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AsSalam Alaikum wa Rahmatullah

Mahabbah of Allâh

• Source: Foundations of True Faith : Love for Allah – Al-Ibaanah Magazine , Issue No.1By Shaykh ’Abdur-Rahmân ibn Hasan Âlush-Shaykh , Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

Ibn Al Qayyim – rahimahullâh – says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh – the Most High – through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs – under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh – both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh – and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh – the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [Madârijus-Sâlikîn (3/17-18).]

Related Links:

• The Characteristics of a Wali of Allah – by Shaikh al-Islam Ibn Taymiyyah
• Criterion between the Allies of Allah and the allies of the Devil” by – by Shaikh al-Islam Ibn Taymiyyah
• Superiority of Auliya’ and their Marvels – from Riyad as Saliheen
• Love of Allah – by Imâm Ibn Qayyim al-Jawziyyah
  A Beautiful Poem excerpted from the book An-Nuniyyah, by the great scholar of the past, known as the Doctor of the Soul, At-Tabib an-Nufus
• Signs of Allah’s love for His slaves and the efforts for its Achievement – from Riyad as Saliheen

The deen (religion) of Islaam

Sheikh Muhammed Saalih Ibn al-Uthaimeen

Sharh Usoolul-Eemaan (pp.4-7)

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

"Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets." [Soorah al-Ahzaab 33:40].

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

"Indeed the religion with Allaah is Islaam." [Soorah Aal-'Imraan 3:19].

"Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers." [Soorah Aal-'Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

"Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided." [Soorah al-A'raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: "By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire."

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

"And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein." [Soorah al-Maa'idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

"It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it." [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

"Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors." [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

• It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
• It commands them with being truthful and prohibits them from lying.
• It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
• It commands them with fulfilling trusts and prohibits them from acting treacherously.
• It commands them keeping promises and prohibits them from breaking them.
• It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
• It commands them with joining the ties of relations and prohibits them from severing them.
• It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

"Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded." [Soorah an-Nahl 16:90].

Source: http://abdurrahman.org/islam/understanding-islam.html

Buying shares in companies which deals with riba

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on buying shares in companies.

He replied:

Buying shares in companies is subject to further discussion, because we have heard that they put their money in foreign banks, or quasi-foreign banks, and take interest on it, which is a kind of riba. If this is true then buying shares in them is haraam and is a major sin, because riba is one of the worst of major sins. But if it is free of this then buying shares is halaal, so long as there is nothing else involved that is haraam according to sharee’ah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (18/question no. 119).

Don’t miss to read the below interesting analysis : (excerpted from the net)

Take the top 500 corporate giants of India which are basically engaged in Halal business and their end products and services too are Halal. One shall be astonished to look at the capital structure of these companies as more than half of the capital of these companies comes from debt instruments such as interest carrying debentures, secured loans and other borrowing from commercial banks and financial institutions. In fact a company is said to be based upon strong fundamentals whose debt-equity ratio is in the range of 60:40 to 70:30. And nearly all these 500 companies conform to this criterion mostly. The moot point here is can a company be bracketed under Halal business concerns just because its finished goods and services are Halal even though the majority of its capital and finance comes from debt and interest-carrying loans. Take these top 500 Halal companies again. It is a bare fact that these companies park their reserves and surplus capital in high-yield and fixed income debt instruments and government securities. And sometimes the returns from these investments far exceed the income from their declared business. Corporate giant, Tata Iron and Steel Company which is ranked second in terms of market capitalization and weightage on the Sensex of the Bombay Stock Exchange is a classic case whose main income in the early 90’s came from such investments under the sub-head “Other Income”.

Viewed from yet another angle, a good company’s capital, as stated earlier, mainly consists of nearly 40 per cent equity and 60 per cent debt. At times of boom in the economy, companies usually earn more than 100 per cent on their investments. But they pay back their debtors only the pre-determined interest of say 20 per cent and pass the benefit of the remaining 80 per cent to their equity share holders besides their own 100 per cent entitlement. Under this scenario the profit-sharing of the debtors and the equity share holders would be 20 per cent and 220 per cent respectively. Conversely, at times of economic recession, companies could hardly earn anything, and even the debt servicing has to be met with from the share of the equity share-holders such as company reserves and further borrowing. In the former case if the equity share holders get abundantly benefited from the Haram investment of the debtors, in the latter case, it is the turn of their Halal investment to get the raw deal at the hands of the Haram one. The fundamental question here is does Islam permit the intermingling of Halal and Haram investments with such dire consequences, and that too of the present magnitude? The plain and unambiguous answer is a simple “no”. How can the stock-market trading be termed Halal then?

It is more blessed to give than to receive

A nice Story

A student was walking one day with his professor. As they went along they saw lying in the path a pair of old shoes, which belonged to an old man who was working in a field nearby. His work for that day was nearly done.

The student turned to the professor saying: "Let us play a trick on the man: we will hide his shoes and conceal ourselves behind those bushes and wait to see his response when he cannot find them".

"My young friend" answered the professor, "we should never amuse ourselves at the expense of the poor. You are rich and may give yourself a much greater pleasure by the means of this poor man. Put a coin in each shoe and then we will hide and watch how this affects him".

So it was and they hid behind some bushes. The poor man finished his work and came to the path where he had left his coat and shoes. While putting his coat on he slipped his foot into one of his shoes. Feeling something hard he stooped down to feel what it was and he found a coin.

Astonishment and wonder were upon his face. He gazed at the coin, turned it around and around looking at it again and again. He then looked all around but could see no one. He put the money in his pocket and proceeded to put the other shoe on; but his surprise was doubled on finding the other coin.

His feelings overcame him; he fell upon his knees, looked up to heaven and uttered aloud a fervent thanksgiving in which he spoke of his wife, sick and helpless and his children without bread whom this timely bounty from some unknown hand would save from perishing.

The student stood there deeply affected and tears filled his eyes. "Now" said the professor – are you not much better pleased than if you had played your trick?"

The youth replied, "You have taught me a lesson which I will never forget. I feel now the truth of these words, which I never understood before: "It is more blessed to give than to receive".

And whatever you spend for spendings (e.g., in Sadaqah – charity, etc. for Allâh’s Cause) or whatever vow you make, be sure Allâh knows it all. And for the Zâlimûn (wrong-doers, etc.) there are no helpers. (Al-Baqarah 2:270)

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allâh is Rich (Free of all wants) and He is Most-Forbearing. (Al-Baqarah 2:263)

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

The Man and the Snake

A man returns home from his shop on a winter night and finds his wife and children sitting in the veranda. He asks them surprizingly, "why are you sitting in the veranda in this cold weather?" His wife replies, a long black snake has entered the room in the evening.

The man then enters the room with a big stick and searches everywhere for the snake, but couldn’t find it. The wife says, I have seen the snake entering the room with my own eyes, and the children bear witness to it.
Upon hearing this, the man enters the room again and takes out everything from the room until the room is completely empty. Then he searches everything thoroughly and keeps it back in the room one by one, but still there is no sign of any snake.
He consoles his wife and children saying that the snake might have left the house from this drain and you might not have seen it go out. Hearing this, their fear is curtailed and they enter the room.

Now they have their dinner as usual and prepare to sleep. The man sits on his bed and starts checking his shop’s account. Suddenly he sees his shirt which was hanging on the wall moving slightly even though the fan is off due to cold and doors and windows are tightly shut. He thinks that the snake is hiding behind the shirt. Terrified, the man takes a stick and touches his shirt. Then he shakes it vigorously with the stick, but there is no snake. He picks up the shirt and hangs it inside the cupboard and returns to his bed.

Now he feels he is not interested in the shop’s account. So he switches the lights off and lies on his bed. He alone was awake in the house and everyone else had slept already. Suddenly the empty cup on the cupboard falls down on the floor. He again imagines the snake curled on top of the cupboard. He switches on the light while sitting on the bed itself. Then stands on his place and looks at the cupboard.

Once again he takes up courage and searches the room for the snake, but to no avail. Tired, he lies down again for sleeping without switching off the light this time.

To his astonishment, whenever he closes his eyes, he sees a long black snake in front of him. He opens his eyes out of fear. He spends his whole night turning from one side to other and could not sleep due to the fear of the snake…

His wife had informed him of a snake entering the room due to which he searched the room thrice but couldn’t find any trace of a snake. His wife might have lied to him, and used to lie at him sometimes. But believing in her report, he scanned the room thrice and could not sleep due to fear. Any small sound would make his hairs stand on their ends.

But the most truthful of all, our Prophet Sallallahu Alaihi wa Sallam has seen with his own eyes and informed us of various stages in the Hereafter. Let alone Jannat, Jahannum, Sirat, the Day of Resurrection, the Punishment of the Grave, etc and let alone the Power of Allah, His hidden Treasure, and His hidden System (of governing everything), if we only take the report that every human has two angels (Kiraman Katibeen) on their shoulders who record each and every deed; how many of our nights were spent sleepless due to the fear of these Kiraaman Kaatibeen?

Just due to the report of his wife seeing a snake he spent his whole night in fear, how many nights have we spent in fear due to these angels informed by our Prophet Sallallahu Alaihi wa Sallam? Let alone spending sleepless nights, how many times did we ever think of these angels continously monitoring us and our hairs have stood on their ends?

Check other Inspiring Stories

Unite upon that which we agree, and excuse each other in that which we disagree

Shaykh ‘Abdul-’Azeez Ibn Baaz was asked about the correctness of the saying: "We should unite upon that which we agree, and excuse each other in that which we disagree." The Shaykh commented:

"Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu ‘alayhi wa sallam have prohibited. Its for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying: "And help you one another in righteousness and piety, but do not help one another in sin and transgression." [Soorah al-Maa'idah 5:2] And His – the Most Perfect’s – saying: "The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … " [Soorah at-Towbah 9:71]. And His – the Mighty and Majestic’s – saying: "Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better." [Soorah an-Nahl 16:125]. And he sallallaahu ‘alayhi wa sallam said: "Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith)." And he sallallaahu ‘alayhi wa sallam said: "Whosoever directs a person to do good, will have a reward similar to the one who does that good." 5 And the aayaat (verses) and ahaadeeth with this meaning are plenty."

Family [Fatawa]

Health and Sickness [Fatawa]

Deobandi grave worship

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Deobandi deviance

source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=7731