Conditions of Laa ilaaha illa-Allaah Since 2012-09-04 Question: Can you please explain the conditions of Laa ilaaha ill-Allaah (knowledge, certainty, etc), and tell us the rulings on one who does not attain them and one who is ignorant of the meaning of Laa ilaaha ill-Allaah? Answer: Praise be to Allaah. The conditions of Laa ilaaha ill-Allaah. Shaykh Haafiz al-Hukmi said in his poem Sullam al-Wusool : “Knowledge, certainty, submission and following. So listen to what I say. Truthfulness, sincerity and love. May Allaah help you to do that which He loves.” The first condition is knowledge, in the sense of negating what is negated in the Shahaadah and affirming what is affirmed therein – as opposed to being ignorant of that. Allaah says (interpretation of the meanings): “So know (O Muhammad) that Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)…” [Muhammad 47:19] “except for those who bear witness to the truth knowingly” – i.e., that there is no god except Allaah (laa ilaaha ill-Allaah) – “and they know” – in their hearts the meaning of the words that they utter with their lips. [al-Zukhruf 43:86] It is narrated in al-Saheeh from ‘Uthmaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.” The second condition is certainty, in the sense that the one who says these words is absolutely certain of their meaning. Faith is not sufficient unless it is based on certain knowledge with no element of speculation, let alone doubt. Allaah says (interpretation of the meaning): “Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”[al-Hujuraat 49:15] The sincerity of their faith in Allaah and His Messenger is conditional upon there being no element of doubt therein, As for the doubter, he is one of the hypocrites. In al-Saheeh it is narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two, not doubting in them, but he will enter Paradise.’” According to another report: “No person meets Allaah with these two, not doubting in them, and is denied Paradise.” And it was also narrated from Abu Hurayrah in a lengthy hadeeth that the Prophet (peace and blessings of Allaah be upon him) sent him and said, “Whoever you meet behind this wall who bears witness that there is no god except Allaah, believing in it with certainty in his heart, then give him the glad tidings of Paradise.” Thus we see that a person’s entering Paradise for saying these words is conditional upon his believing in them with certainty in his heart, with no element of doubt. If this condition is not met the target is not met. The third condition is acceptance and submission to what these words imply, both in one's heart as well as verbally. Allaah has told us the stories of those who came before, who were saved by their acceptance of these words from the punishment of those who had rejected them. Allaah says (interpretation of the meaning): “(It will be said to the angels): ‘Assemble those who did wrong, together with their companions (from the devils) and what they used to worship, Instead of Allaah, and lead them on to the way of flaming Fire (Hell); But stop them, verily, they are to be questioned. What is the matter with you? Why do you not help one another (as you used to do in the world)?’ Nay, but that Day they shall surrender. And they will turn to one another and question one another. They will say: ‘It was you who used to come to us from the right side (i.e., from the right side of one of us and beautify for us every evil, enjoin on us polytheism, and stop us from the truth, i.e. Islamic Monotheism and from every good deed).’ They will reply: ‘Nay, you yourselves were not believers. And we had no authority over you. Nay! But you were Taaghoon (transgressing) people (polytheists, and disbelievers). So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.’ Then verily, that Day, they will (all) share in the torment. Certainly, that is how We deal with Al‑Mujrimoon (polytheists, sinners, disbelievers, criminals, the disobedient to Allaah). Truly, when it was said to them: Laa ilaaha ill-Allaah (none has the right “to be worshipped but Allaah),” they puffed themselves up with pride (i.e. denied it). And (they) said: ‘Are we going to abandon our aalihah (gods) for the sake of a mad poet?’”[al-Saffaat 37:22-36] So Allaah has made the reason and cause of their punishment their arrogant refusal to say Laa ilaah ill-Allaah, and their disbelief in the one who brought this message, so that they did not negate what this word negates and they did not affirm what it affirms, rather they said, arrogantly denouncing: “ ‘Has he made the aalihah (gods) (all) into One Ilaah (God — Allaah). Verily, this is a curious thing!’ And the leaders among them went about (saying): ‘Go on, and remain constant to your aalihah (gods)! Verily, this is a thing designed (against you)!’”[Saad 38:5] So Allaah showed them to be liars and threw their words back at them through the words of His Messenger (peace and blessings of Allaah be upon him). He said (interpretation of the meaning): “Nay! he (Muhammad) has come with the truth (i.e. Allaah’s religion — Islamic Monotheism and this Qur’aan) and he confirms the Messengers (before him who brought Allaah’s religion — Islamic Monotheism)”[al-Saffaat 37:37] Then He said concerning those who accept it (interpretation of the meaning): “Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism). For them there will be a known provision (in Paradise), Fruits; and they shall be honoured, In the Gardens of Delight (Paradise)”[al-Saffaat 37:40-43] In al-Saheeh it is narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The guidance and knowledge with which Allaah has sent me is like abundant rain which falls on the land. Some of the land absorbs the water and brings forth much grass and vegetation. And some of (the rain) falls on another part of the land which is like a smooth plain and does not hold the water, so no vegetation grows. That is the likeness of the one who understands the religion of Allaah and benefits from that with which Allaah has sent me, so he learns and acts, and the likeness of the one who pays no heed and does not accept the guidance of Allaah with which I have been sent. The fourth condition is following that which is indicated, as opposed to not following it. Allaah says (interpretation of the meaning): “And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good‑doer, i.e. performs good deeds totally for Allaah’s sake), then he has grasped the most trustworthy handhold” – i.e., Laa ilaaha ill-Allaah – “And to Allaah return all matters for decision”[Luqmaan 31:22] What is meant by “submitting one’s face” is following, when one is also a doer of good and a believer in Tawheed. Whoever does not submit his face to Allaah and is not a doer of good has not grasped the most trustworthy handhold. This is what is meant by the following aayah (interpretation of the meaning): “And whoever disbelieves, let not his disbelief grieve you (O Muhammad). To Us is their return, and We shall inform them what they have done…”[Luqmaan 31:23] According to a saheeh hadeeth, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “none of you truly believes until his desire is in accordance with that which I have brought.” This is the ultimate meaning of following. The fifth condition is truthfulness, as opposed to lying. This means that one says it (Laa ilaaha ill-Allaah) sincerely from the heart, with harmony between what is in the heart and what is said on the lips. Allaah says (interpretation of the meaning): “Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)”[al-‘Ankaboot 29:2-3] And He said concerning the hypocrites who spoke these words falsely (interpretation of the meaning): “And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day,’ while in fact they believe not. They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies” [al-Baqarah 2:8-10] In al-Saheehayn it is narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, “there is no one who bears witness that there is no god except Allaah and that Muhammad is His slave and Messenger, sincerely from the heart, but Allaah will make him forbidden for the Fire.” The sixth condition is sincerity, which means that actions are free from any element of shirk. Allaah says (interpretation of the meaning): “Surely, the religion (i.e. the worship and the obedience) is for Allaah only [al-Zumar 39:3] “Say (O Muhammad): ‘Allaah Alone I worship by doing religious deeds sincerely for His sake only’”[al-Zumar 39:14] In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The most deserving of my intercession are those who say Laa ilaaha ill-Allaah sincerely from the heart or from the soul.” The seventh condition is love for this word and for what it implies and indicates, and love for the people who act upon it and adhere to its conditions and hate whoever or whatever goes against it. Allaah says (interpretation of the meaning): “And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah”[al-Baqarah 2:165] Allaah tells us that those who believe love Allaah more, because they do not associate anything with Him in that love, as is done by those among the mushrikeen who claim to love Him but who also take others as rivals to Him whom they love as they love Him. In al-Saheehayn it is narrated from Anas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one of you truly believes until I am more beloved to him that his son, his father and all of mankind.” Muhammad Salih Al-Munajjid Muhammad Salih Al-Munajjid
5 YEARS AWAITING A GRAVE Since 2012-11-24 In the Name of Allah; and all perfect praise be to Allah Alone; and may Allah send blessing and peace upon him after whom there will be no Prophet. To go further: Among the greatest favors Allah confers upon a man is to expand his breast to embrace Islam, and be from the ummah of Muhammad, the master of mankind, sallallahu ‘alayhi wa sallam. That is indeed, by Allah, the best favor and the greatest blessing, as confirmed by Allah Almighty in His statement (what means): - “They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful."” [Al-Hujuraat 49:17] {يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُل لَّا تَمُنُّوا عَلَيَّ إِسْلَامَكُم بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِن كُنتُمْ صَادِقِينَ} الحجرات: 17 Tranliteration: Yamunnoona AAalayka an aslamoo qul la tamunnoo AAalayya islamakum bali Allahu yamunnu AAalaykum an hadakum lileemani in kuntum sadiqeena - “Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” [Al-‘Imran 3:164] {لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلالٍ مُّبِينٍ} آل عمران: 164 Transliteration: Laqad manna Allahu AAala almumineena ith baAAatha feehim rasoolan min anfusihim yatloo AAalayhim ayatihi wayuzakkeehim wayuAAallimuhumu alkitaba waalhikmata wain kanoo min qablu lafee dalalin mubeenin All perfect praise be to Allah for the great favor of Islam, which none could estimate well but he who maintains it perfectly, fulfills its rights to the best, in terms of knowledge, deed and conduct, and witnesses with his own eye, how wretched is he who is deprived of it, from among those of the other religions and cults. I have two tragic stories which clearly indicate how far-fetched is the state of moral degradation, familial disintegration and social division in which the West is now, and reflect how the people there are suffering from spiritual bankruptcy: they have nothing of the inheritance of the Prophets to remedy their social crises which storm their communities, and turn them, in some respects, into brutal rather than civilized human communities. That is because the spiritual remedy is only in the shade of Islam, as referred to by the Western intellectuals. George Bernard Shaw, for example, says: “I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capability to the changing phase of existence which can make itself appeal to every age. The world must doubtlessly attach high value to the predictions of great men like me. I have prophesied about the faith of Muhammad that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today. The medieval ecclesiastics, either through ignorance or bigotry, painted Muhammadanism in the darkest colours. They were in fact trained both to hate the man Muhammad and his religion. To them Muhammad was Anti-Christ. I have studied him — the wonderful man, and in my opinion far from being an Anti-Christ he must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much-needed peace and happiness. But to proceed, it was in the 19th century that honest thinkers like Carlyle, Goethe and Gibbon perceived intrinsic worth in the religion of Muhammad, and thus there was some change for the better in the European attitude towards Islam. But the Europe of the present century is far advanced. It is beginning to be enamoured of the creed of Muhammad.” Those words, to be sure, give lie to, and refute the argument of him who claims that Islam has brought nothing new, and that Muhammad, sallallahu ‘alayhi wa sallam, has come only with evil and badness: “Grave is the word that comes out of their mouths; they speak not except a lie.” [Al-Kahf 18:5] {كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِن يَقُولُونَ إِلَّا كَذِباً} الكهف: 5 Transliteration: kaburat kalimatan takhruju min afwahihim in yaqooloona illa kathiban Has he not read what the German Zigrid Honka, his fellow-citizen, wrote about the greatness of Islam and how it has brought new things to mankind? Has he not read what Thomas Carlyle wrote in his book ‘the Heroes’ about the greatness of the Prophet Muhammad, sallallahu ‘alayhi wa sallam? Has he not read the book of Michael Hart “The 100, a Ranking of the Most Influential Persons in History”? he began the list of the most important and the greatest men with Muhammad, the Prophet of mercy, sallallahu ‘alayhi wa sallam, and move the Christ, peace be upon him, back to be the third in the list, given that he is a Christian. Has he not read what was written by the French poet, La Martin in his book “the History of Turks” about the greatness of the Prophet of Islam, sallallahu ‘alayhi wa sallam? Now, let us go through the painful incidents of the two stories I have previously referred to: The first story: The Austrian authorities discovered the dead body of a man who died on his bed seemingly 5 years ago, without rousing the attention of his neighbors, or the owner of the estate he was living in!!! An Austrian journal mentioned that the reason why the death of Franz Raidl, thought to be towards the end of his eightieths when he died, did not rouse the attention, is that his flat’s rental fee used to be paid automatically from his bank account to which his pension was transferred. The authorities that discovered the dead body, after a command from the court to open the apartment, told that his dead body seemed embalmed and well-preserved. The neighbors confirmed that they did not detect any foul smell coming from Raidl’s flat! The other story: In a strange unfortunate event, the retired British, Herbert Silver, did not discover that his brother, George, had died, but 18 month after his death, although they were living in the same house! When the police went to the residence of both brothers, on receiving a phone call from Herbert, it found but a skeleton of his brother! Herbert, 72 years old, told the Daily Telegraph Newspaper, that he had not visited his brother George, 75 years old, in his chamber for a long time. But at last, he was surprised a little when he noticed that his brother did not come out of his bedroom in the same house where they were living in Blissford, South of England. Herbert added that both he and his brother George preferred to live in isolation from each other! There are many questions to raise about those incidents: Where are the children of those two men? Where are the kith and kin of those two men? Where are the friends of those two men? Where are the neighbors of those two men? That is the new thing brought by Islam, when it enjoined upon the children, relatives, neighbors, friends and the state to be responsible for those men and their likes from among the old men, each according to his position and duty. One may say: “So and so (his neighbor, friend, child, etc) has wronged me!” Other may say: “He has harmed me!” A third may say: “He has not asked about me!” A fourth may say: “He has not helped me!” A fifth may say: “He has closed his door in my face!” For this reason, the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “How many a neighbor who will come (on the Day of Judgment) hanging to (the neck of) his neighbor, saying: ‘O Lord! Ask so and so: why has he closed his door in my face and withheld his bounty from me?’” [Declared Hasan (good) by Al-Albani] ‹‹كم من جار متعلق بجاره يقول: يا رب! سل هذا: لم أغلق عني بابه، ومنعني فضله؟!›› حسنه الألباني The responsibility of the state The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “Every one of you is a guardian and responsible for those under his guardianship: the ruler is a guardian and responsible for his wards.” [Authenticated by Al-Albani] ‹‹كلكم راعٍ وكلكم مسؤول عن رعيته فالإمام راع وهو مسؤول عن رعيته›› صحيح الألباني For practical application, let me give two examples from the biography of the caliph ‘Umar Ibn Al-Khattab, may Allah be pleased with him: The first example: It is narrated on the authority of Al-Awza‘i that he said: Once, ‘Umar, may Allah be pleased with him, and he was the caliph, went out in the darkness of night when Talhah, may Allah be pleased with him, saw him and followed him. ‘Umar entered a house and then another house before he returned home. In the morning, Talhah went to that house and behold! Its inhabitant was a crippled blind old woman. He asked her: “Why does this man visit you?” she said: “He has been taking care of me for a long time. He brings to me what sustains me, and takes away the harm (waste matter that comes out of me).” On that Talhah said: “Let your mother be bereaved of you Talhah! Do you think to find slips with ‘Umar to pursue?” The other example: ‘Umar, may Allah be pleased with him, came upon a blind old Jew, and he was begging the people. He asked him: “What has compelled you to do so?” he said: “I have no way but to beg.” ‘Umar, May Allah be pleased with him, took hold of his hand and went with him to his (‘Umar’s) house and gave him food. Then he sent to the treasury keeper (to come to him) and said to him: “Check the conditions of this and his likes. By Allah, we have not been fair to him: we have consumed his youth, and when he grows old, we disappoint him.” Then, he recited: “Zakah expenditures are only for the poor and for the needy.” [At-Tawbah 9:60] {إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاء وَالْمَسَاكِينِ} التوبة: 60 Transliteration: Innama alssadaqatu lilfuqarai waalmasakeeni This belongs to the needy of the people of Scripture. He removed Jizyah from him and his likes. It is that, which Muhammad, sallallahu ‘alayhi wa sallam, brought to mankind. It has nothing evil nor disgraceful: on the contrary: it has good – all good, justice – all justice, mercy – all mercy, and kindness – all kindness. But those unsighted of dark souls and hardened hearts, like to screen the sunlight, claiming that Muhammad, sallallahu ‘alayhi wa sallam, did not bring but evil: “They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” [As-Saff 61:8] {يُرِيدُونَ لِيُطْفِؤُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ} الصف: 8 Transliteration: Yureedoona liyutfioo noora Allahi biafwahihim waAllahu mutimmu noorihi walaw kariha alkafiroona Khalid Abu Salih The responsibility of the children Allah Almighty said (what means): - “And We have enjoined upon man, to his parents, good treatment.” [Al-‘Ahqaf 46:15] {وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَاناً} الأحقاف: 15 Transliteration: Wawassayna alinsana biwalidayhi ihsanan - “Be grateful to Me and to your parents; to Me is the [final] destination. But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness.” [Luqman 31:14-15] {أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ(14) وَإِن جَاهَدَاكَ عَلى أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفاً} لقمان: 14-15 Transliteration: ani oshkur lee waliwalidayka ilayya almaseeru (14) Wain jahadaka AAala an tushrika bee ma laysa laka bihi AAilmun fala tutiAAhuma wasahibhuma fee alddunya maAAroofan - “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."” [Al-‘Israa’ 17:23-24] {وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَاناً إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَا أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيماً(23)وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيراً} الإسراء: 23-24 Transliteration: Waqada rabbuka alla taAAbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna AAindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman (23) Waikhfid lahuma janaha alththulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran It is narrated that a man came to the Messenger of Allah, sallallahu ‘alayhi wa sallam, and sought his permission to take part in Jihad. He asked him: “Are your parents alive?” he answered in the affirmative, thereupon he said to him: “Then, strive yourself in their service.” [Al-Bukhari] ‹‹ جاء رجل إلى النبي صلى الله عليه وسلم فاستأذنه في الجهاد، فقال: أحي والداك. قال: نعم، قال: ففيهما فجاهد›› رواه البخاري Another man came to him (for a similar reason), thereupon he, sallallahu ‘alayhi wa sallam, said to him: “Return to your parents, and be a good companion to them.” [Mulsim] ‹‹ارجع إلى والديك فأحسن صحبتهما›› رواه مسلم A man came to him and said: “I have come to give you the pledge of allegiance for Hijrah and left my parents weeping.” He, sallallahu ‘alayhi wa sallam, said to him: “Then, return to them, and cause them to laugh as you have caused them to weep.” [Narrated by Ahmad with an authentic chain of transmission] ‹‹- جاء رجل إلى رسول الله صلى الله عليه وسلم فقال جئت أبايعك على الهجرة وتركت أبوي يبكيان فقال ارجع عليهما فأضحكهما كما أبكيتهما›› رواه أحمد بإسناد صحيح The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “The parent leads to the greatest gate of Paradise. You then could leave this gate if you so like, or keep it if you so like.” [Authenticated by Al-Albani] ‹‹الوالد أوسط أبواب الجنة، فإن شئت فأضع ذلك الباب أو احفظه›› صححه الألباني The children in the West always flee away from any financial obligation towards their parents, even if they are in the direst need and destitution, as they are not obliged to do so, neither by a positive law nor by a moral deterrent. , on the contrary, the Messenger of Allah, sallallahu ‘alayhi wa sallam, decided this case when a man came to him and said: “O Messenger of Allah! I have property and children, but my father needs my property.” He, sallallahu ‘alayhi wa sallam, said: “You (belong to your father) and your possessions are permissible to your father. Your children are the best (and most lawful) of your earnings. So, (there is no blame on) you to eat of the earnings of your children.” [Narrated by Ahmad with an authentic chain of transmission] ‹‹إن لي مالا وولدا، وإن والدي يريد أن يجتاح مالي، قال: أنت ومالك لوالدك، إن أولادكم من أطيب كسبكم فكلوا من كسب أولادكم›› رواه أحمد بإسناد صحيح Where is that from him who leaves his father entirely?: he neither spends on him, nor visits him, nor asks about him until he dies and his corpse putrefies while none is aware of him. The responsibility of the kith and kin Relatives also are required to maintain kinship ties. Allah Almighty cursed the corruptors on earth, who severe kinship ties, saying (what means): “So would you perhaps, if you turned away, cause corruption on earth and sever your [ties of] relationship? Those [who do so] are the ones that Allah has cursed, so He deafened them and blinded their vision.” [Muhammad 47: 22-23] {فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ(22)أُوْلَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ} محمد: 47 Transliteration: Fahal AAasaytum in tawallaytum an tufsidoo fee alardi watuqattiAAoo arhamakum (22) Olaika allatheena laAAanahumu Allahu faasammahum waaAAma absarahum The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “He, who has faith in Allah and the Last Day should maintain his kinship ties.” [Al-Bukhari] ‹‹من كان يؤمن بالله واليوم الآخر فليصل رحمه›› رواه البخاري He, sallallahu ‘alayhi wa sallam, further said: “He, who is pleased to have his sustenance enlarged, and his lifetime prolonged for him, should maintain his kinship ties.” ‹‹من سره أن يبسط له في رزقه، وينسأ له في أثره فليصل رحمه›› رواه البخاري The Messenger of Allah, sallallahu ‘alayhi wa sallam, further said: “The maintainer of kinship ties is not he who gives in reward for being given. But the maintainer of kinship ties is he who maintains kinship ties even with him who severs kinship ties with him.” [Al-Bukhari] ‹‹ليس الواصل بالمكافئ ولكن الواصل: الذي إذا قطعت رحمه وصلها›› رواه البخاري The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “No severer of kinship ties shall enter Paradise.” [Ahmad] ‹‹لا يدخل الجنة قاطع›› رواه أحمد The Messenger of Allah, sallallahu ‘alayhi wa sallam, exaggeratingly warned of severing the kinship ties, showing that the punishment of the severer of kinship ties would be hastened on to him in this world. He, sallallahu ‘alayhi wa sallam, said: “There is no sin, for which Allah Almighty hastens on the punishment to its perpetrator in this world, let alone the punishment He keeps for him in the hereafter, worthier than transgression and severing kinship ties.” [Authenticated by Al-Albani] ‹‹ ما من ذنب أجدر أن يعجل الله لصاحبه العقوبة في الدنيا مع ما يدخر له في الآخرة من البغي ، وقطيعة الرحم›› صححه الألباني The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “The deeds of mankind are shown (to Allah) every Thursday, on the night prior to Friday, and no deed of kinship ties severer is accepted.” [Declared Hasan by Al-Albani] ‹‹ إن أعمال بني آدم تعرض كل خميس ليلة الجمعة ، فلا يقبل عمل قاطع رحم›› حسنه الألباني Do those Prophetic Hadiths not have a remedy for the problem of that brother, who severed kinship ties with his brother, and neither askd about him, nor knew that he died but 18 months after his death, i.e. after his dead body had rotten and decayed and turned into a skeleton, given that they were living in the same house, with nothing to separate them but a stairs or some rooms? Did he not have any longing for his brother? Did he not fear seclusion for him? But, how could he have any sense or feeling, since he is from among these of hardened hearts, as described by Allah Almighty (what means): “So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah . Those are in manifest error.” [Az-Zumur 39:22] {أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَى نُورٍ مِّن رَّبِّهِ فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ أُوْلَئِكَ فِي ضَلَالٍ مُبِينٍ} الزمر: 22 Transliteration: Afaman sharaha Allahu sadrahu lilislami fahuwa AAala noorin min rabbihi fawaylun lilqasiyati quloobuhum min thikri Allahi olaika fee dalalin mubeenin The responsibility of the friends The real friendship endures and its ties are never cut off by the elapse of time. on the contrary, time does but strengthens and confirms it. Friendship requires that the friends should exchange visits in order to be affable with each other, and rest assured of each other. Allah Almighty says in a Qudsi Hadith: “My Love is affirmed to those who love each other for My sake, sit with each other for My sake, visit each other for My sake, and give each other for My sake.” [Reported by Al-Albani with an authentic chain of transmission] ‹‹وجبت محبتي للمتحابين فيَّ والمتجالسين فيَّ والمتزاورين فيَّ والمتباذلين فيَّ›› أخرجه الألباني بإسناد صحيح The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “Should I not tell you about your men who will be in Paradise? The Prophet will be in Paradise. The martyr will be in Paradise. The sincere affirmer of truth will be in Paradise. The newborn (who dies before he attains the age of puberty) will be in Paradise. And the man who visits his brother (in the religion of Allah) whatever far he is from him, and he visits him just for the sake of Allah, will be in Paradise.” [Declared Hasan (good) by Al-Albani] ‹‹ألا أخبركم برجالكم من أهل الجنة ؟ النبي في الجنة ، والشهيد في الجنة ، والصديق في الجنة والمولود في الجنة ، والرجل يزور أخاه في ناحية المصر في الله في الجنة...›› حسنه الألباني It is narrated on the authority of Jabir Ibn ‘Abdullah, may Allah be pleased with them, that he said: “the Messenger of Allah, sallallahu ‘alayhi wa sallam, came to visit me and inquire about my health (when I fell ill), (and he came on foot), not riding a mule nor a horse.” Reflect also that nice good Hadith which shows how excellent is to do favor to others, relieve them of distress, and bring about happiness upon the people. The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “The dearest among people to Allah Almighty is the most advantageous to the people; and the dearest of deeds to Allah Almighty is to bring about pleasure upon a Muslim, relieve him of his distress, pay a debt on his behalf, or satisfy his hunger.” [Authenticated by Al-Albani] ‹‹أحب الناس إلى الله تعالى أنفعهم للناس ، و أحب الأعمال إلى الله عز وجل سرور يدخله على مسلم ، أو يكشف عنه كربة ، أو يقضي عنه دينا ، أو تطرد عنه جوعا...›› صحيح الألباني A Muslim person should have a merciful heart, a soul aspiring to do favor, help others and remove harm from the harmed. In confirmation of that, the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “The similitude of believers in their mutual affection, mercy and sympathy they have for each other is like the one body, if any part of which aches, the whole body shares insomnia and fever with it.” [Muslim] ‹‹مثل المؤمنين في توادهم وتراحمهم وتعاطفهم مثل الجسد إذا اشتكى منه عضو تداعى له سائر الجسد بالسهر والحمى›› رواه مسلم Where are such mutual mercy and affection in a community, in which a man remains dead on his bed for five years, and none is aware of him? After all of this, it is said that Islam has brought nothing new, and that Muhammad, sallallahu ‘alayhi wa sallam, has come only with evil and vice. But even, it may be said that those men might have grown extremely old, and their friends and companions died. Has Islam put that condition in consideration? In reply to that, let us say that Islam left nothing without clarifying it in detail. Allah Almighty says (what means): “We have not neglected in the Register a thing.” [Al-An’am 6:38] {مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ} الأنعام: 38 Transliteration: ma farratna fee alkitabi min shayin If a man dies and he has friends, Islam exhorts his children to maintain good relations with, and do good to them. In this respect, he, sallallahu ‘alayhi wa sallam, said: “The best dutifulness (to parents) is that a child maintains good relations with his father’s friends and companions.” [Muslim] ‹‹إن أبر البر صلة الولد أهل ود أبيه›› رواه مسلم It is in the same connection that ‘Abdullah Ibn ‘Umar, may Allah be pleased with them, visited Abu Burdah when he came to Medina and asked him: “Do you know why I have visited you?” he said: “No.” he said: “No doubt, I heard the Messenger of Allah, sallallahu ‘alayhi wa sallam, having said: “He, who likes to maintain kinship ties with his father in his grave, let him maintain good relations with his father’s brothers (in the religion of Allah) after his death.” [Declared Hasan (good) by Al-Albani] ‹‹من أحب أن يصل أباه في قبره، فليصل إخوان أبيه بعده›› حسنه الألباني There was a bond of brotherhood and affection between my father ‘Umar and your father, which I liked to maintain.” The responsibility of the neighbors It is amazing that the neighbors had no role to play towards their neighbors in those two stories, given that the two men grew very old, and became in need for somebody to ask about them and fulfill their demands from time to time. In the first story, the neighbors argue that they did not detect any stinking smell indicative of their neighbor’s death, as if a neighbor’s right is restricted only to detecting the foul smell of his dead body after his death, and informing the authorities about that! How great right is it! Islam has enjoined a good treatment to the neighbor, and commanded to do good to him, and extremely warned of doing evil or causing harm to him. He Almighty said (what means): “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away.” [An-Nisaa’ 4:36] {وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ} النساء: 36 Transliteration: WaoAAbudoo Allaha wala tushrikoo bihi shayan wabialwalidayni ihsanan wabithee alqurba waalyatama waalmasakeeni waaljari thee alqurba waaljari aljunubi Doing good to the neighbor is an obligation, stipulated in the Book of Allah Almighty. The Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “He, who has faith in Allah and the Last day, should do good to his neighbor.” [Muslim] ‹‹من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره›› رواه مسلم But, how should a neighbor do good to his neighbor, given that he neither asks about him, nor visits him, nor looks over his conditions? He may be suffering from a financial crisis and need somebody to relieve him of his discomfort. He may be anxious and sad and need somebody to console him. He may be ill and need somebody to bring medicine to him. He may be hungry and need food. For this reason, the Messenger of Allah, sallallahu ‘alayhi wa sallam, said: “He is not a believer who eats his fill while his neighbor is hungry.” [Authenticated by Al-Albani] ‹‹ليس المؤمن الذي يشبع وجاره جائع›› صححه الألباني On the Day of Judgment, the facts will be revealed, and it will appear how neighbors indulge in the rights of their neighbors. Translated by Wathakker.info website
Narrating hadeeth with the meaning Since 2012-09-04 Question: I sometimes advise the others when they do a mistake clarifying the evidence from the authentic ahadeeth of the prophet . Sometimes I forget the exact text of the Hadeeth and mention its meaning only or a part of it. Is this permissible, or considered lying about what the prophet said? I may hesitate to advise fearing this, I fear also by doing this I mislead myself or others, May Allah protect us from misguidance. What do you advise me in such a situation?. Answer: Praise be to Allaah. Firstly: Calling people to Allaah is one of the best and noblest of deeds before Allaah, may He be glorified and exalted. How could it be otherwise, when this is the role of the Prophets and Messengers whom Allaah chose from among His creation, and of those who inherited their role, namely the scholars and daa’iyahs? Allaah says (interpretation of the meaning): “Say (O Muhammad صلى الله عليه وسلم): This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)” [Yoosuf 12:108] Allaah, may He be glorified, praises those who follow that path, as He says (interpretation of the meaning): “And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims’” [Fussilat 41:33] It is essential that the one who wants to call people to Islam should have some understanding of that to which he is calling them, but he does not have to know the entire religion, because of the report narrated by al-Bukhaari (3461) from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said “Convey from me, even if it is one verse.” Al-Haafiz ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari: He said in the hadeeth, “even if it is one verse” so that everyone who heard him would hasten to convey whatever he heard of the verses, even if it was very little, so that in this manner everything that he (peace and blessings of Allaah be upon him) brought would be conveyed. End quote. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a person understands what he is calling people to, it makes no difference whether he is a great and prominent scholar or a seeker of knowledge who is serious in his pursuit thereof, or a regular person who has certain knowledge of the issue in question. The Messenger (peace and blessings of Allaah be upon him) said: “Convey from me, even if it is one verse,” and he did not stipulate that the daa’iyah (caller) should have reached a high level of knowledge, but it is essential that he should have knowledge of that to which he is calling people. But calling out of ignorance or calling based on emotion is not permissible. End quote. Fataawa ‘Ulama’ al-Balad al-Haraam, p. 329. Secondly: It is permissible for a person to narrate the meaning of a hadeeth according to the majority of scholars, for one who has knowledge of Arabic and is free of the risk of making mistakes or changing the meaning which would lead to changing the ruling. But that changing of the wording is nor allowed in the case of words that used in worship such as dhikr and du’aa’ that are narrated in ahaadeeth. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: Narrating the meaning of a hadeeth means narrating it in words other than the original wording of the hadeeth. This is permissible subject to three conditions: 1 – That it should come from one who knows its meaning, in the sense that he knows Arabic and he understands the meaning of the report. 2 – There should be a need for that, such as if the narrator has forgotten the wording of the hadeeth but has memorized the meaning. If he remembers the wording it is not permissible to change it, unless there is a need to explain it to the person being addressed. 3 – The original wording should not be words that are used in worship, such as the words of dhikr and the like. End quote. Majmoo’ Fataawa Ibn ‘Uthaymeen. Based on this, there is nothing wrong with narrating the meaning of the hadeeth if you cannot remember the exact words, so long as you do not change the original meaning of the hadeeth. Finally, we appreciate your concern to advise your Muslim brothers, and we give you the glad tidings of a great reward with Allaah if your intention is sincere. And Allaah knows best.
Style over Substance: How cool is that? Since 2014-01-15 By Umm Rashid If one does a Google search on “how to be smart”, it yields 254,000,000 results in 0.34 seconds, with thousands of tips on how to exercise smart choices in every aspect of life—from genomes to cars to clothes to kids to votes to money to FTP servers. If one runs the same search on “how to be sincere”, the top links the search engine comes up with, are software consultants and watches that go by the brand name Sincere, and a definition of the word in Merriam Webster’s online dictionary. It’s a clear sign of the times – the world values smart people more than sincere ones. Well-dressed, well-heeled, well-spoken individuals score more brownie points socially, are more popular and more likely to be successful in whatever they set out to do—regardless of what they may be like within. People in the public eye hire image consultants to make them ‘look good’, who monitor everything about the individual’s public persona – the way they speak, the clothes they wear, the food they endorse, the places they are seen at, the causes they espouse. Not just public personalities, even ordinary people are within the purview of image experts. Jo Anna Nicholson, author of five self-help books, including Dressing Smart for Men and Dressing Smart for Women has made a fortune out of telling others how to dress and act so that they make an “instant impression” on prospective employers and spouses. Her books include chapters on “Looking As If You Don’t Have a Clue”, “How to Look Accidentally Good” and “Looking Promotable.” Popular magazines and websites abound with pseudo-psychoanalytical articles on what one’s clothes, hair, jewellery or accessories are saying about a person, and how people can carefully tailor their appearance to create maximum impact. Contrast this with the attitude of the early Muslims. When the Muslims opened Jerusalem, the Christians refused to give the city’s keys to anyone except the Caliph. So ‘Umar ibn al-Khattaab, may Allaah be pleased with him, set off from Madeenah to Jerusalem. His entourage? One attendant and a mule, which they took turns to ride. It happened to be the attendant’s turn to ride on the day they were to reach Jerusalem. The attendant volunteered to give up his turn because it would look “awkward in the eyes of the people” if he rode and the Chief of the Believers walked. ‘Umar, may Allaah be pleased with him, refused, saying: “yakfeenaa sharaful Islaam – the honour of Islaam is enough for us.” On the way, while walking across a muddy area, ‘Umar, may Allaah be pleased with him, took off his footwear, put it under his arm and raised his clothes so they wouldn’t get muddy. When Abu Ubaydah, may Allaah be pleased with him, who was one of the commanders waiting for him saw this, he ran to ‘Umar asking him to ride his horse while entering the city. He said they were in a land where the quality of clothes reflected the rank of people. ‘Umar, may Allaah be pleased with him, replied: “I wish someone other than you had said that. Have you forgotten that we were a lowly people and it was Islaam that made us honourable? If we seek honour from anything other than Islaam, Allaah will return us to that state of lowliness.” For proof regarding the fulfillment of this prophecy, one only has to look around: Muslims are being humiliated, subjugated and oppressed by the very system and people whose ways they seek to emulate, in preference to the Sunnah of their Prophet, sallallaahu alayhi wa sallam, and the example of those whom Allaah was pleased with. It’s true, cultivating “coolness” has more immediate pay-offs than cultivating sincerity. Wearing the latest brands and hanging out at the most-happening places is the ticket to gaining entry into the ‘with-it’ crowd – the people with the wittiest repartees, trendiest hairstyles and clothes, fanciest cars and gizmos— who spend a considerable amount of time and energy trying to stay abreast of the latest trends. As opposed to this ‘magic circle’, seen from the outside, the company of sincere people seems unglamorous, even boring. But scratch deeper, and the truth surfaces. People who try to fit in with a superficial world that subscribes to ever-changing fads, soon discover that the hollowness of their world finds an echo deep within. A deep-seated dissatisfaction with oneself takes a person to stylists and therapists, but make-up and makeovers can’t change one’s personality. They merely reinforce the belief that a person is incapable of being appreciated for themselves, they must use other people’s advice instead of their own judgment to be successful, they must adopt someone else’s idea of beauty to be acceptable in the eyes of others. How cool is that? On the other hand, people who set out on the straight and narrow, choosing substance over style, seeking to please Allaah as opposed to pleasing people, may not find their popularity ratings soar—quite the opposite, in fact. Yet, they get strength in the certainty of their belief, that their reward is with Allaah in the Hereafter. What are the signs that a person is seeking to build an ‘image’ instead of developing true faith by their deeds? In his book, Riyaa: The Hidden Shirk, Abu Ammaar Yasir Qadhi writes: “Linguistically riyaa comes from the root “ra’aa” which means to see, to behold, to view. The derived word ‘riyaa’ means “eye-service, hypocrisy, dissimulation; dissemblance.” From a sharee`ah point of view, it means “to perform acts which are pleasing to Allaah, with the intention of pleasing other than Allaah.” The primary cause of riyaa is a weakness in faith (eemaan). When a person does not have strong faith in Allaah, he will prefer the admiration of people over the pleasure of Allaah.” There are three symptoms that are indicative of riyaa, and it is essential that a believer avoid all of them. * The love of praise : A hadeeth mentions the first three people being thrown into hellfire—the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so people would say he is generous). All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful. * Fear of criticism: No one likes to be criticised. The dislike of criticism regarding religious practices may be divided into two categories: The first category is that of a person who neglects a commandment of Allaah in order to avoid the criticism of his peers. However, the true believers are described in the Qur’aan as follows: “...They do not fear the criticism of those who criticise. And this is the blessing of Allah; He gives it to whomsoever He wishes. Verily, Allaah is Self-Sufficient, all Knowing. “ [Al-Maa`idah : 54] The second category is that of a person who obeys certain commandments of Islaam, not for the sake of Allaah, but because he fears people will look down upon him and criticise him if he does not do it. For example, a man may make his formal prayers in the mosque because he does not want people to criticise him for praying at home, or to think that he is not praying at all. * Greed for people’s possessions If a person covets what other people possess—whether it is rank, money or power, then he will wish them to envy him similarly. For example, if he is jealous of a certain person’s position in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.” How does one go about seeking sincerity? Imaam Ibn-al Qayyim al Jawziyyah, may Allaah have mercy on him, says: “If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn [in a state of] asceticism upon praise and commendation… If your quest in slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas.” Tameem ad-Daaree, may Allaah be pleased with him, said: the Prophet sallallaahu ‘alayhi wa sallam, said thrice (to lay stress): The Deen is naseehah (sincerity and sincere advice).” We said: To whom? He said: “To Allaah, His Book, His Messenger and to the leaders of the Muslims and the general people.” [ Saheeh Muslim] Imaam an-Nawawee, may Allaah have mercy on him, has a lengthy commentary on this hadeeth in Sharh Saheeh Muslim, in which he says: “Sincerity to Allaah means having faith in Him… avoiding disobedience to Him, to love for His sake and to hate for His sake, to keep good relations with those that obey Him and to have enmity with those that disobey Him. To fight jihaad with those who disbelieve in Him. To recognise His favours and to give thanks to Him for them. To have sincerity in all affairs. To call to everything that we have mentioned, and to encourage it. To show kindness to all the people, all those whom you are able to, in this call.” “..sincerity to the general Muslims … is to guide them to what is beneficial for them, both in the Hereafter and this life. To keep harm away from them, to teach them that which they are ignorant of regarding the Deen… to help them by words and actions, to hide their faults and to fulfill their needs and wants; to remove that which is harmful for them and to bring that which is of benefit to them; enjoin them with good and forbid them from evil, with gentleness, sincerity and compassion for them. Having respect for their elderly and mercy for their young. To give them good admonition, not acting deceitfully towards them. To love the good things for them, which he would love for himself. To hate the bad things for them, which he would hate for himself. To protect their wealth and reputation and encourage and advise them to take on the character of all that we have mentioned, form all the types of sincerity...” If you skipped the last three paragraphs, I urge you to scroll up and read them slowly and carefully – they contain the prescription to our problems as an Ummah. As Muslims, our main concern is not to score points over each other—it is to help each other gain Allaah’s pleasure. As Muslims, our job in this world is to establish the Truth—how can we presume to do that when we fail to be honest in our innermost motives? As Muslims, our supplication is: Allaahummaa ij’al baatinanaa khayran min dhaahirina; wa-ija’al dhaahiranaa khayran [O Allaah! Make the hidden aspects of our personality better than our outer persona; and make our appearance good]—how can we assume vicegerency over the Earth when we fail to be sincere slaves to our Lord; when we are concerned with outward appearances more than the state of our soul?
