Lack of care and neglect while performing ablution will negatively reflect on the worship that is to follow.

One time the Messenger of Allah ﷺ led the morning prayer. Some minor mistakes were made whilst the chapter Romans was being recited. After finishing the prayer the Prophet turned to the congregation and said:

“Some people are coming to the prayer without ablution and this is the cause for Satan interfering in our recitation. When you come for prayer, take your ablution as carefully as you can”.

Thus purification and the taking of ablution with care before prayer is crucial for the soundness of our worship. It is also a great virtue to be always in a state of ablution to the best of one’s ability. The Messenger of Allah ﷺ liked to carry out all of his tasks while he had ablution.

According to Abu Juhaym , the Messenger of Allah ﷺ once came across someone as he was coming from the Well of Jamal. The man greeted him, but the Prophet ﷺ  did not return the greeting. He ﷺ  immediately went to a wall and wiped his hands and face over it to perform the tayammum (dry ablution), and then he accepted the man’s greeting of peace. (Bukhari, tayammum, 3)

With this action, the Prophet of Allah ﷺ demonstrated how it is possible for one to always be in a state of ablution. This is also an indication of how virtuous it is to take ablution before carrying out a task, even though that task is not obligatory.

In another instance, Ibn-i Abbas (RadiAllahu Anhu) narrates:

“When the Prophet of Allah ﷺ finished relieving himself he would first pour water over his hands to wash them and then he would perform tayammum with dry earth. I once asked him:

“O Messenger of Allah ﷺ, there is water available. Why did you do that?” The Prophet replied:

“How can I be sure that my spirit will not be taken back from me before I reach water?” (Ahmad, I, 288, 303; Haysami, 263).

According to another narration whenever he needed to perform the major ablution, the Prophet ﷺ would wipe his hands over the walls and do tayammum in order not to be without ablution until he could perform his major ablution. (Haysami, I, 264).

This is the scope of the material and spiritual cleanliness that the Prophet demonstrated to his community…

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Sultan Bayazid II and his brother Jem Sultan

The events that took place between Sultan Bayazid II and his brother Jem Sultan openly reflect the courage of faith of our forefathers and the beauty and virtue that Islam bestowed upon them:

Becoming a sultan in the year 1481, Bayazid II (who was even known as Bayazid the Saint due to his piety) spent the first 14 years of his sultanate dealing with the problems that arose as a result of his brother Jem Sultan’s claims to the Ottoman throne. This situation hindered Bayazid II from active participation in the Christian world. Jem Sultan proposed the following to Bayazid II:

“Let us divide our country into two. You rule over half and I will rule over the other half”

Bayazid II replied, rejecting his offer:

“My brother, this country is the property of the people. If we divide it, the government will lose power. We will become a series of weak principalities. This will have grave consequences. I would divide my body but the land of my people cannot be divided”.

A short time after that Jem Sultan was invited to Rhodes by the Knights of Rhodes. He was impressed by their polite words and heedlessly accepted their invitation. However the Knights broke the promises they had made and sold him to the Papacy like a slave. The Papacy were planning to use the prince in the next crusade against the Ottomans. However, realizing that he was not going to be successful in this, Pope Innocent suggested that Jem Sultan become Christian. This offer greatly offended Jem Sultan. Deeply saddened he said to the Pope:

“Even if you give me the whole world, and not just the Ottoman Sultanate, I would never change my religion”.

The supplication that Jem Sultan made to Almighty Allah when he realized that the Crusaders wanted to use him against Islam is sufficient to show the aspiration of his efforts for his religion:

“O my Sustainer! If it is the case that the unbelievers wish to use me as a tool to bring harm to the Muslim world, then do not let this slave of yours live any longer. Take my soul to your honorable abode as soon as possible…”

His prayers must have been answered for at the age of 36 he passed away in Naples. In his last days, his last testament he made to those near him was as follows:

“Make sure to announce the news of my death all over the land. Do this for certain so that the games that the unbelievers wish to play with the Muslims, using me as a tool, can be over. After that, go to my brother Sultan Bayazid. Request that, however difficult it may be, he transports my body back to our country.

I do not wish to be buried in the land of the unbelievers. Whatever has happened until now has happened. Make sure that he does not refuse this request of mine. Ask him to pay all of my debts. I do not want to go the Divine Presence in debt. Let him forgive
my family, my children and those who served me. Let him make them content according to their states”.

His brother Bayazid II carried out his final testament.

These are the qualities that Islam bestows upon the human being. The reciprocal relationship between these two brothers displays their devotion to their faith and their love of their country. It is also a demonstration of sacrifice for the sake of the peace of
their people, and an example of tolerance, the accounting of the conscience that results after realizing one’s mistake, refraining from violating another’s rights, forgiveness and compassion amongst many other virtues.

Martyrdom of the Grandson of RasoolAllah SallAllahu Alaihi wa aalihi wa Sallam

A royal spirit escaped from a prison why should we rend our garments & how should we gnaw our hands. Since they (Hussein & the ‪#‎Ahlulbayt‬ ) are the Kings of the (true) religion, it was the hour of joy for them when they broke these physical bounds.

-Mevlana Rumi rahimahullah

 

READ MORE: Martyrdom of the Grandson of RasoolAllah SallAllahu Alaihi wa aalihi wa Sallam

What Is the Best Way to Put the Ego in Check?

What is the best way to attain beneficial knowledge in such a way that puts the ego in check?

Answered by  Habib Umar bin Hafiz

Seeking Knowledge With Excellence

The best way to attain beneficial knowledge that puts the ego in check is: sincere focus, with humility, attentive listening, and concentration upon what is imparted to one, of the words of Allah or the words of the Chosen One (may Allah peace and blessings be upon him and his folk), assuming you find a teacher who is a “possessor of heart,” i.e. one who imparts this knowledge from his heart and soul.

Connecting to the Inheritors of Prophetic Guidance

This, along with connecting oneself to a chain of transmission that goes back to the Prophet and observing good manners, is the way we are familiar with from the Successors of the Companions (tabi’in), those who followed them, and those who followed them, until this day and age.

Knowledge is the Prayer of the Soul

For knowledge is not perfected with caprice or pride. Nor is the reality of knowledge acquired by studying, “so and so said”, or mastering legal scenarios. It is rather acquired through sincerity to the Most Great and Most High, and through approaching this endeavor with veneration, love, and longing to draw close to Allah (Mighty and Majestic) thereby, while also connecting one’s self to a chain of transmission to the Chosen One, Muhammad (may Allah peace and blessings be upon him and his folk). This is indeed the way to acquire beneficial knowledge that puts the ego in check and elevates it to high stations.

Translated by: Abdullah Alrajhy. (Link to the original answer)


Habib Umar bin Hafiz is a descendant of the Prophet (upon him be Allah’s peace and blessings). Born into a family of scholars, Habib Umar, pursued the sacred sciences from a young age, including Quran, Hadith, Fiqh, ‘Aqeedah, Arabic, and Spirituality. In 1994, he established Dar al-Mustafa, an educational institute in Tarim, Yemem.

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Why Are All the Companions the Most Virtuous After the Prophets?

Q. I often hear that, despite the very broad definition of a companion of the prophet (Peace and blessings be upon him) , the lowest ranking person who falls under the definition of companion surpasses anyone until the day of judgement in piety vitrue and righteousness in the sight of Allah. Could you please shed some light on the this matter?

Answered by Shaykh Abdurragmaan Khan

There are a large number of proofs establishing that the companions radiyaLlahu anhum are the most virtuous of Allah’s creation after the Prophets and Messengers. Before presenting these proofs however, it’s important to understand that the companions were not infallible. They were guiding stars and the best of Allah’s creation, but were not free from error. I mention this so that an objector may not quote an error of a companion and thus attempt to strip them of their virtue.

Another important clarification is that not all companions were equal. Those who embraced Islam after the treaty of Hudaybiyah were not equal to those who accepted prior to that. Similarly, those who immigrated from Makkah to Madinah were considered more virtuous than others. Thereafter, those who fought at the battle of Badr were more virtuous, then those who attended the bay’ah al-Ridwan, then the ten companions who were given the glad tidings of Jannah, then sayyidina Ali ibn Talib and sayyidina Uthman, then sayyidina Umar and finally sayyidina Abu Bakr al-Siddiq may Allah be well pleased with them all.

Here follows some verses of the Qur’an and traditions of the Prophet sallaLlahu alayhi wasallam establishing their precedence over others.

And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the fath [treaty of Hudaybiyah or conquest of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah, with what you do, is Acquainted. [57:10]

Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. [9:117]

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. [48:29]

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The Messenger sallaLlahu alayhi wasallam said,

“Do not swear my companions, for should any of you spend the weight of mount Uhud in gold, it will not equal their spending of a mudd (750 grams) or half thereof.” [Agreed upon]

“The best of generations is mine, then those who follow, then those who follow.”

“Whoever loves them (my companions), loves them because of his love for me; whoever dislikes them, dislikes them because of his dislike of me; whoever harms them (with his words or action), has harmed me, whoever harms me, harms (angers) Allah, and whoever harms Allah, it is near that Allah strikes him.”[al-Tirmidhi]

Statements from our pious predecessors:

Abu Zur’ah al-Razi said, “Whoever criticizes any of the companions is a zindiq (enemy of Islam). This is so, because the Messenger sallaLlahu alayhi wasallam and the Quran are true. The Quran and his Sunnah sallaLlahu alayhi wasallam was only conveyed to us via these companions. They (the enemies of Islam) only criticize the companions as they wish to find fault in the Quran and Sunnah.”

AbduLlah ibn Mubarak said when asked who is more righteous between the pious caliph, ‘Umar bin AbdulAziz and Mu‘awiyah radiyaLlahu anhu, “The dust that settled in the nose of the horse of Mu‘awiyah with the Prophet sallaLlahu alayhi wasallam, is better than several ‘Umar bin AbdulAziz. In another narration he said, “is better than all the good deeds of ‘Umar bin AbdulAziz.

This was his words regarding Mu‘awiyah radiyaLlahu anhu and he was from the companions that entered Islam after the treaty of Hudaybiyah.

His Mercy is our only constant

“Allah Guides to His Light Whom He Wills.”

Bismillah-ir-Rahman-ir Raheem.

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Allah’s (Most High) Rahma is infinite. In less than the blink of an eye, His Rahma (mercy) renews itself and further penetrates existence.

Take a moment.

Look at your hands – touch them. What do you feel? Smooth skin, bones, joints, and veins. Look how Allah (Most High) constructed your hands. The small veins of your hands lay on the service, while larger veins lay deeper. His Rahma is reflected in this, as if it were that your larger veins lay on the surface, you would be in grave danger of injury.

Take another moment.

Think about your sight. Allah (Most High) has limited your sight, but this limitation is His Rahma. If you were to see all that there was to see, you would not be able to even drink spring water from a store bought bottle, as all the microscopic elements of water would be transparent to you, moving around in the bottle.

Take yet another moment.

Think about your hearing. Allah (Most High), from His Rahma, has limited your hearing as well. Every process in your body makes as sound, but yet we are unable to hear the closest sounds to us! If our hearing was not limited, we would constantly imbued with sounds from within our own body.

We must think and reflect on His endless Rahma. His Rahma is our only constant, and the only constant that increases consistently; the more we think and reflect, the more we will begin to realize His all-encompassing Rahma.

May Allah (Most High) raise your maqam, and May He envelope you always in His Rahma.

Shaykh Faid Mohammed Said

 

Can a Muslim call a non-Muslim ‘Brother’?

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Yes, it would be permissible to refer to or respond to a non-Muslim as a ‘brother’ referring to the common brotherhood of humanity.

According to some scholars, it would also be permissible to greet a non-Muslim with ‘Assalam ‘alaykum’ and respond to their greeting with ‘Wa’alaykum assalam’. The permission is more desirable if one hopes for their Islam. And Allah knows best.

[Sharh Sahih Muslim]

Warmest salams,
[Shaykh] Jamir Meah