The Meaning of Ar-Rahman Ar-Rahim!!

Beautiful Names of Allah

Ar-Rahmaan , Ar-Raheem

Ar-Raheem : Bestower of Mercy

Allaah (subhaanahu wa ta`aaalaa) is Merciful to both disbelievers and believers, and to the more pious and the less pious among the believers. In Ibn Katheer’s tafseer it is reported that the effects of the attribute ar-Rahmaan extend to all creation, while those that of ar-Raheem are confined to the believers. "And He is Merciful (Raheem) to the believers." [33:43] Allaah in His Mercy rewards the believers in the Hereafter and due to their belief and righteous deeds and He admits them to the Jannah. When one knows that in the Hereafter Allaah confines His mercy to the believers (and deals with the unbelievers with His justice), one will seek to worship Allaah and come nearer to Him in order to deserve His mercy in the Hereafter.

The Meaning of Ar-Rahman Ar-Rahim - the Most Gracious, the Most Merciful

[Source for the below : Based on: Tafsir Ibn Kathir]

Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say,

(Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.''

Al-Qurtubi said, "It was said that both Ar-Rahman and Ar-Rahim have the same meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated. Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Rahim is what effects the believers, for Allah said,

(And He is ever Rahim (merciful) to the believers.)' (33:43) Also, Ibn `Abbas said - about Ar-Rahman and Ar-Rahim, `They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).'''

Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that `Uthman bin Zufar related that Al-`Azrami said about Ar-Rahman and Ar-Rahim, "He is Ar-Rahman with all creation and Ar-Rahim with the believers.'' Hence. Allah's statements,

(Then He rose over (Istawa) the Throne (in a manner that suits His majesty), Ar-Rahman) (25:59),) and,

(Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His majesty).) (20:5)

Allah thus mentioned the Istawa - rising over the Throne - along with His Name Ar-Rahman, to indicate that His mercy encompasses all of His creation. Allah also said,

(And He is ever Rahim (merciful) to the believers), thus encompassing the believers with His Name Ar-Rahim. They said, "This testifies to the fact that Ar-Rahman carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim is exclusively for the believers.'' Yet, we should mention that there is a supplication that reads,

(The Rahman and the Rahim of this life and the Hereafter)

Allah's Name Ar-Rahman is exclusively His. For instance, Allah said,

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110),) and,

(And ask (O Muhammad ) those of Our Messengers whom We sent before you: "Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most Gracious, Allah)'') (43:45).

Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name `Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as `the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins.

Therefore, Allah first mentioned His Name - Allah - that is exclusively His and described this Name by Ar-Rahman, which no one else is allowed to use, just as Allah said,

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110)

Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman.

As for Allah's Name Ar-Rahim, Allah has described others by it. For instance, Allah said,

(Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and Rahim (merciful)) (9:128).

Allah has also described some of His creation using some of His other Names. For instance, Allah said,

(Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Sami`) and seer (Basir) (76:2).

In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so forth.

Hence, Allah started the Tasmiyah (meaning, `In the Name of Allah, Most Gracious Most Merciful') with His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is softer and more general than Ar-Rahim. The most honorable Names are mentioned first, just as Allah did here.

A Hadith narrated by Umm Salamah stated that the recitation of the Messenger of Allah was slow and clear, letter by letter,

(In the Name of Allah, the Most Gracious, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. The Most Gracious, the Most Merciful. The Owner of the Day of Recompense) (1:1-4).

The difference between al-Rahmaan and al-Raheem

[Source fo the below : From Sharh al-'Aqeedah al-Waasitiyyah .]

Al-Rahmaan and al-Raheem are two of the names of Allaah which refer to Allaah's attribute of Mercy.

Al-Rahmaan refers to the vastness of Allaah's mercy, and al-Raheem refers to its effect on His creation. So al-Rahmaan is the Owner of vast Mercy, and al-Raheem is the Owner of Mercy that encompasses His creation.

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "Al-Rahmaan is the Owner of vast mercy, because the fa'laan form in Arabic indicates vastness and abundance, as it is said rajal ghadbaan (a very angry man) when he is filled with anger.

Al-Raheem is a name which refers to the action, as the fa'eel form refers to the doer of an action. So the phrase al-Rahmaan al-Raheem indicates that the mercy of Allaah is vast, as is understood from the name al-Rahmaan, and that it encompasses His creation, as is understood from the name al-Raheem. This is what some of them meant when they said that al-Rahmaan refers to mercy in a general sense and al-Raheem refers to mercy that is specifically for the believers. But what we have mentioned is more accurate."

From Sharh al-'Aqeedah al-Waasitiyyah, 1/22
Hadiths mentioning Allah's Mercy

419. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (Peace be upon him) saying, "When Allah created the creatures, He wrote in the Book, which is with Him over His Throne: `Verily, My Mercy prevailed over My Wrath"
[Al-Bukhari and Muslim].

Another narration is: Messenger of Allah (Peace be upon him) said, "(Allah wrote) `My Mercy dominated My Wrath".

Still another narration is: Messenger of Allah (Peace be upon him) said, "(Allah wrote) `My Mercy surpasses My Wrath".

Commentary: Imam Al-Khattabi states that here the word "Kitab'' (translated here as `Book') means the decision of Almighty Allah which He has already made, an instance of which is the following Verse of the Noble Qur'an:

"Allah has decreed: `Verily, it is I and My Messengers who shall be the victorious". (58:21).

In this Ayah the Arabic word "Kataba'' is used in the sense of "Qada' (decided);'' or the word "Kataba'' signifies "Lauh Mahfooz'' on which He has recorded everything. Almighty Allah is on the 'Arsh' (the Throne of Allah) and this Book is with Him. (Fath Al-Bari, Kitab At-Tauhid, Bab: Wa kana Arshuhu `alal-Ma'.)


420. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (Peace be upon him) said, "Allah has divided mercy into one hundred parts; and He retained with Him ninety-nine parts, and sent down to earth one part. Through this one part creatures deal with one another with compassion, so much so that an animal lifts its hoof over its young lest it should hurt it".
[Al-Bukhari and Muslim]

Another narration is: Messenger of Allah (Peace be upon him) said, "Allah has one hundred mercies, out of which He has sent down only one for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. Allah has retained ninety-nine mercies to deal kindly with His slaves on the Day of Resurrection.''
[Al-Bukhari and Muslim].

Another narration in Muslim is reported: by Salman Al-Farisi: Messenger of Allah (Peace be upon him) said, "Allah has hundred mercies, out of which one mercy is used by his creation for mutual love and affection. Ninety-nine mercies are kept for the Day of Resurrection.''

Another narration is: Messenger of Allah (Peace be upon him) said, "Allah created one hundred units of mercy on the Day He created the heavens and the earth. Each one of them can contain all that is between the heaven and the earth. Of them, he put one on earth, through which a mother has compassion for her children and animals and birds have compassion for one another. On the Day of Resurrection, He will perfect and complete His Mercy". (That is He will use all the hundred units of mercy for his slaves on that Day).

Commentary:
1. We learn from this Hadith that kind and compassionate treatment is liked by Allah and is in fact His Blessing and Benevolence. This is the reason He has given a part of it to His creatures, and a person who is so hard-hearted, that he is not even aware of it has a defect which is extremely displeasing to Allah. Moreover, it is a sign that such a person is deprived of Divine blessing and mercy.

2. On the Day of Resurrection, Almighty Allah will bestow upon the believers hundred mercies. This news has great hopes and joy for His slaves.

The State of Repentance!!

The State of Repentance

Imam Ibn ul Qayyim al Jawziyyah

Madaarij as-Saalikeen

AlJumuah Magazine

The state of repentance, tawbah, is at the beginning, the middle and the end of all states of submission to the will of Allah. The servant who seeks the pleasure of Allah never abandons tawbah. He remains in the state of tawbah until his death. Whatever his state of belief, the servant makes tawbah his constant companion. Thus, tawbah is at the beginning and at the end of his servitude to his Creator. His need for tawbah at the end, just as at the beginning, overrides, and supersedes all other needs. Allah says: "And turn to Allah altogether (make tawbah), O you who believe so that you may succeed," (24:31)

The verse above is contained within a Madinan Surah (revealed after the migration to Madinah), in which Allah addresses the people of emaan, who are the best of His creation. He calls upon them to make tawbah "turn in repentance" to Him after they had already believed, gone through hardships, trials of faith, executed patience, migrated and performed jihad. Allah then made success conditional on perfecting such tawbah, as the effect is often conditional on the cause. No one can hope for success, except: those who make tawbah. Allah says: "And those who do not make tawbah are indeed the dhaalimoon (wrongdoers)." (49:11)

Allah divides His servants into two categories only: the repentant and the wrongdoers. There is no third category. Allah calls those who do not make tawbah, "dhaalimoon" (wrongdoers and transgressors) and no one is more of a wrongdoer and a transgressor than a person who does not repent for his evil actions. This state is a result of a person's ignorance of his Lord and the rights due to Him, as well as, his own defects and the evil of his deeds. The Prophet, sallallahu alayeh wa sallam, is reported to have said: "O people, make tawbah to Allah. By Allah, I make tawbah to Him more than seventy times each day." (Bukhari)

His companions used to count for him in each congregation his saying one hundred times: "My Lord, forgive me and accept my repentance, for You are At-Tawwab (the One who accept repentance), Al-Ghafoor (The Oft Forgiving)." The Prophet, sallallahu alayhe wa sallam, is also reported to have said: "No one will be rescued (on the Day of Judgment) by his deeds. They (his companions) asked even you Messenger of Allah? He said, even me, unless Allah would grant me His mercy and Grace."

May Allah's blessings and peace be upon His Messenger, the most knowledgeable among His creation of Him, His Rights, His Greatness and what servitude He deserves. He is the most knowledgeable of servitude and its requirements and the most committed in servitude to Allah.

The Starter (Fatihah) of Tawbah

Tawbah is the return of the servant to Allah. It is also his turning away from the path of those with whom Allah is angry and those who are astray. This returning cannot be done except by Allah's guidance to the Straight Path. The servant will not attain guidance except through Allah's help and the servant's submithrough tawheed. Suratul-Fatihah explains this concept in the most complete and eloquent manner.

Whoever appreciates Surat-ul-Fatihah and gives it is right estimate, through knowledge, contemplation upon its facts and by living its directives, will realise that one cannot recite it, with the true recitation of a servant, unless one makes sincere tawbah. The perfect guidance to the Straight Path cannot be attained with the indifference to sins or the persistence on sins. Indifference to sins negates the knowledge of guidance. Persistent sinning negates the intention and the will of the servant. Thus, tawbah will not be valid except after one recognises the sins, admits to them and seeks to rid oneself of their evil consequences.

Seeking Refuge from Sin

The first aspect of tawbah, then, is to see how one was taken away from seeking the pleasure of Allah, by committing sins. Next, one has to recognize that Allah didn't safeguard him from sin. One should also ponder how happy one was while sinning and being persistent on the sin, while knowing with surety that Allah ever watches over whatever is done in the heavens or on the earth. If the servant had sought refuge in Allah, he would not have gone away from the guidance of obedience, "And whoever holds firmly to Allah, then he is indeed guided to a Right Path." (3:101)

If one's holding onto Allah is firm, one would never be forsaken by Allah, "And hold firmly to Allah, He is your Mawlaa (Protector) and what an excellent Mawlaa and what an excellent Naseer (Helper)." (22:78)

In other words, whenever we hold firm to Him, He will become our Protector and He will support us against our nafs (inclinations) and the Shaytan. These two enemies, the nafs and Satan, are the ones that do not leave the servant for even a moment. Their enmity is more harmful to the servant than the enemies from without. Attaining victory over such enemies is more difficult, and the servant's need for such a victory is far more important. The degree of help rendered to defeat these enemies is dependent upon the degree of our dependence and holding onto Allah. If we do not hold firmly to Allah, we will go away from Allah's protection. This is indeed the true loss. Allah could have aided us in staying away from sins, however, because we deserted Him, we were allowed to listen to any obey our nafs. If He wished to protect us, the sin would not have found a way to get to us.

When the servant becomes heedless of the consequences of sin, he finds pleasure when he satisfies unlawful desires. This pleasure in disobedience is evidence of his ignorance of the Greatness of the One of disobeys, and his ignorance of the evil consequences of sins and evil actions. His pleasure with sin has concealed all of this from his sight. In fact, his pleasure with sin is more harmful to him than perpetrating the sin itself. The believer can never have any pleasure from sin. He cannot have complete satisfaction with it. On the contrary, he would not even pursue it, except with grief in his heart. But the intoxication of the desires obscures one from feeling this remorse. When the heart becomes empty from such grief and one is happy with sin, then one should question his faith and weep for the death of his heart. If one were alive, he would be sad for the perpetration of any sin, big or small. The evil effects of sin, more times than not, go unnoticed in us and in our brothers and sisters in Islam. Diligences in constant self-evaluation is necessary in leading us away from sin and its destructive ends. One can do this by focusing on the following.

1. The fear of dying before making tawbah.

2. Remorse about the good that was missed because of the disobedience of Allah.

3. Working seriously on regaining what has been missed.

If one becomes completely heedless then one becomes persistent, which means constant disobedience with the intention to perform the sin again and again. This by itself is another sin that could be far greater than the first. Part of the punishment for sin is that it leads to a greater sin, then another, and so on until it completely and certainly destroys the person if he does not repent.

Persistence on sin is another sin. Not attempting to rectify the sin means persistence on it and satisfaction with it. This is the sign of ruin. Worse than all of that, is the commission of sin in public when we are sure that Allah watches and sees everything from above His Throne. If we believe that Allah watches us, yet we proceed to commit sins publicly, this is a great contradiction. But if we don't believe that He watches us, then we are completely out of the realm of Islam.

There are two considerations for a sinner: lack of embarrassment from Allah knowing that Allah's sight watches over all, and lack of fear to go out of the deen. Therefore, one of the conditions of the acceptance of tawbah is that a person should firmly believe that Allah was watching and that He will always watch over him. He sees everything during the perpetration of sins.

The reality of tawbah is to return to Allah is not sound or complete without the knowledge of the Lord's names and attributes and their manifestations within Himself and in the world. The repenting servant should know that he was running away from his Lord, captured in the grip of his enemy. He didn't fall into the claws of his enemy except as a result of his ignorance of his Lord and his daring to go against Him. He should know how and when he became ignorant, and how and when he was captured. He should believe that tawbah requires great determination and complete awareness to rescue himself from the enemy and be able to return and run back, to his Lord Ar-Rahman Ar-Rahim. He should realise that returning to his Lord is actually turning away from the road of destruction, where his enemy had taken him. He should know the number of steps taken away from his Lord and the efforts and obstacles that he must strongly work on to get back to the Straight Path.

SOME OF THE HUMAN QUALITIES ALLAH ALMIGHTY LOVES!!

SOME OF THE HUMAN QUALITIES ALLAH ALMIGHTY LOVES


"Say (O Muhammad to mankind): "If you (really) love Allah, then follow me (i.e. accept Islamic monotheism, follow the Qur'an and the Sunna), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful."
(Qur'an: Translation of the meaning, 3:31)

Patience

"And Allah loves as-Sabirun (the patient)."
(Qur'an: Translation of the meaning, 3:146)

Jihad in the Way of Allah

"Verily, Allah loves those who fight in His Cause in rows (ranks) as if they were as solid structure."
(Qur'an: Translation of the meaning, 61:4)

Justice and Dealing with Equity

"Be just: that is nearer to piety; and fear Allah."
(Qur'an: Translation of the meaning, 5:8)

Putting Trust in Allah

"Certainly, Allay loves those who put their trust (in Him)."
(Qur'an: Translation of the meaning, 3:159)

Perfection of One's Work

The Messenger r said: "Allah loves that if one does a job he perfects it."

Rescuing

Abu Ya ‘la Dailami and Ibn Asakir narrated: Abu Hurairah and Anas Ibn Malik said: Allah's Messenger (pbuh) said: "Allah loves rescuing the one who needs rescue."

Being Kind and Gentle to Others

Baihaqani narrated: Allah's Messenger (pbuh) said: "Allah is kind and gentle (to others)"

Kindliness

"Aisha narrated: The Messenger of Allah (pbuh) said: "Allah loves kindliness in all matters." Bukhari

Repentance

"Truly, Allah loves those who turn unto him in repentance."
(Qur'an: Translation of the meaning, 2:222)

Piety

"Verily, then Allah loves those who are al-Muttaqun (the pious)."
(Qur'an: Translation of the meaning, 3:76)

Good-doing

"Truly, Allah loves Al-Muhsinun (the good-doers)."
(Qur'an: Translation of the meaning, 2:195)

Body Purification

"And Allah loves those who make themselves clean and pure [ i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature]."
(Qur'an: Translation of the meaning, 9:108)

Humility of the Rich

Muslim narrated: Sa'd Ibn Abi Waqqas said: Allah's Messenger (pbuh) said: "Allah loves the believer who is pious and rich, but does not show off."

Belief and work

Al-Tabarani narrated: Allah's Messenger (pbuh) said: "Allah loves the slave who believes and acquires a career (or work)."

Reflection of Allah's Grace

Al-Tirmidhi narrated: Allah's Messenger (pbuh) said: "Allah loves from amongst his slaves, the one who has a sense of zeal or honor."

Magnanimity

Al-Hakim narrated: The Messenger of Allah (pbuh) said: "Allah is All-Generous and He loves generosity in sale, purchase and judgment."

Virtuosity

The Messenger of Allah r said: " Allah loves the slave-believer who is poor but virtuous enough to refrain from begging though he has many children." (Muslim and Ahmed)

Loftiness

Al-Tabarani narrated: the Messenger of Allah r said: "Allah loves lofty matters and superiority and hates inferior matters."

Justice

Allah's Messenger (pbuh) said: "Allah loves that you be just toward your children even when kissing them." Ibn Al-Najjar

Strength

Muslim narrated: Allah's Messenger (pbuh) said: "The strong believer is better and more loved by Allah than the weak one, but they are both good."

Love for the Sake of Allah

Al-Tabarani, Ibn Ya'la, Ibn Hibban and Al-Hakim narratd: Allah's Messenger (pbuh) said: "If two men love each other for the sake of Allah, the stronger in love to his brother will be more loved by Allah."

Forgiveness

Ibn Iday narrated: Allah's Messenger (pbuh) said: "Allah is All-Forgiving and He loves forgiveness."

Continuous Performance of Righteous Deeds

Bukhari and Muslim narrated: Allah's Messenger (pbuh) said: "The best loved deeds to Allah are the ones that are continuous even if they are not very many."

Loving and Visiting Believers

Malik narrated: Allah's Messenger (pbuh) said: "Allah said: My love is due to those who meet for My sake, visit one another and make any effort for My pleasure."

Exhortation and Advising

Abdullah, the son of Imam Ahmed narrated: It was said: Allah's Messenger (pbuh) said: "The best loved slaves to Allah are those who exhort their slaves."

Love of Virtuous Deeds

Ibn Abi Al-Dunya narrated: Allah's Messenger (pbuh) said: "The best loved slaves to Allah are those who are made to love virtue and loving virtuous deeds is made lovely to them."

Good Manners and Conduct

Al-Tirmidhi narrated: Allah's Messenger (pbuh) said: "The best loved by me and the nearest to me on the seats on the Day of Resurrection are those who have the best manners and conduct amongst you, who are intimate, are on good terms with others and are humble, and the most hated by me and who will be on the furthest seats from me are those who are talkative and arrogant."

Love of Allah is the basis of worship that should be directed to Him alone. Any other love should be for his sake too. The real love of Allah is to do whatever He ordained and to abandon whatever He forbade, in addition to following the Prophet's Sunna.

Whoever obeys someone or something other than Allah and His Messenger, on follows any saying other than theirs, or fears other than Allah or seeks the pleasure of other than Allah, or puts his trust in other than Him, does not love Allah, nor does he love His Messenger. Muslims should also love one another and wish the best for one another. Allah's Messenger (pbuh) said:

"One will not be a true believer unless he loves for his brother what be loves for himself." (Bukhari, Muslim, Nasa'i, Ahmed and Ibn Majah)

Imam Malik and Imam Ahmed narrated: Allah's Messenger (pbuh) said: "Allah said: My love is due to those who love one another for My sake."

The Civilizational Role of the Muslim Ummah in Tomorrow’s World!!

The Civilizational Role of the Muslim Ummah in Tomorrow’s World

By Dr. Abdulaziz Othman Altwaïjri

[Director General, Islamic Educational, Scientific and Cultural Organization]

Among the most crystal-clear realities well established by researchers who have studied the development of human communities is the fact that the past and the present of a nation form the solid nucleus of its future. The future, in fact, stems from collective human experiences, and the accumulation of the trials and tribulations throughout a nation’s history. In the various aspects of life, the future emerges as the fruit of civilization, passed down by successive generations in a continuous chain. In essence, there is continuity in civilization. Differences, however, arise according to the various missions that human communities uphold through the ages, and the sublime aims and honorable intentions each seeks through the course of history. The basis of this course is that the future of human communities depends, as it ascends into the future, on their present movement and variables, and takes their roots from the events and vicissitudes of the past.

This does not mean that the future is nothing but a true copy of the past, with its overall traits and distinguishing features, rather that the seeds of the future lie in both the past and the present. Moreover, the actual achievement of human beings in their lifetime, the effort they exert in change and growth, in development and transitions, are the essential element and cornerstone for shaping the future.

This is more apparent in nations that have a humanistic mission, those who take it upon themselves to build a human civilization and contribute to enriching life with progress and dignity.

The Muslim Ummah is singled out among all other nations to bear a message of faith and guidance to all people. It is the eternal message of Islam, which is good for all times and all places until the Day of Judgement. It is the message of eternal enlightenment and the call for the elevation and guidance of man, to lead him onto a straight path; that combines benevolence of worldly life and the life to come. It fulfills the longing of the soul and responds to the innate purity and goodness in us all.

The message of the Muslim Ummah is not disgraced when, at times in history, it has stumbled or gone astray. Whatever the setback is and wherever the nation ends up through its crises, it must be seen as merely a temporary stage. The truth that Almighty Allah has ordained for His creatures will always remain fixed and dignified, and there can never be an alternative to the path of Allah.

The Muslim Ummah is honored by a message of culture and faith, which has helped it withstand the test of time. It is a message, which has inspired the torches of enlightenment to shine eternally, even when every horizon seemed submerged in total darkness. Amidst the darkness, light soon takes precedence, clouds dissipate, and symptoms of a crisis disappear.

In its long history, the Muslim Ummah boasts many glorious events often marked by great perils. Some periods proved extremely difficult for the entire Islamic entity. Each stage in Islamic history had its hardships, which were a challenge to the endurance of the nation. Often, during such trying times, the gate to the future seemed bolted in the face of the Islamic world. But despair was never for long.

Perhaps the most recent example we have of the crises that confronted the Islamic world are the events of the nineteenth century - a relatively recent period compared to the long history of the nation - when most of the Islamic countries fell victim to European imperialism. Imperialism strongly corrupted the body of the Islamic world, humiliated the Muslims by destroying their will-power, and imposing on them different types of control that paralyzed the movement of the Islamic entity, and hit the nation to the core. Thereupon, the Islamic nation became enclosed upon itself, could not keep up with the progress of modernization and was detained from any form of advancement. Soon, however, the nation rose from this drudgery to heartily resume its mission in life, though to a degree which does not befit the loftiness, honor, and nobility of the message nor the human need for it.

Thus, the nation which has a heavenly message turns infirm and weak but does not expire; it declines but does not go astray. It is a strong nation because of its faith and it is capable, through the Islamic message it is entrusted with, to carry out its responsibility and accomplish what Allah has decreed, even when encumbered by the harshness of times. This is because challenge is part of its nature and perseverance is one of its traits. The Muslim Ummah is capable of challenging any hardship, crisis, or hindrance. It has preserved in confronting critical dilemmas and conspiracies with pride and integrity, will power and ability.

It is absurd to ignore the difficulties and obstacles that have accumulated in the Muslim world and the many challenges whose degree of severity varies from one country to another. Rather, it is one’s duty to acknowledge that the Islamic nation at this stage in its history is going through its most challenging test at all levels : socially, economically, scientifically, technologically, as well as educationally and culturally. However, despite the apparently impossible,the Muslim world is resisting boldly, preserving, and mustering up its strength for a cultural confrontation using every means possible. It is no exaggeration to consider the joint foundation of Islamic work as occupying the foremost role amongst the means to be employed by Muslims today.

The end of the nineteenth century saw an initiative taken towards an Islamic awakening in many Muslim countries. Among such initiatives were efforts made by enlightened minds to find a way out of the snare that Muslims had fallen into. These great thinkers came together as a single voice, unifying the Islamic powers and the efforts of the Muslim citizens. This was the first step towards rising and attaining freedom, as opposed to stooping and following the footsteps of others. This very approach was one of the signs of a sound awakening, one that not only goes back to the beginning of the fifteenth century- as some scholars suggest - but to early fourteenth century when the concept of Islamic solidarity, to join Islamic work within the framework of the Organization of the Islamic Conference. This was the contemporary stage of the concept of Islamic unity that reached a degree of maturity, completeness and soundness unknown in previous periods.

The dawn of the new age of the Muslim Ummah emerged through the establishment of the Organization of the Islamic Conference, built on the basis of firm Islamic integration, and Muslim brotherhood made permanently strong by Almighty Allah.

Through the message of Islam, and on the basis of the joint Islamic action that brings men together, mobilizes energies, and amasses resources, the Islamic nation can ascend towards the future. It can resume the performance of its cultural message, and accomplish the greatest task it is entrusted with, that which has been bestowed upon it by almighty Allah, when He made this nation stand as witness to all mankind. Allah has ordained that goodness remains in this nation until the Day of Resurrection. He has declared it the best nation to appear on earth, ruling with what is benevolent. Thus goodness, peace, reconciliation, progress, prosperity, and welfare will reign until the Almighty reclaims the universe and every creature upon it. Moreover, it is the nation that has prohibited every vice, including corruption, injustice, and aggression on man’s integrity and honor.

On such a deeply rooted foundation, the cultural role of the Muslim Ummah in its present, and its future is raised to the level of a message of guidance. It is not just a role to be performed, but a trust, a historical responsibility, a pledge and a covenant. It is an integral part of the faith to be rewarded by Allah, and it leads to paradise.

The Muslim Ummah is not like other nations that seek progress for its own sake, and pursue loftiness on earth to satisfy the call of instincts and desires. it is the call for humanity at large, the faith of all, and Allah’s message to all people. This requires that the Islamic nation prepare itself to bear the responsibility of a civilizing message, based on its attitude towards faith, culture and history, its belief in Allah, its trust in His support, and its honors and response to His call. The Muslim Ummah cannot undertake its mission unless it begins with itself, by amending the conditions of Muslims in all spheres, and spreading the spirit of fraternity, solidarity, mutual responsibility, and co-operation in the whole Islamic entity. First to be organized should be the process of reformation, construction and the overall revision of systems, methods, and work plans in all fields. These tasks should be undertaken so that fresh blood is pumped into the veins of Islamic society and public work, based on strong foundations and deeply rooted principles. This should be accomplished within the framework of joint Islamic efforts using the legal channels established by the Organization of the Islamic Conference.

Indeed, the cultural role of the Muslim Ummah is a sacred mission, a great trust, and, above all, a religious task. The Muslim Ummah has to ascend in order to undertake this mission, for the good of all mankind both in the present and in the future.

Humanity’s need for the message of Islam will grow in the future. The coming generations cannot be rescued from the serious threats which face them except by compliance with religious values, adherence to ethics, and being guided towards civilizing maturity and faith in Allah.

Today’s Muslim Ummah is afflicted in various ways. It can only improve its circumstances, enhance its means and regain power by guidance from the true principles of Islam. Islam as a way of life, leads to what is best in all affairs, and promotes every useful deed for man in his religion and his world. Such deeds are lasting, and help to fill the earth with goodness, according to Allah’s Will. These deeds represent the comprehensive benefit that is woven into the fabric of communities and serves all mankind. Through them, humanity can make great strides towards genuine progress, a progress which is balanced and integrated, not fake and contrived.

A profound understanding of the nature of human history and full awareness of the true nature of the variables that touch humanity enable us to perceive some of the future’s possibilities. Through our reliance on scientific insight, through induction, comparison cause and effect and assessing what is to succeed according to what preceded, we are able to realize that the foreseeable future will not be for the strong, but for those who are strong believers. They are the truly powerful ones, who combine the strength of science and economic capacities and faith in Allah that guides us to adherence to supreme values and highest principles, as well.

In the light of such civilized awareness, we perceive that the Muslim Ummah which conveys the message of faith and guidance, peace and harmony, equality and justice,has to complement essential elements to be able to resume its civilizing role in the world of tomorrow. Among these elements are the possession of power, the science and technology from which progress is made, the economic ability that causes life to flourish, and the material, intellectual and spiritual excellence to carry out the great duties of this elevated mission.

We strongly believe that the power of the Muslim Ummah is in its solidarity, co-operation and joint responsibility. Moreover, it lies in its ability to come together to achieve the aims set out in the charter of the Organization of the Islamic Conference, and in carrying out what the collective Islamic will has agreed upon, be it the resolutions, plans, or strategies for joint efforts. These strategies cover different fields: economy, commerce, industry, agriculture, culture, education, science and technology, and mass communications, as well as different sectors of collective projects that serve the supreme interests of the Muslim Ummah. The more the countries of the Islamic world proceed along the road of joint Islamic work, according to its rules and aims, the more the doors of great opportunity will open to the Islamic nation. Paths will be paved for them to perform their entrusted role in the world of tomorrow.

The future of the Muslim Ummah starts from today’s reality. Its features are defined by the present moment. If we are able to address our present problems wisely, by co-operation, solidarity, and out of Islamic brotherhood, the conditions which enable the construction of a civilized future will be facilitated. However, if the conditions of the Islamic world remain as they are today, without any changes or renewal, our attempts will fall short of our ambition. This will be a waste of effort, something that our generation will have to account for. Unlike any other time in history, a number of opportunities for promotion and advancement are, today, made available. Therefore, there is no excuse whatsoever for continuing in negligence, and remaining backward. The opportunity provided today for Islamic countries to embark on legitimately acquiring the terms of power, pride, and glory on earth is a historic one which should by no means be wasted.

Reinforcing the Islamic presence internationally is one of the most important requirements for attaining a civilizing role in the future. There is no other means of proving Islam’s presence and significance on the international stage, except through enhancing cultural, scientific, political, and economic systems in the Muslim entity. Weak and poor nations which lack power and self-confidence to compete with stronger nations will lack a secure place in today’s world, and will not have the ability to face other nations and countries in the world of tomorrow.

Perhaps one of the strongest reasons why the Islamic world should promote the standards of living in all its communities is the work done through the collective work of the Organization of the Islamic Conference. The Organization has huge potential, allowing for an exchange of interests and benefits, the realization of economic integration, social solidarity, cultural closeness, and common goals.

This is the only means whereby the Muslim Ummah may aspire to adapt to the innovations and variables of modern times. Co-operation is a necessary means to elevate a nation’s glory, a requirement for each and every Islamic state. To attain glory and properly carry out a civilizing role in the future, depends on the extent of commitment to the principles of joint efforts at the present time. It is not possible for one state to assume such a role single-handedly in the future, since it represents an enormous responsibility. Therefore, Allah has held the entire Islamic nation responsible and has made it a witness to His truth before all mankind. By being a witness, it has the civilizing leadership that comes from the strength of faith as well as intellectual, cultural and scientific power, economic ability and political authority that serve just causes.

A nation of modest abilities, that lacks effective and positive means can never rise to the level of leadership nor the level of being a witness. In fact, it is unable to play any effective role at any level.

First : In order to assume its civilizing mission in the future, in a way that corresponds to the loftiness of the message of faith and guidance, the Islamic nation has to depend on proper scientific methods in planning for the future, on different levels. There is no room here for working by only filling gaps, taking chances, fulfilling the needs of the time, and rescuing whatever is possible. Work must be accurate and based on science and with a comprehensive vision of the present and the future at the same time.

Second : Working within an integrated framework, within boundaries of teamwork and co-ordination, seeking advice, and exchanging experience, are the most beneficial means to reach desired objectives. The age in which we live and the future that awaits us hold considerable possibilities. It is illogical to work within confined boundaries, or with limited objectives.

Third: Remaining open to human experience, making use of its positive aspects and adopting methods that are effective, reliable and beneficial are some of the keys to great accomplishments for the good of humanity at large. The world is constantly becoming a smaller place, human experiences more common to all human beings. Civilization is but the accumulation of the creativity of people and their nations. It is the essence of human output throughout the ages. Therefore, the Islamic nation is obliged to make use of civilized human output, to interact with it, add and contribute to it.

In this context and through this comprehensive vision, we can say that the Islamic nation has laid down the overall rudiments for future Islamic work. It is associated with specialized institutions, with plans and strategies, as well as the channels, vessels and means that will allow for co-operation that is benevolent, beneficial and serves the best interests of the nation.

What is deficient in the Muslim Ummah today is the support of the joint Islamic institutions, the expertise of sincere scientists, and the lack of permanent and sufficient financial means. The nation also needs to enhance the sense of trust among people, to strengthen fraternal spirit and solidarity, and to mobilize abilities and resources for construction and advancement. Such steps will prepare the nation for the twenty-first century with better abilities, greater confidence, and more means to contribute to the guidance of human civilization. The spirit of harmony and understanding among different nations and peoples will prevail, using an effective dialogue between cultures and civilizations that will foster peaceful coexistence.
The challenges that confront the Muslim Ummah are daunting, and the hardships that obstruct the way of the Islamic world are numerous. However, the Islamic nation is capable, by the grace of the Almighty, to begin a new cycle of civilization during which it will prepare for its civilizing role in tomorrow’s world. The nation must first exploit all available resources and capacities and pool them in the right direction. This must be performed within the framework of Islamic solidarity, the spirit of Islamic fraternity, and for the sake of enhancing a distinguished and effective Islamic presence on the international stage. It should be done as a fulfillment of a holy obligation, entrusted to the nation by Almighty Allah and performed out of faith and desire to achieve noble human aims.

The civilizational role that can be undertaken by the Muslim Ummah in planning for tomorrow’s world starts in the present by adhering to the unfaltering path of Islam. Moreover, using eternal Islamic values as guidance, it must apply sound scientific methodology, in addition to learning valuable lessons from the history of civilization. In this manner, the Muslim Ummah can hope to truly enrich the human civilizational role entrusted to the nation starting from the self and spreading outwards. It is the product of the culture, civilization, and conviction that distinguish this nation, created as the best of all nations by Almighty Allah.
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Exhorting Truthfulness!!Khutbah from Madinah!!

Exhorting Truthfulness

Khateeb’s Name:'Ali Al-Huthayfi

Edited By:Nasim Chowdhury


الحث على الصدق

Summary
1) People’s ranks differ according to their faith and conduct
2) The different levels of good and bad deeds
3) The virtue of truthfulness
4) Real truthfulness is in words and actions
5) Truthfulness is the foundation of faith
6) The worst type of lying

First Khutbah

Fellow Muslims! Fear Allaah by abiding by His commandments and abstaining from all His prohibitions, for fear of Allaah is the gateway to all good while disobedience and sin is the gateway to all evil. Be aware that one’s standing with his Lord depends on his faith and conduct and that man’s value before Allaah and His slaves depends on his faith and good deeds, and not on his wealth and strength, for Allaah says that which means: “And it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure].” (Saba’: 37).

Good deeds are superior to one another in reward, and likewise, commendable characteristics outweigh one another in virtuousness and degree in accordance with their general usefulness to their possessor and to mankind. Equally, evil deeds and deplorable characteristics increase their owners in punishment and torment according to their harm. Allaah says that which means: “And for all there are degrees [of reward and punishment] for what they have done, and [it is] so that He [i.e., Allaah] may fully compensate them for their deeds, and they will not be wronged.” (Al-Ahqaaf: 19).

Truthfulness is a noble character that can only be possessed by people with sound hearts. Allaah enjoins it in His Book when He says that which means: “O you who have believed! Fear Allaah and be with those who are true.” (At-Tawbah: 119).

Truthfulness reveals a persons sound upbringing, pure mind and good nature, while lying exposes a filthy mind and evil conduct. Truth is a saviour of a person while lying is a destroyer. The truth is admired and loved both by one's nature and intellect. The Prophet sallallaahu 'alayhi wa sallam enjoined speaking the truth when he said: "Be truthful for truthfulness leads to righteousness and righteousness leads to Paradise. If a person tells the truth and nothing but the truth, he will be registered with Allaah as a truthful person. Beware of lying, for lying leads to sinfulness and sinfulness leads to Hell. If a person tells lies and nothing but lies, he will be registered with Allaah as a liar.” (Bukhaari & Muslim).

Allaah promises a great reward for truthfulness in this world and the next. In this world, Allaah provides for those who are truthful a good standing as well as the love of Allaah and His creatures; a truthful person's words will be valued, people will feel safe with him and from his evil deeds and he will be fair to himself and others. He will also be saved from the evils and calamities that afflict the liars. He will have peace of mind with no fears or worries. Hasan ibn 'Ali, may Allaah be pleased with him and his father, narrated that he heard the Messenger of Allaah sallallaahu 'alayhi wa sallam saying: “Leave that which is ambiguous to you and take that which you are sure of. Truthfulness is tranquillity while lying is ambiguity.” (At-Tirmithi).

A truthful persons end in this life is always a good one, as was indicated in the Hadeeth of Ka’b ibn Maalik, may Allaah be pleased with him, when he was absent from the Battle of Tabook. He said: "I told the Prophet sallallaahu 'alayhi wa sallam: 'O Messenger of Allaah! I swear by Allaah that if I were to be addressing any other powerful person in this world, I would have escaped his wrath by proffering any excuse for I am an expert in argumentation, but I swear by Allaah that I know that if I tell you a lie today in order to win your pleasure, Allaah might cause you to be angry with me; but if I tell you the truth and you become angry with me, my hope is that Allaah will therefore pardon me in the end (as a result of my truthfulness).’ (Bukhaari & Muslim).

As for the reward of truthfulness in the Hereafter, it is the pleasure of Allaah and a high degree in Paradise, in which there are pleasures which no eyes have seen, no ears have heard and no heart has ever contemplated. In the Qur’aan Allaah says that which means: “Allaah will say: 'This is the Day when the truthful will benefit from their truthfulness.' For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allaah being pleased with them, and they with Him. That is the great attainment.” (Al-Maa’idah: 119).

Brothers in faith! What is essence of this truthfulness for which Allaah promises the greatest reward and salvation from torment? Truthfulness means to be sincere in words and deeds; it also means conveying the message of Allaah and His Prophet sallallaahu 'alayhi wa sallam to mankind, to enjoin truthfulness, forbid falsehood and to state that which is concordant with reality. Allaah says that which means: “And the one who has brought the truth [i.e., the Prophet sallallaahu 'alayhi wa sallam] and [they who] believed in it – those are the righteous.” (Az-Zumar: 33).

The Prophet sallallaahu 'alayhi wa sallam said: “The true believer is the one who when he speaks, he speaks the truth and when he is informed, he believes.”

Truthfulness in deeds is to worship Allaah with sincere intention, honesty, love and certainty; to abide by the way of Allaah's Messenger sallallaahu 'alayhi wa sallam, and to deal with His creation with sincerity, compassion and honesty. Allaah says that which means: “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allaah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives Zakah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle.

Those are the ones who have been true, and it is those who are the righteous” (Al-Baqarah: 177) and also: “Among the believers are men true to what they promised Allaah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration.” (Al-Ahzaab: 23).

Further, the origin of faith is truthfulness and belief and we can therefore correctly state that truthfulness can be in sayings and deeds. Our righteous predecessors were the foremost adherents to the truth among all people in their relationship with their Lord and fellow humans; Sa’d ibn Maalik, may Allaah be pleased with him, said: “I once said to the Messenger of Allaah sallallaahu 'alayhi wa sallam: ‘O Messenger of Allaah! Allaah saved me through truthfulness and it is part of my repentance that I will never lie again for the rest of my life.’ I swear by Allaah that I have never seen anybody whose truthfulness in speech was tested by Allaah more than mine was (after that oath). I swear by Allaah that I have never intentionally lied since that day and I hope that Allaah will protect me from lying for the rest of my life.” (Al-Bukhaari & Muslim).

Also, Allaah ascribed truthfulness to the emigrants to Madeenah when He says that which means: “For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allaah and [His] approval and supporting Allaah and His Messenger, [there is also a share of property]. Those are the truthful.” (Al-Hashr: 8).

Second Khutbah

Brothers in Islaam! Fear Allaah, obey Him and seek nearness to Him with all that which pleases Him.

Fellow Muslims! Truth is behaviour that Allaah and His Messenger sallallaahu 'alayhi wa sallam love. It is a characteristic whose virtues are recognised by all who are reasonable and wise. The Prophet of mercy sallallaahu 'alayhi wa sallam called for truthfulness along with the sincere worship of Allaah from the very beginning of his mission; Abu Sufyaan, may Allaah be pleased with him, narrated that Heraclius the Roman Emperor asked about the Messenger of Allaah: "What does he command you to do?" So Abu Sufyaan, may Allaah be pleased with him, replied: "He says: Worship Allaah alone and associate nothing with Him, and abandon the statements of your forefathers. He also commanded us to pray, be truthful, remain chaste and be kind to our kith and kin." (Al-Bukhaari).

Allaah says that which means: “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allaah often and the women who do so – for them Allaah has prepared forgiveness and a great reward.” (Al-Ahzaab: 35).

Therefore, endeavour to be among those who are truthful in their speech and deeds, for truthfulness is one of the gateways to Paradise. Truthfulness does not bring about early death, nor does it prevent wealth or ruin one’s interests.

Brothers in faith! It is part of truthfulness to keep away from treachery and deceit and the worst form of lying is to lie about Allaah; also, another of the worst forms of lying is to lie about Islaam by ascribing to it that which it is free from, such as aggression and injustice, for Islaam is the religion of mercy and compassion.

Allaah says that which means: “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” Islaam is the religion of justice, equity and kindness, as Allaah says that which means: “Indeed, Allaah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression...” (An-Nahl: 90). Islaam is the religion of trustworthiness and sincerity, as Allaah says that which means: “Indeed Allaah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” (An-Nisaa’: 58).

Therefore, it is extremely disheartening that the religion of Islaam is now being afflicted with those who invent a catalogue of lies and attribute them to Islaam. In this age, aggression, oppression and vandalism are wrongly and mischievously attributed to Islaam while Islaam with its pure teachings, noble laws and mercifully perfect injunctions condemns, opposes and prevents aggression, injustice, and mischief that are aimed at innocent people whether Muslims or otherwise, as Allaah says that which means: “…But do not commit aggression. Indeed Allaah does not like aggressors.” (Al-Baqarah: 190).

Therefore, Islaam is the religion of truth that enjoins all which is good and forbids all that is evil and harmful to mankind.

Traps of Satan!!Khutbah from Makkah!!

Traps of Satan

Khateeb’s Name Saalih Ibn Humaid

Edited By:Nasim Chowdhury

Translated By:Hazem Ragab

مداخل الشيطان

Summary
1) The reason of the enmity of Satan to Aadam and Eve.
2) The importance of knowing the traps of Satan to avoid them.
3) The traps of Satan include:
a. Kufr (disbelief).
b. Innovations.
c. Following ones desires.
d. Taking and giving Islamic judgments without knowledge.
e. Stinginess and fear of poverty.
f. Anger.
g. Extravagance and negligence.
4) The way to salvation from the traps of Satan.
5) Advises and warning against some of Satan’s ways.

First Khutbah

Fear Allah! Servants of Allah, for everything we do will be accounted for, each soul is going to come to an end at a prescribed time, and you will be dealt with according to your deeds.

O Muslims, Allah Azza Wa Tabaraka says which translates as: "O Children of Adam let not Satan tempt you, as he removed your parents from paradise, stripping them of their clothing to show them their private parts, indeed he sees you, he and his tribes, from where you do not see them. Indeed we have made the devils, allies to those who do not believe" (Al-A'raf: 27).

Satan has practiced his tricks, and temptations starting with our noble and kind parents - Adam (Alaihi Salam) and his wife Eve. It was a great trial, motivated by envy and anger, as Allah says which translates as: "Iblis said, do you see this one, whom you have honored above me?” (Al-Israa’: 62). Satan was also motivated by arrogance, and pride as Allah tells us, which translates as: "…Except for Iblis, Satan, he refused and was arrogant and became of the disbeliveers and he tricked them, by falsely swearing to them" (Al-Baqarah: 34).

Allah says which translates as: "And he swore by Allah to them indeed I am to you from among the sincere advisers, and corrupt measures" (Al-A’raf: 21). As he said which Allah mentions in Suratul A’raf, Satan said which translates as: " I am better than him, you created me from fire and created him from clay"(Al-A'raf: 12).

It is a great trial and a big problem when the power of Iblis (Satan) becomes great. He deceives the hearts, minds and the feelings of men in an aggressive battle, that has ‘roaring sounds’ and foot soldiers and horses that are brought for combat. Allah describes in Suratul Isra’, which translates as: "And deceive whoever you can among them with your voice, and assault them with your horses, and foot soldiers, and become a partner in their wealth, and their children, and promise them. But Satan doesn't promise them except delusion"(Al-Isra’: 64).

Brothers in Islam, understand these types of tricks from Satan and ponder upon his satanic plans, this is something that is extremely important as it shows the wrong way and the way of salvation; for Allah has guided to both ways and made both paths clear.

Beloved brothers, Satan approaches mankind focusing on his weaknesses. If Satan was expelled out of Jannah (paradise) because of his envy, Adam was kicked out (as is the opinion of some scholars), because of his desire and greed to eternally stay in paradise.

The steps of Satan in tempting mankind gradate until the son of Adam, worships Satan besides Allah. Allah Subhanahu Wa Taala says which translates as: "Did I not enjoined upon you, O Children of Adam that you not worship Satan, indeed he is to you a clear enemy"(Ya Sin: 60), and Allah says which translates as "O My father don't worship Satan, indeed Satan has ever been to the most merciful disobedient"(Maryam: 44).

This happens to a servant when he surrenders leadership to this enemy, when he allows his desires to go unchecked. So he follows every rebellious devil, as Allah says which translates as: "It has been decreed for him, that whoever turns to him, meaning Satan, he will misguide him and will lead him to the punishment of the blaze"(Al-Hajj: 4).

In the Hadith, found in the books of Imam An-Nisa’i and Ahmad, the Prophet (Salla Allahu Alaihi Wa Sallam) said, "Satan sat, waiting for the son of Adam in all his pathways. He sat for him on the path of Islam and he said do you become a Muslim and leave the religion of your fathers and grand fathers? And after this temptation to become a disbeliever, there are different ways where he takes the sons of Adam into innovation, desires and doubts".

How many worshipers are deceived and confused by some of the doubts and attractive temptations from Satan that leads them to misguidance and results in them saying things about Allah which they do not know, as Allah says which translates as: "And do not follow the footsteps of Satan, indeed he is to you a clear enemy. He only orders you to evil and immorality, and to say about Allah what you do not know"(Al-Baqarah: 168-169).

Yes O Brothers to say about Allah what you do not know, is following the footsteps of Satan, and it's the basis of polluting and corrupting one's faith and fabricating in the rulings of Islam.

We observe that some people hastily give their opinions in some areas of knowledge that they know little about. Areas of knowledge that they have not mastered yet they bravely give out Fatawas without a deep understanding of the subject. They do this until they reach a stage of evil, telling complete lies and fabrications. Then Satan descends upon them as Allah Subhanahu Wa Taala says which translates as: "Shall I inform you upon whom the devils descends, they descend upon every sinful liar and they will not be calling for guidance, nor be commanding to piety, nor will they guide to the truth"(Ash-Shu’ara: 221-222). This is the objective of Satan, hastiness, as in the Hadith found in the book of Imam Abu Yaala and Baiyhaqi. The Prophet (Salla Allahu Alaihi Wa Sallam) said as reported by Anas Ibn Malik "Patience is from Allah and hastiness is from Satan". After which, Satan attacks through the desires, the nature and the habits of man - for miserliness, fear of poverty, are weapons of Satan.

Sufiyan Al-Thoury says regarding that, "Satan doesn't have a weapon against mankind, like fear of poverty".

Therefore, this whispering comes to the heart of a human being, who becomes deprived of the truth, listening to his desires, and who becomes doubtful of his Lord. Our Lord says which translates as: "Satan threatens you with poverty and orders you to immorality while Allah promises you forgiveness from him and bounty. And Allah is all encompassing and knowing"(Al-Baqarah: 268).

O Brothers anger is an act of rebellious of the mind and for those who are with sound minds and wisdom, anger causes a loss of equilibrium. It is reported, that some of the Prophets said to Iblis. "By what did you defeat the son of Adam?” He said, "At the time of anger and at the time of desire".

A man from Quraish spoke very harshly to Umar Ibn Abdulaziz. Therefore, Umar paused for a while then said: " You want Satan to intimidate me with the might of my power, so I harm you today and then you harm me tomorrow", meaning the Day of Judgment.

As for false and deceiving hopes and arrogance, which are sharp weapons of Satan, Allah says which translates as: "He (Satan) promises them and arouses desire in them, but Satan doesn't promise them except delusions"(An-Nisa’: 120).

Allah says, which translates as: "… But I had no authority over you except that I invited you, and you responded to me, so don't blame me, but blame yourselves…”(Ibrahim: 22).

Allah says, which translates as: "…. But when the two armies sighted each other, he turned on his heals, meaning Satan, and said indeed, I am disassociated from you…”(Al-Anfal: 48). He promises them, this deceiver according to their natures and their habits. He attracts them to his traps depending on the strength of their desires. He threatens the rich and makes them fear poverty, if they were intending to give charity and act generously. He makes wealth seem attractive and seeking it through unlawful and immoral means.

He makes desirable and pleasing for the people of different sects the discrimination and degradation of others, making it appear to them as though this is eagerness in seeking knowledge and expressing love of the people of knowledge whom they follow.

The life of the son of Adam passes while he is swimming in an ocean of hopes, while he is indulged on the road of misguidance. Satan promises him falsehood, promises him things that are impossible. The weak soul lives on this promise and enjoys this falsehood and rejoices as young children rejoice (i.e. without thinking of the consequences).

Being neglectful and extreme are two ‘weapons’ of Iblis. Some of the Salaf use to say, “There is not a command from Allah, but Satan has two ways about it, either he makes a person neglect the command of Allah which is a short coming or transgress it, which is an exaggeration".

Iblis does not care which one of the two ‘weapons’ is successful; he sets his traps between these two.

A group of people exaggerated with their Prophets and their followers until they worship them, and others were neglectful until they killed them. They killed those who commanded people to be just.

A group exaggerated regarding their scholars and their righteous people and others neglected them and turned the other way. If you look at the Islamic Rulings, you see a group of people neglecting them, making shortcomings regarding obligations related to purification, and others exaggerating and becoming extreme.

A group of people made their concern and objectives the attainment of knowledge and neglected implementation and practice of that knowledge. Others neglected obligations that they should be aware of and never studied it. As for deeds and actions of the heart, such as fear, humbleness, and repentance, etc., people falling under the control of Satan, neglect these deeds and actions of the heart and do not pay attention to them, thinking them to be unessential. Satan influences other groups, of the opposite side, making them neglect action and physical deeds claiming them to be rejected and dropped from worship and need not be practiced. As Allah Subhanahu Wa Taala says which translates as: "Satan enticed them and prolong hope for them"(Muhammad: 25).

Allah Subhanahu Wa Taala says which translates as: "And he whom Satan is a companion, then evil is he as a companion"(An-Nisa’: 38).

Allah says which translates as: " And indeed they avert them from the way of guidance while they think that they are rightly guided. The worst that the companion or the devilish companion would do is to avert someone from the truth. And not allow them to wake up to find out the truth, rather deceives him and makes him think that he is on the right path until painful fate and destiny takes him by surprise "(Az-Zukhruf: 37).

Allah Subhanahu Wa Taala says which translates as: “Indeed they had taken the devils as allies instead of Allah while they thought they were guided" (Al-A'raf: 30).

O Muslims, this cursed one - Satan, has taken a covenant upon himself to sit for the son of Adam on all his paths.

Allah says translates as: " Satan said, because you have put me in error, I will surely sit and wait for them on your straight path, then I will come to them from before them and from behind them, and on their right and on their left and you will not find most of them grateful to you"(Al-A’raf: 16-17).


He threatened and promised to do that, but his plan and his evil are weak and his plotting will fail.

If the servant equips himself with the ‘weapons’ of faith and pure belief and is enthusiastic in acts of worship of his Lord and relies on his Lord as Allah says which translates as: "Indeed there is for him no authority over those who have believed and relied upon their Lord"(An-Nahl: 99).

He has neither authority nor power over the sincere people who embrace Islamic monotheism, but he has great power and authority for those who take him as allies and disbelieve in Allah.

Allah says which translates as: "Did you not see that we have sent the devils upon the disbelievers inciting them to evil with constant incitement” (Maryam: 83). If it happens that this enemy of Allah – Satan went on to try to make his promise come true, he has no way, power, or control over the slaves of Allah who have submitted to the Most Merciful Lord.

Allah says which translates as: "Indeed over my believing servants there is for you no authority"(Al-Isra’: 65).

O Brothers, as clear and as obvious as it is, some believers might slip and fall, thus becoming affected by Satan, his heart becoming afflicted with the whispers of Satan. However, as soon as he seeks the help of his Lord and rushes to Him, remembers Him, and repents to Him, immediately Satan retreats.

Allah says which translates as: "Indeed those who fear Allah when an impulse touches them from Satan they remember him and at once they have insight"(An-A'raf: 201). Their strong bond and relation with their Lord protects them, from following their enemy and the enemy of Allah.

The believer rids himself of the whispers and temptations of Satan by the remembrance of Allah, seeking His help and asking for refuge in Him from Satan.

Allah says which translates as: "And if it comes to you from Satan and evil suggestion then seek refuge in Allah. Indeed he is the All Hearing and All Knowing"(Fussilat: 36).

O Brothers, it is mandatory upon him who wants good for himself, protection for his faith, and defeat for Satan to look with insight, and not with lust, desire, and greed, and to take and maintain the path of piety and knowledge.

Al-Hassan (Rahimallah) said, "Two things concerns the heart, the concern of Allah, and the concern of the enemy. May Allah have mercy upon a slave, who monitors these concerns. So whatever comes from Allah he complies with it, and whatever comes from the enemy he strives against it and avoids it".

Allah says which translates as: "O Mankind indeed the promise of Allah is the truth so let not worldly life delude you and be not deceived about Allah by the deceiver (Satan). Indeed Satan is an enemy to you so take him as an enemy. He only invites his party to be among the companions of the blaze (Fatir: 5-6).


Second Khutbah

O Muslims, these are some directions from the Prophet Muhammad (Salla Allahu Alaihi Wa Sallam) to guide, and warn against the traps of Satan.

In the book of Imam Muslim, Ibn Umar (Radhi Allahu Anhu) reports that: The Prophet (Salla Allahu Alaihi Wa Sallam) said; "No one should eat with his left hand, nor drink with his left hand, because Satan eats and drinks with his left hand".

In the books of Al Imam Abu Dawud, Nisa’i and Ahmad, Abu Darda (Radhi Allahu Anhu) reports, saying I heard the messenger of Allah (Salla Allahu Alaihi Wa Sallam) saying: "There is not three people in a village or in desert who do not perform prayers, but Satan has got control over them. So stick to the congregation, for the wolf only eats or attacks sheep that are alone".

Qartada (Radhi Allahu Anhu) reports in the Hadeeth found in the books of Bukhari and Muslim, that the Prophet (Salla Allahu Alaihi Wa Sallam) said: "A good dream is from Allah and an evil dream is from Satan, so whoever sees something that he hates, let him blow on his left side three times, wet blows, and ask refugee in Allah from Satan. And that dream will never hurt him, and Satan cannot resemble me in dreams".

In the book of Al Imam Muslim, Abu Said (Radhi Allahu Anhu) reports that the Prophet (Salla Allahu Alaihi Wa Sallam) said: "When one of you yawns, let him put his hand on his mouth, otherwise Satan will enter".

In another Hadith also found in the book of Al Imam Muslim, the Prophet (Salla Allahu Alaihi Wa Sallam) said: "The strong believer is better and more beloved to Allah than a weak believer and they are both good, be eager to achieve all that benefits you and ask Allah's help and support and don't give up". If something happens to you that you do not like, do not say if I would have done such and such, it could have been such and such, rather say this is a decree of Allah and he did what he will. So the word "IF", which is "Lauw" in Arabic, opens the gate for Satan.
So fear Allah, May Allah be merciful to you and seek refuge in your Lord, Allah, from Satan and his evil traps.

Love of Allah!!

Love of Allah

Loving Allah is the ultimate aim. Having attained the state of true love for Allah, each stage that follows it is one of its fruits and a branch from its roots - such as longing, intimacy and contentment. Each stage that precedes it - such as repentance, perseverance and doing without.

The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to Whom hearts turn in love, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants, the intellect He has given them, and the blessings He has poured on them.

Hearts, as they mature, come to love whomever is merciful and kind towards them. So how much greater is their love for Him from Whom all kindness springs!

Every good thing enjoyed by His creation is one of His limitless blessings, and He is One with no associates and no partners:

"And whatever good you have - it is from Allah; and then, when misfortune comes to you, you cry to Him for help."

(Qur'an, An-Nahl 16:53)

And also:

"And from among mankind there are some who take for themselves (objects of worship as) rivals to Allah, loving them as they should (only) love Allah. And those who believe are stronger in their love for Allah."

(Qur'an, Al-Baqarah 2:165)

And also:

"O you who believe, whoever of you becomes a rebel against his deen (know that in his place) Allah will bring a people whom He loves and who love Him, humble towards the believers, harsh towards the disbelievers, fighting in the way of Allah, and not fearing the blame of anyone who blames."

(Qur'an, Al-Maidah 5:54)


The Prophet has sworn that no servant truly believes until he, (the Prophet ) is more dear to that servant than his own child, father and all of mankind. (Related Bukhari, kitab al-Iman: 1/58 Muslim, kitab al-Iman, 2/15)

The Prophet also said to Umar ibn al-Khattab, "even until I am more dear to you than your own self". (Related Bukhari, kitab al-Iman wa'n-Nadhur, 11/523)

This means that you are not a true believer until your love for the Prophet Muhammad reaches this level.

If the Prophet must take precedence over our own selves; as Allah says:


"The Prophet is closer to the believers than their own selves."

(Qur'an, Al-Ahzab 33:6)


When it comes to what we love and what this entails, then is not Allah (Most Exalted is He), even more deserving of our love and adoration than our own selves?

Everything that comes from Him to His servants whether it is something that they hate, directs us to love Him. His giving and His withholding, the good fortune and the misfortune that He decrees for His servants and His abasing them and elevating them, His justice and His grace, His giving life and taking it away again, His compassion, generosity and veiling of His servants wrong actions, His forgiveness and patience, His response to His servants' supplications even though He is not in any need of His servants whatsoever - all this invites hearts to worship Him and love Him.

If a Human being were to do the smallest amount of any of these things to another, that person would not be able to restrain his heart from loving him. How can a servant not love, with all his heart and body, the One who is constantly Merciful and Generous towards him in spite of all his wrong actions?

Allah seeks His servants friendship and love by means of His generosity towards him, even though He is not in any need of him. The servant, on the other hand, invites Allah's anger through his disobedience and wrong actions, even though he is in need of His assistance.

Neither Allah's mercy nor His generosity towards the servant deter him from disobeying his Lord. In the same way, neither the servant's disobedience nor his wrong actions deter Allah from granting him His blessings.

Furthermore, while anyone who we love and who loves us may behave like this for personal gain, Allah does so in order to benefit us.

Furthermore, while anyone with whom we trade will not do business with us if he does not make a profit from the transaction - and he will do what he can to make a profit one way or another - Allah (Most Exalted is He) trades with us in order to enable us to make the best and greatest profit for ourselves from our transaction with him. Thus one good deed counts as between ten and seven hundred good deeds, or even more, while a bad deed is recorded as only one bad deed and can be swiftly wiped out.

Allah (Most Exalted is He), in His infinite mercy has created everything for us, both in this world and in the next. Who else then, deserves to be loved and worshipped more than Allah? All that we - and the whole of creation, for that matter - require and need is with Him. He is the Most Generous. He gives His servants more than they need, even before they ask him. He is pleased with even a little right action and increases its rewards. He forgives untold wrong actions and wipes them out. Whatever is in the heavens and the earth supplicates to Him. The multiplicity of things never bewilder Him, nor is He weary by the insistent pleas of His servants. Indeed He is pleased with those who persist in their supplication.

He is ever pleased with His servants who seek His assistance, and He is angry with those who do not. He is displeased when He sees a servant being disobedient and not caring about his actions, and yet He veils His servant's wrong actions while the servant himself does not veil them. He has mercy on His servant while the servant does not have any mercy on himself.

He has called him to His acceptance and mercy through His compassion and generosity - but he declines. He has sent Messengers to him and made His covenant known through them. Allah, even draws near him and says:

"....Is there anyone who is calling on Me, so I may answer his prayer? Is there anyone who is asking of Me, so I may grant his request? Is there anyone who is seeking My forgiveness, so that I may forgive him?" (Related by Muslim, Kitab al-Musafirin wa Qasruhu, 6/36)

How then, can our hearts not love Him, the One who - and no other than Him - grants rewards, answers prayers, pardons mistakes, forgives sins, veils wrong actions, dispels grief and drives away sorrow?

He alone, is worthy of remembrance, worship and praise. He is the most generous to be asked, the most liberal to give, the most merciful to pardon, the mightiest to assist and the most dependable to rely on.

He is more merciful to His servant, than a mother is to her baby. He is more pleased by the repentance of the penitent sinner than a man who is overjoyed to find his riding beast, with all his provisions still on its back after he had lost it in a barren land and had given up all hope of survival.

He is pleased with the obedient servant for his obedience, even though it could not have happened without his help and assistance. He pardons and forgives even after He has been disobeyed. And yet, the rights which are due to Him are the ones which are most rejected and neglected.

He is the nearest witness, the most sublime protector, the most true to His Word, and the most just of all Judges. He knows the secrets of the selves:


"There is not an animal of whose forelock He does not have a hold."

(Qur'an, Hud 11:56)


He records the actions and decides the lifetimes of His slaves. To Him, the secrets in the hearts are known and the Unseen revealed. Everyone yearns for Him, faces humble themselves before the Light of His Face, and minds are completely incapable of understanding the Essence of His Being.

Love of Allah the Almighty gives life to the Heart and sustains the soul. The heart experiences no pleasure, nor feels any joy, nor tastes any success - not even life - if it does not have this love. If the heart loses this love, then the loss it suffers is more severe than that of the eye when it is deprived of its sight and the ear when it is deprived of its hearing.

Even worse than this, the decay of the heart when it is devoid of love for its Creator, Source, and True God, is far worse than that of the body when it no longer contains the soul. This truth is only recognised by the people who are alive, for a wound does not pain the dead.

A righteous man once said in a poem:

And love your Lord by serving Him
For lovers are but servants of the Beloved

When she was giving counsel to her children, one of the women of the salaf once said to them, "Make it a habit to love and obey Allah, for those who have taqwah take their obedience to the point where their body experiences aversion for anything other than obedience. If the cursed one (shaytan) tries to tempt them to do something wrong, the wrong actions is ashamed and avoids them because of the way in which it is rejected by them."

Abdullah ibn al-Mubarak recited:

You disobey Allah,
and yet you still claim to love Him.
By Allah, such behaviour is disgusting,
by any standard!
You would have obeyed Him had your love been true.
For the lover is always obedient to the Beloved!

References: The Purification of the Soul - collected and arranged by Ahmad Farid.

Greatness of Allah subhaanahu wa ta`aalaa!!

Greatness of Allah subhaanahu wa ta`aalaa

Imam Ibn ul Qayyim al Jawziyyah

Quoted in "The Weakening of Faith - Its Symptoms – Causes & Cure"
by Shaykh Muhammad Saleh al-Munajjid
© 1997 Daar of Islamic Heritage


Ibn Al-Qayyim described Allah's Greatness, saying,

He governs the affairs of the various kingdoms and He commands and forbids, creates, sustains, gives death, gives life, gives power, strips power (to and from whom He wills) and alternates the night and day. He gives varying fortunes to people and alternates governments (and states), destroying some and bringing some into existence. His Command and Power are dominant in the heavens and their zones, the earth and all that which is on and in it, in the seas and in the air.

His Knowledge has encompassed everything and He counted everything. He hears all types of voices and they do not confuse Him. Rather, He hears each voice in its distinct language and need, and no voice will make Him busy from fulfilling the need of another, and no need will ever escape His Perfect Knowledge (and His Power to deliver). He does not become bored because of the many needs of those who need.

His Sight encompasses all that which there is. He sees the movement of a black ant on a barren rock during a dark night. To Him, the Unseen is uncovered end the secret is secret no more, "Whosoever is in the heavens and on Earth begs of Him (its needs from Him). Every day He has a matter to bring Forth (such as giving honor to some, disgrace to some, life to (some, death to some, etc.)." [55:29] He forgives an evil deed, makes depression vanish and brings reprieve from disasters, relief for whoever needs it, wealth for the poor, guidance for the misguided, light for the lost, help for he who is desperate, fullness for the hungry, cover for the barely clothed, cure for the ill and ease for he who suffers.

He accepts he who repents, gives reward for he who does good, gives aid for he who was dealt with injustice, destroys an arrogant person, covers mistakes, gives safety after fear end elevates some people and humiliates others. If those who inhabit His heavens and His earth and all those whom He created, whether mankind or the Jinns, had hearts similar to the most pious heart, His Kingdom will not increase.

If all His creation, whether mankind or the Jinns, had hearts similar to the heart of the most wicked heart, this will not decrease from His Kingdom. Also, if all those who inhabit His heavens and His earth, all mankind and all the Jinns, the dead and the living, stand up on one strip of land and each asks Him for his need, and He then fulfils their needs, this will not decrease from what He has a bit.

He is the First, nothing is before Him, the Last, nothing is after Him, the Most High, nothing is above Him, and the Most Near, nothing is nearer than Him. He, Exalted and Ever High as He is, is the Best Whom one can and should remember, the only One Who deserves to be worshiped and thanked, the Kindest of all those who own and the Most generous of all those who are asked to give.

He is the King Who has no partner, the One Who has no competitor, the Samad (Self-Sufficient) Who has no offspring, and the Ever High, none like unto Him. Everything perishes save His Face and every kingship is bound to perish except His. He will only be obeyed by His Leave, and His Knowledge uncovers all disobedience to Him.

When He is obeyed, He thanks for it, and when He is disobeyed, He grants forgiveness (for those who truly repent to Him). Every punishment from Him is just and every bounty is a grace. He is the Closest Witness and the Nearest One with His Perfect Care. He controls the forelocks of everything and has the full records of all deeds end the books of all ages. The hearts are unmasked to Him and the secret is unveiled. His giving and punishing is merely a Command, "Verily, His Command, when He intends a thing, is only that He says to it, ‘Be, and it is!’" [36:82].

Foundation for the Islâmic Awakening!!

Foundation for the Islâmic Awakening

Shaykh Muhammad Nâsir ud-Dîn al-Albânî [1]

Taken from al-Asaalah magazine (11/84-87).

[Q]: What are the foundations that will enable the Islaamic world to arise again anew?

[A]: That which I believe, is what has been reported in the authentic hadeeth - which is a clear answer to this question, and to those questions similar to it which are asked in our present time - and that is the Prophet sallallaahu 'alayhi wa sallam's saying: "When you deal in 'eenah (a transaction involving usury), take hold of the tails of cows, become content with agriculture and abandon jihaad in the path of Allaah, then Allaah will permit your humiliation and He will not remove it from you, until you return to your Religion."2 Thus the foundation is to return to Islaam.

This very fact has been pointed out by Imaam Maalik (d.179H), rahimahullaah, in a statement transmitted from him, which is worthy of being written in gold ink: and that is his saying: "Whosoever introduces into Islaam an innovation, and holds it to be something good, has indeed alleged that Muharnrnad sallallaahu 'alayhi wa sallam has betrayed his message. Read the saying of Allaah - the Most Blessed - the Most High:

"This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion." [Soorah al-Maa'idah 5:3].

So that which was not part of the religion at that time, cannot be part of the religion today. And the last part of this Ummah cannot be rectified, except by that which rectified its first part."3

The last sentence is the essential part with regards to the answer to this question, since he said: "And the last part of this Ummah cannot be rectified, except by that which rectified its first part." So, just as the affair of the Arabs in jaahillyyah (pre-Islaamic ignorance) was not rectified, except by the advent of the Prophet Muhammad sallallaahu 'alayhi wa sallam via Divine Revelation - which brought them happiness in this world and will bring them salvation in the Hereafter - then likewise, re-establishing a happy and successful Islaamic life cannot be based upon anything other than returning to the Qur'aan and the Sunnah (the Prophetic guidance).

However, this matter is in need of some clarification, due to the presence of a multitude of Islaamic groups and parties in our midst today, each of them claiming to have set out the correct manhaj (methodology) which will bring about the Islaamic society and the rule of Islaam.

We know from the Book of Allaah and the Sunnah of Allaah's Messenger sallallaahu 'alayhi wa sallam that the path to be taken in order to realise this objective (of bringing about the Islaamic society and the rule of Islaam) is a single path, and that is the one which Allaah - the Mighty and Majestic - mentions in His saying:

"Indeed this is My Straight Path, so follow it, and do not follow other paths that will separate you from His Path." [Soorah al-An'aam 6:152].

And Allaah's Messenger sallallaahu 'alayhi wa sallam explained this to his Companions, since: One day he drew a straight line for them on the ground and then drew many short lines on both sides of it. He then recited the previous aayah (verse) whilst he was moving his noble finger over the straight line, and he said: "This is Allaah 's Path." He then pointed to the other lines and said: "These are other paths, and at the head of each one their is a devil calling towards it."4

Our Lord - the Mighty and Majestic - emphasised in another aayah this very same point which was mentioned in the previous aayah; along with the explanation of Allaah's Messenger sallullaahu 'alayhi wa sallam in the hadeeth. Allaah - the Most High - said:

"And whosoever opposes the Messenger, even after the guidance has been clearly conveyed to him, and follows a path other than that of the Believers, we shall leave him in the path he has chosen and land him in Hell, what an evil destination." [Soorah an-Nisaa 4:115].

This aayah (verse) contains a great wisdom, since He - the Most Perfect - placed the path of the Believers in conjunction with that which the Messenger sallallaahu 'alayhi wa sallam brought. And the fine point of this wisdom was also indicated by the Allaah's Messenger sallallaahu 'alayhi wa sallam in the hadeeth of al-lftiraaq (the

authentic narration concerning the splitting-up of this Ummah into seventy-three sects), when he was asked about the Saved-Sect, so he replied: "It is that which I and my Companions are upon today."5

So what is the wisdom in Allaah - the Mighty and Majestic - mentioning the path of the Believers in the previous aayah' And what is the underlying point of Allaah's Messenger sallallaahu 'alayhi wa sallam mentioning his Companions straight after mentioning himself, in the previous hadeeth?

The answer to this is: that these noble Companions are the very people who received the two Revelations (the Qur'aan and the Sunnah) from Allaah's Messenger sallallaahu 'alayhi wa sallam, who explained it to them directly - without an intermediary - and this is contrary to all those who came after them. And there is no doubt that the affair is as Allaah's Messenger sallallaahu 'alayhi wa sallam said: "Indeed, the one present sees that which the absent one does not."6 This is why the eemaan (faith) of the Companions was greater than those who came after them, and this is what has been clearly indicated by the Messenger sallallaahu 'alayhi wa sallam in the authentic hadeeth: "The best of mankind is my generation, then those who follow them, then those who follow them."7 Therefore, it is not possible for any Muslim to independently understand the Book and the Sunnah. Rather one must seek aid in understanding them by returning to the understanding of the noble Companions, who took their understanding from the Prophet sallallaahu 'alayhi wa sallam; via his statements, his actions and his tacit approvals.

Thus, along with calling to the Book and the Sunnah, it is absolutely essential to attach to this the understanding and the practice of the Salafus-Saalih (the Pious Predecessors: the first three generations of Muslims whose excellence has been testified to in the above hadeeth); acting upon the preceding verses and hadeeth, which order clinging to the path of the Believers, which has been explained to be the path upon which the Prophet sallallaahu 'alayhi wa sallam, his Companions and those who followed them in beliefs and actions, were upon.

And here, a very important question arises, which many of the Islaamic groups and parties neglect; and that is: How does one obtain knowledge of the understanding and the practical application of the Sunnah that the Companions adhered to?

The answer to this is: that there is no way in obtaining this knowledge, except by returning to 'ilmul-hadeeth (the knowledge of hadeeth); 'ilm mustalahul-hadeeth (the science of hadeeth) and the science of al-jarh wat-ta'deel (the science of verifying the condition of the narrators) - applying its principles and its terms such that the Scholars are able to distinguish that which is authentic from the Prophet sallallaahu 'alayhi wa sallam, from that which is not.

So in ending the answer to the question, we say in the the dearest possible manner, to those who desire to bring back to Islaam its honour, strength, supremacy and rule, that you must actualise two matters:

Firstly: to bring back to the minds of the Muslims the knowledge of the Sharee'ah (Laws) of Islaam; purified from all the innovations that have entered into it, which was not part of it on the day when Allaah - the Most Blessed, the Most High - revealed His saying:

"This day I have perfected your religion for you, completed My favour upon you and I have chosen for you Islaam as your religion." [Soorah al-Maa'idah 5:3].

Accomplishing this matter requires a huge and tremendous effort on the part of the Muslim Scholars in all parts of the world.

Secondly: It is a must that this purified knowledge is coupled with constant and steadfast action.

Thus, the day the Muslims return to understanding their religion as the Companions of Allaah's Messenger sallallaahu 'alayhi wa sallam understood it; and then act upon this purified Islaam in the correct manner, in all aspects of life, then that will be the day that the Muslims will rejoice at the help of Allaah and His victory. So this is what I am able to write in this short time. I ask Allaah that He grants us and all the Muslims the correct understanding of Islaam - in light of the Book, the authentic Sunnah (guidance) of His Messenger sallallaahu 'alayhi wa sallam and that which the Salafus-Saalih (Pious Predecessors) were upon - and that He grants us the ability to act in accordance with it. Indeed Allaah is the One who hears and responds.

1. Taken from al-Asaalah magazine (11/84-87).
2. Saheeh: Related by Abu Daawood (no.3462) and al-Bayhaqee in as-Sunanul-Kubraa (5/316), from 'Abdullaah ibn 'Umar radiallaahu 'anhu. It was authenticated by Ibn Taymiyyah in Majmoo'ul-Fataawaa (29/30).
3. Related by al-Qaadee 'Iyaadh in ash-Shifaa (2/676).
4. Hasan: Related by Ahmad (1/435) and an-Nasaa'ee (7/49), from Ibn Mas'ood radiallaahu 'anhu. It was authenticated by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (no.16).
5. Hasan: Related by at-Tirmidhee (no.2796) and al-Haakim (1/128), from 'Abdullaah ibn 'Amr ibn al-'Aas radiallaahu 'anhu. It was authenticated by al-Haafidh al-'lraaqee in Takhreejul-lhyaa (3/199).
6. Saheeh: Related by lbn Sa'd in at-Tabaqaat (2/176),from 'Alee radiallaahu 'anhu. It was authenticated by al-ALbaanee in Saheehul-Jaami' (no.1641).
7. Related by al-Bukhaaee (5/199) and Muslim (7/184), from Ibn Mas'ood radiallaahu 'anhu.