Raising a Newborn in Islam - Sheikh Shady Alsuleiman

Pray for the Blessed Land of Sham (Syria Crisis)

Friday Lectures (khutbah)

Pray for the Blessed Land of Sham (Syria Crisis)

Tafsir of Surah 107 - Small Kindnesses

In the name of God, the Lord of Mercy, the Giver of Mercy

"[Prophet], have you considered the person who denies the Judgement?
It is he who pushes aside the orphan and does not urge others to feed the needy.
So woe to those who pray
but are heedless of their prayer;
those who are all show and forbid common kindnesses. "

(107) translated by M.A.S. Abdel Haleem

Tafsir by Ibn Kathir

The Tafsir of Surat Al-Ma`un (Chapter - 107
Which was revealed in Makkah
In the Name of Allah, the Most Gracious, the Most Merciful.

{Have you seen him who denies Ad-Din? That is he who repulses the orphan, And urges not the feeding of Al-Miskin. So, woe unto those performers of Salah, Those who with their Salah are Sahun.
Those who do good deeds only to be seen, And withhold Al-Ma`un.}

Allah says,
{O Muhammad! Have you seen the one who denies the Din}. Here the word Din means the Hereafter, the Recompense and the Final Reward.

{That is he who repulses the orphan,}  meaning, he is the one who oppresses the orphan and does not give him his just due. He does not feed him, nor is he kind to him.

{And urges not the feeding of Al-Miskin.} This is as Allah says, {Nay! But you treat not the orphans with kindness and generosity! And urge not one another on the feeding of Al-Miskin!} (89:17-18) meaning, the poor man who has nothing to sustain him and suffice his needs. Then Allah says,

{So, woe unto those performers of Salah, those who with their Salah are Sahun.} Ibn `Abbas and others have said, "This means the hypocrites who pray in public but do not pray in private.'' Thus, Allah says,

{unto those performers of Salah,} They are those people who pray and adhere to the prayer, yet they are mindless of it. This may either be referring to its act entirely, as Ibn `Abbas said, or it may be referring to performing it in its stipulated time that has been legislated Islamically. This means that the person prays it completely outside of its time.


This was said by Masruq and Abu Ad-Duha:

`Ata' bin Dinar said, "All praise is due to Allah, the One Who said, {with their Salah are Sahun.} and He did not say, `those who are absent minded in their prayer.''' It could also mean the first time of the prayer, which means they always delay it until the end of its time, or they usually do so. It may also refer to not fulfilling its pillars and conditions, and in the required manner. It could also mean performing it with humility and contemplation of its meanings. The wording of the Ayah comprises all of these meanings. However, whoever has any characteristic of this that we have mentioned then a portion of this Ayah applies to him. And whoever has all of these characteristics, then he has completed his share of this Ayah, and the hypocrisy of actions is fulfilled in him. This is just as is confirmed in the Two Sahihs that the Messenger of Allah said,

"This is the prayer of the hypocrite, this is the prayer of the hypocrite, this is the prayer of the hypocrite. He sits watching the sun until it is between the two horns of Shaytan. Then he stands and pecks four (Rak`ahs) and he does not remember Allah (in them) except very little."

This Hadith is describing the end of the time for the `Asr prayer, which is the middle prayer as is confirmed by a text (Hadith). This is the time in which it is disliked to pray. Then this person stands to pray it, pecking in it like the pecking of a crow. He does not have tranquility or humility in it at all. Thus, the Prophet said, "He does not remember Allah (in them) except very little." He probably only stands to pray it so that the people will see him praying, and not seeking the Face of Allah. This is just as if he did not pray at all. Allah says,

{Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up with laziness and to be seen of men, and they do not remember Allah but little.} (4:142) and Allah says here,

{Those who do good deeds only to be seen,} Imam Ahmad recorded from `Amr bin Murrah that he said, "We were sitting with Abu `Ubaydah when the people mentioned showing-off. A man known as Abu Yazid said, "I heard `Abdullah bin `Amr saying that the Messenger of Allah said,

"Whoever tries to make the people hear of his deed, Allah, the One Who hears His creation, will hear it and make him despised and degraded.''  from what is related to His statement,

{Those who do good deeds only to be seen.} is that whoever does a deed solely for Allah, but the people come to know about it, and he is pleased with that, then this is not considered showing off. Allah said:

{And withhold Al-Ma`un.} This means that they do not worship their Lord well, nor do they treat His creation well. They do not even lend that which others may benefit from and be helped by, even though the object will remain intact and be returned to them. These people are even stingier when it comes to giving Zakah and different types of charity that bring one closer to Allah. Al-Mas`udi narrated from Salamah bin Kuhayl who reported from Abu Al-`Ubaydin that he asked Ibn Mas`ud about Al-Ma`un and he said, "It is what the people give to each other, like an axe, a pot, a bucket and similar items.''

This is the end of the Tafsir of Surat Al-Ma`un, and all praise and thanks are due to Allah.

(from Tafsir Ibn Kathir)

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Recommended Read: Face to Face - Maqrur of Paradise & Masrur of Fire

The events of the story take place in both the worldly life and the Hereafter.

Masrur was a ruler who was an unbeliever, whereas Maqrur was a true believer. The story traces the footsteps of their lives to the gates of Hell-fire and Paradise.

Really, it is a great story that inspires wisdom to some and admonishes others.

The Dirty Dozen Flaws of Mirza Qadiyani

From: inkofscholars |
This is a special session for the average person on 'some' of the mistakes of Mirza Ghulam Ahmad Qadiyani, the founder of the Qadiyani/Ahmadi sect.
This is a condensed course detailing 12 flaws of this false Prophet, which should be easily memorised and learnt by the Muslims so they can effectively give dawah to the Qadiyanies

from The Ink of Scholars Channel

The Incidents of Hadhrat Rib'ee (r.a.) Hadhrat Hudhayfah (r.a.) and Hadhrat Mughiera (r.a.) with Rustam at Qadisiyyah

Hadhrat Muhammad (r.a.), Hadhrat Talha, Hadhrat Amr (r.a.) and Hadhrat Ziyaad (r.a.) all report that Hadhrat Sa'd bin Abi Waqqaas (r.a.) sent for Hadhrat Mughiera (r.a.) and few others, and said to them, "I intend sending you to those people (the Persians). What have you to say about it?" They all said in one voice, "We shall do as you command and do no more. If a situation arises concerning which there are no directives from you, we shall look for what is best and most beneficial for the people and discuss that with them."

Hadhrat Sa'd (r.a.) then said to them, "Such is the behaviour of intelligent and experienced people. Go and get ready." Hadhrat Rib'ee bin Aamir (r.a.) then said, "The non-Arabs have their own peculiar ideas and etiquette and if we all go to them, they will feel that we are placing them on a pedestal. Do not send more than one person." When the other agreed with this, Hadhrat Rib'ee (r.a.) volunteered to go first Hadhrat Sa'd (r.a.) then sent him and Hadhrat Ub'ee (r.a.) left to meet Rustam in his cantonment.

However, the sentries at the bridge stopped Hadhrat Rib'ee (r.a.) and sent a message to Rustam, informing him of the arrival. Rustam consulted with some leaders of Persia, asking, ''What are your opinions? Should we boast only about our military superiority or should we make them feel worthless (by displaying our wealth and riches)?" They were all unanimous about making the Muslims seem worthless, so they made a display of their opulent commodities, they laid out exquisite carpets and cushions and spared nothing in their effort. A golden throne was made for Rustam and he dressed most lavishly. Expensive rugs and cushions woven with gold thread were also laid out.

Hadhrat Rib'ee (r.a.) arrived on his short, long-haired horse, carrying a shining sword. His scabbard was a pouch made of old cloth and his spear was tied with a leather strap. He also carried a shield made of cow's hide, the face of which had round patches of red leather that resembled rotis (1). He also carried his bow and arrows with him. When he came to the court and reached the first of the rugs, he was told to alight from his horse. He however rode the horse on the rug and alighted only when it stood properly on the rug. He then tore up two cushions, pierced the horse's reins through them and tied the horse up. All this while, the people there were unable to stop him. Hadhrat Rib'ee (r.a.)   knew well that they were displaying everything to him to make him feel inferior, so he wished to get the upper hand over them (because of which, he did what he did to show them that their wealth held no attraction for him).

The armour Hadhrat Rib'ee (r.a.) was wearing flowed over him like a dam and he wore the hide of a camel over it like a cloak. He had made a hole in the hide, drew it over his head and tied it about his waist with a cord made from plant fibres. Hadhrat Rib'ee (r.a.) was amongst the hairiest of all Arabs and his hair was tied with the leather reins of a camel. His hair was separated into four locks that stood like the horns of a mountain goat.

The people told him to put down his weapons, to which he replied, "I have not come here by my own accord, so you cannot instruct me to drop my weapons. It is you who have sent for me, so if you do not want me to come as I please, I might as well go back." When this was reported to Rustam, he said, "Allow him in. He is but one person." Hadhrat Rib'ee (r.a.) arrived, leaning on his spear that had a sharp head. He took short steps and tore the rugs and cushions (with the spear) as he walked. There was no cushion or rug that he did not ruin, leaving them all torn and tattered after him.

When he came up to Rustam, the sentries surrounded him. Hadhrat Rib'ee then sat on the ground and stuck his spear into the rug. "What made you do that?" they asked, Hadhrat Rib'ee replied, "We do not like to sit on those decorated places of yours." Rustam then addressed Hadhrat Rib'ee saying, "What brings you here?" "Allaah has sent us," Hadhrat Rib'ee replied, "Allaah has sent us to remove whoever He wills from servitude to man and to lead him to the servitude of Allaah. Allaah has sent us to remove them from the narrowness of this world towards its vastness and from the oppression of other religions, towards the justice of Islaam ... "

The narration then continues, as has been quoted in the chapter discussing the Da'wah that the Sahabah gave during the Khilaafah of Hadhrat Umar (r.a.). The narration proceeds to state that Rustam said to the courtiers (when they criticised Hadhrat Rib'ee's appearance), "Shame on you! Do not look at clothing but rather look at the prudence, the speech and the personality. The Arabs care little for clothing and food but are covetous about their lineage. They do not dress like you and have different tastes."

The Persians then approached Hadhrat Rib'ee (r.a.) to have a look at his weapons, regarding them to be inferior. He said to them, "Do you wish to show me your military prowess and I shall show you mine?" He then drew his sword from his cloth pouch and it flashed like a flame of fire. "Sheath it!" they called out (in terror). He then sheathed his sword. They then fired arrows at his shield while he fired arrows at theirs. Their shield was shattered while his shield remained intact. He then addressed them saying, "0 Persians! While you have given great importance to food and drink, we treat it with little ceremony." He then went back after giving them time (three days) to consider their position.

The following day, the Persians sent a message saying that they wanted the same person sent back to them. Hadhrat Sa'd (r.a.) however sent Hadhrat Hudhayfah bin Mihsin (r.a.). He also arrived in simple attire as Hadhrat Rib'ee wore. When he also came to the first rug, he was told to alight from his animal. He however said, "That I would have done if I had come to you for my own needs.  Ask your king whether I have come for his need or for mine, If he says that it is for my own need, he is lying and I shall return and leave you alone. However, if he says that it is for his own need, then I shall come as I please."

Rustam instructed the sentries to allow Hadhrat Hudhayfah (r.a.) in and he rode up to Rustam who was seated on his throne. "You may get off your animal," Rustam said. "I shall not," Hadhrat Hudhayfah replied. When he saw that Hadhrat Hudhayfah would not get off the animal, Rustam asked, 'What is the matter that you have come and not your companion who came yesterday?"

Hadhrat Hudhayfah (r.a.) replied, "Our leader wishes to treat us equally in favourable and adverse conditions. It is my turn today." 'What brings you people here?" Rustam asked. Hadhrat Hudhayfah (r.a.) replied, "Allaah has favoured us with His religion and shown us His signs until we realised that it was the truth even though we had been opposed to it. He then commanded us to invite people to one of three options. We shall accept any of the three options they choose. Either you accept Islaam and we shall leave you alone. Otherwise, you may choose to pay the Jizya and we shall stand in your defence whenever the need arises. The next option is battle." "Do we have a few days to enter into an agreement?" Rustam asked. Hadhrat Hudhayfah (r.a.) replied,  "You have three days which started yesterday."

When Rustam received from Hadhrat Hudhayfah (r.a.) nothing more than he got from Hadhrat Rib'ee (r.a.), he sent him away and addressed his companions saying, "Shame on you people! Do you not see what I see? The first man came to us yesterday and defeated us on our premises. He degraded what we were enamoured with, stood his horse on our opulence and even tied his horse to it. He took a good omen from what he did and returned to his people, taking some of our soil with him. That was apart from his superior intelligence. Today this other man arrived and stood over us, also taking a good omen from it by taking our land after expelling us from it." Rustam however, infuriated the others and they also infuriated him (by refusing to listen to him).

The following day, the Persians again asked for someone to be sent to them and this time, Hadhrat Mughiera bin Shu'ba (r.a.) was sent.(2) Another narration continues the narrative, saying that when Hadhrat Mughiera  (r.a.) reached the bridge to cross over into Persian territory, he was halted by the sentries who first sought permission from Rustam to allow him in. The Persians, however, did not leave out any of the pomp and ceremony in their effort to make the Arabs feel inferior. Therefore, when Hadhrat Mughiera (r.a.) arrived, the Persians still boasted their opulence. They wore crowns, garments woven from gold threads and carpets were laid out the distance that an arrow travelled. The only way to reach the king was over this length of carpet.

Hadhrat Mughiera (r.a.) who also wore four locks of hair, walked up to Rustam and sat with him on his throne and cushion. The courtiers sprang up, grabbed at him and brought him down, even hitting him mildly. Hadhrat Mughiera (r.a.) addressed them saying, "We have always heard that you people were intelligent, but I do not think that there is any nation more foolish than you. We Arabs treat each other as equals and do not make slaves of each other unless circumstances of war demand. I had always thought that you people also practice equality amongst yourselves just as we do. Rather than doing what you just did, it would have been better if you just told me that some of you prevail as masters over others. If sitting beside Rustam was not palatable to you, we will then not do so again. I would have not come to you had you not sent for me, but today I can see that your sovereignty is soon to vanish and that you will be vanquished because no power can survive with such a way of life and with such a mentality." (Hearing this) The common people shouted, "The Arab is right!" To this, the leaders remarked, "By Allaah! He has made a statement towards which our slaves will always be referring us! May Allaah destroy our elders! How foolish were they to regard these people (the Arabs) as insignificant (they should have realised the threat and wiped them out a long time ago) ... " The narration then continues to mention the questions Rustam asked and the replies Hadhrat Mughiera (r.a.) gave him. (3)

1) Round unleavened bread commonly eaten in Eastern countries.
(1) Ibn Jareer (Vol.3 Pg.33}.
(3) Ibn Jareer (Vol3 Pg.36).

(From Hayatus Sahabah by Maulana Muhammad Yusuf Khandhlawi)

Boys & Girls - A Love Story - By Shaykh Abu Eesa Niamatullah

see also: Part 2 Q+A Session

Boys & Girls - A Love Story Part 2 Q&A - By Shaykh Abu Eesa Niamatullah

See also: Part 1

What Islam Says About Riba (Interest or Usury) - By Sheikh Shady Alsuleiman

Fasting tomorrow on the 9th and 10th of Muharram

Narrated Ibn 'Abbas (r.a.):

 When the Prophet (s.a.w.) came to Medina, he found (the Jews) fasting on the day of 'Ashura' (i.e. 10th of Muharram). They used to say: "This is a great day on which Allah saved Moses and drowned the folk of Pharaoh. Moses observed the fast on this day, as a sign of gratitude to Allah." The Prophet (s.a.w.) said, "I am closer to Moses than they." So, he observed the fast (on that day) and ordered the Muslims to fast on it.   (Sahih Bukhari Book #55, Hadith #609)
                
 Mu’awiyah ibn Abu Sufyan (r.a.) relates: I heard the Messenger of Allah (s.a.w.) say: "It is the day of ‘Ashura. Allah (s.w.t.) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it." (Sahih Muslim)

Abu Qatada (r.a) relates that the Messenger of Allah (s.a.w.) said that the fast on the 10th of Muharram atones for the sins of the preceding year. (Sahih Muslim)

It is best to fast on the 9th and 10th of Muharram or the 10th and 11th because the Jewish people used to fast on the 10th and Allah's Messenger (s.a.w.) said:

"Observe the fast of Ashura and oppose the Jews. Fast a day before it or a day after."  (Baihaqi)

Ibn Abbas (r.a.) said:

"When Rasulullaah (s.a.w.) observed the fast of the day of Ashura and ordered (his Companions) to fast, they said: `O Rasulullaah! It is a day revered (glorified) by the Jews and Christians.' Thereupon Rasulullaah (s.a.w.) said: "The coming year, if Allah wills (I remain alive), I will for surely fast on the ninth (also)." (Muslim)

Why Don't You Pray? - By Sheikh Shady Al-Suleiman

Honesty and Dishonesty

Ja'far ibn Sulayman ad-Duba'i says: I heard Malik ibn Dinar saying:

"Honesty and Dishonesty wage war against each other in the heart until one of them dispells the other.
Honesty starts weak just as the date palm: a single branch appears first. If a child breaks it, its source is destroyed. If a goat eats it, its source is destroyed But if it is irrigated, it spreads. When it is irrigated further, it spreads further till it develops a strong root, it then provides shade, and then fruit that is eaten.

In like manner, honesty starts weak in the heart. The person seeks it and so Allah increases it. The person seeks it further so Allah increases it more. Allah eventually makes it a source of blessing for the person and his speech becomes a medication for those who are in error."

Ja'far says: "Malik ibn Dinar continues: 'Have you not seen them?' He pauses for a while and says: 'By Allah! We have certainly seen them. [They are] Hasan al-Basri, Sa'id ibn Jubayr and their like. Allah causes the speech of a single person from among them to give life to large groups of people.
Abu Nu'aym: Hilyah al-Auliya, vol 2 p.359

A'ishah (r.a.) says: There was no trait that was more wicked in the sight of the Companions of Rasulullah (s.a.w.) than dishonesty. No sooner Rasulullah (s.a.w.) learnt that one of them [Companions] had some dishonesty in him, he would work on him till he repented".
Ahmad ibn Hambal: al-'Ilal wa Ma'rifah ar-Rijal, vol.1, p.406

from 'The  Sunnah Way of the Sufis' by Imam Harith al-Muhasibi.

Hadhrat Abdullaah bin Zubayr (r.a.) Rebukes a Jinn

Hadhrat Aamir bin Abdullaah bin Zubayr (r.a.) reports that Hadhrat Abdullaah bin Zubayr was returning from Umrah with a group of people belonging to the Quraysh. They were at Yanaasib when they noticed a man sitting beneath a tree. Hadhrat Abdullaah bin Zubayr (r.a.) went up to him and greeted him with Salaam. The man paid no heed to him and gave only a feeble reply. When Hadhrat Abdullaah bin Zubayr (r.a.) alighted from his animal, the man did not move and Hadhrat Abdullaah bin Zubayr had to ask him to move from the shade. The man reluctantly complied.

Hadhrat Abdullaah bin Zubayr (r.a.) himself says, "I then sat down and, holding him by the arm, I asked who he was. 'I am a man from the Jinn,' came the reply. He had hardly spoken the words when every hair on my body stood on end. I then pulled at him saying, 'You are a man from the Jinn and have the audacity to appear before me like this?!' I noticed that he had the legs of an animal and when I rebuked him, he started to become meek. I further said, 'You behave so impudently before me when you are a Dhimmi?' He then fled.

When my companions arrived, they asked, 'Where is the man who was with you?' 'He was a man from amongst the Jinn,' I replied, 'and he ran away.' Every one of them then fell from his animal and I had to take them all and tie them to their animals. I then led them for Hajj without any of them returning to their complete sense." 

Ibn Mubaarak.

(From Hayatus Sahabah by Maulana Muhammad Yusuf Khandhlawi)

No one on this Earth more beautiful than a Muslim woman