surprise somebody at a time when they would want to be surprised the most and so timing is important to a degree but not so much that you are just not saying things on the spot. The reality is, the best time to say them is when they are the most relevant which tends to be at the moment because that is how memories are recalled when they are spoken about, on the spot. There are only a few exceptions regarding timing.
As well, being connected to reality.
You dont want to be going on and on about your life without even listening or reading your listener or audience. You have to engage the listener at the same time and consider them. For example, you dont want to keep on talking to a person that really doesn't care at all what you have to say. You dont want to be talking on and on almost like you're up in the sky with vague words and the person listening to you has absolutely no idea what you're saying. Sometimes words like "do you know what I mean" or, asking questions in between to make sure the person is actually listening helps. Also keep on reading their expressions, it'll give you a huge hint as to whether they are even listening to you at all or not.
You're ideas are definately worth listening but they way you present them is also important.
No one in this world is going to understand you. They don't share the same experiences as you, they haven't had the same life as you, as much as you have a vivid picture of exactly what you're saying, they dont. So you're going to just have to speak clearly and make sure they understand what you're saying.
The most engaging speaker will be the sincere speaker. Their eyes, their expression, their gestures, will all say exactly what their words say and they will be the easiest to read.
If you can make your speech sincere, you've already done the speaker part,
now it's all about the listening part that needs improving.
Thursday, August 25, 2011
Heaven; Conclusion
In conclusion, through our understanding of heaven we can better understand our role that we play in the universe. Not only do we have to place our hopes in Allah (swt) but also understand the role we play in the universe. Not only do we have to place our hopes in Allah (swt) but also understand that the only way any of us will be saved is by putting forth our best efforts and through Allah (swt)'s mercy towards us. In lfie we are given many chances to perfect our conduct an din the infinite afterlife we can either be trapped and tortured in the hellfire because evil spirits cannot rise or we can prove prove our worth to Allah (swt) by livign our life by his order and will. Compromising our faith for worldy desire is completely unacceptable and destroys the purpose for which we were placed on the arth. We must alway sput Allah (swt) before everythign else and know taaht Allah (swt) will reward us f or our efforts but we must constatnly strive towards perfection and hope that our efforts will not go in vain.
Heaven (part vi) Judgement Day
On the day of judgement, everything as we see it will be changed forever. Human souls along with the whole universe containing the angels and the spirits will be ordered by Allah to go out of existence and again everything will be brought back for the final judgement. The Qur'an states "On that day will we rooll up the heaven as is rolled up written as we caused the first creation so will we get it return (it is) a prmoise binding us. Verily we are doing it" (Quran 21;104). This states that on judgement day the univserse will be foleded up. For thsoe who doubt about the whole unvierse being brought to an end, another phase of life being creted by the Almighty Lord. There cannot be a better answer than the verse "Is not He who created the heavens and the earth and able to create the like of them? Aye, He is for He is the All wise creator". The Qur'an also sttese about the day of judgement "on the day when the heaven shall reel a terrible reeling" (52;9). "And when is rent asunder the heaven them it becometh red like the tanned hide" (Quran 55;37). "on the day the heaven shall be like molted brass" (Qur'an 70;8). This is referring to the state in which the beautiful sky we see now will be transformed presenting the dreadful sight which the infinte mercy of the Lord allowing. Allah (swt) is informing individuals to behave as they please but also effecting the individual punishment in gradual stages, , allowing them chance after chance for the sinner at every statge to repend and rectify his conduct. However greed and selfishness and love of wealth take man away from the right cource eventhough it was made known to them by their predecessors and now man when caught in his own folly tends who tends to throw the blame on others. (Ahmed Ali Quran Tafsir: 70;8)
Heaven (part v) Allah (swt)'s Control over the Seven Heavens
Allah (swt) is the creator and master of the seven heavens. The Qur'an states "Allah it is who raised the heavens without any pillar that ye see then firmly established himself on the thronge of absolute uathority and made subservient the sun and the moon to His will, each one to run its cource to a time appointed for it. Regulateh to the affair, explaineth He the signs (in detail) so that about the meeting with your lord ye may be certain (Qur'an: 13;2). It is asserted here that the administration of the universe is solely Allah's who has created it. This proves Allah's sole authoirty over the universe be that in the realm of creation, legistlative, or admnisistrative and there is no bifurcation of power whatsoever in any realm. These unseen pillars are either the law of gravitation or of equation. (Ahmed Ali Quran Tafsir; 13;2) Allah (swt) further statres; "By the heavens endued with rotation", (Quran 86;11). Here it is referring to the return of the same action or function again and again in the presecribed order or cycle. The return of the monsoonic funcitons and their relaevant changes in the working of the heavenly bodies and the consequent effects on the earth. Though the firmanent above is always the same yet the changes in its function takes place quietly without any vaoice of anyone else in the matter save the iwll of the Almighty author of the universe. The revolving and the change in the activities of the heavenly bodies goes on constantly and it is ever true to its center. it indicates the roatinoal and revolutionary nature of the heeavenly bodies. (Ahmed Ali Quran Tafsir). There is continuous workign of Allah's will with perfect harmony. The whole unvierse is obedient too the law of Allah. The universe is free of imperfections .There is absolute submissiveness of every part and particle of the universe whether animate or inanimate to Allah's order, will and might. Allah (swt) is the master, the creator and not one particle in the vast universe moves except buy His order and will.
Heaven (part iv) Human's Ability to Comprehend Heaven
As I have mentioned earlier, the universe is vast and not simply comprehendible by human beings. Allah (swt) states int eh Qur'an "And we have made the heavens a canopy well guarded and yet they from its signs turn aside" (Qur'an ;). None can ever even imagine passing through the heavens. Though man is trying to travel through space, even if he succeeds the journey will be only with its wn limitation. None can ever know the exact extent of the space and the existence of the millions and millions of the solar systems one after the other being contrinuously discovered more and ever mroe by every stronger telescope that man could make. it clearly indicates the impossibilty of any travel by anyone all through the whole of space. Besides the professors of witchcraft falsely claiming their journey into the heavens, this verse negates all such false claims of such bogus spiritualists getting into heaven or getting anythign from it. (Ahmed Ali Qur'an Tafsir: ;). Allah (swt) further states thta "Or for them is a ladder by which they can climb up into heaven and listen to the angels? Then let the listeners of theirs bring forth a proof manifestation." This verse is directed towards those who claim that besides logical methods of the approach to the moral, social and theological problems, they have special ways of direct communion or direct toouch qwith the divine sources. Claims of such nature have no v)alue unless it is supported by clear and irrefutable evidence such as miracles. (Qur'an Tafsir by Ahmed Ali; 52;38)
Heaven (part III) The Seven Heavens
Allah (swt) has created seven heavens, however we only have knowledge of the lowest ehaven. However, how can we understand the reasoning behind somethign that is beyond our human capacity? How can we be so sure that the heaven we are working towrds does in fact exist? How can we be sure that the moral order we are choosing to follow brings with it the promise of an afterlife? Allah (swt) states in the Quran "He who created the seven heavens one above another no want of proportion will you see in the creation of Allah, most gracious so turn your vision again. Do you sdee any flaws? And again turn your vision, your vision will come back". This explains a lot. It shows us that when we look towards the nearest of the heavens, the farthest that we can see is this earth, the sun and the moon and the galaxies which are put together and accomodated in the lowest of the heaven or the regions and we have knowledge of its vastness. Just by our attempts we can understand that they are beyond the conception of our human intellect. A lot of times in the Qur'an Allah (swt) will explain the nature of things that are within our comprehension through the human capacity but here Allah (swt) tells us to put forth our best attempts and even while we gaze at the lowest heaven we can understand the vastness of it which is infinite, vast and ocntinuous. Because right now we are finite beings, it is difficult to comprehend infinity but through our search towards the heavens, we can see it exists but never fully be able to comprehend it. Allah (swt) states int the Qur'an "And the heavens we did raise it up with our might and verilyu we are the explander of it." This indicates the expandabillity of the space. Impllying its present limitation and discarding its fixity. (Ahmed Ali Tafsir: 51;47). In other words, its infinite nature and how the unversie is constantly expanding as science has recently proved and how it is unlimited. Allah (swt) also states "And He made them seven heavens in two days (periods) and reveealed in every ehaven His Will and adorned the lower heavens with lights (of the brilliant stars) and made it guarded (with angels). That is the decree of the All-Mightly, the All knowing" (Qur'an 41;12). This shows us that only the lower heaven contains the illuminating stars which might also mean that the after six skies beyond may be in a nebula sstate. Allah (swt) also states in the Qur'an that "Then He applied Himself unto the heaven which was yet only a smoke, so said He unto it unto the earth 'come ye too, willing or reluctatnt' said the two 'we come willingly'" This might be referring to the theory of Nebula as the original form of the heavenly bodies. (Ahmed Ali Tafsir: 41;11). Allah (swt) states in the Qur'an "What! see they not up unto the heaven above them how we have made it and adorned it, no gaps therein?" (Quran: 50;6). The Qur'an is drawing attention to the continuity of the creation in space and time and that in spite of all the variations there is no gap. Thus life in its evolutionary state is an evolutionary continuity. (Quran Tafsir by Ahmed Ali, ;). Everything int he heavenly regions are in such perfect harmony and order with one another and the motions of each body in the space is so marvellously regulated by the universal law that nowhere in the kingdom of Allah (the universe) there is the elast flaw of any irregularity or failture or a gap. There is neither any incongruity in the working of the law of nature nor there is any disorder or laxiety. This proves the absolute unity of the one singular and supreme authority ruling the whole world visible and invisible to us. The inconceivably vast space is one continued state that there is no gap between one region and the other. There is continuity in the universe with no gaps or break whatsoever in betewen. It is one of the signs of the unity of the creator.
Heaven (part II) The Lower Heaven
The lower heaven contains evil spirits as well as good spirits, however, it serves as a boundary and prevents the evil sppirits from rising above the first realm of Allah (swt)'s creation of heavens. The arabic word for the lower heaven is 'samad dunya'. This is the nearest heaven to earth and is lower than the heavens which could be called to be the seat of the exalted asssembly of the angels. They are beautifully decorated with stars and these play a part in the well planned grouping and the perfectly harmonious working of everything in the heavens manifesting the unity, the power and the wisdom of the one All perfecct designer, ;c-reator and supreme master of the universe. (Ahmed Ali Quran Tafsir: 6-10). Allah (swt) states in the Quran "We have indeed decked the lower heaven with beauty in the stars. For beauty and for guard against all rebellious evil spirits. So they should not strain their ears in the direction of the exalted assembly but be cast away from every side, repulsed for they are under perpetual penalty. Except such as snatch away something by stealth and they are pursued by a flaming fire of piercing brightness" (Quran: 37; 6-10). This is most likely referring to the jinns or other evil spirits. It indicates that devilish beings are fascinated by the phenomena of the lower sphere and are unable to come in communion with the angelical beings of the higher sphere but some may attempt to get stealthily the news of the higher sphere but will be driven back. (Quran Tafsir Ahmed Ali). The kingdom of Allah is perfectly planned and entirely guarded against any rebellious elements, material or spiritual, venturing to disturb it. The functioning of the heavens manifest not only the inimitable divine beauty but also the glory of the power and the authority of the omnipotent creator. Goodness is always protected aginst evil. (Ahmed Ali Tafsir: 37;6-10). However, evil spirits as a respite could appproach the lower heaven and would get some information about the future and used to adulterate the knowledge with some falsehood on behalf of their own selves and inspire the matter to their devotees on earth but since the advent of the last apostle of Allah and the revelation of the final code of guidance, the holy Qur'an even this approach to the first or the lowest regions above has been stopped and since then no evil one could have any knowledge from the higher regions where the grand assembly of the holy and the heavenly beings is said to be held. (Ahmed Ali Quran Tafsir: 37;6-10). After the advent of the holy prophet, the doors of even the lower heavens got cloesd to the devils or the evil spirits. No soothsayer could cheat the people with false prophecies about the futue of persons. Even if the devislish spirits dared to rise to approach the regions of the assembly of the angels, it is repulsed and pursued by flames by means of shooting stars.
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