Here’s an excerpt:

The concert hall at the Syndey Opera House holds 2,700 people. This blog was viewed about 17,000 times in 2011. If it were a concert at Sydney Opera House, it would take about 6 sold-out performances for that many people to see it.

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Shaykh Abdul Fattah Abu Ghudda

Islamic Manners 

(c) 2001 Awakening Publications

Khalid ibn Safwan al-Tamimi, who frequented the courts of two Khalifahs: Umar ibn Abdul Aziz and Hisham ibn Abdul Malik, said: “If a person tells you something you have heard before, or news that you already learned, do not interrupt him to exhibit your knowledge to those present. This is rude and ill mannered.” The honorable Imam Abdullah ibn Wahab al-Qurashi al-Masri, a companion of Imam Malik, Al-Laith ibn Sad and Al-Thawri, said: “Sometimes a person would tell me a story that I have heard before his parents had wed. Yet, I listened as if I have never heard it before.” Ibrahim ibn al-Junaid said: “A wise man said to his son: ‘Learn the art of listening as you learn the art of speaking.’” Listening well means maintaining eye contact, allowing the speaker to finish the spech, and restraining your urge to interrupt his speech. Al-Hafiz al-Khatib al-Baghdadi said in a poem:

Never interrupt a talk
Though you know it inside out

(Taken from In Pursuit of Allah’s Pleasure)

Abu Sa’eed al-Khudree (ra) relates that the Prophet said: “Allah, the Lord of Honour and Glory, will call the inmates of Paradise, ‘O Residents of Paradise!’ They will respond, ‘Here we are, our Lord, and all good is in Your Hands. ‘He will ask them: ’Are you now pleased?’ They will answer: ‘Why should we not be pleased, our Lord? When You have bestowed upon us such bounties which You have not bestowed on any of Your other creation. ‘He will then say to them: ‘Shall I not bestow upon you something even better than that?’ The inhabitants of Paradise will inquire: ‘What could be better than that?’ Allah will say, ‘I bestow upon you My Pleasure and shall never thereafter be displeased with you.’” (Bukhari and Muslim)

Verily, our Lord, Your Pleasure is more exalted and precious than any felicity. We put Your pleasure above and before all else. By doing so we follow in the footsteps of our Prophet who sought Your pleasure before asking for Paradise in his supplications: “O Allah, I ask You for Your Pleasure and Paradise.”Allah (SWT) is indeed more precious to us than anything else, and He is Greater than all else. His pleasure is also more valuable than any other objective: ”But the greatest bliss is the good Pleasure of Allah: that is the supreme success.” [Surah At-Taubah (9), Ayah 72.]

(taken from “The Purification of the Soul” – Compiled from the works of Al-Hanbali, Ibn Al Qayyim, and Al-Ghazali)

There are many proofs in the Quran concerning the excellence of knowledge and its transmission.  Allah, the Mighty and Glorious, says:

“Allah will raise up to high ranks those of you who believe and those who have been given knowledge” (58:11).

And also:

“Are those who know equal to those who do not know?” (39:9)

Also, in the hadith, the Prophet sallallahu alaihi wa sallam says, “When Allah desires good for someone, He gives him understanding of the deen.” (Al Bukhari and Muslim).  He also said, “Allah makes the way to the Garden easy for whoever treads a path in search of knowledge.” (Muslim 21/17).

Travelling on the path to knowledge refers both to walking along an actual pathway, such as going on foot to the assemblies of the ulama’, as well as to following a metaphysical road, such as studying and memorizing.

The above saying of the Prophet sallallahu alaihi wa sallam probably means that Allah makes learning the useful knowledge that is sought after easier for the seeker clearing the way for him and smoothing his journey.  Some of our predecessors used to say: “Is there anyone seeking knowledge, so that we can assist him in finding it?”

This hadith also alludes to the road leading to the Garden on the Day of Judgement, which is the straight path – and to what precedes it and what comes after it.

Knowledge is also the shortest path to Allah.  Whoever travels the road of knowledge reaches Allah and the Garden by the shortest route.  Knowledge also clears the way out of darkness, ignorance, doubt and skepticism.  It is why Allah called His Book, “Light”.

Al Bukhari and Muslim have reported on the authority of Abdullah ibn Umar that the Messenger of Allah sallallahu alaihi wa sallam said: “Truly, Allah will not take away knowledge by snatching it away from people, but by taking away the lives of the people of knowledge one by one until none of them survive.  Then the people will adopt ignorant ones as their leaders.  They will be asked to deliver judgements and they will give them without knowledge, with the result that they will go astray and lead others astray”.

When ‘Ubadah ibn as-Samit was asked about this hadith he said: “If you want, I will tell you what the highest knowledge is, which raises people in rank: it is humility.”

He said this because there are two types of knowledge.  The first produces its fruit in the heart.  It is knowledge of Allah, the Exalted – His Names, His Attributes, and His Acts – which commands fear, respect, exaltation, love, supplication and reliance on Him.  This is the beneficial type of knowledge.  As ibn Mas’ud said: “They will recite the Quran, but it will not go beyond their throats.  The Quran is only beneficial when it reaches the heart and is firmly planted in it”.

Al-Hasan said: “There are two kinds of knowledge: knowledge of the tongue, which can be a case against the son of Adam, as is mentioned in the hadith of the Prophet sallallahu alaihi wa sallam: ‘The Quran is either a case for you or a case against you’ (Muslim, Kitab at Tahara, 3/99); and knowledge of the heart, which is beneficial knowledge.  The second kind is the beneficial kind which is absorbed by the heart and puts it right.  The knowledge that is on the tongue is taken lightly by people: neither those who possess it, not anyone else, act upon it, and then it vanishes when its owners vanish on the Day of Judgement, when creation will be brought to account.”

(Taken from: www.suhaibwebb.com) 

It is known as “al-Kitab” (the Book). It is so well known and highly revered that when any Muslim refers to “the Book,” it is understood to mean the Holy Qur’an. It is the book above all books because it is the complete and final revelation of Allah subhanahu wa ta`ala(exalted is He) to mankind. It is the best of speech, the way of guidance, the book of wisdom, and it will remain unchanged and protected until the Day of Judgement. Muslims usually decorate its pages and outside cover and always place it on the highest shelf in their homes to signify its elevated status. Most Muslims begin the most important ceremonies of their lives with the recitation of its blessed words. Yet when it is recited, few are those who listen to it carefully and even fewer are those who understand it. Yet still fewer are those who ponder its meanings and dedicate their life to its study. A human would never abstain from the elements that are necessary for nourishing his body, yet so many humans go for extended periods of time depriving themselves from that which nourishes the hearts and the minds—the Holy Qur’an.

Ibn Masood (radi Allahu `anhu - may Allah be pleased with him), a famous companion of the Prophet ﷺ (peace be upon him) said: “None of you needs to ask himself [about anything] except for the Qur’an: If he loves the Qur’an, he loves Allah, and if he detests the Qur’an, he detests Allah and His Messenger ﷺ.”¹ Hence, there is a direct correlation between one’s relationship with Allah and his relationship with the Qur’an. This is the case because the Qur’an is our source of knowledge about the truth of all matters, what Allah (swt) likes and dislikes, and the nature of His essence and actions. It is our connection to Allah (swt) and that is why He ordered us to recite it in each of our daily prayers. Therefore, he who abandons the Qur’an has, in fact, abandoned his connection and relationship with Allah (swt).

If a Muslim continues abandoning the Qur’an in his life, the faith in his heart begins to weaken, he becomes accustomed to disregarding Allah’s commands, and he begins to forget about Allah’s promise in the Hereafter and, instead, desires the pleasures of this temporal life. The connection with Allah (swt), that gives true life to the hearts of humans, becomes severed and the heart becomes a dark dungeon; the filth of sins veils it and no light of guidance penetrates it. This is why `Uthmaan ibn `Affan (ra) said: “If our hearts were really clean, we would never become satiated with the words of Allah.”²

The coming of a time when people would abandon the Qur’an was prophesied in the Holy Book itself. In Surat al-Furqan, Allah says: “And the Messenger has said, ‘O my Lord, indeed my people have taken this Qur`an as [a thing] abandoned,” (Qur’an, 25:30). The scholars of tafseer (interpretation of the Qur’an) had differed over the meaning of this verse, as to whom it refers to and the meaning of “taken this Qur’an as [a thing] abandoned”. Al-Qurtubi (rahimahu Allah, may Allah have mercy on him) says: “It has been said that the Messenger’s saying ‘O my Lord’ will be said on the Day of Judgement.”³

Some scholars considered this verse to refer to the polytheists of Mecca who would make noise and speak loudly while the Qur’an would be recited to drown out its sound. They did this out of fear that those who would hear the Qur’an would be affected by its magnificence and also out of ridicule and disdain towards it. Informing us of their attitude towards the Qur’an, Allah (swt) says: “And those who disbelieve say, ‘Do not listen to this Qur’an and speak noisily during [the recitation of it] that perhaps you will overcome.’ But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing” (41:26-27).

Ibn Kathir (rahimahu Allah) states that this is one type, the worst form, of abandonment. Of the other forms, he says: “When he would recite the Qur’an to them, they would talk nonsense or speak about something else, so that they would not hear it. This is a form of forsaking it and not believing in it is also forsaking it, and neglecting pondering about it and understanding it is a form of forsaking it, and leaving behind the knowledge of it and complying with its orders and avoiding its prohibitions is from forsaking it, and turning away from it to any other thing such as poetry or sayings or singing or amusement or talking, or taking a path other than it is from forsaking it.”⁴

From the sayings of the scholars, it becomes evident that abandonment of the Qur’an is of different levels. The worst level of abandonment is to disbelieve in the Qur’an and prevent others from listening to it as did the pagan Arabs of Mecca in the Prophet’s time ﷺ.

The second level of abandonment is to not seek out its message, as is the case with so many human beings who go all through life not giving any priority to God and hence they do not make any attempt to discover His true revelation.

The third level of abandonment is committed by those who believe in the Qur’an, that is: Muslims who do not even listen to the Qur’an. Listening is put before reading because it is easier and doesn’t require any knowledge (of rules of recitation) on the part of the listener. This level of abandonment doesn’t imply that the Qur’an is never recited in the presence of those Muslims, but rather it means that when it is recited, they do not concentrate on listening to it, at the very least, out of respect. Those who have abandoned the Qur’an in this way may even continue their idle conversations during the recitation of the Qur’an, feeling no shame or modesty in front of Allah (swt). They may even joke or laugh aloud while the Qur’an is recited, in complete contradiction to the mood of humility and contemplation that Allah (swt) has ordered us to assume when His words are recited. Allah says: “So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy” (Qur’an7:204). Therefore another part of abandonment in this level is to be silent while the Qur’an is recited while allowing the mind to wander, not pondering over the meanings of its verses. An even worse level of abandonment would be listening to songs, music, poetry, or any other form of speech, instead of the Qur’an. The result of this has been mentioned in Ibn Masood’s saying: “Remembrance of Allah causes faith to grow in the heart like water causes onions to grow, and songs cause hypocrisy to grow in the heart just as water causes onions to grow.”⁵

The fourth level of abandonment is to abandon reading of the Qur’an. This includes those who make no effort to learn the Arabic alphabet and vowels so as to be able to the read the Qur’an. It also includes those who know how to read it, but make many mistakes out of carelessness, such as not pronouncing the letters properly while having the ability to do so, or not adhering to the most basic rules of tilaawah (rules of recitation), or reciting it so fast that one easily skips over certain vowels or the like. This doesn’t refer to those who will make mistakes while learning; there is no sin on those who error while struggling to correct themselves and, in fact, they receive a double reward if recitation of the Qur’an is difficult for them.⁶

Another aspect of this abandonment relates to some peoples’ usage of the Qur’an for worldly gain. Imran ibn Husain (ra) narrated that when he came upon a reader who was reciting the Qur’an and then asking for payment, he told the reader that he heard the Messenger of Allah ﷺ say: “When anyone recites the Qur’an, let him ask reward for it from Allah, for (in the future) there will come a people who will recite the Qur’an and ask reward for it from men.”⁷

The fifth level is abandonment of memorization of the Qur’an. This could refer to those who go through life memorizing only a small portion of the Qur’an, or those who memorize the Qur’an but allow themselves to forget it by not reviewing. As for those who don’t memorize anything of the Qur’an or very little, the following narration refers to them. Ibn ‘Abbas (ra) related that the Messenger of Allah ﷺ said (what means): “One whose heart doesn’t contain anything from the Holy Qur’an, is like a deserted house.”⁸

In regard to those who do memorize, the following narration warns of the effort needed to preserve the Qur’an in one’s mind and heart. Abu Musa al-Ash’ari (ra) related that the Messenger of Allah ﷺ said: “Preserve the Holy Qur’an in your hearts, by Allah in whose hand lays the life of Muhammad, it goes out of memory faster than a camel escapes from its rope.”⁹ This or any level of abandonment usually comes from ignorance of the virtue of every aspect surrounding the Qur’an. In addition, if the youth knew how much they will regret not having taken advantage of the “golden” years, the stage at which the mind can memorize more easily, they would not delay memorization of the Qur’an for one moment.

Abandonment of reflection is the sixth stage. This is mostly due to lack of understanding of the Arabic language. In an authentic hadith (narration), the Messenger of Allah ﷺ said (what means): “The Arab is the one who learns Arabic.” Obviously, Muslims of Arab decent do not have a monopoly on the Arabic language. Hence, negligence of the Arabic language is indicative of negligence towards understanding the Qur’an. It is not nationalistic or ethnic elitism that elevates the Arabic language, rather it is the fact that it is the language of Allah’s Holy Book. In fact, Allah (swt) informs us in the Qur’an that He made it an Arabic book so as to facilitate its understanding and memorization. Allah (swt) says in Surat Yusuf  (what means): “Indeed, We have sent it down as an Arabic Qur’an that you may understand” (Qur’an 12:2). So one who sticks to the Arabic language and struggles to learn it has gained a high level of affinity for and understanding of the Qur’an and one who is close to the Qur’an is close to Allah (swt).

The last and most dangerous level is the abandonment of practice. The essence of this type of abandonment is illustrated in the following narration in which the Messenger of Allah ﷺ said: “…the Qur’an is either an argument for you or against you.”¹⁰ Imam an-Nawawi (rahimahu Allah) states in regard to the meaning of this hadith: “[It means] that you will benefit from it if you recite it and act by it, otherwise it will be an argument against you.” This means that on the Day of Judgement, the Qur’an will be a proof or a testament against those who disobeyed Allah (swt) and did not follow the path He outlined in His Holy Book.

The very purpose of listening, reading, memorizing, and reflecting upon the Qur’an is to be able to practice it and hence this is the gravest level of abandonment. Those who don’t practice the Qur’an will be in ruin and this is true even on the level of nations and civilizations. `Umar ibn al-Khattab (ra) narrated that the Messenger of Allah ﷺ said (what means): “Allah will elevate some nations through this book and degrade others with it.”<sup>11</sup> This level of abandonment, when applied to nations, means their ruling by other than the Qur’an. The most potent example of how the Qur’an elevates nations is the example of the Messenger of Allah ﷺ and his companions. `A’isha (ra), the Prophet’s wife, described his character as being the Qur’an, itself. He embodied the perfect and complete practice of Qur’anic tenets in his life and his companions followed suit by emulating his character. Through their adherence to Allah’s Holy Book, in a matter of no more than 23 years, a group of 40 oppressed and poor men and woman grew to become the most powerful force in the Arabian Peninsula. Muslims of today need not ask why they are now living a humiliating reality, even while not lacking in numbers or wealth. They need not look further than the Qur’an for the solution.

The levels of abandonment are, indeed, mere stages in the degradation of the ummah (community) and its individual members. The levels of abandonment are categorized in this order because each level builds upon the other and makes the problem of abandonment deeper and deeper. One who cannot read will find difficulty memorizing and is more prone to make mistakes. And one who is not motivated by the desire to memorize the Qur’an will certainly not reflect upon it. And one who doesn’t reflect upon the Qur’an could not conceivably practice it as a complete way of life.

Allah (swt) says:

“And whosoever is blinded from remembrance of the Most Merciful – We appoint for him a devil and he is to him a companion. And indeed, the devils avert them from the way [of guidance], while they think that they are rightly guided.” (Qur’an, 43:36-37)

1. Ibn Taymiyah, al-Furqan, p. 74 [↩]
2. Ibn Taymiyyah, al-Furqan, p. 74 [↩]
3. Tafseer al-Qurtubi [↩]
4. Tafseer Ibn Katheer, trans., v.7, p. 167 [↩]
5. Ibn Taymiyyah, al-Furqn, p. 74 [↩]
6. Bukhari, Muslim [↩]
7. Tirmidhi, hassan [↩]
8. Tirmidhi, hassan-sahih [↩]
9. Bukhari, Muslim [↩]
10. Muslim [↩]
11. Muslim [↩]

By: Faraz Omar (Taken from: SaudiLife)

WHILE most of you would have visited Taif, sat in the Cable Car in Al-Hada, touched the peaks of Al-Shafa, and toured its valleys, I’m sure not many of you know that this beautiful little town has millennia of history to tell. Just one story – the most remarkable in its history – is shared below.

It was 1434 years ago, when a man in Makkah – ridiculed and persecuted by his people – left on a mission to Taif.

The man had declared to the Makkan people that he was a messenger of God who receives, through an angel, revelation from the Creator of the Universe. (Why would anyone believe that, you may wonder?)

So what was the messenger’s message? Your God is One. Worship Him alone, and no other being besides Him.

He hailed from the noblest of families and was well-known to his people. He never lied, never prostrated to an idol, and never did anything that would blemish his character. His word was respected, his judgment final, because he would never be unjust. Yes, he grew up among them. They witnessed him as a child, a youth, and as an adult. Al-Amin (The Trustworthy) they titled him for his truthfulness and honesty.

Yet after 40 years of his age, they called him a liar, a madman, a magician, and a sorcerer. They character assassinated him, but could not prove his message wrong. How could they? They had no reply, no answer, and no explanation to the words coming out of his mouth. The finest and proudest literary geniuses they were, they had never heard a speech more supreme, sublime, intellectual, and thought-provoking than the Qur’an. And it was being recited by one who could neither read nor write.

Captivated by the truthful message and enthralled by the miraculous speech that challenged them “to produce something similar” if they doubted its divinity, the Makkans could not merely ignore the man’s claim of being “a messenger of God” as a fallacy that deserves no attention. The leaders felt threatened and unseated by this one man in who believed a few dozen people.

They had to stop him by any means. If ridiculing and shutting their ears didn’t work, persecution and torture of his weak followers was the deterrent. Yes, he was bribed too with riches and kingship that would make him the most powerful man in Arabia. He declined all such offers. It was not the world he sought. “If they put the sun on my right hand and the moon on my left hand, I would still not give up my mission,” was his stand.

The man as you know was Muhammad, may God’s peace and blessings be upon him. He has over a billion followers today. His message is the fastest growing in the world. Not a moment passes except that he is being praised publicly as a messenger of God from the top of minarets in some part of the world. Adhan (Muslim call for prayer) doesn’t stop for a second.

Ten years had passed since he first received God’s revelation. Quite a lot happened during these years: Socially vulnerable believers migrated to Abyssinia to escape torture. Banu Hashim – the tribe of Muhamad (صلى الله عليه وسلم) – was boycotted collectively by the rest of Makkan tribes. Muhammad (صلى الله عليه وسلم) was the price they demanded to end the boycott. People survived eating branches and leaves. The boycott ended after three years.

On the tenth year of Prophethood, Abu Talib – his powerful and beloved uncle who raised, supported and protected him – died. His wife Khadeejah – a pillar of comfort – too passed away. If this grief was not enough, the disbelieving Makkans increased their persecution against him. Even common folk would dare – now that Abu Talib was dead – to harm the Prophet (صلى الله عليه وسلم). Rejected and dejected by his people, he left Makkah hoping the people of another town would accept his message.

TAIF, for centuries, had been a fertile land for agriculture. Its people had treaties with the Makkans and other surrounding Arabs out of fear of occupation. The Prophet (صلى الله عليه وسلم), along with Zaid bin Haritha, undertook the mountainous journey on foot. This was, as explained, not to rouse any suspicion that Muhammad (صلى الله عليه وسلم) was leaving Makkah.

When he reached Taif, Muhammad (صلى الله عليه وسلم) went directly to the leaders and explained to them the message of Islam. The leaders not only rejected it, but they also ridiculed the Messenger and displayed horrible manners. As was the manner of the Prophet, he did not respond to foolish behavior. He got up to leave, while telling them to at least keep his visit a secret. The leaders of Taif did the opposite. They also set their young boys to chase the visitors with stones.

The pelting stones left the Prophet’s heels soaked with blood, as he and Zaid entered a garden to escape the chasing mob. The Prophet (صلى الله عليه وسلم) took rest under a tree. And it was at this time that he made the heartfelt du’a to his Lord:

“O Allah, to you do I complain of the weakening of my strength, of my few options, of the way people humiliate me, O Most Merciful of the merciful ones. You are the Lord of the weak ones, and You are my Lord. To whom will You entrust me? To a distant (stranger) who will show me an unwelcoming face, or to an enemy, whom You have given control over my situation? If You are not angry with me, then I do not mind, though safety from You is easier for me. I seek refuge with the Light of Your Face, which brings light to darkness, and upon which the affairs of the world and the Hereafter become right – from Your anger descending upon me, or Your displeasure befalling me. I will continue to seek Your Pleasure, until You become pleased (with me). And there is neither might nor power except with You.”

He was clearly anguished and tensed by the tough situation he was going through. Among all the difficulties he traversed through in this mission, the day of Taif was the heaviest on him, as he once recalled later in his life. But despite what he faced, it was not really problems that concerned him. What mattered to him was the pleasure of his Lord. “If You are not angry with me, then I do not mind…”

No sooner than he finished his supplication that Allah responded and sent angel Jibreel along with the angel of mountains. The angel was at his command to crush the people between the mountains. His people had rejected and harmed the Messenger of God, not any trivial deed to do. But the Prophet of Mercy instead prayed and hoped the progeny of those people would embrace Islam.

THE garden belonged to two Makkan notables – Utbah and Shaibah bin Rabee’ah – who were watching the cruel episode from behind. Pitying the plight, they instruct their Christian slave Addas to take a tray of dates to the Messenger (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) says Bismillah (In the name of Allah) and eats. Addas is surprised. “The people of these lands don’t say these words?” he asks.

“And where are you from and what is your religion?” the Prophet questions.

“I am a Christian from Ninawa (Iraq),” replies Addas.

“From the town of the righteous man, Younus bin Mattah (Jonah),” says the Prophet.

Addas bursts out in excitement: “And what makes you know about Younus bin Mattah?”

“He is my brother. He was a Prophet, and so am I,” is the reply.

Addas kisses his forehead, hands and feet while his two masters stare in disbelief. When reprimanded by his masters, Addas replies, “O my masters, there is nothing on earth that is better than he is; he has indeed informed me about a matter that none know about except for a Prophet.”

What an irony! His own people reject him, while a foreigner acknowledges him.

Muhammad (صلى الله عليه وسلم) now had no choice but to return back to Makkah, which would be life-threatening. The Quraish (leaders of Makkah) had learned about his apparent failure and thought it was the defeat of the Messenger of Allah.

“How can you enter (Makkah) when they have forced you to leave? And you went out seeking help, but you were not helped?” Zaid worriedly asks.

The Prophet (صلى الله عليه وسلم) replies, “O Zaid, indeed Allah will provide relief and a way out from (the situation) you see (right now). And indeed Allah will support and help His Religion, and will grant victory to His Prophet.”

Having no idea what the future had in store for him (yet having full trust in the Almighty whose messenger he was), he retires to Cave Hira before entering Makkah. From there he sends messenger after messenger to leaders of one tribe after another, seeking their protection, for if one tribe offered protection, others wouldn’t dare harm him. Such were the customs of society those days.

Every leader reject his request, except for Mut’im bin ‘Adee of Banu Naufal, who agrees. He enters Makkah while the children of Banu Naufal surround him with weapons offering protection. He heads to the Ka’bah offers Tawaf and none of the Makkans dare to come near him.

Surely this year was the lowest point in his mission. Year of Grief, it was titled. Despite the extraordinary hardships he faced in his mission, Allah always delivered him through them. The mission was challenged, but was never setback. Hardships are not necessarily a bad thing. Adversity nurtures and develops people. The hardest tests are faced by those who are the most beloved to Allah.

Humiliated, his people might have thought he was. Proud, they must have felt by his state of weakness. Yet they had no moral courage or inner strength to stand and compete with the impeccable perfection of a man they saw before themselves.

Allah did not forsake His Messenger. Indeed, within the next decade, the man who was ridiculed, rejected and eventually forced to migrate became the unchallenged leader of Arabia – Makkah and Taif both under his control. The people did eventually embrace Islam.

It does not take time for tables to turn, for situations to change, for indeed Allah can change one’s state – from power to disgrace – in no time. It does not then befit the insignificant human being to be deluded by temporary power and act in arrogance and disobedience to the Lord of the Universe. While those leaders chose tyranny and oppression when they had power, Muhammad (صلى الله عليه وسلم) chose forgiveness, mercy and justice when he gained power.

That we remain a people completely ignorant about this man who was the greatest creation that creation has ever witnessed, who brought in a span of only 23 years the utmost reform the world has ever seen, and whose message continues to enlighten and transform societies… that we remain unaware of this personality is a loss that cannot be described in words or measured on any scale.

Read his biography. And no, it is not incidental that there exists no persona – absolutely no one – whose life has been preserved as minutely and as accurately as that of our beloved Prophet, Muhammad.

I feel compelled to put this together because I’ve seen the following boo-boos happen for years. In sha Allah, you can help me spread the word by sharing this article with your community, friends and family.

What is Zakat ul-Fitr? Think “Iftar”, Zakat Ul-Fitr is the charity that we pay at the end of Ramadan. Here is the foundational hadith that establishes the obligation of Zakat ul-Fitr:

Ibn `Umar reported that the Prophet (sal Allahu alayhi wa sallam), made Zakat al-Fitr compulsory on every slave,
freeman, male, female, young and old among the Muslims; one Saa` (a measurement: four double handfuls) of dried dates or one Saa` of barely. [Sahih Bukhari - Arabic/English, vol. 2, p. 339, no. 579]

To understand Zakat ul-Fitr, here is a good summary of it: http://en.wikipedia.org/wiki/Zakat_al-fitr

But unfortunately, our community makes some basic boo-boos in the payment of Zakat Al-Fitr that must be clarified.

Boo-Boo One: Paying at Eid Salah
Some people go to Eid prayers and drop money into the donation box thinking that they have paid their Zakat ul-Fitr. No, Zakat al-Fitr, which is food, must be in the hands of the needy family BEFORE Eid prayer. If someone goes to Eid prayer and pays then it is GUARANTEED that the money will NOT arrive on time. And thus the person paying is sinful for having missed the payment of Zakat al-Fitr. May Allah forgive us.

Boo-Boo Two: Snail mailing the money overseas
Basic principle as before: the Zakat al-Fitr, food, MUST be in the hands of the needy BEFORE Eid prayer. One cannot mail the money overseas and have it arrive in the hands of the needy after Eid prayer is over.

However, if one is able to get the Zakah al-Fitr to the needy overseas BEFORE Eid prayer is conducted in their locality, then in sha Allah it’s alright.

Boo-Boo Three: Not paying
Yes, as simple as this boo-boo is, it is HARAM to skip the payment of Zakat Al-Fitr. EVERYONE must pay Zakat Al-Fitr,
every member of the household. So if you have 8 people in your house, Zakat Al-Fitr must be paid x 8, even if the youngest member is just a few days old.

Boo-Boo Four: Confusing Zakat ul-Fitr with Zakat ul-Maal
We are talking about Zakat al-Fitr here (think “Iftar”, i.e. Ramadan). Zakat Al-Maal (Maal literally means wealth), is the Zakah due on ones money – and that could be due any time during the year depending on when it was due.

Boo-Boo Five: Giving money instead of food
Although some scholars have allowed giving money instead of food, the spirit of Zakat Al-Fitr is to give food to the needy of the community, NOT money.

The Companion of the Prophet, Abu Sa`eed al-Khudree, radi Allahu ‘anhu, said, “In the Prophet’s time, we used to give
it (Zakatal-Fitr) as a sa` of food, dried dates, barley, raisins or dried cheese”. [Bukhari - Arabic/English vol. 2, p. 340, no. 582]

Boo-Boo Six: Giving one’s Zakah al-Fitr to a charitable building project
Some people mistakenly give their Zakah Al-Fitr to a charitable building project: like the building of a Masjid, or Islamic school. There is a difference of opinion on this issue, but suffice it to say that the spirit of Zakah Al-Fitr is that the needy should have plentiful food on Eid. All eight types of recipients of Zakah mentioned in the Quran are HUMANS, not “building projects”.

Boo-Boo Seven: Giving Zakat ul-Fitr to non-Muslims
Charity is given to both Non-Muslims and Muslims. However, Zakah al-Fitr charity is something exclusive to the MUSLIM poor and needy. Hence, one could not give Zakah Al-Fitr to any needy person on the street. “Regular” charity can be given to them, but not Zakah Al-Fitr.

Boo-Boo Eight: Delaying distribution
Sometimes Masjids might collect Zakah Al-Fitr money and then put it in a bank. It doesn’t reach the needy for months and months. The correct method is to give Zakah Al-Fitr immediately when it is due.

In sha Allah, if you have Zakah questions, I encourage you to seek counsel from your local sources of knowledge. People you can speak to directly. And I’ve noted some points that have a difference of opinion, so if your local sources of knowledge tell you other than what I’ve told you, and you trust them, then listen to them.

With best wishes to see you succeed in Ramadan at the highest level!
- Muhammad Alshareef

http://www.PostRamadan.com

By: Yahya Ibrahim (Taken from: MuslimMatters)

From a distance you notice his eyes – piercing, brilliant and engaging.  The choicest Praise and Mercy of Allah be upon him.  Muhammed, the Praised one is Ahmed, the greatest in Praise of Allah; sublimely appropriate.  Al-Mustapha, the Divinely Chosen, is real.  He was flesh and blood.  Human.

I love him, O Allah, I love him – sal Allahu alayhi wa sallam.

In a world of distortion, where truth is overcome by fiction, the full moon rises.  Although obscured by shadows or an overcast sky, the moon remains.  Such is the fame and honour of Muhammed, sal Allahu alayhi wa sallam.

Of average height, he towers above the elite of history.  He would stand fully erect without a lazy slump.  He was powerful, sal Allahu alayhi wa sallam.  His chest was broad with a dusting of hair that extended vertically in a thin line down to his flat stomach, sal Allahu alayhi wa sallam.

Any kind of hardships you can envision and pray to never face was shouldered by him, sal Allahu alayhi wa sallam, simultaneously.

He experienced in his 63 years of blessed life more tribulation than a cohort.  He, sal Allahu alayhi wa sallam, was an orphan, a widower, battle scarred, and unjustly outcast.  He outlived many of his children and buried some of his grandchildren.  His uncle, the Mercy of Allah be upon him, was martyred and his body desecrated.  He, sal Allahu alayhi wa sallam, was defamed, mocked, lied to and lied about.  He was poisoned, stoned, and had to witness his companions tortured on account of their faith in his Message, sal Allahu alayhi wa sallam.,

Sabraan, remain steadfast in patience, O Family of Yasser; your destination is Paradise.  His teaching was simple.  Allah, the All Mighty, is the only One deserving of worship and devotion.  All that we encounter is by His Command.  No harm can befall without His Permission.

His hair, sal Allahu alayhi wa sallam, was black and wavy.  He liked to keep it longer in length, usually not past his earlobes.  It contained a few gray strands, about 23 in number.  With dark irises he could, by Divine Permission, view a world that was unseen.  He had long, dark eyelashes that from a distance could be mistaken for kohl.  He, sal Allahu alayhi wa sallam, would not avert his attention from a petitioner until their voice fell silent.  His eyes would sleep but his heart was awake.  His eyes never betrayed or invited treachery, sal Allahu alayhi wa sallam.

The weakest, poorest and socially downtrodden would access him, sal Allahu alayhi wa sallam, as readily as the chieftains.  He sheltered the needy, fed the hungry, protected the vulnerable, guarded the secrets and instructed the uninformed.  He, sal Allahu alayhi wa sallam, was calm when others were agitated, loving when others were filled with hate, and polite when shown contempt.  He, sal Allahu alayhi wa sallam, is the highest standard of character and the spring of Divinely ordained etiquette.

His skin, sal Allahu alayhi wa sallam, was soft and naturally fragrant.  His blessed hands were softer than silk and gave off the scent of aromatic musk.  He was reddish in colour.  He was not dark, nor was he pale.  His skin was blemished with the seal of prophethood between his shoulder blades.  He was proportional in all respects, sal Allahu alayhi wa sallam.

In his prayer, he found comfort and pleasure. His voice quivered in awe of the All Mighty.  When leading others, he would, for the most part, recite from al-Qisar (the short chapters).  If he heard a child crying, he would cut the recitation short to relieve the parent of any distress.  His, sal Allahu alayhi wa sallam, grandchildren would ride atop his back during his prostration, and he would not move until they felt content.  His voice was measured, and he paused at the end of every verse.  He would recite the Quran in various accents to accommodate all the dialects of his companions.  When alone at night, he would pray.  He would remain vigilant for half the night, sometimes more, sometimes less.  When he recited a passage addressing Allah’s Divine Mercy, he would stop and ask for it. If one of torment, he would seek protection from it, sal Allahu alayhi wa sallam.

His face, sal Allahu alayhi wa sallam, was manifest beauty.  His eyes were well set apart and covered by full brows.  They were not sunk into his face or overtly protruding.  His mouth smelled sweet, and his teeth were always clean and white.  His saliva was a medicine and blessing, sal Allahu alayhi wa sallam.  By the Grace of Allah, it was a cure to the blind, increase in food to the poor, and an ointment to the disfigured.  He had a full, dark beard that obscured his slender long neck from a distance. His smile was radiant, sal Allahu alayhi wa sallam.

He was soft spoken except when he sermonised on Friday.  His voice was melodious and captivating.  He spoke only when necessary and refrained from idle chit-chat.  His, sal Allahu alayhi wa sallam, tongue was true.  He loved to listen and would ask questions of those whom he instructed.  He was modest and sensitive to the needs and feelings of others.  He smiled and laughed often, seldom loudly.

When he, sal Allahu alayhi wa sallam, was displeased, it could be read from his face.  He never raised his hand against another living creature except during Divinely ordained battle.  He, sal Allahu alayhi wa sallam, was courageous and led from the forefront.  He stood in the ranks of his soldiers and faced the hardship they endured.  He ate what they ate, slept where they slept and dressed as they dressed.  He, sal Allahu alayhi wa sallam, was a man unlike the world has ever seen.

He, sal Allahu alayhi wa sallam, dressed similar to his compatriots.  He never owned a throne or regal markings to distinguish himself, sal Allahu alayhi wa sallam, from others.  He would walk without an escort and disliked sentries being placed to guard him.  He preferred neutral shades of white, green and black to clothe himself with.  When he ate, it was never to his fill, and he always ate while sharing his food with others.  He loved milk, dates and honey.  His favourite dish was tharrid – roasted mutton on buttered bread and broth.

He, sal Allahu alayhi wa sallam, cared for the earth and despised wastefulness and corruption.  He was a tree hugger – LITERALLY.  He loved animals and instructed his companions to show kindness to them.  When a camel wept, he would stroke it and speak to it in hushed tones.  When the tree whimpered, he paused his sermon and embraced its trunk, whispering to it soothing words of comfort.  Animals took comfort in him, sal Allahu alayhi wa sallam.

Today, his modality of life and tradition remain intact, preserved not only in print, but in conscious spirit.

He loved us so much, sal Allahu alayhi wa sallam.  He would think of those who would believe in him many generations after his generation and weep in longing and hope.  He loved us more than some care to consider.  Every Messenger of God was allowed a request that would be answered by Allah.  All the Messengers utilised their invocation in the worldly life except for Muhammed, sal Allahu alayhi wa sallam. He, sal Allahu alayhi wa sallam, preserved his invocation to be intercession on the Day of Judgement for those who accept his message!

None can truly claim faith until Muhammed, sal Allahu alayhi wa sallam is more beloved to them than their parents, spouse and children.  To know him is to love him.  To love him is to obey him.  If he, sal Allahu alayhi wa sallam, was to walk into your life now, what would he think?

O you who believe, send your greetings to Muhammed, sal Allahu alayhi wa sallam.