TO ALLAH WE RETURN

As-Salamu Alaykum (peace be upon you), TO ALLAH WE RETURN The Ayah and it's Meaning Inna Lillahi wa inna ilayhi Raji'un -- Truly, to Allah we belong and truly, to Him we shall return. [Noble Quran 2:156] The translation of the verses mentioned before and after this ayah is: And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient). [Noble Quran 2:155] Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.'' [Noble Quran 2:156] They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:157]  When do we recite this ayah?  A prevalent perception in our society is that the words Inna Lillahi wa inna ilayhi Raji'un are only recited at the time of someone's death. However, this perception is not correct. This ayah is to be said in cases where a person has suffered any kind of loss, be it the death of a person (Muslim or non-Muslim) or any living creature, loss of wealth or property, deterioration of health, etc. There is one Hadith where the Prophet (peace and blessings be upon him) is quoted to have said "Inna Lillahi wa inna ilayhi Raji'un" when the lamp went off at night. Ayesha (May Allah be pleased with her) asked him, "O Messenger of Allah. Is this also a calamity?" Allah's Messenger replied, "Yes. Whatever hurts or causes difficulty to a Muslim is a calamity and on bearing it patiently, it carries Allah's promise of reward."  The Virtues of reciting the Ayah As mentioned before, Allah asks us to be those who are patient [As-Sabirun] during calamities by reciting the ayah "Inna Lillahi wa inna ilayhi Raji'un". In the very next ayah Allah tells us of the reward for this practice: They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones. [Noble Quran 2:156] Muslim narrated in his Sahih that Umm Salamah said: I heard the Messenger of Allah (peace and blessings be upon him) say: "There is no person who is afflicted with a calamity and says, 'Verily to Allah we belong and unto Him is our return. O Allah, reward me for my affliction and compensate me with something better' - but Allah will reward him for his affliction and compensate him with something better." She said: When Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allah? Then Allah caused me to say it and I said it. She said: Then I married the Messenger of Allah (peace and blessings be upon him).  Alhamdulillah (praise be to Allah), who could be a better husband than the Prophet (peace and blessings be upon him)? It is narrated in the Hadith that the Messenger of Allah said: "When a man's child dies, Allah, may He be exalted, says to His angels: 'Have you taken the soul of the child of My slave?' They say, 'Yes.' He says, although He knows best, 'Have you taken the apple of his eye?' They say, 'Yes.' He says: 'What did My slave say?" They say: 'He praised You and said "Inna Lillahi wa inna ilayhi Raji'un" (Verily to Allah we belong and unto Him is our return).' Allah, may He be glorified and exalted, says: 'Build a house for My slave in Paradise and call it the house of praise.'" [Narrated and classed as good Hadith by al-Tirmidhi and al-Albani].  A Reminder Truly, to Allah we belong and truly, to Him we shall return.  This ayah reminds us that whatever is in this world belongs to Allah and is a Blessing from Him. If, for example, a person had given some money as loan to his friend for some time and now he wants the money back. Is the person doing anything wrong in wanting back his own money? Similarly when a person dies, Allah is only taking back the soul of His creation. By reciting this ayah at the time of someone's death, we remind ourselves that the creation has returned to his Creator. We also should bear in mind that just as the departed soul we ourselves will one day return to our Lord and be answerable for our deeds on the Day of Judgment before our entry into Paradise (Allah willing) or the Hellfire. With this is mind we should always strive to attain Allah's Mercy, for no one but Allah knows the appointed time of death. In a Hadith, Allah's Messenger (peace and blessings be upon him) says, "How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity comes to him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him." [Muslim]

Patience

As-Salamu Alaykum (peace be upon you), Patience Preserves the Health of Hearts and Bodies By Ibn Al Qayyim Ibn al-Qayyim said in The Prophetic medicine regarding patience:Patience is half of faith; for this is a quality composed of patience and gratitude (Shukr). As one of the ancestors (Salaf) has said: Faith is in two halves: one half patience, one half gratitude.  And the Most High said: "Indeed in that there are signs for each one who is patiently persevering and truly grateful" [Noble Quran 14:5] Patience in relation to faith is like the head in relation to the body. It is of three types: 1. Patience concerning the obligations (Fard) laid down by Allah, that one should not neglect them; 2. Patience in abstaining from actions forbidden by Him, that one should not commit them; 3. Patience concerning His judgments (Qadr) and decrees (Qadar), that one should not resent them. Whoever perfectly fulfills these three degrees has perfected patience. For the pleasure of this world and the next, their blessings, and victory and conquest can only be reached over the bridge of patience, just as no-one reaches Paradise except by crossing over the Path. 'Umar b. al-Khattab said: We attained the best of life through patience. If you reflect on the degrees of perfection acquired in the world, you will see that they are all dependent on patience. And if you reflect on imperfection, which one is blamed for possessing, you will see it all stemming from lack of patience. Thus courage and purity, goodness and love of others, all this is the patience of an hour. Most sicknesses of the body and heart arise simply from lack of patience. And there is naught like patience for preserving the health of hearts, bodies and spirits. For it is the great remedy, the mighty antidote, even if it were to contain only the company of Allah.. "..for Allah is with the patient" [Noble Quran 2:153] ....and His affection for them for indeed... "Allah loves those who are patient" [Noble Quran 3:146] ....and His giving victory to His people 'for victory comes with patience'; and that it is a good for the people of patience, "And if you show patience, that is indeed the best course for those who are patient" [Noble Quran 16:126] ....and that it is the cause of prosperity; "O you who believe! Persevere in patience, vie in perseverance, be ever vigilant, and fear Allah, that perchance you may prosper" [Noble Quran 3:200]

Living in The Age

As-Salamu Alaykum (peace be upon you),

Living in The Age of "Email Forwards"

The advent of modern technology has provided an unprecedented platform for individuals and groups to manufacture and spread false information about Islam at a large scale. This phenomenon is carried out by both, people who are members of the faith and others who are open adversaries of Islam. Whilst the latter group is less successful in its attempts to penetrate and circulate false teachings among Muslims, the first group for a long time, has had almost total success with very little opposition.

Though there is a small and growing circle of Muslims ever cautious and alert, aware of the dangers of false teachings and always demanding evidence and proof, the vast majority are completely oblivious to this predicament. Throughout the years, I have personally witnessed Imams of mosques, students at universities and the average Muslim at home or work, all inadvertently and naively involved in tampering with the pristine teachings of Islam. Commentaries are given of the Quran with the aid of strange and fictitious Israelite traditions, ahadith are quoted, unanimously agreed by the scholars as fabrications, irrational statements are dressed up and put into the mouth of early Muslim scholars to gain legitimacy, and ridiculous rumours are spread without anyone questioning its authenticity or asking for a reference. Emails in particular is used as a vehicle to spread false information from person to person with astonishing rapidity by encouraging recipients to forward messages, to everyone they know.

It is now quite normal to find our emails inundated with supposed miracles like the Shahadah in German trees, or new conversion stories like, Neil Armstrong hearing the Adhan on the moon and accepting Islam, or warnings on the birth of Dajjal or worst still fabricated ahadith on the merits of different actions.

Of course, this phenomenon is nothing new. Preachers, zealots, heretics, pamphleteers, story tellers and ignorant ascetics of every age give currency to legendary narratives and furnish it with a few of their own inventions. Conscious of this problem, in the early centuries of Islam, a group of Muslims scholars took on the challenge and dedicated their lives to preserve the authentic statements of the Prophet (peace and blessings be upon him) and to purge out later additions. They travelled long arduous journeys, leaving their families and children and sacrificing the luxuries of food and comfort, deciphering hundreds of manuscripts, interrogating a multitude of men and writing volumes of books all with the aim of protecting this faith and eliminating any fabrications.

Yet, the task is not over. Even today, the circulation of fables and fictitious legends continues via the pulpit, books, television and most recently the internet. If this trend continues unchecked it will lead to disastrous results.

It is only when we as Muslims work together, that we will be able to eradicate this problem. We must show a high level of caution and vigilance and avoid forwarding emails without verification. We must not quote or cite ahadith whose authenticity is unknown or doubtful. We should not feel inhibited or shy to ask someone for a reference or source.

In conclusion I would like to leave you with a few sayings of the Prophet (peace and blessings be upon him) and the early Muslim scholars on the dangers of falsely attributing a statement to the Prophet (peace and blessings be upon him) and the importance of verifying information before it is passed on to others.


The Seriousness of Telling Lies About the Prophet (peace and blessings be upon him)

On the authority of 'Ali, the Messenger of Allah (peace and blessings be upon him) said:

"Do not tell lies about me, for whoever tell lies about me will enter the Fire." [Reported by Imam al-Bukhari and Muslim]

It was narrated that Anas bin Malik said: "What prevents me from narrating many ahadith to you is the fact that the Messenger of Allah (peace and blessings be upon him) said: "Whoever tells a lie about me deliberately, let him take his seat in the Fire." [Reported by Imam al-Bukhari and Muslim]


The Prohibition of Passing On Any or Every Information That Reaches You Without Verification

It was narrated by Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said:

"It is sufficient lying for a man to speak of everything that he hears."[Reported by Imam Muslim in the Introduction to his Sahih]

Imam Malik said: "You should know that no man who speaks of everything that he hears will be free of faults, and he will never be an Imam who speaks of everything that he hears."

He further states "A person will not become an Imam in knowledge if he relates everything that he hears, and he will not be an Imam if he narrates from every single person and narrates odd (weak) reports." [Reported by Imam Muslim in the Introduction to his Sahih]


The Prophet (peace and blessings be upon him) Warning Us of People Fabricating Stories & Ahadith

It was narrated by Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said:

"At the end of my Ummah there will be imposters and liars who will narrate to you ahadith that neither you nor your forefathers ever heard. Beware of them and stay away from them, and do not let them mislead you or confuse you." [Reported by Imam Muslim in the Introduction to his Sahih]


The Importance of Isnad & Taking Knowledge Only From Recognized Authorities

Imam Muhammad bin Sirin said: "This knowledge (Hadith) is the foundation of religion, so watch from whom you learn your religion." [Reported by Imam Muslim in the Introduction to his Sahih]

Ibn Abu Zinad narrated that his father said: "In al-Madinah, I met one hundred men, all of whom were reliable, but no one accepted ahadith from them. It was said: "He is not one of its people." [Reported by Imam Muslim in the Introduction to his Sahih]

Imam 'Abd Allah bin Mubarak said: "The chain of narration (Isnad) is part of religion, were it not for the chain, anyone could say whatever he wanted." [Reported by Imam Muslim in the Introduction to his Sahih]

Imam Sufyan ath-Thawri said: "The Isnad is the weapon of the Believer. So if he does not have a weapon with him, what will he fight with?" [Sharaf Ashabal Hadith (1/15)]


Even People Who Appear Righteous Could Fabricate Ahadith Unintentionally

Imam Yahya bin Sa'id al-Qattan narrated from his father: "You will not see in good people anything worse than in telling lies about ahadith.

Imam Muslim commented: "This means, lies would flow from their tongues but they do not lie deliberately. [Reported by Imam Muslim in the Introduction to his Sahih]


Some Atatements From The Early Scholars

Imam 'Abdur-Rahman bin Mahdi: "it is not permissible for a man to be an Imam until he knows what is authentic (in Hadith) from what is not authentic."

Imam Sufyan ath-Thawri: "Increase in (the knowledge of) Hadith as it is a weapon (for you)."

Imam Sufyan al-Thawri: "The angels are guardians of the sky, and the scholars of Hadith are the guardians on Earth."

Imam Yazid bin Zari': "For every religion there are knights, and the knights of this religion are the scholars of Hadith."

'Imam Abd Allah bin Mubarak said: "The example of the one who studies his Religion without an Isnad is like the one who attempts to ascend a roof without a ladder." [Sharaf Ashabul Hadith (1/15)]

Abu Mansur bin Sallam al-Faqih said: "There is nothing heavier upon the people of heresy and more hated by them than listening to the Hadith and its narration with its Isnad." [Sharaf Ashabul Hadith (2/36)]


An Example of The Efforts That Were Taken By The Scholars To Ascertain The Authenticity of a Hadith

Al-Mu'mal ibn Isma'il was once informed of a Hadith on the authority of Ubay bin K'ab detailing the virtue of every Surah in the Quran.

Al-Mu'mal inquired of his teacher: "Who narrated (this Hadith to you)?"

The teacher replied: "A man in Madain, and he is still alive."

Al-Mu'mal continues: "So I traveled to meet this man in person. Once I met him, I asked him who had narrated the Hadith to him.

He replied: "A Sheikh in Wasiť and he is still alive."

So I traveled to Wasiť and asked the man who narrated the Hadith to him.

He replied: "A Sheikh in Basra".

So I traveled to Basra and asked the Sheikh the same question.

He replied that he was informed by a Sheikh in 'Abadan.

So I traveled to 'Abadan and asked the Sheikh who had narrated the Hadith to him.

The Sheikh got hold of my hand and took me to a house where some Sufis had gathered and among them was a Sheikh.

"This Sheikh reported the Hadith to me" said the man holding my hand.

So I asked: "O Sheikh, who reported this Hadith to you?"

The man replied: "No one reported the Hadith to me, but when I saw the people turning away from the Quran, I fabricated this Hadith to bring the people back to the Quran." [ash-Shadha al-Fayah 1/228]

Imam ash-Shawkani describing the efforts of the early Hadith scholars writes:

"The scholars went to great extents to inform the people of fabricated ahadith, and they exposed the fairytales of liars, and removed from the ahadith of the Prophet (peace and blessings be upon him) the false attributions of the fabricators, the distortions of the transgressors, and the erroneous explanations of the ignorant..." [al-Fawa'id al-Majmu'ah: 3]

Deep Reverence and Devotion in Salah (خشوع)

As-Salamu Alaykum (peace be upon you), How to Gain Khushu in Salah Dr. Mamdouh N. Mohamed Associate Professor at the American Open University What is Khushu'?  Khushu' during Salah is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of 'Ibadah. When a person's heart is fully occupied of what he says or hears, he is in a true state of Khushu'. The concept of Khushu' in Salah is very essential. 1- It is a vital factor in making a person successful in this life and in later life. "Indeed, the believers, who have Khushu' in their Salah, are the winners." [Noble Quran 23:1-2] 2-It is a contributing factor for the acceptance of Salah. 3- It is a way to gain more rewards from the Almighty Allah; the more the Khushu' a person has, the more rewards he gets. 4- Without Khushu' the heart cannot easily be purified. Ways to Gain Khushu' A. Pre-Salah 1- A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases. 2- Avoiding major and minor sins is very helpful in gaining Khushu', as the heart becomes more receptive to the words of Allah during and after Salah. 3- Reciting the Quran frequently and consistently softens the hearts and prepares it for Khushu'. Hard hearts do not gain Khushu'. 4- Minimize attachment to worldly matters. Gearing one's intentions towards the Afterlife helps against the temptations of life. 5- Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness. 6- Stop working as soon as you hear the Adhan. When you listen attentively to the call of Salah repeat after the muezzin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salah. 7- Performing Wudu' immediately after hearing the Adhan prepares you for the pending Salah. Wudu' also works as a buffer zone before engaging in Salah. 8- Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration. 9- The waiting time for the congregational Salah helps create a buffer zone between the state of mind before Salah and the state of during Salah. B. During Salah 1- The Iqamah itself is a final signal to the mind to be well prepared for performing the actual Salah. Remember what the messenger of Allah said to Bilal "Let us enjoy the comfort of the Salah." 2- When you stand facing the Qiblah remember the following: a. It might be the last Salah in your life. There is no guarantee to live longer to catch the next Salah. b. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else? c. The angel of death is chasing you. 3- Do not forget to make Isti'adthah. It wards off Satan's whispers. 4- Keep your eyes focused on the place of Sujud. This helps you gain more concentration. 5- When reciting the Fatihah, try to recall the response of Allah to you after every Ayah you say. (When you say: "al-Hamdu Lillahi Rabbil 'Alamin) Allah responds: "My servant praised me." etc. This feeling of speaking to Allah puts you in the right mood of Khushu'. 6- Beautifying the recitation of the Quran has a positive impact on the heart. 7- Recite the Quran slowly and reflect upon its meaning deeply. 8- It is recommended to change the Surah that your recite from time to time to avoid the mechanic-like state of repetition. 9- Alternate between the various authentic Sunan such as proclaiming a different opening supplication in every Salah. 10- Undoubtedly, understanding Arabic helps you focus on the intended meaning. 11- Interact with the recited Ayahs; a. if you hear an Ayah about Allah, glorify Him by saying"Subhanallah"; b. If you hear an Ayah about Hellfire, say "A'udthu Billahi Minan-Nar". c. If you hear a command to make Istighfar, do it. d. If you hear an Ayah that requests Tasbih, make Tasbih. 12- These forms of interactions are very helpful in keeping you focused. 13- When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere Du'a'. Invest these moments in making sincere supplications. C- Post-Salah 1. When you make Taslim, make Istighfar to Allah as you might have made during Salah. 2. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salah in your heart. Getting used to this habit prepares your for the next Salah, as you will always be eager to focus in your prayer. 3. One perfection leads to another perfection. If some one perfects his Salah once, he would be self-motivated to continue on the same level.

Etiquettes of learning

As-Salamu Alaykum (peace be upon you), Points of Benefit From Imam ibn al-Qayyim al-Jawziyyah Six Etiquettes of Learning There are six stages to knowledge: 1. Asking questions in a good manner. 2. Remaining quiet and listening attentively. 3. Understanding well. 4. Memorizing. 5. Teaching. 6. Acting upon the knowledge and keeping to its limits." Fruits of Humility One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied: "The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favor from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction." Purifying the Heart "There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with Dhikr (remembrance of Allah), for Dhikr polishes the heart until it becomes like a shiny mirror. However, when Dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and Ghaflah (neglecting remembrance of Allah). Likewise, it is cleansed and polished by two things : Istighfar (seeking Allah's forgiveness) and Dhikr." Jihad Against the Self "Jihad" (striving) against the soul has four stages: 1. To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be no true happiness, nor any delight in this world and in the Hereafter, except through it. 2. Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm. 3. Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allah. 4. Striving to be patient and persevering against those who oppose this Dawah (call) to Allah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allah. When these four stages are completed then such a person is considered to be amongst the pious. The Salaf were agreed that a scholar does not deserve the title of pious until he recognizes and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the pious. Trials of the Heart Ibn al-Qayyim said, whilst commenting upon the following Hadith:"Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart which absorbs these trials will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognize the good, nor reject evil, but rather being absorbed with its desires." "The Fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are: The trials relating to Shahwah (false desire) and The trials relating to Shubhah (doubt) .... so the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted." Speaking about such trials, he said: "Hearts - when exposed to such Fitan (trials) - are of two types: The first type: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel. "So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction: (i) confusing good with evil, so it neither recognizes the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be Bid'ah (innovation); and innovations to be the Sunnah. and the truth to be falsehood: and falsehood the truth. (ii) judging by its whims and desires, over and against what Allah's Messenger ( peace and blessings be upon him) came with being enslaved by its whims and desires and being led by them also. The second type: a white heart in which the light of remain is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength." Four Principles of Worship "(The Ayah): "You alone do we worship." [Surah al Fatihah 1:5] is built upon four principles: Ascertaining what Allah and His Messenger love and are pleased with, from (i) the sayings of the heart and (ii) of the tongue; and (iii) the actions of the heart and (iv) of the limbs. So al-'Ubudiyyah (servitude and slavery to Allah) is a comprehensive term for all these four Stages. The one who actualizes them has indeed actualized: "You alone do we worship." (i) The saying of the heart: It is I'tiqad (belief) in what Allah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger ( peace and blessings be upon him). (ii) The saying of the tongue: It is to inform and convey (what Allah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders. (iii) The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit if any benefit at all. (iv) The action of the limbs: Such as Prayer and Jihad, attending the congregation and being with it, aiding those who are unable and displaying goodness and kindness to the creation, and other than this."

KEEPING SINS A SECRET

As-Salamu Alaykum (peace be upon you),


KEEPING SINS A SECRET


From among the teachings of Allah's Messenger (peace be upon him) is to keep sins a secret matter. If someone commits a sinful act which is against the Commandments of Allah, or is against the moral character, or is such an act that may cause harm to one's honor, then he should keep it a secret and seek forgiveness from Allah in the darkness of night. The Messenger of Allah (peace be upon him) said: 


"My entire nation is safe, except al-Mujahirin (those who boast of their sins). Among the Mujaharah is that a man commits an (evil) act, and wakes up in the morning while Allah has kept his (sin) a secret, he says: "O Fulan! Last night I did this and that." He goes to sleep while Allah has kept his (sin) a secret but he wakes up in the morning and uncovers what Allah has kept a secret!" [Sahih al-Bukhari]


Zayd ibn Aslam narrated,


'At the time of the Messenger of Allah (peace and blessings be upon him), a man admitted that he had committed fornication, so the Messenger of Allah asked for a whip. He was brought a broken whip, so he said: "Better than this." Then he was brought a new whip..., he then said: "Lesser than this.' So, he was brought a whip that was used and had thus become soft, and the Messenger (peace be upon him) ordered that he be whipped with it (a hundred times). He then said: "O People! It is time for you to refrain from transgressing Allah's limits. He who commits some of these filthy acts (such as fornication), let him hide under Allah's cover, for whoever admits what he has committed, we will establish Allah's Book as regards him (by applying the warranted punishment for this sin)." [Musnad Ahmad]


Abdullah Ibn Mas'ud related,


'A man came to the Prophet and said: 'O Messenger of Allah! I have mingled with a woman in the far side of al-Medina, and I fulfilled my desire short of actually having sexual intercourse with her. So, here am I, judge me according to what you decide.' Umar Ibn al-Khattab then said: 'Allah had kept your secret, why did not you keep your secret?' [Muslim] Similarly, if one becomes aware of somebody else's sin, he should keep it a secret. Allah's Messenger (peace be upon him) said: "He, who relieves a hardship of this Dunya (word) for a believer, Allah will relieve (from him) a hardship of the Day of Resurrection; he who makes easy an indebted person, Allah will make it easy for him in the Dunya and the Hereafter; he who covers a Muslim (meaning his mistakes and shortcomings), Allah will cover him in the Dunya and the Hereafter..." [Muslim]


Abdullah Ibn Umar related,


"The Messenger of Allah (peace be upon him) once rose above the podium and then said with a loud voice, "O those who have embraced Islam only with their tongue, while Iman faith) has not yet entered their hearts, neither harm Muslims, nor mock them, nor try to expose their mistakes, for he who follows (searches for) the errors of his brother, Allah will follow his errors, and he whom Allah follows his errors, He will expose him even if he was in the middle of his home." [Sahih al-Jami]


Imam an-Nawawi writes,


'This Hadith indicates that following and then exposing people's mistakes only occurs by the hypocrites and those whose Iman is so weak, that it did not yet fill their hearts..." Exposing sins lead to humiliation and embarrassment, which ceases the possibility that the sinner might someday regret his mistake, seek forgiveness from Allah and purify his soul from sins because one of the things that prevent one from committing sins is the fear of humiliation. However, if the sinner knows that the people are already aware of his sins, then he does not experience the shame and distraction which he used to feel before and this might encourage him to commit sins openly! Secondly, when sins are repeatedly mentioned in gatherings, etc. the fear of committing sins vanishes from the people's hearts. First the sin will become easy on people's tongue and gradually he, who does not feel any shame in mentioning the sin, will not find it difficult to even commit the sin. This is how, sins spread in the society! 


So, if someone becomes aware of his brother's sins and realizes that nobody except him has seen him committing the sin, then he should keep the sin a secret. He should not encourage people towards sins by exposing his faults. Allah, the Exalted, has not only condemned committing sins in the Quran but He has also condemned those people who mention sins in public. He said: 


"Verily, those who like that Fahishah should be circulated among those who believe, they will have a painful torment." [Noble Quran 24:19] meaning, those who like to see evil talk about them (the believers) appear. [Tafsir Ibn Kathir]


Allah says:


"Allah does not like that evil should be uttered in public except by him who has been wronged." [Noble Quran 4:148]


Ibn Abbas commented on this verse,


"Allah does not like that anyone should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one to invoke Him against whoever wronged him...Yet, it is better for one if he observes patience." [Tafsir Ibn Kathir]


Today sins have become widespread in the society because we have forgotten the teachings of Allah's Messenger (peace be upon him), who discouraged people from revealing one's mistakes and sins as well as others. As a result, people have lost the fear of committing not only minor sins but even major sins - Moreover, we find people proudly attributing sins to themselves!!


Today, there are also many novel channels through which sins are propagated in the society; like such book, magazines and television programs that mention the crimes of others, illicit acts, and immorality under the name of creating awareness among the people. These programs which are meant to help the people against the crimes are in reality, helping the crime to spread fast in the society! Crimes, which were previously unknown to people have become common offense! It is therefore necessary for the Muslims to avoid all such avenues which may lead to the destruction of our Muslim Ummah.

Intention

As-Salamu Alaykum (peace be upon you),

All Deeds are Based on Intention

Innamal a'malu Binniyath 

"Definitely actions depend upon intention"

A Muslim believes in the great importance of intention and its importance for the reminder of his deeds, both of this world and the Hereafter. This is so because all deeds are based on intention. Due to it, the deed is strengthened or weakened. Depending on the intention, the deed is either valid or void. The belief of the Muslim, concerning the necessity of intention for every deed and the obligation to make the intention proper, is based first of all on Allah's words:

"And they were commanded not but that they should worship Allah and worship none but Him alone (abstaining from ascribing partners to Him)." [Noble Quran 98:5]

Allah has also said:

"Say (O Muhammad): 'Verily, I am commanded to worship Allah (alone) by obeying Him and doing religious deeds sincerely for His sake only." [Noble Quran 39:11]

This belief is also based on Allah's Messenger's words: 

"Verily, all actions are but driven by intention and for everyone is what he intended." [Bukhari and Muslim]

Allah's Messenger (peace and blessings be upon him) also said: 

"Certainly, Allah does not look at your shapes or wealth. But He only looks at your heart and deeds." [Bukhari and Muslim]

Looking at the hearts is looking at the intentions, for it is the intention that is driving and motivating force behind the deed.

Allah's Messenger (peace and blessings be upon him) also said: 

"He who seriously considered doing a good deed but did not do it, will have one good deed recorded for him." [Muslim]

Just seriously considering for a good deed is a good deed itself by which one earns reward. This is due to the virtuousness of having a proper intention. Allah's Messenger (peace and blessings be upon him) also said: 

"There are four types of people: one is a man whom Allah has given knowledge and wealth. He acts with respect to his wealth based on his knowledge. Another person says that if Allah had given him similar to what He gave the first man, he would have acted in the same fashion. The reward for both of them will be the same. A third person is one, whom Allah gives wealth but He does not give knowledge. Therefore, he spends money according to his desire. Another man says that if Allah had given him, what He had given that person, he would have acted in the same manner. These two will have the same burden upon them." [Ibn Majah with a good chain]

The one who has a pious intention is rewarded for a good deed and the one who has an evil intention will bear its burden just like the one who did an impious deed. All of that is due to intention alone.

Non-Combatant receive a reward like that of a Combatant

At the Battle of Tabuk, Allah's Messenger (peace and blessings be upon him) said:

"There are people concerning whom you do not travel any distance, nor do you spend anything, nor do you pass any valley but they are with you in that matter." The people said, "How is that?" He said, "They have been restrained due to some excuse, but they are with us because of the good intention." [Bukhari and Abu Dawud]

Good intention is what makes the non-combatant equal in reward to the combatant. It is what makes the non-Mujahid receive a reward like that of a Mujahid.

Murderer and murdered will be in Hell

Allah's Messenger (peace and blessings be upon him) also said:

"If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire." Someone said, "O Allah's Messenger (peace and blessings be upon him), that is the case of the killer but why should that be the case for the killed?" He answered, "Because he wanted to kill his companion." [Bukhari and Muslim]

The impious intention and evil desire have made both fighters equal in deserving the Hell-fire. If the killed did not have that evil intention, he would have been from the inhabitants of Paradise.

The intention is the soul of the deed and its value

Allah's Messenger (peace and blessings be upon him) states:

"The one who marries based on a dower that he has no intention of paying is, in fact, a fornicator. And one, who takes a loan that he has no intention of repaying is, in fact, a thief." [Ahmad]

Therefore, an evil intention can transform a permissible deed into a forbidden one. It can also change a deed that is free from any harm into a harmful deed.

All of the above emphasize what a Muslim believes concerning the seriousness of intention and its extreme importance. Therefore, he bases all of his deeds upon a pious intention. He also strives his best not to perform any deed without any intention or with an impure intention. The intention is the soul of the deed and its value. The deed is sound if the intention is sound and the deed is wicked if the intention is wicked. The one who performs the deeds without intention is done for show.

Intention is the driving force in the heart towards a deed that is in accord with a sound goal

Furthermore, a Muslim believes that intention is an essential component of deeds and a condition for the validity of the deed. He also knows that the intention is not simply the statement of the tongue, "O Allah, I intend such and such...." Nor is it simply a thought in the mind. Instead, it is the driving force in the heart towards a deed that is in accord with a sound goal of bringing about benefit or repelling harm, presently or in the future. It is also the will that directs a person a deed for the sake of Allah and fulfill His Commands.

A Muslim, therefore, also believes that a permissible act may become an act of obedience, worthy of reward and recompense. At the same time, an act of obedience, if it is void of a pious intention, becomes an act of disobedience worthy of punishment and burden. He also does not believe that an act of disobedience can be changed into an act of obedience simply due to a good intention.

For example, the one who backbites a person just to make another person feel better has disobeyed Allah and has committed a sin. His "good intention" will not benefit him at all in consideration with Allah, the one who builds a mosque, with money from prohibited sources, will not be rewarded. Similarly, anyone who builds a dome over the grave of a pious person, slaughters an animal on his behalf or makes an oath on his behalf, all in the name of having love for the pious people, is disobeying Allah and earning a sin for what he has done. This is done even if, in his eyes, has had a pious intention. A deed is not transformed by a pious intention into an act of obedience unless it was something permissible in the Shari'ah in the first place. As for a forbidden act, it never becomes an act of obedience under any circumstances whatsoever.

The Prophet said,

"He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him). [Bukhari]