Archive for November, 2007

O Allah!

“O my Allah! I desire from You the completion (abundance/perfection) of Your blessings and from purity (inner and outer) I desire its permanence and from Your mercy [I desire] its inclusion [in all matters] and from health [I desire] its attainment and from sustenance [I desire] its increase and from life [I desire] its happiness and from life [I desire] its real success and from good qualities [I desire] their completion and from your rewards [I desire] the reward which is the most common and from your plenitude [I desire] the plenitude which is the sweetest and from your favors [I desire] the favor which is the most plentiful and from deeds [I desire] the deed which is the best and from knowledge [I desire] the knowledge which is the most beneficial and from the sustenance [I desire] the sustenance which is the most plentiful.

O my Allah! You become ours (grant us benefits) and do not burden us (protect us from harms). O my Allah! Grant us salvation when we die and reform our deeds and grant us safety in your days and nights and grant us your mercy in our houses and in our possessions and cover our sins and fault with the cover of your forgiveness and do us favors by correcting all our faults [inner and outer] and give us confidence and reliance on You.

O my Allah! Grant us perseverance and persistence in our Deen (religion/Path to God). Save us from such deeds in the world that will become a source of shame (humiliation) on the Day of Judgment and lessen the burdens of our sins on us and grant us a life of the pious ones and be sufficient to us in all our affairs and protect us from the evil of the evildoers. Liberate us and our ancestors, from the fire of Hell, from loans, and from oppression O You the Victorious One (Ya Aziz)! O You the Forgiving One (Ya Ghaffar)! O You the Generous One (Ya Kareem)! O You the Coverer of faults (Ya Sattar)! O You the Tolerant One (Ya Haleem)! O You the Powerful One (Ya Jabbar)! O You the Magnificent One (Ya Azeem)! O You the One Who Punishes (Ya Qahhar)! O Allah! O Allah! O Allah! O You the Compassionate One (Ya Rahman) in this world! O You the Merciful One (Ya Raheem) in the life hereafter! O You the Supreme Merciful One (Ya Arhum ur-Rahimeen)! You are the Grantor of the Excessive Mercy! And may the mercy and blessings of Allah always descend on Muhammad (Peace and blessings of Allah be upon him) who is the best of all [of God’s] creations [from eternity to eternity] and on his descendants and on his companions. All praises are solely due to Allah the Lord of all the Universes (Rabb ul-‘Alameen).”

[From Imam Ghazali’s My Dear Beloved Son]

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يا عين فابكي ولا تسأمي، … وحق البكاء على السيد!
على خير خندف عند البلا … ء أمسى يغيب في الملحد
فصلى المليك ولي العباد … ورب البلاد على أحمد
فكيف الحياة لفقد الحبيب … وزين المعاشر في المشهد؟
فليت الممات لنا كلنا … وكنا جميعا مع المهتدي

O eye! Weep and do not feel disgusted … Mourning for the chief is thy duty.
One, who emerged successful in the face of trial … Passed the evening, concealed in the grave.
May the Possessor, the Lord of the servants … And the Lord of the World, bless Ahmad.
What (joy) in life after the loss of the friend! … And when decoration of the assemblies is in the shrine,
I wish! all of us had met death together … And all of us had been with that guided person.

[This poem is by Hadhrat Abu Bakr Radhiallahu Ta’aala 3Anhu after Rasoolullah Sallallahu 3Alayhi Wa Sallam passed away]

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…Love of Allah…
[From Ibn Qayyim’s Qasida Nooniyya]

The love of the Beloved

must be unconditionally returned.
If you claim love
yet oppose the Beloved,
then your love is but a pretense.
You love the enemies of your Beloved
and still seek love in return.

You fight the beloved of your Beloved.
Is this Love or the following of shaytaan?
True devotion is nothing
but total submission
of body and soul
to One Love.

We have seen humans claim to submit,
yet their loyalties are many.

They put their trust here, and their hope there,
and their love is without consequence.

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11. Al 3aalameen means everything besides Allah. This word 3aalameen is derived from 3alaamah (sign) since all of the creation are signs from Allah, the Most High. Every species, type and kind is a sign from the signs of Allah. Everything that you contemplate proves the existance of the Lord, Most High. It also proves his wisdom and mercy.

12. And what is more true than the statement of the poet who said:

wa fee kulli shay2in lahu ayah

tadillu 3ala annahu waa7id

And in everything is a sign

Which proves that He is One.

13. Therefore what is 3aalameen? Everything other than Allah is called 3alam from 3alaamah – a sign, since the existance of this creation and what occurs is a sign proving Allah’s existence.

14. You should note the difference between:

Al 3aalameen (fatha lam)

Al  3aalimeen (kasra lam)

Al 3aalameen is everything other than Allah but al 3aalimeen are the possessors of knowledge, as Allah said:

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ

Such are the examples which we portray to people and none understands them except those who possess knowledge.[29:43]

[from: The Cure: An Explanation of the Opening Chapter – Soorah al Faatihah – by Sheikh Uthaimeen rahimahullah]

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1. Al Hamd is an attribute of praise. This is due to its completeness which includes the condition of love (al-mu7abba) and exaltation (at-ta3theem)

2. A person may have awe of someone out of fear and as such it is not a requirement for them to have love and exaltation.

3. Poets praise kings and ministers without having  in their hearts love and exaltation for them. Rather they praise them out of fear of them. This is why this praise should be called mere commendation.

4. Al Hamd must be accompanied with love and exaltation. It is an attribute belonging soley to Allah in completeness. You will find no completeness above it. The definitive article “al” (the) in al-Hamd is used to encompass all kinds of praise.

5. Regarding the saying lillaah, we see that the first letter meaning belonging to (li) shows that the praise is specific for Allah and that He alone deserves complete praise. This means that none but Allah is praised by those who praise.

6. Allah alone deserves to be praised in a complete way. This is why the scholars said that this li means that the praise is specifically for Allah and he alone is deserving of it.

7. Rabb or Lord means that He is the creator (khaaliq), king (malik) or master (maalik) and the disposer of all affairs (mudabbir). His Lordship falls into these three meanings. The first meaning is that He is the creator, there is no creator except Allah. Allah says regarding the idols:

أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلا تَذَكَّرُونَ

Is the one who creates like the one who does not create? Will you not receive admonition  [16:17]

هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُم مِّنَ السَّمَاء وَالْأَرْضِ

Is there a creator besides Allah to give you sustenance from the heaven and the earth? [35:3]

Al maalik (the master) means there is noone who has complete ownership other than Allah.

Allah is the one whos ownership is complete, absolute and all-encompassing. Other ownerships are limited in their comprehensiveness. There is no one who owns all that is in the heavens and the earth except Allah. These other dominions (that belong to the creation) are limited in terms of their lack of (total) control over what they own.

There is no one able to  control his own specific dominion entirely except by what Allah has legislated. However the absolute complete and all encompassing ownership belongs to Allah.

8. The third meaning of Rabb is that Allah is the disposer of all affairs (al mudabbir) so the complete disposition belongs to Allah, the most high, noone is able to dispose of all affairs like Him. Even the polytheists (mushrikoon)  agree and accept that the one who disposes of all affairs is Allah the Most High. However know that Allah does not dispose of any affair in vain or without wisdom. Everything that Allah has predestined, decreed and disposed of is due to a great wisdom. There are those things in this wisdom which we know and understand and those which we do not. That is because our intellect is deficient and falls short of encompassing all of Allah’s wisdom.

9. A person may come accross some things from the Islamic Legislation (shariah) and may question “why is this forbidden?” An example of this is that a person may say “How is it forbidden for a person to exchange one measure (saa’) in quantity of good wheat with two measures of bad wheat and yet the price is one?” This could confuse a person. It is forbidden to give one measure of good wheat in exchange for two measure (saa’ain) of bad wheat. A person may say “why?” We would say “You are not wiser than Allah!” And if there was not evil accompanied with the sale then Allah would not have forbidden it for His slaves. Allah wants ease for His servants not harship. You will not find Allah forbidding them any action except that there is harm in it.

10. Some people are confused that Allah decrees wars, poverty, earthquakes, or they are confused with the withholding of rain from the sky ie droughts. The person says “what is this? what is the benefit? this is harmful to the servants of Allah.” We say to them “you are not wiser than Allah”

Allah the most high does not decree things except due to great wisdom behind them. A wisdom which you may know or may not know. This is why we must submit to the legislated decree as we have submitted to the natural decree. Everything submits to the natural decree.

Allah said:

وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالأَرْضِ طَوْعًا

To Him submit all creatures in the Heavens and the Earth, willingly or unwillingly [3:83]

Even the disbelievers submit to the natural decree. However as for the Islamic legislated decree, then noone submits to it except the believers.

It is obligatory upon us to submit to both decrees, the natural decree and the Islamic legislated decree. Or it can be said that we should submit to the Islamic legislated decree just as we have submitted to the natural decree. The one who is disposer of all affairs is Allah, the Most High. Therefore Rabb necessitates three meanings, the third being that Allah is the Disposer of all affairs.

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Surat al Baqara ayah 253

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُم مَّن كَلَّمَ اللّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَاء اللّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللّهَ يَفْعَلُ مَا يُرِيدُ

Some of these apostles have We endowed more highly than others: among them were such as.were spoken to by God [Himself], and some He has raised yet higher.’
And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.

تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
these messengers some of them we have favoured above others. The first two words of this ayah are not following what we normally see in every day grammar because rusul is a human plural and so in normal writing a masculine human plural form would have been used in stead of tilka, ie haaoolaai or oolaaika, but here a feminine singular tilka is used, as if rusul was inanimate. sometimes this comes in the quran, and also the other way whereby non animate plurals are personified and referred with a human plural like hunna.
fadhdhalnaa ba3dhahum 3ala ba3dh – this refers to a difference in superiority, some of them have had favoured bestowed in a level above others.
مِّنْهُم مَّن كَلَّمَ اللّهُ
from them there are those whom Allah spoke to – this sentence is as an explanation to the previous. Allah said some are favoured more than others, then to make it clear how that is, here is an example which can be clearly understood. minhum means these who are referred to are from the rusul which was just mentioned, so those whom Allah has spoken to it is only from this group not from other people.

As recorded in a Hadith by Ibn Hibban in his Sahih from Abu Dharr, “to some of them Allah spoke” refers to Musa, Muhammad saw and Adam. From a language point of view it actually means man kallamahu Allah but the pronoun is omitted.

وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ
and He raised some of them in levels, that means in comparison to the others. But all of them are in a high level. The verb is active with Allah as its subject so this even could indicate towards the status of these rusul because often verbs are in the passive and although it is clear that Allah is the subject and doer of those actions it is not explicitly stated whereas here it is.

this is explained by the Hadith of Isra Journey, where the Prophet SAW saw different messengers in different heavens according to their rank with Allah swt. This difference in rank is for Allah swt to decide we cant say, this messenger is in higher rank then that. دَرَجَاتٍ
the degrees can be many, some Prophets can be raised many degrees.

وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ
this is an example of iltifaat, from being in the singular form – kallam allahu, wa rafa3a… Allah has switched it into the plural of majesty, although the subject of the actions remains the same. Isa 3alayhi salam is the first one to be mentioned by name here after discussing some of the rusul are favoured more than others, so this can be taken to indicate his status that he is among those who have been favoured more and given a higher level.
saying wa aatayna… this refers to inspiration or revelation because it is something which came to him alayhi salam directly from Allah. The word bayyinaat means that it is clear proofs

وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ
still remaining in plural of majesty: and We supported/helped/strengthened him (alayhi salam) with the holy spirit. According to the common opinion rooh al qudus refers to Jibreel alayhi salam


وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ

and if Allah willed then those who came after them (meaning the messengers) would not have fought with one another after the clear proofs came to them (meaning the revelations)
this “if” is an unlikely if, the most unlikely one from all of the differents ifs (low, in, idha..) – the reason why is that really there is not any doubt in this “if”, if Allah willed then this would happen but already we know that Allah did not wish that because this is referring to past events. This is told to show that Allah has power over everything and that the way things happened was a part of his plan and according to His wish.

وَلَـكِنِ اخْتَلَفُواْ
but they differed.. (argued amongst themselves). So from the previous sentence that is to say that if Allah willed as above, it would have happened.. however that did not happen and they did argue among themselves which shows us that this happened with Allah’s permission and if he willed to do so He could have prevented that but in His wisdom He did not prevent it. Both the words for differing here are in form 8 (3ala wazn ifta3ala) but a different word was used not the same one repeated. The first meaning has more a sense of fighting, physically combatting each other over it whereas the second meaning gives the sense more of differing in views.

فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ
so from them are those who believed and from them are those who disbelieved. This shows the extent which they differed, by coming to two complete opposite conclusions. minhum means again that it refers towards those people who where just mentioned previously, those to whom the prophets had brought clear evidence. the verbs are in the past and the meaning referring to those people is in the past but still in another sense it can be applied throughout time because even today til the end of time we are a people who has had bayyinaat sent to us in the form of the Quran, which suffices as a message and guidance for us from that time til the end, and with this message like the previous messages of the earlier rusul we have those who believe and those who reject. the sentence is not showing quantities for example wa minhum katheerun man aamana wa qaleelun man kafara or vice versa so this could be applied to any of the earlier messengers because it was kept vague, and the ratios of how many people followed each messenger varied according to each one like Nuh alayhi salam preached to the people for many years but they did not take any heed, whereas Isa alayhi salam there were more people who followed his message.

وَلَوْ شَاء اللّهُ مَا اقْتَتَلُواْ
this is repeated again, which is a characteristic of putting emphasis onto one point or idea.
وَلَـكِنَّ اللّهَ يَفْعَلُ مَا يُرِيدُ
Allah finishes by reminding that He does what He wills. This in relation to the previous words shows that perhaps the people do not understand why Allah does something, they might have been thinking “if Allah makes them all believe and not differ it will be better” but He is reminding that He knows what is best to do and His wisdom is greater. If He willed He could have done it like that, it is not difficult for Him at all however despite that He has willed and wanted to do it like this, and to allow the people to differ and for some to go astray, this is one of the points which is being strongly made in the ayah.


This Ayah is ultimately about Allah’s knowledge and will.

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It was narrated by al-Tabarani in al-Kabir from Abi al-Darda (RA) that the Prophet said:

“Whoever asks forgiveness for the believing men and women twenty seven times every night, shall surely be of those whose prayer is accepted and through him the people of the world are provided for.”

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