Redwan Ahmed

Abdullah ibn Busr reported a man said, “Messenger of Allah, the laws of Islam are too much for me.
Tell me something I can cling to.” He said, “Your tongue should remain moist with the remembrance of Allah.” (at-Tirmidhi)

Abu Huryara reported that the Messenger of Allah said, “Allah Almighty says, ‘I am in My slave’s opinion of Me and I am with Him when He remembers Me. When he remembers Me in himself, I mention him in Myself. If he mentions Me in an assembly, I mention him in a better assembly than them.’ If he comes near Me by a handspan, I come near him a cubit. If he comes near Me by a cubit, I come near a fathom. When he comes to walking, I come to him running.” (Muslim and al-Bukhari, Ahmad has at the end of it, Qatada said, “Allah is quicker to forgive.”)

Abu’d-Darda’ reported that the Messenger of Allah said, “Shall I inform you of the best of your actions and the purest of your property and the highest of your degrees and what is better for you than spending gold and silver and better for you than encountering the enemy and striking their necks and their striking your necks?” They said, “Yes, indeed!” He said, “Remembrance of Allah Almighty.” MuÔadh ibn Jabal said, “There is nothing which saves from the punishment of Allah more than remembrance of Allah.” (Ahmad, Ibn Abi’d-Dunya, at-Tirmidhi and Ibn Majah)

Abu Musa reported that the Messenger of Allah said, “If one man has some dirhams in his possession which he divides and another remembers Allah, the one who remembers Allah is better.” One variant has, “There is no sadaqa better than remembrance of Allah.” (at-Tabarani)

Umm Anas reported that she said, “Messenger of Allah, command me.” He said, “Avoid acts of disobedience: that is the best jihad. Do a lot of invoking Allah. You do not bring Allah anything he loves more than a lot of remembrance.” (at-Tabarani. In one variant, “Remember Allah a lot. It is the action which Allah loves most to reveive.” At-Tabarani notes that Umm Anas is not the mother of Anas ibn Malik.)

‘Amr b. ‘Abasa Sulami reported: I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and

I said to him: Who are you? He said: I am a Prophet (of Allah).

I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah.

I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him.

I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time.

I said: I intend to follow you. He said: During these days you would not be able to do so. Don’t you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me.

So I went to my family. I was in my home when the Messenger of Allah (may peace be upon him) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so.

I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer.

He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it.

I said: Apostle of Allah, tell me about ablution also.

He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him.

‘Amr b. ‘Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: ‘Amr b. ‘Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this ‘Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.

Musaylamah’s evil and corrupting influence was spreading within the Arabian peninsula and the Prophet considered it necessary to send a letter to him inviting him to abandon his misguided ways. The Prophet chose Habib ibn Zayd to take this letter to Musaylamah. Habib was by this time in the prime of his youth and a firm believer in the truth of Islam with every fibre of his being.

Habib undertook his mission eagerly and proceeded as quickly as he could to the highlands of the Najd, the territory of the Banu Hanilab. He presented the letter to Musaylamah..

Musaylamah was convulsed with bitter rage. His face was terrible to behold. He ordered Habib to be put in chains and to be brought back before him the following day.

On the following day, Musaylamah presided over his assembly. On his right and on his left were his senior advisers, there to further his evil cause. The common people were allowed to enter. He then ordered Habib, shackled in his chains, to be brought before him.

Habib stood in the midst of this crowded, hate-filled gathering. He remained upright, dignified and proud like a sturdy spear firmly implanted in the ground, unyielding.

Musaylamah turned to him and asked: “Do you testify that Muhammad is the Messenger of God?” “Yes,” Habib replied. “I testify that Muhammad is the Messenger of God.”

Musaylamah was visibly angry. “And do you testify that I am the Messenger of God?” He was almost insisting, rather than questioning. “My ears have been blocked against hearing what you claim,” replied Habib.

Musaylamah’s face changed color, his lips trembled in anger and he shouted to his executioner, “Cut off a piece of his body.”
With sword in hand, the menacing executioner advanced towards Habib and severed one of his limbs.

Musaylamah then put the same question to him once more and Habib’s answers were the same. He affirmed his belief in Muhammad as the Messenger of God and at the expense of his own life he refused to acknowledge the messengership of any other. Musaylamah thereupon ordered his henchman to cut off another part of Habib’s body. This fell to the ground beside the other severed limb. The people looked on in amazement at Habib’s composure and steadfastness.

Faced with Musaylamah’s persistent questioning and the terrible blows of his henchman, Habib kept on repeating:
“I testify that Muhammad is the Messenger of God.” Habib could not survive this torture and these inhuman atrocities much longer and he soon passed away. On his pure lips, as his life-blood ebbed away, was the name of the blessed Prophet to whom he had pledged loyalty on the night of Aqabah, the name of Muhammad, the Messenger of God.

News of Habib’s fate reached his mother and her reaction was simply to say: “It was for such a situation that I prepared him… He pledged allegiance to the Prophet (PBUH) on the night of Aqaba as a small child and today as an adult he has given his life for the Prophet (PBUH). If God were to allow me to get near to Musaylamah, I would certainly make his daughters smite their cheeks and lament over him.”

The day that she wished for was not long in coming. After the death of the Prophet, peace be on him, Abu Bakr declared war on the imposter. With the Muslim army that went out to confront the forces of Musaylamah were Habib’s mother, Nusaybah, and another of her courageous sons, Abdullah ibn Zayd.

At the Battle of Yamamah which ensued, Nusaybah was seen cutting through the ranks of fighting men like a lioness and calling out: “Where is the enemy of God? Show me the enemy of God ?” When she eventually reached Musaylamah, he had already perished. She looked at the body of the vain imposter and cruel tyrant and felt serene. A grave threat to the Muslims had been removed.

At Habib’s death, the noble Prophet (PBUH) had commended him and his entire family and had prayed: “May God bless this household. May God have mercy on this household.”

A righteous man was once asked to tell the story of the pivotal moment of his life, the moment in which he first began to apply the teachings of Islam, and the following was his answer:

When I was a young man, I would not hesitate to perpetrate any sin that was made available to me. Then, one day, I saw a young woman who was perhaps the most beautiful woman I had ever seen. Much tempted by her, I indicated to her that I wanted her to approach me. She seemed nervous, but I thought that she would probably agree to satisfy my sexual desires for money. She approached me with what seemed to be a great deal of trepidation, and when she actually stood before me, she looked extremely terrified.

Feeling sorry for her, I said, ‘Do not fear, for I will not harm you.’

But my words did not lessen her terrible fright in the least; in fact, her situation worsened. She began to tremble like a palm tree leaf trembles with the wind.

I said, ‘Tell me your story.’

She said, ‘By Allah, o my brother, never before this day have I offered my body in this way. Dire need is what has driven me to this, for I have three daughters who have not eaten a single morsel of food for three days now. It was pity for them that brought me to this low point in my life.’

For the first time in my life, I felt pity; her story moved me, and I no longer entertained the intention of taking advantage of her. After she told me where she lived, I took a great deal of money, clothing and food to her house. When I returned to my house, I told my mother what had happened.

My mother knew that I had a book in which I would record all of my evil deeds, and so she said to me, ‘My son, you are a man who has never performed a good deed except for the good deed that you performed today. I know that you have a book in which you record your evil exploits, go now and write in it your good deed.’

I stood up, went to my book, opened it, and found that all of its pages were blank- except for the first page on which was written a single line.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ

Verily, the good deeds remove the evil deeds (i.e. small sins)

[Hud : 114]

At that very moment, I raised my hands to the sky and said, ‘By your Might and Majesty, never again will I disobey You.’ “

Ramadan is a school of iman and a ’stop to recharge one’s spiritual batteries’ - to acquire one’s provision for the rest of the year…

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah ‘azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it… Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one’s commitment to Islam after Ramadan is manifested in many ways, including:

1 – Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.

2 – Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one’s actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one’s deeds not being accepted – and Allah’s refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one’s deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say ‘I believe in Allah’, then be steadfast.” [Muslim]

– If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.

– If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]

– If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.

– Reading of the Qur’an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you’ll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord…Ameen

Abu Hurairah (May Allah be pleased with him) reported: A blind man came to the Messenger of Allah (PBUH) and said: “O Messenger of Allah! I have no one to guide me to the mosque.” He, therefore, sought his permission to perform Salat (prayer) in his house. He (PBUH) granted him permission. When the man turned away, he called him back, and said, “Do you hear the Adhan (call to prayer)?” He replied in the affirmative. The Messenger of Allah (PBUH) then directed him to respond to it.[ Sahih Muslim].

Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “Salat in congregation is twenty-seven times more meritorious than a Salat performed individually.”
[Al-Bukhari and Muslim].

1065. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “A man’s Salat in congregation is twenty-five times more rewarding than his Salat at home or in his shop, and that is because when he performs his Wudu’ properly and proceeds towards the mosque with the purpose of performing Salat in congregation, he does not take a step without being raised a degree (in rank) for it and having a sin remitted for it, till he enters the mosque. When he is performing Salat, the angels continue to invoke Blessings of Allah on him as long as he is in his place of worship in a state of Wudu’. They say: `O Allah! Have mercy on him! O Allah! Forgive him.’ He is deemed to be engaged in Salat as long as he waits for it.”
[Al-Bukhari and Muslim].

Commentary: This Hadith tells us that Salat in congregation is far more in reward than Salat offered alone. In the preceding Hadith it has been held 27 times and in the present, 25 times more rewarding. The reason for this variation offered by some `Ulama’ is that at first it was told to the Prophet (PBUH) 25 times and then it was increased to 27 and he communicated to his Companions what was revealed to him. Some other scholars have linked it with the form, spirit and concentration of the Salat. The more meticulous one is about its details, the greater will be the reward for it. Another difference of opinion in this respect is regarding the nature of Salat in congregation. How does one become eligible for higher reward? Does he become eligible for it by performing Salat in congregation anywhere, i.e., at home, in business premises, at an open place, in the desert etc., or in that congregation which gathers in a mosque? Some `Ulama’ go with the first opinion while others agree with the second. Hafiz Ibn Hajar preferred the second view on the grounds that the words  occuring in the text of this Hadith support this view.

Question:

I am a married woman and I am almost 30 years old. For approximately 24 years I have had pieces of gold that are not kept for business. They are only for beautification and some times I sell them. Then I add some money to their price and buy better jewelry. Now I have some jewellery and I have herd that it is obligatory to pay Az-Zakah on gold that is kept for beautification. Thus, I would like a clarification of this matter for myself. If Az-Zakah was obligatory on me what is the ruling of the past period of time during which I did not pay Az-Zakah on the jewellery? This is while keeping in mind that I am not able to estimate the amount of gold that I had during all of these long years.

Answer:

Az-Zakah is obligatory on you from the time you knew it was obligatory on you to pay Az-Zakah on jewellery. Whatever occurred before that in the previous years before your knowledge of this, then you do not have to pay Az-Zakah for it. This is because the Islamic laws only become obligatory after they are known. The amount that must be paid is 2.5% if the jewellery reaches the minimum amount required for Az-Zakah, which is 20 Mithqal (gold). This is equivalent to 11.5 Saudi Junayhs. If gold jewellery reaches this amount or more, then Az-Zakah must be paid on it. For every 1000 Junayhs, 25 Junayhs is due. In reference to silver, its minimum amount before Az-Zakah is due is 140 Mithqal, which is equivalent to it of monetary currency. The amount that must be paid is 2.5% just like with gold.

In reference to diamond and other stones, no Zakah is due on them if they are for wearing. However, if they are for sale, then Az-Zakah is obligatory on them according to their value in gold and silver if they reach the minimum amount required for Az-Zakah. And Allaah is the Giver of success.

Shaykh Falah Isma’eel - during the first half of this blessed month of Ramadan at Masjid As-Salafi in Birmingham, London (the masjid that Bilal Davis, Abu Khadeejah, Abu Talha Dawood Burbank, and Amjad Rafiq among others attend) - gave the explanation to the famous hadeeth known as “The Hadeeth of Jibril,” and one of the knowledge-based items was the descriptions of the Muhsin.

He went on to explain how Islaam manifests itself by the outer actions of the servant (fasting, prayer, zakah, hajj etc.) - all of these take the limbs and the tongue to fulfill its obligations.

As for Imaan, it manifests itself within the inner actions of the servant, because it relies upon the belief of the unseen.

Shaikh Falaah Isma’eel said when the heart is in accordance with the outer actions, it has love for the outer actions - this is a Mu’min.

then added…

When the Mu’min strives and perserveres with his outer and inner actions, has Ikhlas in this  - he becomes a Muhsin.

He said the path of becoming a Muhsin in aqeedah is divided into two parts:
1. Ikhlas and true sincerety (which is possible for everyone muslim)
2. Mutaaba’a (obedience) of the Messenger (sallaahu ‘alaihiwasallam) , which can only be done by aquiring knowledge. The servant studies and strives to follow the Messenger (sallaahu ‘alaihiwasallam) .

He gave the example of the one who learns the prayer by copying someone praying, as opposed to the one who strives and studies the books of hadeeth to copy the way the Messenger (sallaahu ‘alaihiwasallam) prayed.

Then his whole aspect of worship is worshipping Allaah as if he sees Him, so the Muhsin strives to perfect every aspect of his ‘ibadah (worship).

And whoever contradicts and opposes the Messenger (Muhammad, salallahualaihiwasa llam) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. (An-Nisa 4:115)
- Every issue of aqeedah (creed), ibaadah (worship) or manhaj (methodology) which the Book of Allaah and the Sunnah has not provided a text for and upon which the Companions never agreed upon is falsehood, vain and innovated.
“Adhere to the narrations of the Salaf (the Prophet and sahaaba; tabi’een; and tabi’ tabi’een), even if the people were to abandon you. And beware of the opinions of people, no matter how much they beautify it with speech.” - Imaam al-Awzaa’ee [d. 157H]