Setting an Example of Piety

One day, close to noontime, while the Prophet (peace be upon him) was sitting and conferring with his Companions, a group of desert dwellers approached. Their purpose was none other than to represent their people to the Prophet (peace be upon him) and declare their faith in Islam. The Prophet (peace be upon him) regarded them. It was obvious from their appearance that they were from a log way off and that their journey had been a hard one. They had no shoes on their feet. Their clothes were scant and threadbare, and amounted to nothing more than scraps of bound cloth. They had no possessions with them and were starving.

The Prophet’s face became strained with sorrow and concern. He looked at them with compassion. Then he stood up, turned and went into his house. After a while, he returned and instructed Bilâl to call the people to prayer. Then the Prophet led the Muslims in the Noon Prayer.

Afterwards, he stood at the pulpit and recited verses of the Qur’ân which exhort to goodwill and charity. Then he said: “A man should donate some of his gold or silver, or a container of flour, or a container of dates…” until he finally appealed “…or even if but half a date.” In this way, he encouraged all the Muslims to give what they could.

He then took his seat and waited for his Companions to help out their brothers who had come to them in such straitened circumstances. No one acted immediately. The minutes of inaction seemed long and heavy. The Prophet’s displeasure with such a response could be seen on his face.

Then a man from the natives of Madinah came forward with a large purse full of silver so big he was barely able to carry it in both his hands. He said: “Messenger of Allah! This is for the sake of Allah.”

By taking the initiative, he broke the heavy spell of silence and inactivity, for right then, Abû Bakr stood up and made a donation. Then `Umar came forward with charity. Then everyone came forward with what they could give of food, clothing, and money. The Prophet’s face shone with joy as looked at the pile of food and clothing that had been placed before him.

However, his attention was drawn more strongly to that man who had been the first to give and in doing so broke the impasse of hesitation. The Prophet (peace be upon him) then said: “Whoever sets a good precedent in Islam will have the blessing for doing so as well as the blessing for everyone who acts upon it thereafter, without their blessings being diminished in the least. And whoever sets an evil precedent in Islam will have the sin for doing so as well as the sin of everyone who acts upon it thereafter, without their sis being diminished in the least.” [Sahîh Muslim: (1017)]

From this event, we can draw valuable lessons regarding the importance, in Islamic work, of taking initiative and of setting practical and conspicuous examples.

We can see the effect the native of Madinah had on everyone else by his taking the initiative and bringing that bag of silver to the Prophet (peace be upon him). The people had been hesitating. However, after the people saw someone make a conspicuous donation, they all rushed to follow suit. It may be true that some of them may have given substantially more than he did, but it was his setting the precedent that got them to do so. This is the reason why the Prophet (peace be upon him) informed him that those who set a good precedent receive the blessings of all those who follow suit. He was, in effect, congratulating that man for taking the initiative.

We also learn from the story that we do not have to be famous celebrities or prominent people for our initiative to count. We do not even know the name of the man who brought the first bag of silver. All we know is that he was a native of Madinah. Nevertheless, he set a precedent that was immediately followed by the two most eminent citizens of the Muslim community – Abû Bakr and `Umar.

Therefore, we should never feel that we are too unimportant or insignificant to set a public example. That unnamed man did not get intimidated by the presence of those community leaders. He was not shy to be the first person to do something good. By being bold, he received the blessings of Abû Bakr, `Umar, and all the other important – and sometimes extremely wealthy – people who gave their donations after him.

In fact, taking the initiative is often what makes people successful. If we look at the lives of great leaders, people of influence, and reformers, we find that those lives are a series of positive initiatives. This is how they became so influential, and this is why they were able to have an enduring legacy.

Doing a good deed in public to set a good precedent is not the same as doing it for personal fame. It is something we do purely for Allah’s sake. It is not showing off to do a good deed conspicuously with the sincere intention of teaching people what is right, or for setting a good example, or for publicizing a public welfare program to make it a success. It is, in fact, a good way of calling people to Allah.

Sometimes, the worst thing we can do is fail to do a good deed out of shyness or fear of being seen by others. Al-Fudayl b. `Iyâd said: “Abandoning good deeds because of the people is showing off.”

From: Islamtoday.com

‘Fear Allah & be just with your children’ – Does Justice Mean Equality?

‘Fear Allah & be just with your children’ – Does Justice mean Equality?. Image credit: fingtoys.

Al-Nu`mân b. Bashîr once addressed the people from the pulpit and told them about what took place between the Prophet and his father, saying:

My father gave him a gift. Then my mother, `Amrah bint Rawâhah, said: “I will not be satisfied until Allah’s Messenger (peace be upon it) is a witness to it.”

So my father went to Allah’s Messenger and said: “I gave a gift to my son from `Amrah bint Rawâhah, and she told me to have you be a witness to it, O Messenger of Allah.”

The Prophet (peace be upon him) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet (peace be upon him) said: “Fear Allah, and be just between your children.” [Sahîh al-Bukhârî (2587) and Sahîh Muslim (1623)]

Islam teaches us the principle of treating our children with justice, and treating children justly usually means treating them equally. We see this clearly in the hadîth cited above. The Prophet (peace be upon him) declared the father to be unjust, because he gave one child a gift without giving an equal gift to the others. In this case, treating the children unequally was the same as treating them unjustly.

But does justice always mean equality? This is an important question, since it is essential for us as Muslim parents to understand what justice between our children entails. We know the matter of justice is serious in our religion, because the Prophet (peace be upon him) told the father to “Fear Allah”. This is a strong rebuke to the father on account of his conduct. Such a strong rebuke shows us that being unjust in our dealings with our children is a serious sin.

Consider the consequences when we favor some of our children over others. It creates hatred and resentment between siblings where love should be. It makes them envious. It ca also make the child who is treated less favorably to suffer from self-doubt and low confidence.

The Pious Predecessors exercised great care and vigilance to be fair to their children. They tried to be equal in how often they paid attention to each child, how often the played with them, spoke with them, even how often they smiled or looked at them. They only made exception when they had to show anger or disapproval to a child for some wrongdoing, and then they did this with fairness in order to correct that child for that particular misdeed, and that with the intention to develop the child’s character.

The Qur’ân gives us a good example, in the story of Joseph, of a family where some children felt that one brother was more loved and more favored by their father. They went so far as to plot to kill him. In the end, they tossed him into a well in the chance that a passing caravan would take him away.

Therefore, as fathers and mothers, we should always show equal love for our children. Being equal in material things, like clothing, gifts and treats is certainly very important part of it, but it is not the whole story. It is also crucial to make sure not to show favoritism in the time and attention that we give to any one of them. We should make sure that our children feel that they are equally loved and esteemed.

An important part of this, however, is to recognize that each of our children is a unique individual, with his or her own particular set of needs, talents, and interests. Therefore, when we should show our love equally to each of our sons and daughters, we should do so in a manner that responds to the unique needs of each. What is best for a small child may not be appropriate for an older child. Likewise, what will interest, please, or benefit one child will not be the same for another.

This is where justice and equality do not mean exactly the same thing. There are times and ways in which we will have to treat our children differently. There are three factors that need to be taken into careful consideration:

1. Children have different emotional constitutions. Some children have a greater need for affection, while others have a greater need for praise or reassurance. There are children who must be taught things with more care and thoroughness and others who want to be included in decisions. True justice entails giving each child what he or she is in need of.

If a parent gives the same exact gift or treatment to each, some children will be favored by it while others will be disfavored. The parent may believe he or she is being just through such dogmatic equality, but he or she is really favoring the child who actually wants the gift or actually benefits by the particular kind of attention being given. The other children lose out. The unwitting parent might be bewildered to see that most of the children are resentful and spiteful, in spite of the parent’s best efforts to be equal and fair.

2. Since each child is a unique individual, each will behave differently towards his or her parents. It is unavoidable for parents to feel differently about their children on account of how their children treat them. Sometimes, a child’s behavior warrants special treatment. A child who shows extra respect and good behavior to his parents will be acknowledged and rewarded for doing so in the way that child’s parents respond to the good behavior. This may actually be an unwitting response of the part of the parents, but it is a natural one.

3. Sometimes, a child’s circumstances demand some form of special treatment. Obviously, a small child needs more direct care and attention than an older one. Also, a child who excels in his or her studies needs to be shown special regard for doing so. A child who is religious and morally upright should be shown respect for it. A child who has a disability should be shown the extra care, affection, ad support that dealing with the disability requires. With grown children, one who is poor or facing unfortunate circumstances can be given the help that he or she needs.

In all cases, however, the essence of justice must always be upheld. Though our hearts have a tendency to love one child more than another and to favor some of our children at times over others, we should do what is in our power to be just between them.

Though this is certainly complicated by the fact that just treatment is not always the same as equal treatment, we must to the best of our abilities and knowledge strive to be fair and to show equal love. And May Allah forgive us for whatever unwitting mistakes we might make.

From: Islamtoday.com

Do Not Despise The Sinners

By Mufti Muhammad Taqi Usmani
Translated by Shaykh Yusuf Laher

The Messenger of Allah (Allah bless him and give him peace) said: “That person who taunts and ridicules his Muslim brother over a sin from which he has repented, will not die until he himself commits that same sin.” For example, you come to know that a certain person committed or was involved in a particular sin and you also know that this person has repented from it. To think low of him or to taunt or ridicule him because of that sin, by saying something like: “You are the one who was involved in certain evil actions”, is in itself a sin.

Through repentance a person has corrected his relationship with Allah Most High. Through repentance not only has the sin been forgiven, it has also been erased from his book of deeds! Allah Most High has erased it from his book of deeds but you, because of that sin, are thinking low of him and treating him with contempt. You are taunting and ridiculing him. This action is extremely despised by Allah Most High.

This is regarding a person whom you know has repented. If you don’t know whether he has repented or not, then there is always this possibility that he, being a mu’min (believer), has repented or will repent in the future. Therefore, if someone has committed a sin and you do not know whether he has repented or not, you still do not have the right to hold him in contempt. It is possible that he has repented. Remember! Abhorrence should be for the sin and not the sinner! Hatred should be for sins. Allah’s Messenger (Allah bless him and give him peace) did not teach us to despise those who sin.

On the other hand, the sinner is worthy of pity and compassion, for this distressed person has been overtaken by a sickness. If a person is overtaken by a physical sickness, do you abhor his sickness or the person who is sick? Does the sick person become the target of your hatred? Obviously, the sick person is not deserving of your hatred. Yes, despise his sickness. Concern yourself with removing his sickness, so make du’a. The sick person should not be the target of hatred. He should be pitied for the reason that this poor person is caught up in a difficulty.

If someone is a kafir (disbeliever) then despise his kufr (disbelief), do not despise him. Make du’a for him that Allah Most High grants him guidance. Amin. How much did the kuffar (disbelievers) not persecute the Messenger of Allah (Allah bless him and give him peace)? They shot at him with arrows, they pelted stones at him, and his body bled from various places, but the words that flowed from his mouth were the following: “O Allah! Grant my people guidance, for they do not know the reality” (of this din).

Take note that that he did not despise them because of their kufr, shirk (associating partners with Allah), oppression and transgressions. Rather, while expressing pity and affection, he made du’a for them that ‘O Allah! These people are ignorant. They are unaware of the reality; therefore they are treating me in this manner. O Allah! Grant them guidance’.

So when seeing someone involved in sin, have pity on him and make du’a for him and try to steer him away from sin. Advise and counsel him but do not think low of him. Perhaps Allah accepts his repentance and he surpasses you in the sight of Allah.

I have heard the following words of advice of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi from my respected father, Mufti Muhammad Shafi’ and ‘Arif Billah Dr. Abdul Hayy ‘Arifi (may Allah have mercy on them): “I consider every current Muslim and every non Muslim, as far as the future is concerned to be superior to me.” “As far as the future is concerned” means that although the person is presently in the condition of kufr, maybe Allah Most High grants him the tawfiq (guidance) of repenting and he is freed from the burden of kufr. Thereafter, Allah Most High raises his status so high that he surpasses me!

“Every current Muslim” means that a person who is a Muslim, a person of iman (true faith), one whom Allah Most High has granted the wealth of iman. What do I know regarding his connection and status with Allah Most High? Every person’s relationship with Allah Most High is unique. How can we judge anyone? Therefore, I consider every Muslim to be superior to me.

In this statement of Hakim al-Ummah, “I consider every Muslim to be superior to me”, there is obviously no possibility of lies and deception, or that he just said it out of moral courtesy. He said it because he firmly believed it. Anyway, to think low of someone, even though it is due to his committing of sin, is not permissible.

This malady of regarding others with contempt is found mostly in people who have reformed and turned towards din (Islam). They were not concerned with din previously but now have changed and became steadfast on salah and fasting. They have made their dressing and appearance in conformity with the Shari’ah. They have started frequenting the masjid. They have become regular in performing salah with congregation.¹ Satan induces such a person with this thought that you are now on the straight path. These people who are involved in sin are ruined. The result of this thought is that he starts thinking low of them and treats them with contempt. He now starts criticizing them in a hurtful manner. This results in Satan involving such people in vanity, self-regard and pride. When a person suffers from self-regard and pride, all his good actions are destroyed.

When a person’s gaze falls on himself that he is pious and others are bad then he is caught up in vanity. Vanity causes all good actions to become worthless. Only that action is acceptable which is done with sincerity for Allah Most High alone. After performing the action the person makes shukr (gives thanks) unto Allah Most High that He granted me the tawfiq to perform this action (if He did not grant me the tawfiq, I would never have been able to carry out this action).

Therefore, do not treat anyone with contempt. Do not think low of any non-Muslim or any sinner.

It is mentioned in a hadith that when seeing a person afflicted with any sickness, recite the following du’a:

اَلْحَمْدُ للهِ الَّذِىْ عَافَانِىْ مِمَّا ابْتَلاَكَ بِه وَ فَضَّلَنِىْ عَلَى كَثِيْرٍ مِّمَّنْ خَلَقَ تِفْضِيْلاً

All praises are due unto Allah, who has granted me safety from that which he has afflicted you with, and granted me well-being over many of the creation. (Al-Hisn al-Hasin, p.349)

It is sunnah to recite this du’a when seeing an afflicted person. The Messenger of Allah (Allah bless him and give him peace) taught us this (Note: it should be recited softly lest the afflicted person is offended).

Shaykh Dr. Abdul Hayy ‘Arifi (may Allah have mercy on him) used to say: “Whenever I pass by a hospital, then, praises be to Allah, I always recite this du’a.” He would also make du’a that Allah grants the sick good health.

One of my teachers used to say that Allah’s Messenger (Allah bless him and give him peace) taught us to recite this du’a when seeing a sick person, but I also recite it when seeing someone involved in sin. Sometimes when walking on the road I see people lined up at the cinema houses purchasing tickets. I recite this du’a on seeing them. Then I make shukr unto Allah Most High that He has saved me from this sin.

The reason for reciting this du’a when seeing a person involved in sin is that just as a physically sick person is worthy of pity, so is the sinner worthy of pity and sympathy, for he is also caught up in a predicament. Also, make du’a for him that: “O Allah! Remove this difficulty from him.”

It should be known that those who are presently involved in sin and you consider them low and worthy of contempt may later on receive the tawfiq of repentance and surpass you! So for what reason are you boasting? If you have been granted the tawfiq of abstaining from sin then make shukr unto Allah Most High. If they haven’t as yet received the tawfiq, then make du’a for them that Allah Most High grants them guidance and grants them relief from their afflictions. Amin.

Anyway, despise kufr, despise sin and transgression, but do not despise the person. In fact, you should treat him with love and kindness. When you speak to him, speak with softness and affection. Speak with feeling and love so that it may have a good effect on him. This was always the method of all our pious elders.

I heard this story of Hadrat Junayd al-Baghdadi (may Allah have mercy on him) from my respected father Mufti Muhammad Shafi’ (may Allah have mercy on him). While passing a certain place, Hadrat Junayd saw a person hanging from the gallows, whose hands and one leg was amputated. He inquired from the people regarding this person. The people informed him that this person was a habitual thief. His hand was cut when he was caught the first time. His leg was cut when caught the second time. Now on the third occasion he has been hanged. Hadrat Junayd went forward and kissed the dead man’s foot.  People said to him: “This man was such a big and habitual thief, and you kissed his feet?” He replied: “Although he had committed such a big crime and sin for which he has been punished, but he had a wonderful quality in him, and that is steadfastness (istiqamah). Although he used this quality in a wrong way, however, he remained steadfast on the manner of his chosen occupation. His hand was amputated but he never left his choice. His leg was amputated yet he remained steadfast on theft. His other hand was amputated and still he did not give up his occupation. He remained steadfast on theft until finally his life has been taken. It is now apparent that he had the quality of steadfastness in him and I kissed his foot because of this quality.” May Allah Most High grant us this quality in our worship and obedience unto Him. Amin.

Anyway, the pious servants of Allah do not despise people but despise the evils perpetrated by them. They (the pious) go to the extent of saying that if an evil person has any good qualities in him then those good qualities should be striven for! Concern yourself with trying to remove the bad qualities in a person by speaking to him with love and affection. Speak only to him and do not speak to others about him.

It is mentioned in a hadith: “A believer (mu’min) is a mirror to another believer” (Abu Dawud). If a person has a spot on his face and stands in front of a mirror, the mirror will reflect that spot on his face. The mirror is showing him his defects. In the same way, a believer is also a mirror to another believer. When a believer sees another with a defect, he should inform him with love and affection that you have this certain weakness in you, remove it.

It is just like when a person has a worm or any insect crawling on him, then out of concern you inform him that there is an insect crawling on him, so remove it. Similarly, if a Muslim brother has a dini defect in him, then with love and affection, inform him that he has this defect in him, because a believer is a mirror to another believer.

Mawlana Ashraf ‘Ali Thanawi says that this hadith teaches us that when you see a fault in another person, then inform only that person of this fault, do not tell it to others. The Messenger of Allah (Allah bless him and give him peace) compared a believer to a mirror. The mirror only exposes the spot on the face to the person standing in front of it and not to others. Thus, the duty of a believer is to inform the person involved that he has a certain weakness in him and not to inform others of his weakness. If a person also tells others then it implies that he has acted upon his own evil desires and this will not be an act of din anymore. If he only informs and advises the afflicted person with love and concern, then this is what iman (true faith) and brotherhood demands. But to despise or think low of him is not permissible under any circumstance.

May Allah Most High grant us the understanding and the guidance to practice on this. Amin.

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1. Obviously this is not always the case. There are those among the reformed who are not like this. Also, there are those who have always been regular on their din but suffer from this malady. The respected author is saying that this malady is mostly found in such people, but not always. (Translator) ↩

From: Deoband.org

Islam Teaches Us to be Forgiving and Pardoning

Part of our being human is also that we make mistakes. Sometime, we make mistakes without deliberation and intention. But sometime we knowingly and deliberately sin and do wrong to others. It is said, “to err is human and to forgive is divine.” Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Islam speaks about two aspects of forgiveness: a) Allah’s forgiveness; b) Human forgiveness. We need both, because we do wrong in our relations to Allah as well as in our relations to each other.

A. Allah’s Forgiveness:

Allah Almighty is the Oft-Forgiving. There are many Names of Allah given in the Qur’an. Some of these Names are related to His mercy and forgiveness. Let me mention some of these names:

1-Al-Ghafoor (The Oft-Forgiving): This name occurs in the Qur’an more than seventy times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the Arabic word “ghafara” is to cover, to hide and from it comes the meaning “to excuse”, “to pardon”, “to remit” and “to forgive”. Allah Almighty does all these things. In the Qur’an, it is mentioned that Allah does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills. (al-Nisa’ 4:116) We must turn to Allah to seek His forgiveness.

2-Al-`Afuw (The Pardoning): This has another aspect of forgiveness. This Name occurs in the Qur’an five times. Literally the Arabic word `Afw means “to release”, “to heal”, “to restore”, “to remit”. Thus in relation to Allah it means “to release us from the burden of punishment due to our sins and mistakes”, “to restore our honor after we have dishonored ourselves by committing sins and making mistakes.” Sometimes in the Qur’an both names: `Afuw and Ghafoor come together.

3-Al-Tawwab (The Acceptor of repentance): This Name of Allah is mentioned in the Qur’an about 11 times. Allah accepts the repentance of those who sincerely repent and turn to him. The Arabic word “tawwab” gives the sense of “oft-returning” which means that Allah again and again accepts the repentance. We make sins and mistakes then we repent, He accepts our repentance. Then again we commit sins and make mistakes and when we repent, He again very kindly accepts us and gives us another chance.

4-Al-Haleem (The Clement): This Name is mentioned fifteen times in the Qur’an, and it means that Allah Almighty is not quick to judgment. He gives time. He forebears and is patient to see His servant returning to Him.

5-Ar-Rahman and ar-Raheem (Most Gracious and Most Merciful). These Names are the most frequent in the Qur’an. Ar-Rahman is mentioned 57 times and ar-Raheem is mentioned 115 times. Ar-Rahman indicates that Allah’s grace is abundant and plenty and al-Raheem indicates that this is always the case with Allah. He is full of love and mercy and He is ever Merciful.

The Qur’an teaches that Allah is a Judge and He also punishes, but Allah is not bound to punish. The justice of Allah, according to Qur’an is that Allah does not and will not inflict undue punishment on any person. He will not ignore the good of any person. But if He wishes to forgive any sinner, He has full freedom to do that. His mercy is unlimited and His love is infinite.

There are many verses in the Qur’an and Hadiths of the Prophet, peace and blessings be upon him, on the love, mercy and forgiveness of Allah. In one of the prayers that the Prophet taught, he said, “O Allah, You are Most Forgiving One, You love to forgive, so forgive me.” (reported by at-Trimidhi and Ibn Majah). We need Allah’s mercy and forgiveness all the time. It is wrong to assume at any time that one will find eternal salvation without the forgiveness of Allah.

B. Human Forgiveness in Islam:

Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base human relations on forgiveness. We cannot expect Allah’s forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teachings. In the Qur’an Allah has described the Believers as “those who avoid major sins and acts of indecencies and when they are angry they forgive.” (ash-Shura 42: 37) Later in the same Surah Allah says, “The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.” (al-Shura 42: 40) In another place the Qur’an says, “If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah.” (an-Nahl:126-127)

In one Hadith, the Prophet, peace and blessings be upon him, said that Allah has commanded him about nine things; one of them he mentioned was “that I forgive those who do wrong to me.”

The Prophet, peace and blessings be upon him, was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to call the people to Islam, its people mistreated him. They abused him and hit him with stones.

He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of mistreating their Prophet. The Prophet, peace and blessings be upon him, prayed to Allah to save the people of Taif, because what they did was out of their ignorance. He said, “O Allah, guide these people, because they did not know what they were doing.”

When he entered the city of Makkah after the victory, the Prophet, peace and blessings be upon him, had in front of him some of his staunchest enemies. Those who fought him for many years, persecuted his followers and killed many of them. Now he had full power to do whatever he wanted to punish them for their crimes. It is reported that the Prophet, peace and blessings be upon him, asked them, “What do you think I shall do to you now?” They pleaded for mercy. The Prophet, peace and blessings be upon him, said, “Today I shall say to you what Joseph…” (referring to Prophet Yusuf, peace be upon him, as mentioned in the Qur’an, Yusuf 12:92) “…said to his brothers, ‘No blame on you today. Go, you are all free.” Soon they all came and accepted Islam at his hands. He forgave even Hind who had caused the murder of his uncle Hamza, may Allah be pleased with him. After killing him she had his body mutilated and chewed his liver. When she accepted Islam, the Prophet, peace and blessings be upon him, even forgave her.

A very striking example of forgiveness we find in the Qur’an in reference to the most unfortunate event of “Slander of Sayyidah A’isha’”. Some hypocrites of Madinah accused her. They tried to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aisha’s father, Abu Bakr. Abu Bakr, may Allah be pleased with him, used to give financial help to this young man. After he slandered his daughter, Abu Bakr vowed not to help him any more. But Allah reminded Abu Bakr and through him all the Believers, “Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive you? Indeed Allah is Oft-Forgiving, Most Merciful.” (Al-Nur 24:22) Abu Bakr, may Allah be pleased with him, came out of his home and said, “Yes, indeed, I want Allah’s forgiveness.” He not only continued to help him but he gave him more.

Islam emphasizes justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people. We must keep in mind that as much as we need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.”

From: IslamOnline.net

Du`a: Allah is Near His Servants

Surat al-Baqara: Verse 186

And when My servants ask you about Me, of course, I am near. I respond to the call of one when he prays to Me;’so they should respond to Me, and have faith in Me so that they may be on the right path. (Verse 186)

Allah is near His servants

Injunctions and merits concerning fasting and Ramadan were mentioned in three previous verses. This strain continues even after the present verse when details of fasting and I’tikaf appear in a long verse. In between, this brief verse has been introduced to persuade of Allah to obey the commands of Allah by recognizing how He, in His special grace, hears and answers their prayers. There is no doubt about fasting being a difficult obligation despite many concessions and permissions. It is to make the trial bearable that special grace has been mentioned – ‘I am near My servants. When they pray, I answer their prayers and take care of what they need.’

Under these conditions, it is befitting that servants of Allah should bear by hardships that come during the performance of given injunctions. Ibn Kathir has pointed out to another wisdom behind this sentence appearing in the middle of injunctions of fasting. According to him, this verse gives a hint that a prayer ( : du’a) made at the completion of a fast is accepted, therefore, one should be very particular about making prayers at that time. The Holy Prophet has said:

The prayer made by one who is fasting at the time of his iftar is accepted.

This is why the blessed Companion, ‘Abdullah ibn ‘Umar would assemble his family members around him at the time of iftar and would pray.

Ruling

By saying (I am near) in this verse, it has been hinted that prayer should be made slowly and quietly; to raise voice while praying is not desirable. This is confirmed by the background in which this verse was revealed. According to Ibn Kathir, a visitor from a village asked the Holy Prophet : “Tell me if our Lord is near us, then, we shall pray in a lowered voice; and if He is far, we shall call Him with raised voices.” Thereupon, this verse was revealed.

Ma`arif al-Qur’an, Mufti Shafi `Uthmani

When Should Children Be Encouraged to Fast?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks for your question. We implore Allah to guide our children to the best and to guide us all to that which pleases Him, Amen.

It is well known that fasting, like other obligatory acts of worship, becomes mandatory when the person reaches the age of puberty. As regards children, we would like to stress that it is highly desirable to encourage them to fast when they reach the age of seven if they are physically capable of doing so.

Here, the prominent Saudi Islamic lecturer and author, Sheikh Muhammad Saleh Al-Munajjid, states the following:

It is encouraged that children observe fasting when they reach the age of seven, if they are physically capable of bearing it.

Some Muslim scholars state that the child should be physically disciplined if he does not fast by the age of 10, which is the same rule that is applied to prayer. This is stated in the book of Al-Mughni. Al-Rubayyi’ bint Mu’awwadh (may Allah be pleased with her) said about fasting `Ashoura’ at the time when it was mandatory to fast it and not voluntary: We used to make our young children fast, and we made them a toy made out of wool. If one of the them cried (wanting) food, we would give him the toy to distract him until it was time to break the fast. (Reported by Al-Bukhari ). (`Ashoura’ is the tenth day of the month of Muharram. Although fasting this day is now voluntary, the majority of Muslims usually fast it.)

Some people are quite lenient and lax when it comes to making their children fast. A situation may even arise where the young child feels enthusiastic and chooses to fast and is physically capable of doing so, then his father or mother order him to break his fast claiming that it is out of sympathy. Little do they know that real sympathy is in stressing the importance of fasting and teaching the child about it. Allah Almighty says, (O you who believe! Ward yourselves and your families off from a fire (Hell) whose fuel is of men and stones, over which are appointed angels stern and severe, who do not disobey the commands they receive from Allah, and execute that which they are commanded.) (At-Tahrim 66:6)

Also, we must pay extra attention to the young girl when she first starts fasting after she reaches puberty. There is a possibility that she will fast while she has her period (the first time) out of shame or shyness, and end up not making up the days later on.

Excerpted with modifications from www.islam-qa.com

Moreover, Dr. Muzammil Siddiqi, former president of the Islamic Society of North America, adds:

Fasting, like all the other obligations in Islam, becomes mandatory at bulugh. That is when a person reaches the age of puberty. There is a Hadith of the Prophet (peace and blessings be upon him) in which he said, “Tell your children to pray when they are seven years old and discipline them if they don’t when they are ten years old.”

The same can be said about fasting. That is, we should encourage our children to fast when they are seven years old and we should emphasize fasting to them when they are ten, but it becomes obligatory when they reach the age of puberty.

From: IslamOnline.net

Gifts for the Seeker, Being some Answered Questions

Prologue

In the Name of God, the Merciful and Compassionate

No power is there, and no strength, but by God, the High, the Great!

Transcendent are You! We have no knowledge save that which You have taught us. You are indeed the Knowing, the Wise! [ 2:32]

ALL PRAISE BELONGS TO GOD, Who never disappoints those who hope in Him, never refuses those who ask of Him, never ignores those who quest for Him, never underpays those who act for Him, never deprives those who thank Him, never fails those who battle for Him, never allows those whose comfort is in His remembrance to be estranged, never surrenders to those who surrender to His might, never abandons to others those who depend on Him, and never forsakes those who trust and commit themselves to Him. Those who firmly hold to His Book shall never err, and those who take refuge in His Presence shall never find disgrace.

I praise Him for all that He has inspired and taught, and thank Him for all His grace and bounties. His help I request to fulfil His immense right [upon us], and I seek refuge in the light of His noble Countenance against the loss of His favours and the onslaught of affliction. It is God I ask whelm with His blessings and peace His most noble Prophet, most eminent Messenger and greatest Beloved, who is our master and patron Muhammad, and his Family and Companions, who are the essence and generosity, the very fountainhead of knowledge and wisdom. And may these blessings and peace endure for as long as pens write and banners are unfurled!

To proceed. The righteous shaykh of integrity and intelligent understanding, `Abd al-Rahman ibn `Abdullah `Abbad, has requested me to answer a number of questions which he committed to writing and presented to me in the town of Shibam after my visit to the great gnostic shaykh Sa`id ibn `Isa al-`Amudi, and to to other people of virtue, both living and dead, in those regions. I perceived in him signs of eagerness for the truth, combined with the fragrance of sincerity, and therefore promised him a response. The time has now come to fulfil that promise–by God’s ability and power–and to welcome the arrival of his pertinent questions with the hospitable offer of clear replies.

I feel it is appropriate to precede these answers with a prologue which will give insight and reassurance both to the questioner, and to all other intelligent people of similar tendency.

Therefore I seek God’s help, relying on Him, committing myself to Him, and asking Him (Transcendent is He!) to guide me to that which is correct in His sight, for He guides whom he will to a straight path [10:25]; the path of God to Whom belongs all that is in the heavens and the earth. Indeed, to God do all things return. [42:53]

I say: Know that to put a question whenever a need or problem arises and to seek further knowledge and insight it is the wont and custom of the elite of every time and place. It is deemed obligatory where obligatory knowledge is concerned, and a virtue in the case of supererogatory knowledge. For questions are the keys to the sciences and secrets of the Unseen which some people carry in their hearts and breasts. Just as valuables and goods kept within locked houses can be reached only by using keys fashioned of iron or wood, so too are these sciences and gnoses, borne by scholars and gnostics, to be reached only by questions fashioned out by the wish to profit, and accompanied by sincerity, enthusiasm, and courteous manners. Questioning is encouraged and enjoined by the Shari`ah, for God the Exalted has said: Ask those who recite the Book before you, [10:94] and Ask the people of remembrance if you do not know; with clear signs and the Scriptures. [16:43-4] And the Messenger of God, may blessings and peace be upon him, has said: ‘A good question is [already] half of knowledge.’ The intention of every leading scholar or Imam who has ever informed others of the breadth of His knowledge was that this should be known about him so that people might ask and seek it from him. This was related in the case of `Ali, `Umar, Abu Hurayra, and others among the [early] predecessors and those who came later, may God be pleased with them all.  And there were other scholars, such as `Urwa ibn al-Zubayr, al-Hasan al-Basri and Qatada, who likewise encourged people to put questions to them. Sufyan al-Thawri immediately left any town he entered when none of its people asked him for knowledge, saying: ‘This is a town where knowledge dies’. Whenever al-Shibli, may God have mercy on him, sat in his [teaching] circle and no questions were put forth to him, he would recite: ‘And the word shall fall upon them because of their wrongdoing; they do not speak.’ [27:85]

A scholar may sometimes question his companions to asses their knowledge and so be able to benefit them. It has been related in a sound hadith that the Messenger of God, may peace and blessings be upon him, once asked a group of his Companions about a tree of leaves which did not fall and which resembled the believer. None of those present answered, so he informed them, may blessings and peace be upon him, that it was the date-palm. Ibn `Umar was there, and had recognised it, but kept his silence; subsequently he informed his father the latter blamed him for his silence. `Umar, may God be pleased with him, often questioned his companions, and whenever one of them replied, ‘God knows best,’ he would become angry and declare: ‘ I did not ask you about God’s knowledge, but about yours: either say “I know” or “I know not”!’

A scholar may question one of his companions about something which he already knows, so that others present may benefit. Such, for example, were the questions put to the Messenger of God, may peace and blessings be upon him, by Gabriel, peace be upon him, concerning Islam, Iman and Ihsan.

A lesser man may for subtle reasons be in possesion of a particular item of knowledge unknown to  a superior one, and the latter may thus need to ask about it. An example of this is `Umar’s questioning of Hudhayfa, may God be pleased with them, about [future] tribulations, and about the hypocrites.

A scholar may ask his equal, or one who is nearly so, about the way he has understood certain things in God’s Book and the Sunnah of His Messenger, may blessings and peace be upon him, to see whether they share the same opinion, which will serve to confirm or strengthen it. This again resembles the practice of `Umar, may God be pleased with him, who asked a group of Companions about a particular interpretation of the verse When support comes from God, and victory, [110:1] and only Ibn `Abbas agreed with him–may God be pleased with them both. Many such things occured with great men, in both the early and later [generations]. As for `Umar’s question to `Ali , may God be pleased with them both, the purpose behind it was to learn from him, since `Ali was granted a privilege share by no other Companion, which was to be the Gate to the City of knowledge’–the city being the Messenger himself, may blessings and peace be upon him. As for the order given by the Messenger of God to his Companions not to ask him too many questions, this prohibition, although stated in general terms was particularly  directed at questions concerning legal judgements, retaliatory punishments [qisas] or hudud and public affairs. This was out of compassion for the Nation, and out of the merciful wish that they should not be charged with something they would unable to implement. The evidence to support this is His saying, O you who believe! Inquire not after things which, if they were discovered to you, would vex you, yet if you question concerning them when the Qur’an is being sent down, they will be discovered to you. God has effaced those things, for God is Forgiving, Forbearing. A people before you questioned concerning them, then disbelieved in them. [5:101-2] And there is also the saying of the Messenger of God, may blessings and peace be upon him: ‘God has made certain obligations incumbent upon you; so neglect them not. And He had drawn limits; therefore violate them not. He has prohibited certain things, therefore commit them not. And He has remained silent concerning certain things–out of mercy for you, not out of forgetfulness–therefore do not inquire about them.’ And in another hadith: ‘Those who came before you were destroyed by their great inquisitiveness and their arguments about [what was brought to them by] their Prophets.’ A man once asked the Messenger of God, upon whom be blessings and peace, whether the Pilgrimage [hajj] was a yearly obligation, and the Prophet kept his silence. When he repeated his question, he replied: ‘Once in a lifetime; and had I said “Yes!” it would have become obligatory for you, and you would have been unable to comply.’ Underlying this anecdote is a noble secret which is that it is not possible to disclose in writing but you can search for it within the context of  His saying (Exalted is He!): Whoever obeys the Messenger has obeyed God, [4:80] and Those who pledge their allegiance to you do but pledge their allegiance to God. [48:10]

A disciple who asks his shaykh a question, or a student who asks his teacher, should have no other aim but to benefit, and should beware of wanting to test him, for that may lead to his deprivation and failure. When a disciple or student asks a shaykh or a scholar about something the knowledge of which may be harmful or beyond his understanding, then the latter should stop and ponder; they are to inform the questioner of his lack of qualification only if their assesment of him is that [such a response] will not break his heart, and be religiously damaging to him, or that no aversion will arise in his soul which would deflect him from his quest; otherwise they should stoop in their answer to his level of knowledge and understanding.

Should they divert the answer from the strict implication of the question they are not to say, as one of the people of realization once said:

It is my duty to carve rhymes from the bedrock of words; It is not my concern if cattle  do not comprehend.

For such an utterance is peculiar to a certain spiritualal state and situation.

A shaykh or a scholar is like a compassionate father and a gentle tutor; he speaks in such a manner as to be of benefit and profit. Gnostics, however, are subject to overpowering and absorbing spiritual states in which they become unable to keep in mind what we have just mentioned; their states should be conceding acknowledged, for they are too high in rank to be objected to or accused of ignorance or negligence. This is not the place, moreover, to elaborate a justification of such authoritative writers for divulging in their books and treatises the secrets of Lordship and the realities of the Unseen.

It may be permissible for a man to question another with the intention of testing him in two situations. The first is when a scholar, compassionate and of good counsel, sees a man so deeply under the sway of self-admiration that he is prevented from seeking knowledge, or from adding to the knowledge which he already has, or from acknowledging the merits of the virtuous; he may then question him–preferably in private–to test and try him, so that this man may know his real worth, this being a form of counsel to him. The second is when one sees a hypocrite speaking assertively and threatening to confuse weak believers by introducing into religion things which do not belong to it, he may then question him in their presence to test him and demonstrate to them his failings and his ignorance. While doing so, his intention should be to counsel and warn him about his faults, in the hope that he will return to a fairer judgement and submit to the truth. It is this that has drawn the scholars, may God be pleased with them, into debates with those who innovate, deviate, or falsify the truth.

The scholars of the present time must not keep their knowledge to themselves and wait for someone to come along and ask, for most people today are complacent about religion, uninterested in knowledge and in anything else that will benefit then in the hereafter, to the extent that a man’s beard may grow white and he still knows nothing of the obligatory parts of the ritual ablution and prayer, or what is mandatory for him to know by way of belief in God, His Angels, Books, Messengers and the Last Day. The very states of such people mutely proclaim their ignorance; and for scholars endowed with understanding, that is sufficient to be a question.

A seeker travelling to God, whose sole aim is to acquire knowledge of Him, and whose wish is to rid himself of anything that may distract him from going to Him, should never ask for knowledge unless it is necessary in his [own particular] state and time. However, in this blessed time of ours, such a seeker is stranger than the Phoenix and rarer than the philosopher’s stone. So let each man be prolific in his questioning after knowledge, so as to profit and grow, for a believer is never sated with good things. In a hadith it is said: ‘Two [kinds of] people can never get enough: those who are avid for knowledge, and those who are avid for money.’ The proof for what we have just said about the seeker is what is related about Dawud al-Ta’i, may God’s mercy be upon him. When he decided to devote himself to God began by sitting with the scholars: he thus kept the company of Imam Abu Hanifa, may God’s mercy be upon him, for nearly a year. Sometimes when a question arose [in his mind] which he was , in his own words: ‘more eager to know than a thirsting man is eager for cool water,’ he refrained from asking about it, the reason being, as we said earlier, that a seeker is only to ask about that which is a necessity for him.

There are many proofs for the correctness of the topics discussed in this brief introduction; and it would lead us away from our intended brevity if we were to delve into every one of them. The indications that we have given will, however be sufficient.

Success is from God, also help and confirmation. We trust in Him, upon Him do we rely. He is our sufficiency, and He is Best of Custodians.

It is now time to begin fulfilling our purpose. God speaks the truth, and He guides the way. [33:4]

Gifts for the Seeker, Imam `Abdallah ibn`Alawi al-Haddad (translated from the Arabic by Mostafa al-Badawi)

Words of Remembrance for Morning and Evening

Anas (RA) said that he heard the Prophet (SAW) say: “That I sit with people remembering Almighty Allah from the morning (Fajr) prayer until sunrise is more beloved to me than freeing four slaves from among the Children of Isma’il. That I sit with people remembering Allah from the afternoon (‘Asr) prayer until the sun sets is more beloved to me than freeing four slaves from among the Children of Isma’il.” This was reported by Abu Dawud (no. 3667). Al-Albani graded it good in SahihAbu Dawud 2/698.

أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ “اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْعِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ”.

75. ‘A ‘oothu billaahi minash-Shaytaanir-rajeem. Allaahu laa ‘ilaaha ‘illaa Huwal-Hayyul-Qayyoom, laa ta’khuthuhu sinatun wa laa nawm, lahu maa fis-samaawaati wa maa fil-’ardh, man thai-lathee yashfa’u ‘indahu ‘illaa bi’ithnih, ya’lamu maa bayna ‘aydeehim wa maa khalfahum, wa laa yuheetoona bishay’im-min ‘ilmihi ‘illaa bimaa shaa’a, wasi’a kursiyyuhus samaawaati wal’ardh, wa laa ya’ooduhu hifdhuhumaa, wa Huwal- ‘Aliyyul- ‘Adheem.

I seek refuge in Allah from Satan the outcast. – Allah! There is none worthy of worship but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Reference: Whoever says this when he rises in the morning will be protected from jinns until he retires in the evening, and whoever says it when retiring in the evening will be protected from them until he rises in the morning. It was reported by Al-Hakim 1 / 562, Al-Albani graded it as authentic in Sahihut-Targhib wat-Tarhib 1/273, and traces it to An-Nasa’i and At-Tabarani. He says that At-Tabarani’s chain of transmission is reliable (Jayyid).

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ هُوَ اللهُ أَحَدٌ ۞ اللهُ الصَّمَدُ ۞ لَمْ يَلِدْ وَلَمْ يُولَدْ ۞ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ”

76. Bismillaahir-Rahmaanir-Raheem. Qul Huwallaahu ‘Ahad. Allaahus-Samad. Lam yalid wa lam yoolad. Wa lam yakun lahu kufuwan ‘ahad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: He is Allah (the) One. The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten, and there is none equal to Him.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ ۞ مِنْ شَرِّ مَا خَلَقَ ۞ وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ ۞وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ ۞ وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbil-falaq. Min sharri ma khalaq. Wa min sharri ghaasiqin ‘ithaa waqab. Wa min sharrin-naffaathaati fil-’uqad. Wa min sharri haasidin ‘ithaa hasad.

With the Name of Allah, the Most Gracious, the Most Merciful. Say: I seek refuge with (Allah) the Lord of the daybreak, from the evil of what He has created, and from the evil of the darkening (night) as it comes with its darkness, and from the evil of those who practice witchcraft when they blow in the knots, and from the evil of the envier when he envies.

بَسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ “قُلْ أَعُوذُ بِرَبِّ النَّاسِ ۞ مَلِكِ النَّاسِ ۞ إِلَهِ النَّاسِ ۞ مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ ۞ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ ۞ مِنَ الْجِنَّةِ وَالنَّاسِ”.

Bismillaahir-Rahmaanir-Raheem. Qul ‘a’oothu birabbin-naas. Malikin-naas. ‘Ilaahin-naas. Min sharril-waswaasil-khannaas. Allathee yuwaswisu fee sudoorin-naas. Minal-jinnati wannaas.

With the Name of Allah , the Most Gracious , the Most Merciful. Say: I seek refuge with (Allah) the Lord of mankind, the King of mankind , the God of mankind , from the evil of the whisperer who withdraws, who whispers in the breasts of mankind, of jinns and men.

(Recite these three times each in Arabic).

Reference: Al-Ikhlas 112:1-4. – Al-Falaq 113:1-5. – An-Nas 114:1-6 – Whoever recites these three times in the morning and in the evening, they will suffice him (as a protection) against everything. The Hadith was reported by Abu Dawud 4/322, and At-Tirmithi 5/567. See Al-Albani’s Sahih At-Tirmithi 3/182.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ وَالْحَمْدُ للهِ، لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، ربِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذَا الْيَومِ وَخَيْرَ مَا بَعْدَهُ، وَأَعُوذبِكَ مِنْ شَرِّ مَا فِي هَذَا الْيَومِ وَشَرِّ مَا بَعْدَهُ، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ، وَسُوءِ الكِبَرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ”.

77. ‘Asbahnaa wa ‘asbahal-mulku lillaahi walhamdu lillaahi, laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu wa Huwa ‘alaa kutti shay’in Qadeer. Rabbi ‘as’aluka khayra maa fee haathal-yawmi wa khayra maa ba’dahu wa ‘a’oothu bika min sharri maa fee haathal-yawmi wa sharri maa ba’dahu, Rabbi ‘a’oothu bika minal-kasali, wa soo’il-kibari, Rabbi ‘a’oothu bika min ‘athaabin fin-naari wa ‘athaabin fil-qabri.

We have entered a new day ¹ and with it all dominion is Allah’s. Praise is to Allah. None has the right to be worshipped but Allah alone, Who has no partner. To Allah belongs the dominion, and to Him is the praise and He is Able to do all things. My Lord, I ask You for the goodness of this day and of the days that come after it, and I seek refuge in You from the evil of this day and of the days that come after it. ² My Lord, I seek refuge in You from laziness and helpless old age. My Lord, I seek refuge in You from the punishment of Hell-fire , and from the punishment of the grave. ³

Reference:
¹ When you say this in the evening you should say ‘Amsaynaa wa’amsal-mulku lillaah: “We have ended another day and with it all dominion is Allah’s.
²When you say this in the evening you should say: Rabbi ‘as’aluka khayra maa fee haathihil-laylati, wa khayra maa ba’dahaa, wa ‘a’oothu bika min sharri maa fee haathihil-laylati wa sharri maa ba’dahaa: “I ask You for the good things of this night and of the nights that come after it and I seek refuge in You from the evil of this night and of the nights that come after it.”
³Muslim 4/2088.

“اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ”.

78. Allaahumma bika ‘asbahnaa, wa bika ‘amsaynaa, wa bika nahyaa, wa bika namootu wa ‘ilaykan-nushoor.

O Allah , by You we enter the morning and by You we enter the evening, ¹ by You we live and and by You we die, and to You is the Final Return.²

Reference:
¹ When you say this in the evening you should say: Allaahumma bika ‘amsaynaa wa bika ‘asbahnaa, wa bika nahyaa, wa bika namoot, wa ‘ilaykal-maseer : “O Allah, You bring us the end of the day as You bring us its beginning, You bring us life and you bring us death, and to You is our fate.” ²Sahih At-Tirmithi 3/142.’

“اللَّهُمَّ أَنْتَ رَبِّي لّا إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتَ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتَ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي فَاغْفِر لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ”.

79. Allaahumma ‘Anta Rabbee laa ‘ilaaha ‘illaa ‘Anta, khalaqtanee wa ‘anaa ‘abduka, wa ‘anaa ‘alaa ‘ahdika wa wa’dika mas-tata’tu, ‘a’oothu bika min sharri maa sana’tu, ‘aboo’u laka bini’matika ‘alayya, wa ‘aboo’u bithanbee faghfir lee fa’innahu laa yaghfiruth-thunooba ‘illaa ‘Anta.

O Allah, You are my Lord, there is none worthy of worship but You. You created me and I am your slave. I keep Your covenant, and my pledge to You so far as I am able. I seek refuge in You from the evil of what I have done. I admit to Your blessings upon me, and I admit to my misdeeds. Forgive me, for there is none who may forgive sins but You.

Reference:
Whoever recites this with conviction in the evening and dies during that night shall enter Paradise, and whoever recites it with conviction in the morning and dies during that day shall enter Paradise, Al-Bukhari 7/150. Other reports are in An-Nasa’i and At-Tirmithi.

“اللَّهُمَّ إِنِّي أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ، وَمَلَائِكَتَكَ وَجَمِيعَ خَلْقِكَ، أَنَّكَ أَنْتَ اللهُ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ، وَأَنَّ مُحَمَّداً عَبْدُكَ وَرَسُولُكَ”.

80. Allaahumma ‘innee ‘asbahtu ‘ush-hiduka wa ‘ush-hidu hamalata ‘arshika, wa malaa’ikataka wajamee’a khalqika, ‘annaka ‘Antallaahu laa ‘ilaaha ‘illaa ‘Anta wahdaka laa shareeka laka, wa ‘anna Muhammadan ‘abduka wa Rasooluka.

O Allah , I have entered a new morning ¹ and call upon You and upon the bearers of Your Throne , upon Your angels and all creation to bear witness that surely You are Allah , there is none worthy of worship but You alone , You have no partners, and that Muhammad is Your slave and Your Messenger . (Recite four times in Arabic.) ²

Reference:
¹ When you say this in the evening you should say, Allaahumma ‘innee ‘amsaytu. . . .: “O Allah, I have ended another day…”
² “Allah will spare whoever says this four times in the morning or evening from the fire of Hell, ” Abu Dawud 4/317. It was also reported by Al-Bukhari in Al-’Adab Al-Mufrad, An-Nasa’i in ‘Amalul-Yawm wal-Laylah and Ibn As-Sunni. Nasa’i’s and Abu Dawud’s chains of transmission are good (Hasan), Ibn Baz, p. 23.

“اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ”.

81. Allaahumma maa ‘asbaha bee min ni’matin ‘aw bi’ahadin min khalqika faminka wahdaka laa shareeka laka, falakal-hamdu wa lakash-shukru.

O Allah , whatever blessing has been received by me or anyone of Your creation ¹ is from You alone , You have no partner . All praise is for you and thanks is to You. ²

Reference:
¹ When you say this in the evening, you should say: Allaahumma maa ‘amsaa bee…: “O Allah, as I… enter this evening…”
² Whoever recites this in the morning, has completed his obligation to thank Allah for that day; and whoever says it in the evening, has completed his obligation for that night. Abu Dawud 4/318, An-Nasa’i ‘Amalul-Yawm wal-Laylah (no. 7), Ibn As-Sunni (no. 41), Ibn Hibban (no. 2361). Its chain of transmission is good (Hasan), Ibn Baz, p. 24.

“اللَّهُمَّ عَافِنِي فِي بَدََنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، لَا إِلَهَ إِلَّا أَنْتَ. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْقَبْرِ، لَا إِلَهَ إِلَّا أَنْتَ”.

82. Allaahumma ‘aafinee fee badanee, Allaahumma ‘aafinee fee sam’ee, Allaahumma ‘aafinee fee basaree, laa ‘ilaaha ‘illaa ‘Anta. Allaahumma ‘innee ‘a’oothu bika minal-kufri, walfaqri, wa ‘a’oothu bika min ‘athaabil-qabri, laa ‘ilaaha ‘illaa ‘Anta.

O Allah, make me healthy in my body. O Allah, preserve for me my hearing. O Allah, preserve for me my sight. There is none worthy of worship but You . O Allah , I seek refuge in You from disbelief and poverty and I seek refuge in You from the punishment of the grave . There is none worthy of worship but You. (Recite three times in Arabic.)

Reference:
Abu Dawud 4/324, Ahmad 5/42, An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 22), Ibn As-Sunni (no. 69), Al-Bukhari Al-’Adab Al-Mufrad. Its chain of transmission is good (Hasan), Ibn Baz, p. 26.

“حَسْبِيَ اللهُ لَآ إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ”.

83. Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-’Arshil-’Adheem .

Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne . (Recite seven times in Arabic .)

Reference:
Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next, Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly to the Prophet j§ (Marfu1). The chain of transmission is sound (Sahih). Ibn As-Sunni.

“اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَوَأَهْللِي، وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي، وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ، وَمِنْ خَلْفِي، وَعَنْ يَمِينِي، وَعَنْ شِمَالِي، وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي”.

84. Allaahumma ‘innee ‘as’alukal-’afwa wal’aafiyata fid-dunyaa wal’aakhirati, Allaahumma ‘innee ‘as’alukal-’afwa wal’aafiyata fee deenee wa dunyaaya wa ‘ahlee, wa maalee , Allaahum-mastur ‘awraatee, wa ‘aamin raw’aatee, Allaahum-mahfadhnee min bayni yadayya, wa min khalfee, wa ‘an yameenee, wa ‘an shimaalee, wa min fawqee, wa ‘a’oothu bi’adhamatika ‘an ‘ughtaala min tahtee.

O Allah, I seek Your forgiveness and Your protection in this world and the next. O Allah, I seek Your forgiveness and Your protection in my religion, in my worldly affairs, in my family and in my wealth. O Allah, conceal my secrets and preserve me from anguish . O Allah , guard me from what is in front of me and behind me , from my left , and from my right , and from above me . I seek refuge in Your Greatness from being struck down from beneath me.

Reference:
Sahih Ibn Majah 2/332 and Abu Dawud.

“اللَّهُمَّ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ فَاطِرَ السَّماوَاتِ وَالْأَرْضِ، رَبَّ كُلِّ شَيْءٍ وَمَلِيكَهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي، وَمِنْ شَرِّ الشَّيْطَانِ وَشِرْكِهِ، وَأَنْ أَقْتَرِفَ عَلَى نَفْسِي سُوءاً، أَوْ أَجُرَّهُ إِلَى مُسْلِمٍ”.

85. Allaahumma ‘Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal’ardhi, Rabba kulli shay ‘in wa maleekahu, ‘ash-hadu ‘an laa ‘ilaaha ‘illaa ‘Anta, ‘a’oothu bika min sham nafsee, wa min sharrish-shaytaani wa shirkihi, wa ‘an ‘aqtarifa ‘alaa nafsee soo’an, ‘aw ‘ajurrahu ‘ilaa Muslimin.

O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.

Reference:
Sahih At-Tirmithi 3/142 and AbuDawud.

“بِسْمِ اللهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ”.

86. Bismillaahil-lathee laa yadhurru ma’as-mihi shay’un fil-’ardhi wa laa fis-samaa’i wa Huwas-Samee ‘ul- ‘Aleem .

In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. (Recite three times in Arabic).

Reference:
“Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning.” Abu Dawud 4/323, At-Tirmithi 5/465, Ibn Majah 2/332, Ahmad. Ibn Majah’s chain of transmission is good (Hasan), Ibn Baz, p. 39.

“رَضِيتُ باللهِ رَبَّاً، وَبِالْإِسْلَامِ دِيناً، وَبِمُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ نَبِيَّاً”.

87. Radheetu billaahi Rabban, wa bil-’Islaami deenan, wa bi-Muhammadin (sallallaahu ‘alayhi wa sallama) Nabiyyan.

I am pleased with Allah as my Lord, with Islam as my religion and with Muhammad (peace and blessings of Allah be upon him) as my Prophet. (Recite three times in Arabic .)

Reference:
“Allah has promised that anyone who says this three times every morning or evening will be pleased on the Day of Resurrection.” Ahmad 4/ 337, An-Nasa’i, ‘Amalul-Yawm wal-Laylah p. 4, Ibn As-Sunni (no. 68), At-Tirmithi 5/465. Its chain of transmission is good (Hasan), Ibn Baz, p. 39.

“يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ”.

88. Yaa Hayyu yaa Qayyoomu birahmatika ‘astagheethu ‘aslih lee sha’nee kullahu wa laa takilnee ‘ilaa nafsee tarfata ‘aynin.

O Ever Living One, O Eternal One, by Your mercy I call on You to set right all my affairs. Do not place me in charge of my soul even for the blinking of an eye (i.e. a moment).

Reference:
Its chain of transmission is sound (Sahih), Al-Hakim 1/545, see Albani, Sahihut-Targhib wat-Tarhib, 1/273.

“أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ لهِ رَبِّ الْعَالَمِينَ، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ هَذَا الْيَوْمِ: فَتْحَهُ، وَنَصْرَهُ وَنُورَهُ، وَبَرَكَتَهُ، وَهُدَاهُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِيهِ وَشَرِّ مَا بَعْدَهُ”.

89. ‘Asbahnaa wa ‘asbahal-mulku lillaahi Rabbil-’aalameen, Allaahumma ‘innee ‘as’aluka khayra haathal-yawmi: Fathahu wa nasrahu wa noorahu, wa barakatahu, wa hudaahu, wa’a'oothu bika min sharri maafeehi wa sharri maa ba’dahu.

We have entered a new day and with it all the dominion which belongs to Allah, Lord of all that exists. O Allah, I ask You for the goodness of this day,² its victory, its help, its light, its blessings, and its guidance. I seek refuge in You from the evil that is in it and from the evil that follows it.

Reference:

¹ For evening recitation, say here: Allaahumma ‘innee ‘as’aluka khayra haathihil-laylati: “My Lord, I ask You for the good things of this night.”
² Abu Dawud 4/322. Its transmission chain is good (Hasan). See also Ibn Al-Qayyim, Zadul- Ma’ad 2/273.

“أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ وَعَلَى كَلِمَةِ الْإِخْلَاصِ، وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَى اللهُ عَلِيهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ، حَنِيفَاً مُسْلِماً وَمَا كَانَ مِنَ الْمُشْرِكِينَ”.

90. ‘Asbahnaa ‘alaa fitratil-’Islaami wa ‘alaa kalimatil-’ikhlaasi, wa ‘alaa deeni Nabiyyinaa Muhammadin (sallallaahu ‘alayhi wa sallama), wa ‘alaa millati ‘abeenaa ‘Ibraaheema, haneefan Musliman wa maa kaana minal-mushrikeen.

We have entered a new day ¹ upon the natural religion of Islam, the word of sincere devotion, the religion of our Prophet Muhammad (peace and blessings of Allah be upon him), and the faith of our father Ibrahim. He was upright (in worshipping Allah), and a Muslim. He was not of those who worship others besides Allah. ²

Reference:
¹ When you say this in the evening, you should say: ‘Amsaynaa ‘alaa fitratil-’Islaam…: “We end this day…”
² Ahmad 3/406-7, 5/123, An-Nasa’i, ‘Amalul- Yawm wal-Laylah (no. 34), At-Tirmithi 4/209.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ”.

91. Subhaanallaahi wa bihamdihi.

Glory is to Allah and praise is to Him. (Recite one hundred times in Arabic ).

Reference:
“Whoever recites this one hundred times in the morning and in the evening will not be surpassed on the Day of Resurrection by anyone having done better than this except for someone who had recited it more. ” Al-Bukhari 4/2071.

“لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ”.

92,93. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite ten times ¹ in Arabic or one time to ward off laziness.)²

Reference:
¹Allah will write ten Hasanaat (rewards) for whoever recites this ten times in the morning, and forgive him ten misdeeds and give him the reward of freeing ten slaves and protect him from Satan. Whoever recites this ten times in the evening will get this same reward. An-Nasa’i, ‘Amalul-Yawm wal-Laylah (no. 24). Its chain of transmission is sound (Sahih). Albani 1/272. Abu Hurayrah «he narrated that the Prophet j§ said: “Allah will write one hundred Hasanat for whoever says There is no God but Allah alone, He has no partner. To Allah is possession of everything, and to Him all praise is. He is Capable of all things’ ten times in the morning, and forgive him one hundred misdeeds. He will have the reward of freeing a slave and will be protected from Satan throughout the day unto dusk. Whoever says it in the evening will have the same reward.” Ahmad 8/704, 16/293. Its chain of transmission is good (Hasan), Ibn Baz, p. 44.
² Whoever recites this in the morning, will have the reward of freeing a slave from the Children of Isma’il. Ten Hasanaat (rewards) will be written for him, and he will be forgiven ten misdeeds, raised up ten degrees, and be protected from Satan until evening. Whoever says it in the evening will have the same reward until morning. Abu Dawud 4/319, 3/957, Ahmad 4/ 60, Ibn Majah 2/331, Ibn Al-Qayyim Zadul-Ma’ad 2/388. Its chain of transmission is sound (Sahih). Al-Albani 1/270.

“سُبْحَانَ اللهِ وَبِحَمْدِهِ: عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ وَمِدَادَ كَلِمَاتِهِ”.

94. Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘alaa kulli shay’in Qadeer.

None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise and He is Able to do all things . (Recite 100 times in Arabic upon rising in the morning).

Reference:
Muslim 4/2090.

“اللَّهُمَّ إنِّي أَسْأَلُكَ عِلْماً نَافِعاً، وَرِزقاً طَيِّباً، وَعَمَلاً مُتَقَبَّلاً”.

95. Subhaanallaahi wa bihamdihi: ‘Adada khalqihi, wa ridhaa nafsihi, wa zinata ‘arshihi wa midaada kalimaatihi.

Glory is to Allah and praise is to Him, by the multitude of His creation, by His Pleasure, by the weight of His Throne, and by the extent of His Words. (Recite three times in Arabic upon rising in the morning .)

Reference:

Ibn As-Sunni, no. 54, Ibn Majah no. 925. Its chain of transmission is good (Hasan), Ibn Al-Qayyim 2/375.

“أَسْتَغْفِرُ اللهَ وَأَتُوبُ إِلَيْهِ”.

96. Allaahumma ‘innee ‘as’aluka ‘ilman naafi’an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan.

O Allah, I ask You for knowledge that is of benefit , a good provision , and deeds that will be accepted . (Recite in Arabic upon rising in the morning.)

Reference:
Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 11/101, Muslim 4/2075.

“أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ”.

97. ‘Astaghfirullaaha wa ‘atoobu ‘ilayhi.

I seek the forgiveness of Allah and repent to Him. (Recite one hundred times in Arabic during the day .)

Reference:
Whoever recites this three times in the evening will be protected from insect stings, Ahmad 2/ 290, An-Nasa’i, ‘Amalul-Yawm wal-Laylah no. 590, At-Tirmithi 3/187, Ibn As-Sunni no. 68. According to Al-Albani, Ibn Majah’s (2/266) chain of transmission is sound (Sahih), and following Ibn Baz 45, At-Tirmithi’s report is good (Hasan).

“اللَّهُمَّ صَلِّ وَسَلَّمْ عَلَى نَبِيِّنَا مُحَمَّدٍ”.

98. ‘A’oothu bikalimaatil-laahit-taammaati min sharri maa khalaqa.

I seek refuge in the Perfect Words of Allah from the evil of what He has created. (Recite three times in Arabic in the evening .)

Reference:
The Prophet, may Allah bless him and grant him peace said: “Whoever recites blessings upon me ten times in the morning and ten times in the evening will obtain my intercession on the Day of Resurrection.” at-Tabari reported this Hadith together with two chains of transmission. One of them is reliable (jayyid). See Haithami’s Majma` Az-Zawa’id 10/120 and Al-Albani’s Sahih At-Targhib wat-Tarhib 1/273.

From: IslamAwareness.net (edited for mistakes in references)

Shaykh Abu Yusuf: Compassion Dispite Disagreement

Is Arabic the Language of Adam? or of Paradise?

[This article is a full translation of the fifth chapter of Ibn Hazm's Ihkâm fî Usûl al-Ahkâm. It's original title is: "The Origins of Language: Divine Providence or Human Codification". It is presented here for the interesting points it makes about matters of general interest, and should not be taken as the final word on linguistic matters.]

Regarding how languages came about – was it by divine instruction or by human codification – is a question that people have debated considerably. The correct view is that the origin of spoken language is instruction from Allah. The evidence for this comes from revelation and what reason demonstrates to be necessary.

As for revelation, Allah says: “And He taught Adam the names of all things then he presented them to the angels…” [Sūrah al-Baqarah: 31]

The rational necessity for this is as follows: Had speech been established by direct human codification, it would have been necessary for the people who set down its code to have had complete mental faculties, rational discipline, comprehensive knowledge, and direct experience with all thing found in the world along with knowledge of the limits, similarities, differences, and natures of those thing. However, we know by necessity that the interval of time between the first appearance of a person and the time when that person attains such a level is a considerable number of years, requiring education, protection, and the care of others. A person becomes independent only many years after being born. There is no way for a parents, responsible people, and nursemaids to cooperate in life without having a language by which they understand each other’s essential needs. These include their tilling, herding, and planting activities, also the means by which they protect themselves from the heat, cold, and wild animals, as well as their ways of treating illness. Every individual has to have gone through the experience of childhood, which we have already mentioned is a state of inability and dependency on others.

Moreover, the idea of codification necessitates that there was a time beforehand when language was not in existence, since it came about as the result of the activity of those who codified it. Yet, every activity requires speech in order to carry it out, sow how were the codifiers of language supposed to go about the business of codifying it without having a language already at their disposal? This is an impossible situation.

This rational proof follows necessarily from the evidence that the human species came about after having not existed, and from the evidence that there is a single Creator, and from the evidence proving the existence of prophethood and messengership. This is because no human being can remain in existence without speech, and speech is composed of letters, and composition is an activity that requires an actor to carry it out, and every activity that (the actor) carries out has a starting point in time. This follows from the fact that an activity is movement requiring aptitude. So it is affirmed that the composition (of letters) had a starting point and that the human being cannot exist without speech. Whenever the existence of one thing depends upon the existence of something else that has a starting point, then it necessarily has a starting point as well.

So it is affirmed that one thing must have come about after the other in succession, and it is confirmed that what is known of (language) is first known from the Creator, since (language) is something which, in its very nature, can only be known by way of being taught, and therefore requires that its first (human) teacher was taught directly by Allah. Then he in turn taught the members of his own kind what his Lord had taught him.

Also, the codification needed to establish a language necessarily needs to be conducted by way of an earlier language that the codifiers had in common or by a system of gestures that they all understood. They could only have come to a mutual agreement on understanding those gestures if they used a language to do so. Knowledge of the definitions and natures of things which is communicated through language utterances cannot be obtained except by way of language and explanation. There is no other way. From this we know that speech could not have come about as a result of human codification.

The only objection that can still be raised is that language is an instinctive act.

Rational necessity dictates that this idea is false. Instinct only brings about a single behavior, not a number of different ones. The composition of speech is a voluntary act that is carried out under many different circumstances. Some of the proponents (of this idea that language is instinctive) have resorted to a confused argument, saying that geographical differences necessitated by nature the different languages that the inhabitants of different regions speak.

This is also something impossible, for if differences in language are necessitated by the natural demands of different geographical environments, it would not be possible for more than one language to exist in the same locality. We can see with our eyes that this is not the case, since in most localities we find that various languages coexist, due to the movements of populations who speak different languages and those populations living alongside one other. This is enough to demonstrate the falsehood of that idea. Also, there is nothing in the nature of a geographical environment that would necessitate calling water by the name “water” instead of by another name composed of the same alphabet set. Whoever insists obstinately that there is (such a natural imperative) is one of two things: he is either being deliberately false or he is out of his mind. Therefore, the correct stance is that (language) came by way of by divine instruction by Allah’s command and His teaching it.

At the same time, we do not deny that people brought about a variety of languages after there had been a single language that they used to have in common by way of divine instruction, and by which they had been able to know the natures, modalities, and definitions of things. We have no way of knowing what the original language was that Adam (peace be upon him) spoke. All that we can say for certain is that it must have been the most comprehensive of all languages, the clearest in expression, the least ambiguous, the most concise, and the most extensive in vocabulary to comprehend the names of all things, whether substances or accidents. For Allah says: “And He taught Adam the names of all things…” [Sūrah al-Baqarah: 31] And this is the confirmation that dispels all problems and disputations on the matter.

Some people have suggested that the first language was Syriac. Others have said it was Hebrew. And Allah knows best.

What we do know for certain is that Syriac, Hebrew, and Arabic – the last being the language of the tribes of Mudar and Rabi`ah, not the (Old South Arabian) language of Himyar – are all a single language, and that language underwent change when its speakers settled in different geographic localities, so that it was fragmented. This is just like what happens when an Andalusian encounters the Qairawani dialect or vise versa, or when a Khorasani encounters either of the above. When we listen to the speech of people from Fahs al-Ballut, it is almost a different language than that spoken in Cordova, though it is only one night’s journey away. The same situation can be found for many other parts of the world, because when the people of a region live in close proximity to another people, their language changes in a way that is obvious to anyone who gives thought to the matter.

We find that the masses have changed the vocabulary of Arabic so significantly that their words have become as distant from the original as to be another language. different we find them saying “`eenab” for “`inab” (grape), “astoot” for “sawt” (whip), and “thalathdaa” for “thalaathah danaaneer” (three dinars). When a Berber becomes Arabized and wants to say “shajarah” (tree) he says “sajarah”, and when a Galician becomes Arabized, he replaces both the letters `ayn and the aspirate h with the throaty h, so he says Muhammad with a throaty h instead of an aspirate h. Such things are commonplace.

Therefore, whoever investigates Arabic, Hebrew, and Syriac will ascertain that the differences between them are of the nature we have just described. Those differences came about as changes in people’s pronunciation over long periods of time, from geographical dispersion, and from proximity to other nations, and that they are a single language in origin.

Having established that, we say that Syriac is the ancestor of both Arabic and Hebrew. It is generally known that the first to speak this Arabic was Ishmael (peace be upon him) and it became the language of his progeny. Hebrew is the language of Isaac and his progeny. Syriac is without doubt the language of Abraham (peace be upon him and upon our prophet), as it is narrated by the general historic consensus to such degree that we can be secure in our knowledge of it. Therefore, Syriac is the ancestor of both Hebrew and Arabic.

Some people have claimed that Greek is the simplest of languages. However, it is possible that this is only true for Greek in the present time, since much of it is lost. It has been marginalized by the fall of its speakers’ nation and the foreign occupation of their lands, or by their migrating from their lands and intermixing with others. A nation’s language, learning, and history are only maintained by the strength of its polity and by the vibrancy and leisure of its people.

As for those whose state has collapsed and whose enemies have vanquished them, who are preoccupied with fear, need, disgrace, and serving their enemies, their creativity dies. This may be why the Greeks have lost their language, forgotten their genealogy and history, and had their sciences perish into nothingness. This can be confirmed both through observation and through reason. The Assyrian Empire passed into obscurity so many thousands of years ago that now its language is completely forgotten. So how much easier can it be for most of a language be lost? And Allah knows best.

We cannot say that for certain that it is the language that Allah first bequeathed. It might be suggested that the original language has been lost without leaving a trace, or that it endures until today but we have no way of knowing which language it is. This is something we must admit. We know that there must have been some original language. Yet, maybe Allah taught Adam all of the languages that people speak today. Maybe it was one language back then with many synonyms signifying one signified, that then became many languages distributed later on among his progeny. This seems to me the most likely scenario. However, we can never know for certain. All we can say for sure is that there was one original language bequeathed by Allah.

What makes me feel that whatever Allah originally bequeathed must have comprised all of the languages spoken today, is that I see no reason why people who already have a common language they speak and understand would bother to develop a new one. That would be a tremendous and meaningless effort, the type of excess that no sensible person would think of undertaking. If such a person did exist, he would have to be excessively frivolous and poor in judgment, busying himself with what has no benefit while neglecting what concerns him – things far more relevant to him like the affairs of his afterlife, his worldly interests, his pleasures, and all the beneficial sciences,

Furthermore, how would such a person get the people of his county to abandon their own language and adopt the new one that had been concocted for them? I am not saying it is an impossibility, just that it is an extremely remote possibility.

If someone argues suggested that the king of a multilingual kingdom might try to unite everyone upon a common language, we could argue back that this is the very opposite of the codification of many languages; it is the reduction of many languages down to one. Moreover, why would the king go to the immense trouble of doing so when it would be much easier for him to unite them upon one of the languages they already speak or better yet his own language? This would be easier and more plausible than concocting a whole new language. And Allah knows best.

There are those who assume their language is better than others. This means nothing, since superiority comes about in certain well-known ways: either by deeds or by special distinction. A language has no deeds and there is no scriptural text conferring the distinction of superiority to one language over another.

Allah says: “And We did not send any messenger but with the language of his people, so that he might explain to them clearly.” [Sûrah Ibrâhîm: 4]

He also says: “, We have made this (Qur’an) easy, in your tongue, in order that they may give heed.” [Sûrah al-Dukhân: 58]

So Allah tells us that He only revealed the Qur’an in Arabic so that the Prophet’s people could understand it. That is the only reason.

Galen was very much mistaken when he said: “Greek is the superior language, because all other languages sound like either the barking of dogs or the croaking of frogs.”

This is blatant ignorance, since when anyone hears a language other than his own, a language he does not understand, it invariably sounds to him the way that Galen describes it.

People have said that Arabic is the best of languages, because Allah’s words are conveyed by it.

This does not mean a thing, because Allah has told us he always sent a Messenger speaking his native tongue, and Allah says: “There never was a people without a warner having lived among them.” [Sûrah Fâtir: 24]

He also says: “” [Sûrah al-Shu'arâ': 196]

This means that Allah’s words and revelations were sent down in every language. He sent the Torah, the Gospel, and the Psalms. He spoke to Moses in Hebrew. He sent the Scrolls to Abraham in Syriac. Therefore, languages are equal in this regard.

Regarding the language of the denizens of Paradise and that of the denizens of Hell, we do not have any knowledge about these except by way of scripture or consensus, neither of which exists on the matter. They certainly must speak some language, so there are three – and only three – possibilities: they will speak some language presently in existence, they will speak a language unlike any that presently exists, or they will speak a plurality of languages. In any event, the depiction Allah gives of their conversing with each other shows with certainty that they will all able to communicate intelligibly with one another, either in Arabic as it is given in the Qur’an, or in some other language, and Allah alone knows what it will be

Someone asserted to me that that their language will be Arabic, citing Allah’s words: “And their final supplication will be: ‘Al-Hamdu Lillaahi, Rabbi-l-`Aalameen’.” [Sûrah Yûnus: 10]

I countered this by saying to him: In the same way, it will have to be the language of Hell, since Allah informs us they said: “Sawaa’un `alaynaa a jazi`naa am sabarna, maa lanaa min mahees.” [Sûrah Ibrâhîm: 21]

And that they said: “An afeedu `alaynaa min al-maa’i aw mimmaa razaqakum Allah” [Sûrah al-A`râf: 50]

And likewise that they said: “Law kunnâ nasma`u aw na`qilu maa kunnaa fee ashaab al-sa`eer.” [Sûrah al-Mulk: 10]

He then said: “Yes. This is the case.”

I then said to him: Then you must furthermore assert that Arabic was the language of Moses and all of the prophets (peace be upon them), since all of their words are quoted to us in the Qur’an in Arabic.

However, your Lord shows your assertion to be a lie when He says: “And We did not send any messenger but with the language of his people, so that he might explain to them clearly.” [Sûrah Ibrâhîm: 4]

This means that Allah only quotes to us the meaning of what they said in their various languages in a language we can understand, to make it clear to us. That is all.

The letter-sounds of languages are all the same, none take precedence over any others, and there is no inherent ugliness or beauty in some to the exclusion of others. They are the same for all languages. Therefore such a flimsy and spurious claim is false. And success rests with Allah.

It was such misguided and common notions that led some Jews to permit telling lies and swearing false oaths in other than Hebrew. They claimed that the angels who convey human deeds to heaven do not understand anything but Hebrew, so they do not record against them anything else. This is patent foolishness. The Knower of the unseen and of what is in the hearts surely knows all the languages and their meanings – there is no God but He. He is sufficient for us and the best of protectors.

From: Islamtoday.com