Blossoming Deen

Islam For Enlightenment

Where Wealth Accumulates

Posted by JHR on July 30, 2012 at 5:55 AM Comments comments (0)

Where Wealth Accumulates

By Imam Zaid Shakir

Trailer and promo video to United for Change Presents: United against Poverty



Ill fares the land, to hast'ning ill a prey,


Where wealth accumulates, and men decay;


Oliver Goldsmith


British-Irish author (1730 – 1774)


In his final book, Ill Fares the Land, Tony Judt laments the materialism and selfishness he saw destroying the very fabric of modern society. Were we to summarize the dire message that Judt is sending in the last published work before his death, it is that individual greed has devastating social and political consequences. In Judt's assessment, if those consequences are not arrested soon, a meaningful and fair politics, one of the critical foundations of civilized human life, may no longer be possible.


Unfortunately, in the reckless pursuit of ever more wealth, far more than our social and political systems are imperiled. Mother Earth screams for relief, as more and more resources are squeezed from her generous though not inexhaustible bosom. As for us humans, we find ourselves entering into an uncharted nether land where quantity becomes the measure of all things, even those whose essence can only be found in their quality. One of the consequences of this situation, in Judt's words, “We know what things cost but have no idea what they are worth.”


It is in this light that I reflect on the great blessings of Ramaḍān, whose incomparable days and nights have now arrived. Ramaḍān is a time of fasting, prayer and the Qurʾān. These are its most readily observable distinctions, and rightly so in light of the great emphasis both the Book of Allāh and the prophetic tradition places on them. However, the sacred month is also one of spending and charity. The charity of Ramaḍān, like the spirit from whence it emerges, allows us to move beyond the costs of things, and helps us get back into contact with their worth.


The Prophet Muhammad is described as being the most generous of all humans ordinarily. During Ramaḍān he was especially charitable. One of the reasons for this is that during Ramaḍān the Angel Gabriel would visit him and review the Qurʾān with him. During this process, the Prophet would pass by the verses both encouraging and mentioning the virtue of charity. For example: “…and they spend from what we have bestowed upon them (2:3); “…and they spend [their wealth] despite their love of it (2:177); “O Believers! Spend from what we have bestowed upon you before there comes a day when there will no commerce… (2:254); “You will not attain righteousness until you spend of what you love… (3:92)”; and so on.


When these meanings entered the heart of the noble Prophet they did not fail to engender commensurate actions. This is one of explanations the scholars give for the munificence displayed by the Prophet during Ramaḍān. When he was ordered by his Lord to be charitable, he heard and he obeyed. We should all ask ourselves, “As we read, listen to and ponder the Qurʾānic message during Ramaḍān, what is our response? We hear, but do we obey?”


The Prophet's response of unbounded generosity helped to usher in a new era in human affairs. Alms were instituted as an obligatory aspect of the faith and charity was encouraged to such an extent that it was considered an indispensable part of proper Muslim teachings, even though it was not a binding obligation. As a result, incredible institutions appeared, which helped to give Islamic Civilization its unique and rich flavor. Hostels and hotels dotted the roadsides of Muslim lands to assist the wayfarer onwards towards his destination -free of charge. Charitable foundations were created to provide food and clothing for the poor -without cost. Schools, colleges and universities provided a free education for students up to the highest levels of learning. Hospitals treated the sick or injured free of charge.


Even retired horses were provided pastures to live out their days at no cost to their owners. Children who broke a valuable vessel or dish while running errands would not be charged to replace them; there was an endowment established for that purpose. Private wealth, while respected, was shared and the Qurʾānic urging that it “not just circulate between the wealthy among you” (59:7) was reflected in the structure of Muslim societies.


These socioeconomic realities did not produce a cornucopia of wealth nor was poverty eradicated in its entirety. However, the gross inequalities between the superrich and the overwhelming majority of people in most nations, along with the economic marginalizing of entire populations that we are currently witnessing, did not exist.


For example, currently, in the United States, the top 1% of the population controls over 40% of the financial wealth compared to just 7% of that wealth controlled by the bottom 80%. Correspondingly, the disappearance of America's manufacturing sector has created a situation where unemployment among urban African American youth in most northern ghettos, areas that once attracted large numbers of unskilled African Americans to man an expansive network of factories, hovers between 50% – 65%. In some countries, such as Mexico, the vagaries of neoliberal economics have eliminated entire economic sectors, such as the campesinos, who once grew corn for a living.


One of the reasons that Judt identifies for the current crisis is a lack of political will. It is easy to understand why the political will would be lacking in an environment of corruption that lavishly rewards the politicians who help facilitate the current plunder. However, there is another reason for that lack of will, which is rooted in the nature of the virtue from which charity emerges. Charity is predicated on courage. In this sense, it is not surprising to know that the Prophet was the most generous of people, when we learn that he was also described as the most courageous of all people.


A charitable person does not fear the consequences of poverty. This is particularly true when one's reliance of Allāh is complete, as was the case of the Prophet. The qualities of munificence and courage are combined in a narration describing the aftermath of the Battle of Hunain. It is related that following that encounter a man approached the Prophet and was given a valley filled with sheep. The man returned to his people and beseeched them, “O people, accept Islam! For Muhammad gives like a man who does not fear poverty.” (Muslim, 4282)


Again, we should ask ourselves, “What is the nature of our giving, and how many times have we missed an opportunity to be charitable fearing that we could possibly lose our source of income or were simply afraid that if we give we might find ourselves inadequately prepared for a future “rainy day?” Saying this is not to encourage irresponsible spending or unplanned living. Umar is reported to have said, “Good planning is half of one's worldly existence.” We mention this as a reminder that we have to constantly measure our own actions against the prophetic standard. The closer our actions, words and states approximate those of the blessed Messenger the greater will be our impact on the world.


Just as charity connects the believer with his or her society, in a healthy fashion, it also strengthens the bond between the believer and his or her Lord. The Prophet mentioned that charity is a proof, that is to say a proof of the soundness of a believer's faith and the strength of his or her trust in God. As we mentioned earlier, we are told in the Qurʾān that we will not attain righteousness until we spend of what we love. In other words, we have to be willing to part with some of our dearest possessions, for the sake of others, if we want to have a strong relationship with God.


All of these teachings place Muslims, as a community, in an incredible position to be the advocates and harbingers of a set of economic principles and practices that can represent a source of hope for the rapidly expanding masses of impoverished, marginalized and increasingly disenfranchised people. Let us approach Ramaḍān bearing that in mind and in our own unique ways begin the process of social, economic and spiritual change. If enough of us do so, by the Grace of God, the land may yet fare well.


The difference between Love and a Haraam Relationship

Posted by JHR on March 25, 2012 at 3:35 PM Comments comments (0)

Question: I am a 24 years old girl. I fell in love, no dates, no meetings involved, pure love to a pure religious person. He promised to marry me and asked me to wait for him as his circumstances are difficult. I do not remember that he called me more than once. I asked him not to call me; because I feel this is wrong, although I love him. I felt that our love started going in the direction, he agreed to this feeling, and respected my opinion. He just sends me E-mails every so often via internet, so that I know his news. We have been in this love relationship for one year. I know this person and his family, and they know us well as well. I love him for Allah’s sake and sure he loves me as well. The problem is that I started receiving proposals, about 8 so far. Every time I refuse because I promised to wait for him. Now I am confused, is what I am doing halal or haram? I pray, Alhamdulillah, all obligatory and optional prayers, and pray qiyaam in the night as well; I fear I lose my good deeds because of what I am doing. Is a pure chaste love haram? Is my love to him halal or haram?.

Answer: Praise be to Allaah.

First of all I ask Allaah to guide you and grant you happiness, and I ask Him to increase the numbers of girls like you who are keen to maintain chastity and purity and adhere to the sacred limits of Allaah in their affairs, among the most important of which are emotional relationships that many people take lightly, so they overstep the mark and transgress the sacred limits of Allaah, and Allaah tests them with problems that we read about and hear of, in which there is a lesson for every Muslim and for every wise person.


You should note that correspondence and contact between the sexes is one of the doors that lead to fitnah (temptation). Sharee’ah is filled with evidence which indicates that it is essential to beware of falling into the traps of the shaytaan in this matter. When the Prophet (peace and blessings of Allaah be upon him) saw a young man merely looking at a young woman, he turned his head so as to make him look away, then he said: “I saw a young man and a young woman, and I did not trust the shaytaan not to tempt them.” Narrated by al-Tirmidhi (885) and classed as hasan by al-Albaani in Saheeh al-Tirmidhi.


Hence you did well to cut off contact with this young man, and we hope that you will stop corresponding too, because correspondence is one of the greatest doors to corruption that have been opened for people nowadays. This has been discussed in a number of questions.


This does not mean that it is haraam for a man or woman to like a specific person whom he or she chooses to be a spouse, and feel love for that person and want to marry them if possible. Love has to do with the heart, and it may appear in a person’s heart for reasons known or unknown. But if it is because of mixing or looking or haraam conversations, then it is also haraam. If it is because of previous acquaintance, being related or because of hearing about that person, and one cannot ward it off, then there is nothing wrong with that love, so long as one adheres to the sacred limits set by Allaah.


Ibn al-Qayyim (may Allaah have mercy on him) said:


If love develops for a reason that is not haraam, a person cannot be blamed for that, such as one who loves his wife or his slave woman, then he leaves her but that love remains and does not leave him. He is not to be blamed for that. The same applies if he glances accidentally then looks away, but love may settle in his heart without him wanting it to. But he has to ward it off and look away. End quote.


Rawdat al-Muhibbeen (p. 147).


Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:


A person may hear that a woman is of good character and virtuous and knowledgeable, so he may want to marry her. Or a woman may hear that a man is of good character and virtuous and knowledgeable and religiously committed, so she may want to marry him. But contact between the two who admire one another in ways that are not Islamically acceptable is the problem, which leads to disastrous consequences. In this case it is not permissible for the man to get in touch with the woman or for the woman to get in touch with the man, and say that he wants to marry her. Rather he should tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Uthmaan (may Allaah be pleased with them both). But if the woman contacts the man directly, this is what leads to fitnah (temptation). End quote.


Liqaa’aat al-Baab il-Maftooh (26/question no. 13)


Our advice to you is that it is essential to stop corresponding with this young man, and tell him that he has to propose to you through your wali, if he really does want to get married. He should not regard his material circumstances or anything else as a barrier. The matter is simple, in sha Allaah, and if a person is content with little, Allaah will make him independent of means by His grace and bounty. He should at least contact your wali and do the shar’i marriage contract, and if the consummation is delayed there is nothing wrong with that. But if it remains as a promise to get married, ande correspondence continues between you on that basis, this – according to the rulings of sharee’ah and the experience of real life – is a wrong path that opens the door to sin and corruption. You can be certain that you will never find happiness except by obeying Allaah and adhering to the limits set by his sharee’ah. The permissible ways are sufficient and there is no need for haraam means, but we make it hard for ourselves and the shaytaan takes advantage of that.


Your delay in getting married is very harmful for you. You are getting older and this young man’s circumstances are not improving; you are not marrying him and you are not marrying anyone else. Beware of delaying, for that will only cause harm. You should realize that one of these men who have proposed marriage may be more religiously committed and righteous than that young man, and there may be far greater love with him than there is between you and that young man.


And Allaah knows best.


Taken from:

Love the Prophet? Follow Him By Aisha Aijaz

Posted by JHR on March 15, 2012 at 9:15 PM Comments comments (0)

Love is a beautiful emotion. It encompasses all the most beautiful things in the world. Every relation and connection gets stronger and more durable when there is an element of affiliation and love added to it. Beginning from our first love as a child for our mother to choosing someone to spend our whole life with, love is what makes life worth living. And, like all precious things in the world, this priceless treasure demands guarantees to keep it flourishing.


When you love someone, they are always on your mind and become the driving force of your direction in life. You love to follow them, obey them, do whatever you can to please them and try your best to avoid whatever displeases them. You share with them your problems and consult them for their best advice. Their name soothes you and their company is the most precious time of your day. Never do their messages and mails go unread or ignored. The world sees you change when this beautiful feeling overpowers you, whether this love be for a human, a mission, a career or simply a car or a gadget. Love changes your priorities and the color of this feeling is evident on your face and in your feelings, words, and actions.


We all love the Prophet Muhammad ﷺ (may peace and blessings of God be upon him), the personality whose greatness is acknowledged by Muslim and non-Muslim thinkers and scholars—a warm friend and a guide for his companions, a devoted and loving husband to his wives, a shady tree for his daughters, a leader of the Ummah (community), an exemplary politician and a reformist who transformed the most uncultured Bedouin into the most disciplined force of people known to history.


His message, which begins with the oneness of Allah subhanahu wa ta`ala (exalted is He), gives answers for all the problems we face today. But how many of us have actually explored the message he brought? Do we really know the message? The Qur’anic code of life sent to us though our beloved Messenger of Allah ﷺ still remains untouched, only to be ‘recited’ when we are in trouble or a calamity afflicts us, or it becomes a part of the deluxe package that goes with the bride. How many of us consult his way in our practical lives whether it’s a matter of celebration or woe?


We never see the Prophet ﷺ telling a lie, deceiving a human or even an animal, breaking a pact or a promise. He forgives and prays for the humiliating tribal chiefs of Taif and the people who throw stones at him. He rejects social inequality and all sorts of racial supremacy and lays down in his final sermon, the basic charter of human rights,


“An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action.”


He sets best examples of justice and warns that the previous nations were destroyed because they only punished their weak and poor for crimes. He teaches us to be on our best behavior and to have ‘akhlaaq’ (manners) with our neighbors (Muslim or Non-Muslims) so much so that he once thought that they might get a share in inheritance (because of the stress Allah (swt) has put on their rights). He cries for Allah’s forgiveness for us and stresses us to remain united and not be divided due to language, castes or sects.


”Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.”


Non- Muslim minorities are at peace under his rule. Justice is served irrespective of faith, status or personal affiliation. He lifts the status of a woman from the one who was buried alive at birth to a guarantee to get best rewards, may it be through serving and obeying one’s mother, taking care of a wife or raising a daughter with love. He brings a message that puts rewards in charity and spending from what we love most, giving an orphan a home and helping a widow to survive.


No one has the right to question anybody’s sincerity of ‘love for the Prophet ﷺ’ but we all need some serious self-evaluation. When we claim to be his followers, it automatically makes us his ambassadors and representatives in whatever roles and responsibilities we take. Do we consult the Prophet ﷺ in different matters of our lives?


Let’s follow the Prophet ﷺ to prove that we love him. Let’s celebrate him every day. Let’s light up our hearts with the beacon of this message like we light up the streets on his birthday. Let’s engrave those beautiful stories of his life, which we memorize and narrate, on our actions. Let’s check if our deeds are compatible with our claims of love towards him. In following him, lies the secret of Allah’s love, mercy and forgiveness for us.


‘’Say, [O Muhammad], “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” (Al-Qur’an 3:31)


Ar-Razzaq (The Provider) By JINAN BASTAKI

Posted by JHR on March 15, 2012 at 8:35 PM Comments comments (0)

In the last article, we discussed how Allah subhanahu wa ta`ala (exalted is He) is the constant Giver of gifts. We mentioned how the nature of a gift is that it is not given in exchange for anything, but rather it is out of love and mercy, and a reminder that we have a Lord who is taking care of us.


Alhamdulilah (all praise be to God), many of us recognize these gifts when they are given. Yet we are plagued by worry for our everyday and future sustenance. The job market is down, how will I get a job? How will I support my kids? How can I get married when I don’t make enough money? Endless thoughts of worry fill our minds. And this is where ar-Razzaq comes in.


What is Rizq?


In order to understand Allah’s Name ar-Razzaq, we need to know what rizq means. Rizq is what has been apportioned for you which benefits you. So Allah (swt) is ar-Razzaq—He is the One who creates your rizq, and takes it upon Himself to deliver what He has apportioned to His servants. And because He is ar-Razzaq, and not ar-Raaziq, He provides this sustenance to everyone: Muslim and non-Muslim, woman and man, humans and animals and plants. It encompasses everything on earth. Allah (swt) says in the Qur’an:


“And there is no creature on earth but that upon Allah is its provision [rizq], and He knows its place of dwelling and place of storage. All is in a clear register.” (Qur’an, 11:6)


This is a statement from Allah (swt). He says that the provision for His creatures is upon Him. And in case we had doubt, Allah (swt) takes an oath by the heavens and earth. He says:


“And in the heaven is your provision and whatever you are promised. Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.” (Qur’an, 51:22-23)


The Prophet ﷺ (peace be upon him) said that a soul will not die until it gets all of the provision that has been apportioned for it (Ibn Hibban). Just looking at the heavens and the earth, and the way that rain falls and plants grow should be enough proof for us. We take it for granted, that this is the natural course of things. But Allah (swt) determined the course that nature will take. So if He created the system in which the rizq of all of the creatures is made, how will He not provide for you when He has said of human beings, “We have certainly honored the children of Adam,” (Qur’an 17:70). So even if you feel that your provision is slow in coming for you, remember that whatever is written for you will come. What rests on you is how strive for it.


So what specifically can be counted as rizq?


When we refer to rizq, many people assume it is just money. But rizq is what benefits you. So it can be money and any material thing in this world. It can also be something emotional. And it can be spiritual rizq. The person who takes it upon himself to attend talks, surround himself with good people and increase in the good that he does is taking the steps to feed his soul. And Allah (swt) will raise his station because of that.


Striving: A Condition of Rizq


This is the crux of our lesson today: the lesson of striving. Your rizq will not come to you if you do not work for it. That is the essential difference between hiba—a gift—and rizq. Your rizq is written for you but in order for you to unlock the door, you need to work as if your rizq depended on how hard you try, but in your heart, you know that nothing will come to you except what Allah (swt) has written for you.


And this is why if we truly believe in ar-Razzaq, we will never ever seek haraam (prohibited) means of living. If we truly believe that what has been written will come to us, then we know that we do not need to seek unethical ways of making a living. We work in whatever way that we can, in a manner that befits us as Muslims, knowing that it is Allah (swt) Who will provide for us. Even if everyone around you is engaging in corruption.


The example of Hajar alayha as-salam (peace be upon her) perfectly shows this. In the midst of the desert, she is stuck. Her infant is crying because he is hungry, and her food supplies have run out. She runs up and down Safa and Marwa 7 times, searching for something, anything. And Allah (swt) rewards that striving with the well of Zamzam that we still benefit from today. When we go on Umrah or Hajj (pilgrimage), we perform the “sa`y”, which means striving, emulating the footsteps of Hajar (as), so we never forget the lesson of working hard with the means around us. And the way that this perfectly illustrates the concept of rizq is that it came from where she did not imagine. She fulfilled her part—and Allah (swt) gave her what He apportioned for her. This is especially a lesson for those of us who say there is nothing for us to do—but there is always something to do. Even working to seek the means to be productive is something we will be rewarded for because it shows we are serious in our striving. And Allah (swt) may give it to you through the channels that you sought or through something completely different. It is simply to show you that your rizq is in His Hands.


I knew someone who really needed a job but didn’t want to ‘sell-out’ by applying to something just for the money. This friend applied everywhere that seemed to be ethical and in line with his interests. But it was one rejection after another. This continued for months, but masha’Allah (what God wills), this friend never lost hope. And out of nowhere, an organization contacted him even though he had not applied. One could take the lesson that he didn’t even need to apply to all the other places, but he did. Because that showed he was serious. And Allah (swt) brought down his rizq in the form of a job offer he did not apply for, just to show that rizq comes from Him.


So knowing that rizq is guaranteed is not an excuse to be lazy. No one knew ar-Razzaq better than the Prophet ﷺ, but there is not one moment in his seerah (life) where we see a defeatist attitude. His example is the best example, because he shows us what it means to have full trust that he will receive what Allah (swt) has written for him, and yet work in a way that shows he planned, thought deeply and sought people’s opinions.


What about people who don’t seem to get their rizq? Why are people starving?


It may be easy for someone to believe that Allah (swt) does not provide. We see pictures of children freezing in Afghanistan and starving in Somalia. “Where is their rizq?,” someone might ask. Yet we need to understand that there are consequences for our actions. Allah (swt) reminds us that if we do not rule with justice then there will be corruption on earth. Overusing resources, abusing human beings and hoarding wealth are things that are despised in our religion and Allah (swt) warns us severely against them. We cannot blame Allah (swt) when we have created a system which goes precisely against the way Allah (swt) has ordered us to live. So their test is this hardship in this life, though ar-Razzaq may manifest Himself in ways that we cannot imagine, and our test is failing to help them out of it.


One of the things that prevents our rizq from reaching us is our sins. But some may say that many seemingly sinful people appear to receive rizq, so is there even a correlation? Yet if that is all we see then we are being superficial. They may have received their material rizq, but Allah (swt) may deny them their spiritual rizq. And this is far worse. This is especially so when the bounty we have been given is used in illegitimate ways.


Now that we know ar-Razzaq, how can we live the meaning of this attribute?


We alluded to two things that we should do in order to receive our provision. We should not seek haraam means, as that also prevents our du`a’ (supplication) from being responded to by Allah (swt). The second is the key, which is to work hard. But there is a third component that is equally crucial. And that is the internal action: redha. Redha is contentment with what Allah (swt) has given us. We talked about this previously in the series on how to achieve tranquility of the heart. The basic gist of it is that we should not harbor any resentment or bitterness towards Allah (swt) for what we have been given. If we work hard and find that there seem to be no fruits to our striving, there is no anger in our hearts towards Allah (swt). We are content with what He has written for us—and what we have is more than enough. The Prophet ﷺ reminds us of why we should be content when he says, “Whoever wakes up safely in his home and is healthy in his body and has provisions for his day, would have acquired all the worldly possessions he is in need of,” (Tirmidhi). We should avoid being of the people whom Allah (swt) describes:


“And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss.” (Qur’an, 22:11)


How to Increase Rizq


Sheikh Ratib an-Nabulsi lists a number of ways in which we can increase our provision. I have summarized them below:


Taqwa (God-conciosuness): “And whoever has taqwa of Allah – He will make for him a way out. And will provide for him from where he does not expect.” (Qur’an, 65:2-3)


Tawakul (reliance on God): “And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.” (Qur’an, 65:3)


Keeping good relations with family: The Prophet ﷺ said, ‘Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.’ (Bukhari)


Thankfulness: “And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ ” (Qur’an, 14:7)


Asking forgiveness and tawba (repentance): “And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.” (Qur’an, 71:10-12)


Charity: “Who is it that would loan Allah a goodly loan so He may multiply it for him many times over?” (Qur’an, 2:245)


Reciting Qur’an: The Prophet ﷺ said: “The house in which Qur’an is recited is increased in good, and the house in which Qur’an is not recited is decreased in good.” (al-Bazzar)


Migrating for the sake of Allah: “And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance.” (Qur’an, 4:100)


May Allah (swt) make us of those who know Him, who work hard for His sake, and who taste the paradise of contentment on earth.


Life of Prophet Idris (a.s)

Posted by JHR on December 16, 2011 at 8:40 PM Comments comments (0)



Idris (may peace be upon him) is one of the honored messengers whom Allah mentioned in the Qur'an. Alla h mentioned Prophet ldris in Surat Maryam, A yahs 57-58. Allah, the Exalted, said:


This Ayah mentions that Idris was a trustworthy prophet and had a very high status.


It is obligatory to believe in Idr is. This means that it is an obligation to believe that he was a prophet and a messenger of Allah.


Idr is was the son of Yarid, who was the son of Mahla'il. His lineage goes back to Shith, the son of Adam. Idris is among the forefathers of Prophet Nuh, may peace be upon him.


The Life History of Idris



Idris was the third Prophet. He came after Adam and Shith (may peace be upon them).


Idris was the first to write with a pen. Fifty Books were revealed to him.


He was born in Babylon, a city in Iraq. Before he received the Revelation, he followed the rules revealed to Prophet Shith, the son of Adam.


When Idris grew older, Allah bestowed Prophethood on him. During his lifetime all the people were Muslim; no one associated partners with Allah.


Idris in Egypt



Afterwards, our Master Idris left his hometown of Babylon because a great number of his people committed many sins even after he told them not to do so. Some of the Muslims left with Prophet Idris. It was hard for them to leave their home.


They asked Prophet Idris: "If we leave Babylon, where will we find a place like it?" Prophet Idris said: "If we immigrate for the sake of Allah, He will provide for us."


So the people went with Prophet Idris and they reached the land of Egypt. They saw the Nile River. Our Master Idris stood at its bank and mentioned Allah, the Exalted, by saying: "Subhanallah."


The High Status Of Idris



Idris and those who were with him stayed in Egypt calling the people to follow the rules of the Religion, in the acts of worship and the dealings.


Our Master Idris (may peace be upon him) lived a period of time and then he died. He had a high status to Allah, as Allah said: 


Surat Maryam, A yah 57 means: [We raised his status high.]


Idris gave preachments and had good manners. He called the people to worship the Creator alone, as did all of the Prophets


The Call of Idris



Idris called the people to the Religion of Allah, Islam. He called the people to save themselves from the torture in the Hereafter by worshipping the Creator and by doing good deeds in this world.


He ordered the people to pray, fast, pay zakat and he forbade all intoxicating drinks.


It was said that during his time seventy-two (72) different languages were spoken.


The Cities of Idris



Idris (may peace be upon him) was the first to draw for his own people the rules of designing cities.


Every group of the nation of Prophet Idris built cities in their lands.


During Prophet Idri s' time, eighty-eight (88) cities were built.


Prophet Idris was famous for his wisdom. Among his wise statements is: "Patience,4 along with belief, leads to success."


How To Benefit From the Quran

Posted by JHR on November 15, 2011 at 6:55 PM Comments comments (0)

Allaah the Most High says:


"Indeed in this there is a remembrance for those who have a living heart, listen attentively and are awake to taking heed." [Qaaf: 37]


Therefore, if you desire to benefit from the Qur'aan, gather your heart when reciting it, focus your attention to it and focus as if you are the one being directly addressed by it. For indeed it is an address from Allaah via the path of the Messenger sallallaahu `alayhi wa sallam.


This is because gaining complete benefit from the Qur'aan is dependent upon the object providing the benefit, the place by which it is to be received, the conditions related to attaining the benefit and the non existence of anything that may hinder the benefit from occurring. Hence the verse contains an explanation of all of these points, with the shortest and clearest of words, and those that best prove the point.


Thus the saying of Allaah: {Indeed in this there is a remembrance} has an inference to what has preceded the verse from the beginning of Soorah Qaaf up to this verse and this is what is causing the benefit.


Whilst the saying of Allaah {who have a living heart} then this refers to the place that receives the benefit and this is the heart that has life and comprehends what Allaah has sent, as Allaah the Most High says:


"Indeed this is only a clear reminder and a Qur'aan so as to warn those who have a living heart." [Yaaseen: 69-70]


And His saying {listen attentively} i.e. who turns his attention to it and listens mindfully to what is being said. This is the condition that is placed so that one can be benefited by it. And His saying {are awake to taking heed.} i.e. that the heart is attentive to it.


Ibn Qutaibah said: "Listen to the book of Allaah whilst your heart and mind is attentive, not neglectful nor distant."


This is an inference to the matter that prevents one from attaining benefit. That is when the heart is distant and unmindful such that it does not understand what is being said, nor comprehend it.


Therefore if the cause of the benefit - the Qur'aan, is found and the place of receiving it - and that is the heart has life - and the condition is fulfilled - and that is listening attentively - and the barriers that would prevent benefit from being attained are avoided - and that is the heart being pre-occupied with something else and it being unmindful of what is said - then one attains the benefit, of being benefited by the Qur'aan. [Refer to al-Fawaa'id by Ibn-ul-Qayyim]



Shaykh Muhammad Jameel Zeeno


How To Understand the Qur'aan

© 1998 Call to Islam Da`wah Centre

Top 10 excuses by women who don't wear the Hijab

Posted by JHR on July 26, 2011 at 12:45 AM Comments comments (0)

1. Friends will reject me

The people I hang around with and really tight with none of them wear hijab/ jilbaab and they take the mickey out of those that do. Especially the hijabies who check out boys and do dirty dancing at college.uni parties. Names like fundies, molvies, hypocrites and they cover coz they are ugly. If I wear the hijab then I will lose all my friends and have the piss taken out of me as well.


2. Harm my career

I worked my arse of to get where I am now in my career. I got a big salary, status and I enjoy the respect I get from colleagues and community. I can’t risk all that for a piece of cloth, besides I would look weird in board meetings and work parties in the pub and nightclubs. InshAllah when I get married in my 30s and have kids in my mid 30s, I’ll cover as I’m supposed to then.


3. My family are westernised

No one in my family wears hijab, even my grandmother wears bright coloured stylish clothes. If I were to wear the hijab I’d feel strange coz we have family gatherings where all the women dress in sarees and other revealing clothes and at our weddings we have a DJ playing bhangra music and we all dance to bollywood tunes, even my grandmother does a few funky moves on the dance floor.


4. Non-Muslims will stare

I’ve noticed since 7/7 that non-Muslims regard anyone who looks like a Muslim as a potential terrorist and by wearing the hijab I would attract attention. By wearing western clothes I get away with non-Muslims thinking I’m a Hindu, Sikh or moderate non-practicing Muslim. I’ve even had white guys trying to chat me up coz they think I’m up for it based on the tight western clothing that I wear.



5. I’m still young

I’m only 27 I’ve got my whole life ahead of me. I’m still enjoying life, u know what I mean, flirting with guys,clubbing, hanging out with mates in shopping centres. When I get married and have kids I’ll wear it then


6. I wont get attention from guys

I love the attention I get from guys and the way they look at me u know what I mean. I’m checking out 3 guys at the moment. Ones my age, ones older and one is older and married. I guess we all need a toy boy as well as a father figure /sugar daddy. I’ll choose one of them, although I’ve got a few my age from uni as back up.

After I’ve lived my life to the max and played the field and settled down then I might consider wearing it, even cover my face coz I don’t wanna meet any of my ex’s now do I ? Shoot 2 birds with 1 stone, appear pious and avoid hassle with former boyfriends , great idea, hijab. Jilbab and niqab.


7. I dress modestly

I wear loose modest clothes which cover and hide my curves, I know my hair is exposed but at least I’m more or less covered, better than a lot of girls/women who dress like tarts.


8. People will think I’m a fundamentalist

There is so much in the media nowadays about Muslims getting radicalised and rejecting western values and becoming fundamentalists. I just don’t want people to think that I am one also. Although I know that the west and its values are decadent and filthy, I don’t think it’s wise to express this. I pray and fast etc, I don’t need to wear Islamic clothing to be a good Muslim coz Islam is in my heart.


9. I worked hard to get this figure

After going to the gym and Pilates fro 6 months I’ve finally achieved the hourglass figure which men find attractive. I enjoy the attention I get and feel attractive. By wearing the hijab/jilbaab I would just be an ordinary woman in the eyes of men and only religious types with big beards would be interested in me.


10. When in Rome do as the Romans

We live in the UK and not in a Muslim country so why follow Islam rigidly? Also compared to non-Muslim women who practically walk around naked I dress and behave quite respectably.

Whenever I visit back home I wear different clothes coz I don’t want people to think bad of me and my family. One day in my 60’s after I have lived my life I will go to hajj and then become the perfect Muslimah, not now coz I believe “when in Rome do as the Romans”.