Many Muslims asked whether they are allowed to attend a non-Muslim funeral: what is its ruling?

As we live in a non-Muslim society and we are surrounded with many non-Muslim colleagues, friends, neighbours etc, Muslims want to know what they should do in such circumstances where their colleagues or colleagues’ parents die and so on.

First thing, we should remind new Muslims as well as those Muslims who do not have enough knowledge that Islam invites us to take care of our non-Muslim fellows. It is our duty to help them, to pray for them, to take them to the hospitals if they need our help. However, concerning funerals, Muslims are recommended not to attend the religious ceremony because it contradicts the essence of Islam.

The Qur’an mentions in various verses the importance of Tawheed, the rejection of shirk and polytheism, the importance to maintain and safeguard our faith….

Surah Al Kaafirun was revealed when the polytheists of Makkah tried to negotiate with the prophet of Allah [peace be upon him] to worship their idols along with Allah. They said: One year, we will worship your Allah and the next year, you will join us in worship of our gods and goddesses” So, Allah clarifies this situation and says: “Lakum diinukum wa liya diin” – Your religion is for you and my religion is for me.

Non-Muslims may find it insulting and ignorant Muslims may find it harsh. NO. Not at all. Even in many homes, people do not share every single thing together. Each one has his own principle. If Islam has to agree with every single thing the Jews, the Christians and the Polytheists do, then it would not be Islam, it would be just a free thought where everyone is free to do anything he wants!!! NO. Islam is a way of life and it has its own principles. laws such as prohibitions and permissibility [halal and haram].

People bring a hadith which they misintepret to say that the prophet [peace be upon him] stood up at a funeral and said: didn’t he have a soul?”

 

Well, hereunder I would like to clarify this [https://iloveimamrabbani.wordpress.com/tag/did-the-prophet-%EF%B7%BA-stand-up-for-the-jews-funeral-no-he-did-not/]

 

Tag Archives: did the Prophet ﷺ stand up for the jew’s funeral? NO he did NOT

The Prophet ﷺ stood for Allah’s angels, not for dead infidels

عن أنس بن مالك : أن جنازة يهودي مرت برسول الله صلى الله عليه و سلم فقام فقالوا : يا رسول الله إنها جنازة يهودي فقال : إنما قمت للملائكة

المستدرك على الصحيحين

Translation of meaning: It is reported on the authority of Anas bin Malik: A jew’s bier passed by the Messenger of Allah ﷺ and he stood; and [the companions] said: O Messenger of Allah [ﷺ], it is a jew’s bier. He [ﷺ] said: But I stood for the angels. (Al-Mustadrak ‘ala al-Sahiihayn)

————————————————————————

The above hadiith is Sahiih on the criteria of Imam Muslim and it clearly states that the Messenger of Allah stood in honor of Allah’s angels, not the dead infidels. This point is proven by many other ahadiith as well. For example:

 أنه صلى الله عليه وسلم وأصحابه قاموا لجنازة فقالوا : يا رسول الله إنها يهودية ، فقال : إن الموت فزع فإذا رأيتم الجنازة فقوموا – صحيح مسلم

Translation of meaning: He sal Allahu ‘alayhi wa sallam and his companions stood for a bier and [people] said: O Messenger of Allah, it is a jewess. He [ﷺ] then said: Indeed death is a fright, then if you see a janaza, stand. (Sahiih Muslilm)

This hadiith exists in multiple hadiith collections including Sahiih Muslim. Yet the syncretists kafirs pretending to be Muslim scholars never quote it.

The syncretist kafirs pretending to be Ash’aris & Sufis narrate this below hadith with the wrong context to indicate that the Messenger of Allah honored jews and christians.

   إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ مَرَّتْ بِهِ جِنَازَةٌ فَقَامَ ، فَقِيلَ لَهُ إِنَّهَا جِنَازَةُ يَهُودِيٍّ ، فَقَالَ : أَلَيْسَتْ نَفْسًا – صحيح البخاري

Translation of meaning: A bier passed by the Messenger of Allah ﷺ and he stood, and it was said to him that it is the bier of a jew. He replied: “Isn’t it a soul” (Sahiih Bukhari)

“Isn’t it a soul?” in the above mentioned hadiith only means that jew or not, it is still a dead human and in any case the angels will do whatever they are assigned to do – take souls out of bodies, deliver torment to dead infidels; and honor and blessings to dead Muslims. The hadiith is simply stating that it is still a dead person, and therefore death in itself as well as its accompanying angels need to be respected.

Furthermore, the act of standing for funerals, EVEN IN HONOR OF ANGELS, has been abrogated, as shown by the below hadiith.

عن علي قال: قام رسول الله صلى الله عليه وسلم مع الجنازة حتى توضع وقام الناس معه، ثم قعد بعد ذلك وأمرهم بالقعود – كنز العمال

Translation of meaning: It is narrated on the authority of ‘Ali (may Allah reward him), he said: The Messenger of Allah ﷺ stood in the presence of a janaza until it was placed on ground and people too stood alongside him [following him ﷺ]; then afterwards he remained seated and commanded them [people] to stay seated. (Kanz al-‘Ummaal)

Sahiih Muslim has an entire chapter titled ‘Chapter on the abrogation of standing for a funeral’ in the ‘Book of Funerals’:

عن واقد بن عمرو بن سعد بن معاذ أنه قال رآني نافع بن جبير ونحن في جنازة قائما وقد جلس ينتظر أن توضع الجنازة فقال لي ما يقيمك فقلت أنتظر أن توضع الجنازة لما يحدث أبو سعيد الخدري فقال نافع فإن مسعود بن الحكم حدثني عن علي بن أبي طالب أنه قال قام رسول الله صلى الله عليه وسلم ثم قعد – صحيح مسلم –  كتاب الجنائز – باب نسخ القيام للجنازة

Translation of meaning: It is reported on the authority of Waaqid bin ‘Amru that he said: Naafi’ bin Jubayr saw me while we were standing for a bier (janaza) while he was seated, and waited for the bier to be placed on the ground; and he said to me, “what made you stand?”. I said “I was waiting for the bier to be placed on the ground [based on] what was narrated to me by Abu Sa’iid Al-Khudri. He [Naafi’] said: Indeed, Mas’uud bin Al-Hakm narrated to me on the authority of ‘Ali ibn Abi Taalib, wherein he said: “The Messenger of Allah ﷺ stood [in the earlier times] and later he remained seated.” (Sahiih Muslim, Book of Funerals, Chapter on the abrogation of standing for a bier)

Imam An-Nawawiy says in his commentary on Sahiih Muslim:

فقال مالك وأبو حنيفة والشافعي : القيام منسوخ

[Imams of madhhabs] Malik and Abu Hanifa and Ash-Shafi’iy said: Standing [for passing biers] is abrogated.

The above abundantly establishes that the Prophet ﷺ NEVER stood in honor of a dead jew or any other infidel. He stood in honor of Allah’s angels and also to observe the seriousness of death itself, and this practice too has been abrogated.

 

The Prophet ﷺ stood for Allah’s angels, not for dead infidels

عن أنس بن مالك : أن جنازة يهودي مرت برسول الله صلى الله عليه و سلم فقام فقالوا : يا رسول الله إنها جنازة يهودي فقال : إنما قمت للملائكة

المستدرك على الصحيحين

Translation of meaning: It is reported on the authority of Anas bin Malik: A jew’s bier passed by the Messenger of Allah ﷺ and he stood; and [the companions] said: O Messenger of Allah [ﷺ], it is a jew’s bier. He [ﷺ] said: But I stood for the angels. (Al-Mustadrak ‘ala al-Sahiihayn)

————————————————————————

The above hadiith is Sahiih on the criteria of Imam Muslim and it clearly states that the Messenger of Allah stood in honor of Allah’s angels, not the dead infidels. This point is proven by many other ahadiith as well. For example:

 أنه صلى الله عليه وسلم وأصحابه قاموا لجنازة فقالوا : يا رسول الله إنها يهودية ، فقال : إن الموت فزع فإذا رأيتم الجنازة فقوموا – صحيح مسلم

Translation of meaning: He sal Allahu ‘alayhi wa sallam and his companions stood for a bier and [people] said: O Messenger of Allah, it is a jewess. He [ﷺ] then said: Indeed death is a fright, then if you see a janaza, stand. (Sahiih Muslilm)

This hadiith exists in multiple hadiith collections including Sahiih Muslim. Yet the syncretists kafirs pretending to be Muslim scholars never quote it.

The syncretist kafirs pretending to be Ash’aris & Sufis narrate this below hadith with the wrong context to indicate that the Messenger of Allah honored jews and christians.

   إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ مَرَّتْ بِهِ جِنَازَةٌ فَقَامَ ، فَقِيلَ لَهُ إِنَّهَا جِنَازَةُ يَهُودِيٍّ ، فَقَالَ : أَلَيْسَتْ نَفْسًا – صحيح البخاري

Translation of meaning: A bier passed by the Messenger of Allah ﷺ and he stood, and it was said to him that it is the bier of a jew. He replied: “Isn’t it a soul” (Sahiih Bukhari)

“Isn’t it a soul?” in the above mentioned hadiith only means that jew or not, it is still a dead human and in any case the angels will do whatever they are assigned to do – take souls out of bodies, deliver torment to dead infidels; and honor and blessings to dead Muslims. The hadiith is simply stating that it is still a dead person, and therefore death in itself as well as its accompanying angels need to be respected.

Furthermore, the act of standing for funerals, EVEN IN HONOR OF ANGELS, has been abrogated, as shown by the below hadiith.

عن علي قال: قام رسول الله صلى الله عليه وسلم مع الجنازة حتى توضع وقام الناس معه، ثم قعد بعد ذلك وأمرهم بالقعود – كنز العمال

Translation of meaning: It is narrated on the authority of ‘Ali (may Allah reward him), he said: The Messenger of Allah ﷺ stood in the presence of a janaza until it was placed on ground and people too stood alongside him [following him ﷺ]; then afterwards he remained seated and commanded them [people] to stay seated. (Kanz al-‘Ummaal)

Sahiih Muslim has an entire chapter titled ‘Chapter on the abrogation of standing for a funeral’ in the ‘Book of Funerals’:

عن واقد بن عمرو بن سعد بن معاذ أنه قال رآني نافع بن جبير ونحن في جنازة قائما وقد جلس ينتظر أن توضع الجنازة فقال لي ما يقيمك فقلت أنتظر أن توضع الجنازة لما يحدث أبو سعيد الخدري فقال نافع فإن مسعود بن الحكم حدثني عن علي بن أبي طالب أنه قال قام رسول الله صلى الله عليه وسلم ثم قعد – صحيح مسلم –  كتاب الجنائز – باب نسخ القيام للجنازة

Translation of meaning: It is reported on the authority of Waaqid bin ‘Amru that he said: Naafi’ bin Jubayr saw me while we were standing for a bier (janaza) while he was seated, and waited for the bier to be placed on the ground; and he said to me, “what made you stand?”. I said “I was waiting for the bier to be placed on the ground [based on] what was narrated to me by Abu Sa’iid Al-Khudri. He [Naafi’] said: Indeed, Mas’uud bin Al-Hakm narrated to me on the authority of ‘Ali ibn Abi Taalib, wherein he said: “The Messenger of Allah ﷺ stood [in the earlier times] and later he remained seated.” (Sahiih Muslim, Book of Funerals, Chapter on the abrogation of standing for a bier)

Imam An-Nawawiy says in his commentary on Sahiih Muslim:

فقال مالك وأبو حنيفة والشافعي : القيام منسوخ

[Imams of madhhabs] Malik and Abu Hanifa and Ash-Shafi’iy said: Standing [for passing biers] is abrogated.

The above abundantly establishes that the Prophet ﷺ NEVER stood in honor of a dead jew or any other infidel. He stood in honor of Allah’s angels and also to observe the seriousness of death itself, and this practice too has been abrogated.

Do you fear God as you would fear a dangerous beast?

I have asked many young people while doing a survey, about the word TAQWA [Arabic word found in the Quran], nobody has been able to answer me and a few have said: FEAR of God
Now, my question is: what type of fear is that?
If you fear a wolf, you run away. This is logic. If you fear a killer, you run away
What about Allah? Do you run away from Him?
They become confused. This is the society we are bringing up and it is sad
TAQWA is a kind of consciousness that you develop while you get knowledge  of Deen. It develops God Consciousness and this kind of fear that prevents you from doing sin, is in fact a protection. It is a Spiritual Fear
This is why in the month of Ramadan, as you become aware that you need to fast, you prepare yourself spiritually. You become conscious that even though, nobody is watching you, you cannot eat and drink during a period of time. Even it is hot, and you want to drink some chilled sherbet, you will not do so, because you are God Conscious [you have developed taqwa].

“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may achieve Taqwa.” Qur’an Al Baqara 2:183.

Taqwa is also one of the main objectives of the revelation of the Qur’an. Allah subhanahu wa ta’aala says:

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Of course, by protecting yourself from the warnings and punishment of Allah, you obtain this unique understanding of Taqwa.
This is the main objective of fasting during the month of Ramadan. Allah has commanded people young and old to fast, in order to train them for taqwa.
So, the whole month of Ramadan [during 29 to 30 days], people are training their brain in accepting the fact that they have to fast privately and publicly, refusing to eat, drink and having sexual relationship with their wives during a period of time [while all these are normally legal actions] but during the month of ramadan, for several hours, those things are considered HARAM TO THEM
“O ye who believe! if ye fear Allah, He will grant you a Criterion (to judge between right and wrong)…” Al Anfaal 8:29.
This fear is developed with knowledge, understanding and striving in the path of truth. When you realize that your disobedience will have direct consequences on you [punishment], you develop fear and this fear takes you to negate sins. you want to stay away from sins, not from Allah!!! you become aware, conscious, you want to protect yourself and you are fearful of the consequences of your acts of disobedience.
I appeal to you to read this message with understanding by giving it a deep thought
Sister Ammaara Uddeen

TAQWA – all Muslims should learn its meaning

The Term Taqwa

It is important to note that taqwa is not about performing religious obligations such as prayer and fasting: it is about living a pious life. A person possessing taqwa abandons living an animalistic life and chooses to live a moral one. Though there are other definitions of it, such as social and political taqwa, religious taqwa has a more superior and elevated status. It is only on the basis of religion that a person can create a well-grounded taqwa in himself. As stated in the Qur’an:

Is he who founds his building on God wariness and [the pursuit of Allah’s] pleasure better-off or he who founds his building on the brink of a collapsing bank… (9:109)

 

While it is widely believed that the commands ittaqu’llah means “fear Allah” and ittaqunnar means “fear fire,” these commands actually refer to protecting oneself from Allah’s punishment and the harm of fire. Moreover, those who practice self-control by refraining from acting upon desires that require patience and a resolute attitude are called muttaqeen, which is an Arabic term for “those who practice taqwa.”

 

In his Al-Mufradat fi Gharib al-Qur’an, Rāghib says that the meaning of the word wa-qa-ya is to protect something against everything which may damage it and taqwā means to put the soul under protection against whatever threatens it. However, sometimes according to the rule of using the cause instead of the effect and vice versa, the words fear and taqwā are used interchangeably. In religious law, taqwā means keeping one’s self from whatever leads him to commit sins so that he refrains from prohibited acts.

Rāghib explicitly says that taqwā simply means to protect oneself. He also says that this word can be translated as fear and does not denote that in the example of ittaqu’llah the metaphoric meaning is intended. And as we said, there is no reason to affirm that in such sentences any metaphor is used. The strange thing is that this word is translated as restraint (parhizkari) in Farsi.

It has never been seen that any linguist ever claims that this word is used in this meaning. As it was mentioned before, Rāghib translated this word as fear but did not use it as restraint. It is not certain where, when, and why this word became translated as piety in Farsi. I suppose that only Farsi-speaking people get the meaning of restraint from the word taqwā. No Arabic-speaking person understands this word in this way. There is no doubt that in practice, the prerequisite of having taqwā and self-protection for something is to avoid it, but it does not mean that the word “taqwā” has this meaning.

Fear of God

It is necessary to understand that it is not expected for one to harbour negative thoughts of God when fearing Him. God is not meant to be viewed as an abominable or frightening entity. Rather, God is absolute perfection and the best source for a human being to love. The concept of human beings having to fear God actually refers to fearing the rule of divine justice. This notion is seen in the following supplication:

يا من لا يرجی الا فضله ، و لا يخاف الا عدله

O Who is not hoped but for His favour, and is not feared but His justice.1

The notion of fearing His justice is seen in another supplication:

جللت ان يخاف منك الا

 

العدل
، و ان يرجی منك الا الاحسان و الفضل

You are too great to be feared but Your justice, and to hoped but for Your beneficence and favour.2

Justice in itself is not a vile entity. Fearing justice actually alludes to fearing oneself because of his past wrongs or a person fears that he may break the limit and violate other people’s rights in the future.

As for the issue of fear and hope where a believer must always be hopeful and optimistic while simultaneously fearful and worried, it means that he must always be fearful of transgressing in following his unquenchable desires so that they never take the rein of his affairs from his reasoning and his faith, while at the same time he must be hopeful and confident in God, and to rely on God who will always help him. Imam Ali ibn Husayn (a) states in the well-known Du‘a of Abu amzah Thūmālī:

إذا رأيت مولاي ذنوبي فزعت و إذا رأيت كرمك طمعت

O My Lord! When I look at the sins I have committed, I become fearful and when I look at Your generosity, I harbour hope. 3

The meaning of Taqwa

Taqwa is the prerequisite for a person who wants to live his life by certain principles, whether they are religious or not, and he is to have a clear direction in order to move towards a specific goal. In doing so, he is to protect himself against transitional desires inconsistent with his goals and principles.

Thus, taqwa in a broader sense is a requirement for everyone who wants to be a true human being, live under control of reason, and follow certain principles. In religious context, taqwa is the quality of those who protect themselves from all that is considered by religion as wrong and sinful. In stating this, there are two kinds of taqwa: the first is just to avoid facing situations, in which sins may take place and this is the quality of the weak people and leads to seclusion and isolation, while the second is to face challenges and remain persistent and this is the quality of those who are strong in their faith and can play an active role in society.

According to the first type, a person protects himself from sins by refraining from a situation that leads to committing one. This is similar to a person who avoids an infested environment to protect his health.

According to the second type, a person creates a state and power in his soul that gives him a spiritual and moral security. That is, if he does find himself in a situation where the means and causes of sin are around him, that spiritual state protects him and prevents him from committing sins. This is similar to a person who creates a medical immunity in his body so that the microbes of the diseases have no effect on his health.

Now, laymen consider taqwā to be the first type. For those who are said to have taqwā, it usually means that he is a cautious man who secludes himself in an isolated corner and refrains from the causes of sin. It has been understood this way because the word taqwā has always been translated for us as abstinence.

Moreover, abstinence from sin has been gradually construed as avoiding the grounds for sins; later on the meaning changed into isolation and avoiding society. Thus, when this word is heard in ordinary conversation, a state of avoidance and reluctance comes to mind.

Though the prerequisite of leading a reasonable life is to follow specific principles, it is not wise to avoid social life in doing so. The key to living the right way is to create a state of immunity in our soul that eventually protects us. Sa‘dī, in his famous book of poetry Gulistan, says:

I beheld an illustrious man in a mountain region
Who had contentedly retired from the world into a Cave
Why, said I, comest thou not into the city
For once to relax the bonds of thy heart?
He replied: ‘Fairy –faced maidens are there.
When clay is plentiful, elephants will stumble.’4

In the above poem, the man who secluded himself in the mountains refrains from returning to the city because of the “fairy-faced maidens” who may eventually cause him to “stumble.” This is the first kind of “taqwa”. However, it is not to a person’s advantage to keep himself away from a slippery surface to refrain from slipping. Better than that is to know how to walk on it without losing his balance. Baba Taher says:

Beneath the tyranny of eyes and heart I cry,
For, all the eyes see, the heart stores up:
I’ll fashion me a pointed sword of steel,
Put out mine eyes, and so set free my heart.

Undoubtedly, our heart will be captivated by everything our eyes fall upon. However, blinding ourselves is not our only option. A better way is to create a power in our heart so that our eyes do not captivate our heart. If we want to make a dagger with an iron point to release our heart from our eyes, we need another dagger for our ears because everything our ears hear, our heart turns to it.

The same goes for the senses of tasting, touching, and smelling. In this case, a human being becomes like a lion without a tail, belly, and head which Mulawi (Jalal al-Dim Rumi) described in his story in Mathnawi.

Pragmatic Enforcement

In some books on spirituality, reference is made to some people who used some practical method to force themselves to abide by divine law. For example, they used to put pebbles in their mouths to control their tongue from over-speaking or engaging in idle and/or prohibited talk. Usually this type of approach is taken to represent the perfect example of piety.

However, imposing pragmatic obligations on oneself in order to refrain from committing sins does not necessarily mean one has perfected himself. If we succeed in doing so and abstain from committing sins, indeed, we have refrained from committing sins, yet our soul has not changed. It is simply inactive because it has no means to commit wrong.

Thus, true perfection lies in a person’s freedom to do wrong and yet he chooses to refrain from sinning without practically imposing anything on himself. These kinds of preventions may be considered perfection only when they are seen as preliminaries to primary stages of creating the attribute of piety.

That is because piety can be created after a course of opposing practices against wrong acts. But the real essence of piety is far from these practices. It is the great and potent holy state of the soul that supports and protects human beings. One has to struggle to achieve the true essence of piety.

Taqwa in Nahj al-Balaghah

The word “taqwa” is emphasized in the compilation of sermons and sayings of Imam Ali (a) collectively known as Nahj al-Balaghah, and it has always been used to mean the habit of strengthening and taming the evil-prompting soul with its unquenchable desires. In this book, Imam Ali (a) is quoted to have said:

إن تقوی الله حمت‏ اولياء الله محارمه و الزمت قلوبهم مخافته حتی اسهرت لياليهم و اظمأت هواجرهم

Certainly fear of Allah has saved the lovers of Allah from the unlawful and has given His dread to their hearts till their nights are passed in wakefulness and their noons in thirst.5

In this passage, Imam Ali (a) clearly explains the meaning of “taqwa” as a spiritual state which saves people from committing sins and considers fear of God as one of its results. Thus, taqwa does not mean “to fear” but one of the consequences of it is that it makes the hearts wary of Allah. As stated in the beginning,ittaqu’llah does not mean the command to “fear God”.

In another hadith, Imam ‘Ali (a) says:

ذمتی بما أقول رهينه و انا به‏ زعيم. ان من صرحت له العبر عما بين يديه من المثلات حجزته التقوی عن‏ تقحم الشبهات . . . الا و ان الخطايا خيل شمس حمل عليها اهلها و خلعت لجمها فتقحمت بهم فی النار الا و ان التقوی مطايا ذلل حمل عليها اهلها و اعطوا ازمتها فاوردتهم الجنه

The responsibility for what I say is guaranteed and I am answerable for it. He to whom experiences have clearly shown the past exemplary punishments (given by Allah to peoples) is prevented by piety from falling into doubts…

Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on which the riders have been placed with the reins in their hands so that they would take the riders to Heaven.6

In this sermon, the definition of taqwa is to control or to dominate the soul. A person who is not strong enough to disobey his desires and surrenders his control to his soul is likened to an unskilled rider on an unruly horse who lacks willpower.

The prerequisite of taqwa and self-control is increasing one’s willpower and having a spiritual and rational personality, like a wise horseman who skilfully rides his horse, and his horse, in turn, quickly obeys him. The person who is riding the unruly horse of desires, lust, avarice, and ambition is dependent on these vices and lets his reins of will slip away from his hands would not be controlled by wisdom and insight.

As for the one reliant upon taqwa, it is like he is riding the horse of self-control and holds the reins of will. He handles himself in all directions. In this regard, Imam Ali (a) says:

فان التقوی فی اليوم الحرز و الجنه و فی غد الطريق الی الجنه

Certainly, for today piety is a protection and a shield, and for tomorrow (the Day of Judgment) it is the road to Paradise.7

The Imam (a) expands on piety by presenting a very moving example:

ان التقوی دار حصن‏ عزيز و الفجور دار حصن ذليل لا يمنع اهله و لا يحرز من لجأ اليه

Know, O creatures of Allah, that piety is a strong house of protection while impiety is a weak house which does not protect its people, and does not give security to him who takes refuge therein.8

Here, piety (taqwa) is likened to a strong house of protection.

In yet another well-known sermon, titled “The Pious” (al-Muttaqīn), Imam Ali (a) responds to the request of Hammām ibn Shuray who had asked him (a) to describe who the pious are, so much so that he could clearly visualize them.

At first, Imam Ali (a) gave a brief answer; however, Hammām was not contented and insisted the Imam (a) expand on it. Thus, the Imam (a) answered giving more than one hundred spiritual characteristics and mental and moral qualities of the pious. According to historians, as soon as the Imam (a) ended his speech, Hammām was so impressed that he cried out and passed away.

Thus, it is clear that taqwa is a spiritual state which is like a fortress, amulet, or a trained horse for the soul. In short, taqwa is a spiritual power.

Taqwa: Freedom or Restriction?

Taqwa is not a restriction; it is a protection. Even if we call taqwa a restriction, then this restriction is truly a protection. Just as it is erroneous to call a house a restriction even though it is built with walls, rooms, solid doors, and windows to keep its inhabitants safe from harmful weather and to keep its furniture and equipment in safe areas, taqwa, like a house, is a protection. We can call something a restriction when it deprives us of a gift or happiness, but something that averts dangers from us and protects us against them is a safety, not a restriction.

In the Qur’an, taqwa is defined as a garment in that it protects the body from the cold and hot weather in the same way a house protects people. In the Qur’an, after mentioning the clothing for body, it is stated:

O’ Children of Adam! We have certainly sent down to you garments to cover your nakedness and for adornment. Yet the garment of piety—that is the best. That is [one] of God’s signs, so that they may take admonition. (7:26)

In providing guidelines for having taqwa, Imam Ali (a) states in one of his sermons:

الا فصونوها و تصونوا بها

…you should take care of it and take care of yourselves through it….9

Furthermore, Imam Ali (a) holds that piety is a great cause of freedom. He states:

فان تقوی الله مفتاح سداد و ذخيره‏ معاد و عتق من كل ملكه و نجاه من كل هلكه بها ينجح الطالب و ينجو الهارب و تنال الرغائب

Certainly, piety is the key to guidance, provision for the next world, freedom from all types of slavery, and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims.10

Taqwa helps one to reach his goals and protects him against his enemies. In the first place, taqwa gives human beings freedom in moral and spiritual issues, frees him from the chains of slavery of long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom. long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom. long desires, and gives him a relief from the sufferings of greed, envy, lust, and anger. It also indirectly gives him social freedom.

Servitude and slavery in society are the results of spiritual slavery. One who is a slave and obedient to wealth and position cannot live free socially. Hence, it is true to say that taqwa gives human beings “freedom from all types of slavery.” Thus, not only does taqwa not have a chain or restriction, but it is in fact freedom itself.

Protecting one’s Taqwa

Thinking of taqwa as a fortress and protector might make some people proud and ignorant and they would suppose that a person who has taqwa never makes a mistake. This may result in never noticing the great risks for taqwa. But the fact is that, although taqwa is a perfect state, it involves some danger as well.

It is not impossible for a person to live under the protection of taqwa and at the same time, he himself protects taqwa too. Imam Ali (a) has referred to both kinds of protection in the following sentence: “You should take care of it and take care of yourselves through it!” Thus, we must protect taqwa and it should protect us. Also, we must seek proximity to God through taqwa and also ask God to provide us with it. Imam Ali (a) also stated:

اوصيكم عبادالله بتقوی الله فانها حق الله عليكم و الموجبه علی الله حقكم و ان تستعينوا عليها بالله و تستعينوا بها علی الله

I advise you, O’ creatures of Allah, that you should have fear of Allah because it is a right of Allah over you and it creates your right over Allah, and that you should seek Allah’s help in it, and its help in (meeting) Allah.11

However, the dangers that weaken taqwa must be taken into consideration. It is seen in religious rulings that taqwa is known as a guaranteed protection and immunity against many sins, but there are some limits for the other sins which are more appealing.

For instance, it is not stated in religious rulings that being alone in a place where there is a tool used for robbery, drinking wine, or homicide, is forbidden. Or it is not forbidden to be alone in a house at night, in which there are no obstacles for a person if he wants to drink wine. Faith and taqwa will guarantee him protection.

But as for the sexual instinct which is stronger and more provocative, taqwa does not guarantee it and it is forbidden to be alone with the opposite sex because the sexual instinct is a danger that can destroy taqwa even though taqwa is so strong.

There is a verse in a famous poem of Hafiz that whenever I come to it, the issue I have mentioned comes to my mind, as if Hafiz wanted to state this spiritual fact in the very sweet way of his own:

Of coins, is it that they examination take
So that, after their own work, all the cloister-holders take?
In my sight, the counsel is that all work, friends
Should let go; and, the curl of the tress of a friend take.
The tip of the Saki’s tress, happily the companions take:
If the sky permits them, a little rest they take.12

Then he says:

To lovely ones, boast not of the strength of thy arm of chastity.13
For, among this tribe, with a single mounted one, a fortress, they take.14

In the above verse, taqwa is likened to a fence, just as Imam Ali (a) had described. Then, it is said that the power of “the lovely ones” is much more than this fortress and no one can cast it in their teeth. In this corps, even a single rider can conquer a fence, and collective attack is not needed.

The Value and Effect of Taqwa

In addition to the dramatic effects of taqwa in the afterlife and the fact that it is the only way of salvation for human beings from everlasting wretchedness, taqwa has many other values and effects in this worldly life. Imam Ali (a), who emphasized taqwa in his instructions and urged people towards it in a very outstanding way, has referred to numerous outcomes of taqwa. For example, he stated:

عتق من كل ملكه و نجاه من كل هلكه

Freedom from all types of slavery, and deliverance from all ruin.15

Or elsewhere, he stated:

فَإِنَّ تَقْوَى اللَّهِ دَوَاءُ دَاءِ قُلُوبِكُمْ وَ بَصَرُ عَمَى أَفْئِدَتِكُمْ وَ شِفَاءُ مَرَضِ أَجْسَادِكُمْ وَ صَلَاحُ فَسَادِ صُدُورِكُمْ وَ طُهُورُ دَنَسِ أَنْفُسِكُمْ وَ جِلَاءُ عَشَا أَبْصَارِكُمْ وَ أَمْنُ فَزَعِ جَأْشِكُمْ وَ ضِيَاءُ سَوَادِ ظُلْمَتِكُم‏

Certainly, fear of Allah (taqwa) is the medicine for your hearts, sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart, and the brightness for the gloom of your ignorance.16

In fact, Imam Ali (a) holds that taqwa is beneficial for all the difficulties and hardships of human beings. In fact, if we do not merely consider the negative aspect for taqwa and think of it in the same way as Imam Ali (a) did, we must agree that taqwa is one of the pillars of a person’s life, whether in one’s personal or social life, and that the basis of life would be unstable without it.

The value of something becomes clearer when it is known whether or not something else could replace it. Taqwa is one of the necessary components of life because nothing, whether it be power, money, or law-making, can replace it.

Among our daily problems is the existence of too many rulings and regulations which continually change. Laws and regulations are created for special issues and then they are changed and new ones are made. However, laws are not enough to reform the society.

Of course, there is no doubt that law itself is also a fact of life. Aside from general divine laws, people need a series of civil laws. But societies are not entirely reformed by them. Restrictions are introduced by the law; thus, people should have a kind of power to see the value of these restrictions and to accept them. This faculty is called taqwa. It is said that the law should be respected. This is true, but if the principles of taqwa are not applied, can we still expect people to observe all the laws and regulations all the time?

For instance there are some problems in our life which are officially discussed and in the media people are asked to suggest their solutions for them. The increasing number of people getting a divorce, the revision of the election system, and traffic regulations are some of them. Though I may not know all the reasons for the increase in the number of divorce, I do know that losing taqwa is a major reason.

If people did not lose taqwa and were not so unrestrained, we would not have such a high number of divorces. In the past, people had more difficulties and needs in their lives, but due to their commitment to religious and moral values, there were less cases of divorce. Certainly, the problems we see in family life today are more than in the past. Taqwa and faith can solve many of them.

Today, we have lost them and although our resources today are better than in the past, we face more problems. Considering the rise in the divorce rate, we can try to decrease it using the force of increasing the restrictions of the law for men and women, using the force of the regulations, the administration of justice, executive power of the government, and by changing regulations and laws. However, all of these options will not solve the main problem.

Regarding the issue of elections, we see that some people insist on the view that problems in elections have arisen from flaws in the election law that have been created during last fifty years and are not compatible with today’s needs. I am not going to defend the present election law. It certainly has defects. But do people act even according to the current law? Is the current law the cause of corruption?

Or is corruption happening because people do not act even according to current law, and no one considers any limit for himself or gives others any rights. Would the current law allow anyone to enter a city and forcefully tell them “I am your representative whether you accept it or not?” while people of that city have never seen or heard of his name before? Such corruptions cannot be stopped by simply developing or changing the law. It is only possible when there is a kind of awareness, faith, and taqwa among the people.

Finally, regarding the lack of commitment toward traffic laws and speeding, does the problem exist because of existing regulations or because of something else?

Nowadays, we are frequently facing many social issues. People ask why the divorce rate is rising and why people commit crimes such as robbery and murder. Why has cheating become common? Why has prostitution become common?

It is the weakness of faith and the destruction of the fortress of taqwa that cause such corruptions. It is very strange that there are people who speak and write about these questions frequently, but they themselves cut down the roots of these concerns from the souls of the people and lead them into moral anarchy, into destruction of foundation of taqwa, and into impairing the immunity of taqwa because they essentially do not believe in it. If there is no faith and taqwa – we take refuge with God – people become more vulnerable and may even consider stealing, cheating, and committing crimes as acceptable acts.

Taqwa and Health

As said above, Imam Ali (a) has stated about taqwa:

Certainly, fear of Allah (taqwa) is … the cure for the ailments of your bodies…17

It might be asked what is the relationship between taqwa (a spiritual issue) and physical health? Of course, taqwa is not a tablet and medicine, but if taqwa does not exist, a physician is not good enough to heal the ailment of someone who is in need of taqwa.

A person who has taqwa is satisfied with his limits and his rights, feels calm and confident, and has inner peace. This results in a healthier heart; tensions will not cause him to suffer from stomach ulcers and from pain in his intestines. He will not become weak and infirm because of being liberal in sexual relations. The well-being of his body, social life, and spirit all depend on taqwa.

Taqwa and Insight

Taqwa leads to clear-sightedness and insight as it is stated in the holy Qur’an:

…If you are wary of Allah, He shall appoint a criterion for you… (8:29)

This verse illustrates that insightfulness is among the important effects of taqwa and we can say that this has paved the way for the mystic journey.

Taqwa and Deliverance

The other effect of taqwa is that the one who has it can get himself out of predicaments and hardships. The Qur’an says:

…And whoever is wary of Allah, He shall make a way out for him and provide for him from whence he does not reckon. And whoever puts his trust in Allah, He will suffice him. Indeed Allah carries through His command. Certainly Allah has set a measure for everything. (65: 2-3)

Source: http://www.al-islam.org/

296736_269123473131615_127584590618838_781709_1984678213_n

Are you interested to be a Muslim?

Dawah in Mauritius

Islam is NOT a sect. It does not belong to a specific category or group of individuals.

Islam is universal because it is a way of life. Islam has been designed by a universal creator for all human beings

There is no distinction of race, gender, skin colour, weight, country

of origin

this is the uniqueness of Islam. It is free from all injustices and free from all biases

Well, since now, you have only heard what the media told you about islam. Isn’t it?

Or you have heard some fanatics discuss about islam?

Or you have heard a few things about islam which you don’t fully understand or have doubts upon some issues?

Well, if you say you are intelligent, wise and just, please take time to ask before you criticise

It is unjust to make quick judgement about people

May God the Almighty open our hearts towards justice, fairness, love and affection for all our fellow brothers and sisters in the world.

And remember, we are all from Adam and Eve

girls with quran

Let us try to ask ourselves some important questions?

1. Who created us?

2. why have we been created?

3. What is the purpose of this life?

4. Why do we have to die?

5. What happen to us when we die?

6. Where do our loved ones go when their souls leave their bodies?

7. Do I have a chance to meet my dead loved ones one day?

8. Who can explain to me why some people are good and others are bad?

9. What is the difference between destiny and reincarnation? Why do muslims reject reincarnation?

10. Is Jesus God? or, do you think because he did not have a father….?

11. Why do muslims call God, Allah?

12. Is there a life after death?

13. I am miserable and unhappy. is there a chance for me to hope for a better life?

14. Islam means peace and submission to one God. so, doesn’t Islam shun all fanatical and bias principles?

15. Why do we insist upon an invisible God without any images whatsoever? Who can pretend to have seen God?

16. why are pictures of living things not allowed in the house?

17. Do you know what are the things that you do which prevent angels from coming in your house?

18. If angels do not visit your house, will you feel peace in your house?

children quran 2

If you think you can answer all these questions, then your knowledge about this life is meaningful.

“Remember, we are all seekers of truth but we need to have enough courage to accept

the truth after having found it.”  – Ammaara-Uddeen

 

 

Why do we need to constantly remind ourselves and others that songs and dances can lead us to hellfire?

Many Muslims who pray swalaat, fast during the month of Ramadan, do hajj, are still trapped by the accursed shaytan. May Allah Azzawajal protect us from him and his traps.

Songs, musical instruments and dances are often ‘created’ to delude us and bring us to the wrong path. why? because satan uses weak people like ‘stars’, actors, actresses, dancers and public figures to represent him.

since it is in the nature of human beings to imitate, innocently and ignorantly, we follow the trend. we copy popular stars and we do the same….without realising what we are actually doing.

When scholars, imams and sincere believers try to warn us, what we do? we simply take them for fools or idiots. or we say they are some foolish killed-joy!!!!

And we persist and persist until we are overcome with confusion, lack of sincerity, lazziness and many problems. The more we are confused, the more shaytan plays trick upon us and instills in us the desire to listen to more music and more songs.

Now, with songs, we need a especial behaviour. I mean an awkward behaviour: some bizarre pants, with cigarettes, and a bizarre way of talking etc…

This is a vicious circle and many people cannot afford to think about it because they are deluded by this tricky life…

Well , let’s see below this very popular singer and his awkward dance:

May Allah protect us from this

Image

The gang damned style!!!!

Well after this, what will you argue ?

Let me tell you brothers and sisters of faith, these stars are manipulating you. they are imitating idols, rituals that are against islamic teachings. If I tell you this is against islam, will you continue to do it? then what is your intention?

A special note for those who want to accept Islam as their way of life:

Note that Islam is the only ‘religion’ that condamns some form of songs and musical instruments. The reason is simple: songs have the same effect as words but even more powerful. when you hear songs, your brain automatically registers what you hear and you systematically repeat the song. In other words, you do not do it voluntarily rather songs dominate you!!!

Now, if you are saying foul, futile, disrespecting words, people will not be happy with you? isnt it? but how come that these songs often contain vile words, satanic words, futile words, and still you repeat them without feeling embarrassed???

While some people believe that they come from apes, well may be they mistake themselves by seeing people dancing right?

when people dance, they look and behave like monkeys and if you just turn off the volume, they look pitiful with their gestures. Try it and see for yourself!!!

Well a special note for you dear readers:

Try to stay away from music for a month or so and see how it changes your life for the better. please if you are in search for inner peace, just stay away from this vicious circle and insha Allah, you will feel cured from the diseases of the heart

 

 

 

Pregnant Muslim woman attacked in Paris loses baby

Why did Muhammad [pbuh] marry Aisha at a young age? – Q&A – Sh. Hussain Yee

Al hamdulillah, many confused minds see marriage only as a sexual relationship. this is why today, we are having so many problems with married couples. Because they cannot see the beauty of marriage. The prophet [pbuh] is a model for mankind.

His many marriages are examples for us. Each marriage is an example for us: it means that men have the right to marry a widow, a virgin, someone who is older than himself, someone who is younger…

the moment there is mutual agreement between the two and that both have reached the age of puberty….just see the video

 

How to get rid from homosexuality? The best solution ever

Don’t lose hope! Fear Allah (S.W.T), ask Him for help earnestly, never give up, and do something to get rid of even the idea of homosexuality. Try to avoid all of the circumstances that trigger your homosexual feelings:

don’t get alone with an attractive man

always be in the company of others

don’t get involved in deep / personal discussions with any person that you may think will trigger your homosexual feeling.

Stay away from any other people who have similar feelings. 

Don’t even think of such an idea of this subject.

keep yourself busy in different useful thing.

stay away of anything that remind you of homosexuality.

Keep a POSITIVE thinking in your mind

 Keep saying to yourself that you can do something about it.

Don’t ever say I can’t. Remember with every step you are taking toward getting rid of this habit you are getting help and reward from Allah (S.W.T) and you are annoying the accursed shaytan.

Also, you should focus on this wordly life. It will soon end. This life is nothing but a test: and homosexuality is your test…

Each human being has got a test. We need to strive in order to gain victory over our it. So do not despair!!! Helps come from Allah alone. So turn to Him in prayer and sincere submission.

Then, read the Quran. Use earphones. They are more powerful in tuning your brain and heart on La illaha illallah. Let the verses flow into your ears while you relax. You will soon give me the good news of your success. When fear of God [taqwa] and consciousness seize you, you automatically become a different person….This is the secret of success insha Allah.

May Almighty Allah grant you success

Your sister Ammaara

A short video that will make you understand insha Allah

SUPER FUNNY! Can men wear earrings and gold? – Q&A – Sh.Hussain Yee


The end of the world: 2012?

People are speculating around the world, saying that the world will end in 2012.

Well, when ordinary people are saying this, you can just bypass this statement…

But when leaders of groups or some leaders of sects are calling people towards this, then, you have to pay more attention, right?

In fact, since time immemorial, people have had the fear of dying and the fear of the world’s end.

It is a natural instinct in everyone of us.

but it seems that some groups of people are using this to frighten others and to weaken them , as if trying to control them in some ways or the other.

We know that for example, in America, some groups of people are purchasing food in stock for their whole family for some few years ahead.

So many spectulations.Yet, both the Bible and the Quran are clear: the Hour will come unexpectedly. No one knows about its real moment. Even when the Jews approached our noble prophet [pbuh] about this issue, Allah told him [pbuh] to inform them that the hour is known by Allah alone.

It means that even the prophet [pbuh] did not know about it!!! Now, how come people are saying: it is in this year or that year.

Like we have seen some scholars giving exact dates or years when the Mahdi will come etc. no one is aware of exact dates and the exact manner how things will turn out.

What we know is that certain events will certainly happen and as believers [if we believe we are muslims], then our duty is to obey Allah.

Our duty is NOT to be obsessed by the event itself but rather to work on how to win in the event.

Our duty is to work with our body [physically] and our money in the way of Allah.

The Quran invites us to be generous, not only towards our family and near kins but towards our community at large.

How much do we spend unnecessarily for our children, and how many children are unnecessarily deprived of food and clothes and even of our attention and love?

 

 

Please read our new magazine FORTERESSE and colloborate with us for the sake of Islam

Please support us by buying our magazine which sole purpose is to please Allah Azzawajal. This islamic magazine contains practical issues that will help in our daily lives. You can email us on magazineforteresse@yahoo.com. It is written in french.

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