In this video, Dr. Haifa Ayounis highlights how negative emotions and actions, such as anger, jealousy, grudges…etc, can gradually defile our hearts, hindering our spiritual progress. She lays emphasis on the essence of recognizing these harmful influences and undertaking a journey of purification to draw closer to Allah (SWT).
- aboutislam.net
I always hated doing mazes as a kid. It was beyond frustrating to be going down a path just fine, only to abruptly run into a dead end.
As I grew up, I realized that life is kind of like that, especially as it relates to as-siraat al-mustaqeem (the Straight Path).
Although the path itself is clear and straight, there are more and more dead ends put in our path by Satan, the dunya (this world), and our own nafs (inner self), until it ends up looking like a tangled up maze.
Temptation is a universal experience. Every single person commits sins—yes, even the “uncle” at the masjid with a long beard, and the straight-A student who comes from a good family. Even Adam and Hawwa (peace be upon them) were tempted to eat from the tree, and they’re some of the best humans to have existed.
Our attitudes towards sins differ, though. I’ve noticed that some people rely far too heavily on Allah’s mercy, to the point that they think it’s not a big deal to commit sins, while others despair after committing sins and think they’ll never be forgiven.
Ideally, though, we should have a perspective that is somewhere in between both of these points of view. After all, Islam is a religion of perfect balance. We should rely on Allah’s mercy, but only after we have sinned, not while we are planning or actively committing a sin. That’s what repentance is: feeling ashamed, asking forgiveness from Allah, and intending never to do it again.
But never committing a certain sin again can seem like an impossible task. This is where the concept of “temptation” comes in. The sins that we commit tend to be the ones that are most alluring to us or that are hardest to resist.
For example, a person might be more prone to lying, lewdness, or showing off, depending on their personality. It can be tough to resist these areas of weakness, but it is not impossible. Keep in mind that the Prophet Muhammad (peace be upon him) told us that the best of us are those who repent for our sins.
However, there is no doubt that prevention is better than cure. Meaning, rather than ending up in a sticky situation, it’s better to just avoid paths that lead to sin in the first place.
Just like everyone else, I am also not sinless. But here are some tips that have personally helped me to resist temptation and avoid sins:
I cannot stress this enough. It is also Prophetic advice. If you have good friends who prioritize Islam and their relationship with Allah, you are more likely to do the same.
The opposite is also true, in that if you have friends who shamelessly commit sins or don’t care about religion, you may end up following their path. For example, if your friends enjoy gossiping and backbiting, you might end up doing it while you are in their company, because that is just the topic of conversation.
This sounds morbid, I know. Most people avoid talking about death unless they are at a funeral because they think it is a frightening and depressing topic. As Muslims, we have been advised to do the exact opposite. In fact, we are encouraged to think of death often, because it keeps us from chasing our temptations and forgetting about the afterlife. Remembering death reminds us of our ultimate return to our Creator.
This one might seem like common sense, but it can be tough to do. Praying all 5 daily prayers on time, doing voluntary fasts, reading Quran—all of these things require discipline, dedication, and sacrifice (such as prioritizing Allah over the dunya).
This doesn’t mean that people who spend much of their time worshiping are sinless, but if we make the intention to engage in more worship for the sake of strengthening our faith, inshaAllah this will help keep us away from sins.
These are just a few tips based on my own experiences. Staying away from temptation and sin is not easy; but it is so rewarding in both this life and the next.
May Allah make us of those who are sincere in our faith and stay away from our illicit temptations.
Ameen. - aboutislam.net
When the Prophet Muhammad, peace be upon him, was rejected from Taif, its people threw stones at him to the point of making him bleed. The Prophet then made a beautiful supplication in which he said: “As long as you are not displeased with me, I do not care what I face”. This was the backbone of the character of the Prophet.
When he finished this duaa’ the Angel Jibreel came to him and told him that if he wished Allah would send an angel that would destroy the city of Taif. But the Prophet answered: “I rather hope that Allah will raise from among their descendant people who will worship Him without ascribing any partners to him”.
This is one of the many examples of the Prophet’s mercy. He would wish well even to his enemies. Allah tells us in the Quran that he was “a mercy to the worlds” (21:107). He was himself a manifestation of Allah’s mercy towards humanity. The Prophet was a mercy and always acted in the most merciful manner.
This is also an example of how the Prophet, peace be upon him, embodied the meanings of the Quran. Allah tells us:
Repel that which is evil with that which is better.
Quran, 41:34
The Prophet, instead of wishing harm to those that had treated him unjustly, was merciful to them and whished that Allah would guide them.
This is the reason why when Aisha, may Allah be pleased with her, was asked to describe the character of the Prophet, she answered:
Do you not read the Quran? The character of the Prophet of Allah was the Quran.
Muslim
Imam an-Nawawi said, in his book Sharh Muslim -which is a commentary on Sahih Muslim- that this means he acted following the Quran, adhering to its limits, following its etiquette, paying heed to its lessons and parables, pondering its meanings and reciting it properly.
From this, we understand that the Prophet, peace be upon him, embodied and exemplified the moral qualities that the Quran enjoins and that it guided all his words and actions. The Prophet embodied these qualities even before the Quran was revealed, for the meanings of the Quran are eternal and so his character was always guided by them.
We can see an example of this in the famous story transmitted in the Seerah of Ibn Ishaq about how the Prophet helped settle a quarrel amongst the Quraish regarding the reconstruction of the Kaaba.
The Quraish had agreed to reconstruct the Kaaba due to its decaying condition. When the construction finished, they disputed which clan would have the honor of setting the Black Stone back in its place. Failing to agree, they decided they would trust the first person to appear. Fortunately for everyone, that person was the Prophet, peace be upon him. The Quraish said: “It is al-Amin” meaning the trusted one, and they sighed in relief.
The Prophet was known by his righteousness and good judgement, and they trusted his verdict. The Prophet settled the dispute by proposing that the Black Stone be placed on a cloth and that each clan hold a corner of the cloth, then he would place the Black Stone in its final place with his hands.
This illustrates how the Prophet, peace be upon him, exemplified the moral qualities of trustworthiness, righteousness and good judgment that the Quran would later enjoin upon us all.
The written or recited Quran is a manifestation in this world of the Speech of Allah, that transmits to us the meaning of his Eternal Speech in a manner that we can understand.
Saying that the character of the Prophet, peace be upon him, was the Quran, means that he understood and embodied the meanings of the Quran, not simply the words.
The Quran teaches us to have little regard for this life and rather hope for the next one. There are countless examples of how the Prophet understood and lived by this reality.
On one occasion, he was with Jibreel and an angel came to them. The angel said that he was sent by their Lord to offer the Prophet if he wanted to be a prophet-king or a servant-messenger. The Prophet chose to be a servant-messenger (Musnad Ahmed).
That was his character. He accumulated no wealth and treated everyone generously and fairly. He used to go out and distribute all his wealth before going to sleep. He was so generous and concerned for others that sometimes his own family would go hungry.
The mission of the Prophets is to transmit to us these eternal meanings by their words and actions. Through this, they guide us to a correct belief and to lead a life accordingly.
The actions of Prophet Muhammad, peace be upon him, are an example and explanation of the words of the Quran. This is confirmed by the Hadith in which the Prophet, peace be upon him, says:
I have left you with two matters which will never lead you astray, as long as you hold to them: the Book of Allah and the Sunnah of his Prophet.
Al-Muwatta
The most elevated character is that of the Prophet, and the character of the Prophet was the Quran. The Prophet said:
I have been sent to perfect good character.
Al-Muwatta
The Prophet was the perfection of excellent character and was sent to teach us the best manners. The best manners are those that we find in the Quran. If we want to act according to the Quran, then we only have to follow the Sunnah. If we do that, we would be walking the footstep of the Prophet, peace be upon him.
- aboutislam.net
In this video, Mufti Menk teaches us the importance of helping new Muslims in taking their shahada while also reminding us of the great reward that comes with it. What is this reward? Click to find out! - aboutislam.net
Believing in Allah entails clearing Him from whatever is unfit, such as resembling His creations, having body parts, and existing with a place. The proof of this is what Allah said in the Quran: “Naught is as His likeness” {Ash-Shura 42:11} and “Say: He is Allah, the One! Allah, the eternally Besought of all! He begetteth not nor was begotten. And there is none comparable unto Him.”{Al-Ikhlas 112:1-4}
Such words whose meanings could give the impression that Allah resembles His creations shouldn’t be understood literally, such as Allah’s Hand, Countenance, and the like, since, in Arabic, they refer to body parts and could give the impression that there is a resemblance between Allah and His creations. Rather, they should be understood in light of their associated meanings.
Denying that Allah resembles His creations, Ibn al-Jawzi said,
“They have understood the meanings of Allah’s beautiful Names and Attributes literally, but this is an innovation (Bid’ah) for which they have no proof from the texts of Sharia or from the intellect. Also, they haven’t paid attention to the texts which are intended for their associated meanings, not their literal ones.” {Daf` Shubah al-Tashbeeh, 19}
The people of the Sunnah and Jama`ah are agreed that the way to understand these allegorical verses is clearing Allah from whatever doesn’t befit Him. Their meanings should befit His Majesty and Perfection through resorting to diverse Arabic styles, such as the metaphor and the allegory. This can be achieved by understanding their definitive implications along with denying whatever doesn’t befit Almighty Allah.
Interpreters and Islamic Creed experts from the people of the Sunnah and Jama`ah have two methods for dealing with these verses: Tafweed {Thinking that only Allah knows what is meant} and Ta’weel (Giving an adequate interpretation).
An-Nawawi said,
“……This Hadith is about Allah’s attributes, and there are two opinions in this regard, already mentioned several times in the Book of Eman. The first is that we must believe in them without discussing their meanings along with believing that there is nothing like Allah whatsoever and clearing Him from resembling His creations. The second is giving an adequate interpretation as befits Allah, the Exalted. {Sharh Sahih Muslim, 5/24}. Kindly refer to {Sharh al-Mukhadimah al-Hadramyah, 1/55} and {Al-Fawakih al-Dawani, 1/51}
In brief, the righteous predecessors and successors are agreed on denying that there is any resemblance between Allah and His creations. They are also agreed on whatever doesn’t befit Him, even if that was included within the meaning of a verse or a Hadith.
However, the disagreement amongst some of them was about determining the intended meanings. Some resorted to Tafweed while others interpreted them according to their implications, Arabic styles and context.
Some righteous predecessors chose Tafweed because there was little suspicion at their time, mastered the Arabic language, were busy with acts of worship, and were too prudent to liken Allah to His creations.
However, as times changed, suspicions spread, and many non-Native speakers of Arabic have embraced Islam, many righteous successors resorted to Ta’weel and cleared meanings of such words to leave no room for any doubt or semblance.
However, if false understanding of these suspicious texts has spread, people have deviated from the sound Islamic methodology and doctrines of truth have mixed with suspicions, then the preponderant method is Ta’weel Tafsili.
Al-Nafrawi said:
“Al-Izz Ibn Abd al-Salam has opted for it where he said that it is the closest to the truth. However, Imam Al-Haramain once opted for the method of the righteous successors and once to that of the righteous predecessors. It is permitted to act upon these whenever there is no need for Ta’weel. But, if there is, it is obligatory to resort to Ta’weel Tafsili, and that is when there is a suspicion which may not be cleared save through it.”{Al-Fawakih al-Dawani, 1/51-52}. As for the ruling on one who likens Allah to His creations, he should be corrected with wisdom and fair preaching.
In conclusion, the people of the Sunnah and Jama`ah are agreed that it isn’t permissible to prove any degree of resemblance between Allah and His creations. They have also agreed that doubtful texts which give the impression that there is a resemblance between Allah and His creations should be understood according to their associated meanings and this is called At-Ta’weel Al-Ijmali.
Also, the people of the Sunnah and Jama`ah have only two acceptable methods: Ta’weel Tafsili, which is the preponderant opinion at the time of trials, spread of suspicions, or leaving them to Allah (Tafweed), which is the preponderant opinion at the time of sound doctrines and hearts.
Almighty Allah knows best.
Source: Alifta.jo
In this video, professional counselor Karim Serageldin gives tips to help you keep in mind as you get to know someone for the sake of marriage in the context of western culture. - aboutislam.net
After the Adhan, one should make individual supplications, as that is the time when they will most likely be accepted. Anas (may Allah be pleased with him) reported that the Prophet (peace be upon him) said, “A supplication made between the Adhan and the iqamah is not rejected.”
As to the authenticity of this report, it is related by Abu Dawud, an-Nasa’i, and at-Tirmizhi, who called it hasan sahih, and added “They asked, ‘What should we say, O Messenger of Allah?’ He responded, ‘Ask Allah for forgiveness and well-being in this world and the Hereafter.”
`Abdullah ibn `Amr (may Allah be pleased with him) related that a man said, “O Messenger of Allah (peace be upon him), the callers to prayer get more virtues than us.” He said, “Say what they say and when they finish, ask and it shall be given.” (Related by Abu Dawud with a sahih chain)
On the same subject, Umm Salamah (may Allah be pleased with her), “The Prophet (peace be upon him) taught me to say (after) the sunset call to prayer, ‘O Allah, this is the beginning of Your night and the end of Your day. I have supplicated to You, so forgive me.”
Almighty Allah knows best.
- aboutislam.net
