By Maulana Manzoor Nu‘maani
Abu Hurayrah radhiyallahu anhu relates that the Apostle of Allah sallallahu alayhi wasallam said:You should never be envious of an evil-doer (an infidel or a pervert) because of a blessing or prosperity. You do not know what suffering he is going to endure after death. At Allah’s place (i.e., in the Hereafter) there is a killer for him that will not die.

The narrator, Abdullah ibne Abi Maryam who related it, on the authority of AbuÊHurayrah radhiyallahu anhu says, “By ‘killer’, the Prophet sallallahu alayhi wasallam meant the Fire of Hell (ie. the evil-doer is going to live in Hell forever. To be envious of such a man is rank foolishness and ignorance).”
(Baghawi)

Commentary
Often when a truthful Believer, who is spending his days in pain and poverty, sees some wicked and godless person surrounded with comfort and luxuries, the devil puts various doubts into his heart, or, at least, he begins to feel envious of his happy circumstances. But it is the height of ingratitude to Allah. The Prophet sallallahu alayhi wasallam, in this Tradition, has warned that no believing person should grudge the short-lived happiness and prosperity of those who are devoid of the blessings of faith and good-doing because, after all, they are going to undergo the torment of Fire in the Hereafter.

If the bitter end which is awaiting those unfortunate men can be known, material comfort and physical pleasures they are enjoying will appear to be no better than the special consideration that is shown to those who are sentenced to death a few days before their execution. This, exactly, is the nature of the prosperity and bodily enjoyment of the rebels against Allah in the sight of the bondsmen who are blessed with faith in the reality of the Hereafter, as related by the Apostles. They do not view with envy their wealth and comfort but are thankful to Allah that by endowing them with Faith He has saved them from the frightful chastisement that is in store for the impudent slaves of the flesh.

The humble writer has known faithful bondsmen who, on seeing godless men of the world, spontaneously recited the prayer of gratitude and thankfulness to the Lord the sacred Prophet sallallahu alayhi wasallam used to say when he saw anyone in distress: Praise be to the Lord who saved me from that with which He hath inflicted thee, and made be better than many of His creatures.

Related posts:

1. Auspiciousness of tears
2. Last Night of Ramadhaan
3. Hazrat Aisha (R.A)

| Part 1 |Part 2 |Part 3 |Part 4|Part 5|

“Remember that there is much good in bearing with patience that which you dislike, and that victory comes with patience, and that with hardship comes a way out and with difficulty comes ease.” (Ahmad).

Golden words of advice spoken to Ibn ‘Abbas by the Messenger of Allah (sallaAllahu alayhe wasallam). In the story of Ka’b bin Malik (radhiAllahu anhu) and those who stayed behind is a reflection of the truthfulness of these words.

40 painful days of isolation have passed. Ka’b bin Malik (radhiAllahu anhu) and the two companions await a response, a sign of relief. Divine revelation had ceased to descend upon the Prophet (sallaAllahu alayhe wasallam), by Allah’s wisdom, just as He delayed it in the incident of the slander of Aisha (radhiAllahu anha).  But the Prophet (sallaAllahu alayhe wasallam) now has a message for Ka’b and his companions. A messenger was sent. Had he come with tidings of relief? Were the Muslims were permitted to speak to them?

When forty out of the fifty nights elapsed, behold! There came to me the messenger of Allah’s Apostle and said, ‘Allah’s Apostle orders you to keep away from your wife,’

I said, ‘Should I divorce her; or else! what should I do?’ He said, ‘No, only keep aloof from her and do not cohabit her.’ The Prophet sent the same message to my two fellows. Then I said to my wife. ‘Go to your parents and remain with them till Allah gives His Verdict in this matter.’

The trial is bitter, with seemingly no signs of a sweet end. Yet Ka’b responds with words showing his ardent desire to ensure compliance with the order of the Messenger of Allah (sallaAllahu alayhe wasallam).  If he was told that he must divorce her, he would have done so immediately without delay.

Here we notice exemplary manners from the Companions in dealing with the commands of the Prophet (sallaAllahu alayhe wasallam). The messenger who came to Ka’b did not reply with extra words beyond those conveyed to him by the Prophet (sallaAllahu alayhe wasallam). He did not say ‘I think he meant this (to divorce) or I think he meant not to divorce.’ He repeated the previous command without further interpretation.  Ka’b also complied immediately and refused to ask for flexibility, even when others told him to seek it:

Kab added, “The wife of Hilal bin Umaiya came to Apostle and said, ‘O Allah’s Apostle! Hilal bin Umaiya is a helpless old man who has no servant to attend on him. Do you dislike that I should serve him? ‘ He said, ‘No (you can serve him) but he should not come near you.’ She said, ‘By Allah, he has no desire for anything. By, Allah, he has never ceased weeping since his case began till this day of his.’

In testing His slaves, Allah is Merciful. From His mercy upon them was that this command came towards the last days of the test, perhaps they would not have been able to remain patient had it come earlier on. Through this,  is a reminder to console ourselves in testing times by pondering over the mercy of Allah, that He did not allow the test to be worse.

The Prophet (sallaAllahu alayhe wasallam) was also merciful to his ummah. Even though the matter was serious, he exempted Hilal bin Umaiya by allowing his wife to serve her elderly husband.

On that, some of my family members said to me, ‘Will you also ask Allah’s Apostle to permit your wife (to serve you) as he has permitted the wife of Hilal bin Umaiya to serve him?’ I said, ‘By Allah, I will not ask the permission of Allah’s Apostle regarding her, for I do not know what Allah’s Apostle would say if I asked him to permit her (to serve me) while I am a young man.’

Then I remained in that state for ten more nights after that till the period of fifty nights was completed starting from the time when Allah’s Apostle prohibited the people from talking to us.

Separating a man from his wife, a hefty matter, only emphasized that this was indeed a great trial. But, Ibn Al-Qayyim (rahimahullah) in his book Zad Al-Ma’aad, points out that the command to avoid their wives, was in fact a sign of closely approaching good in two ways.

First, the messenger sent by the Prophet (sallaAllahu alayhe wasallam) was considered a type of ‘speaking’ with them, after he had completely avoided them, even through an intermediary.

Second, the specific command for them to avoid their wives served as a reminder for them to abandon any means of pleasure and increase in worship. When worship is increased, this signals that the period of test or punishment is almost over. Related to this is the last ten nights of Ramadan, when the Prophet (sallaAllahu alayhe wasallam) set an example of avoiding his wives and heavily increasing worship, before the month reaches its end.

So as signs of the end of this trial begin to appear, for every afflicted believer, there are also tidings of hope.  When you are overcome by distress, worry, and debts or when backs are turned to you and a genuine smile can no longer spread across your face due to the grief shadowing your days, think of Ka’b (radhiAllahu anhu). Remember now that it is a sign from Allah, that the time has come to turn to none but Him, subhanahu wata’ala.

“And who is better in religion than one who submits himself to Allah.” (al-Nisaa’ 4:125)

This is the purpose of your trial; that you are freed from arrogance, pride and cured of the hardened heart that comes with a state of ongoing ease and prosperity.

The goal is to repent to Allah and flee to Him, so that your heart is attached to Him like never before. Ka’b bin Malik had no one to complain to but Allah. Refrain from complaining to the creation, who cannot relieve you of your agony.  In fact, we should be shy from Allah, that He sees us asking and hoping in other than Him. Ka’b never gave up hope in Allah when everyone turned away. To give up hope in your Creator and Sustainer is to hold poor thoughts of Him, subhanahu wata’ala. How is it that we fail to place our trust in Him, when He is more Merciful to us than our own selves?

In the hands of the people, you will not find honor or even disgrace. When you keep asking of them, they increase in annoyance. As for Allah, when you ask Him, He is more pleased.  Allah loves to hear his slaves invoking, begging and asking from Him Alone.

“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil.” (al-Naml 27:62)

Reflect on the example of Prophet Ayyub (alayhe asallam) who, in a state of affliction in wealth, children and health, called out to Allah:

And [mention] Job, when he called to his Lord, “Indeed, adversity has touched me, and you are the Most Merciful of the merciful.”

So We responded to him and removed what afflicted him of adversity. And We gave him [back] his family and the like thereof with them as mercy from Us and a reminder for the worshippers [of Allah]. (al-Anbiyaa’ 21:83,84)

Allah ends off the example of this Prophet by describing it as  ذِكْرَىٰ لِلْعَابِدِينَ : ‘A reminder for all those who worship Us.’

On these words, Ibn Kathir comments: “We made him an example lest those who are beset by trials think that We do that to them because We do not care for them, so that they may take him as an example of patience in accepting the decrees of Allah and bearing the trials with which He tests His servants as He will.’ (Tafsir Ibn Kathir)

When you turn to Allah in supplication, be sure of a response. If it is delayed, He will compensate you by filling your heart with patience and certainty, both of which are sources of reward, until invoking Him carries a sweetness of its own. A delayed response makes the believer blame none but himself, hence leading to repentance. Once we humble ourselves, seeking forgiveness, admitting that indeed we are undeserving due to our sins, Allah will forgive and bring forth relief.

It is not the calamity that has narrowed our life, rather falling in the trap of the incapable ones is what restricts us. The Prophet (sallaAllahu alayhe wasallam) said: “The most incapable person is the one who does not make du`a.” (Sahih Al-Jami’)

The heart of the believer is pulled towards its Lord in times of hardship, unlike those hearts numbed from sensing the alarm that awakens the living hearts.  Every test is a key with which we unlock our hearts. Allah (subhanahu wata’ala) says,

“Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened.” (al-An’aam 6:43)

Abu Sa’id Al-Khudri narrated: One day the Messenger of Allah (sallaAllahu alayhe wasallam) entered the mosque. He saw there a man from the Ansar called Abu Umamah and said to him: “What is the matter that I am seeing you sitting in the mosque when there is no time of prayer?”

Abu Umamah said: “I am entangled in sorrow and debts.”

The Prophet (sallaAllahu alayhe wasallam) replied: “Shall I not teach you words by which, when you say them, Allah will remove your sorrow, and settle your debts?”

Abu Umamah said: “Yes, Messenger of Allah”

The Prophet (sallaAllahu alayhe wasallam) said: “Say in the morning and evening:

Allaahumma inni a’oodhu bika min al-hamm wa’l-hazn wa’l-‘ajz wa’l-kasal wa’l-bukhl wa’l-jubn wa dala’ al-dayn wa ghalbat al-rijaal

“O Allah! I seek refuge with You from worry and grief, from incapacity and laziness, from cowardice and miserliness, from being heavily in debt and from being overpowered by (other) men.”

Abu Umamah said: “When I did that Allah removed my distress and settled my debt.” (Abu Dawud).

When Abu Umamah faced hardship, he fled to Allah, Who aided him with the du’aa that the Prophet (sallaAllahu alayhe wasallam) taught him, thus relieving his distress.

Finally, after you plead to your Creator, seeking a way out of the darkness, recall the example of Prophet  Zakariya (alayhe asallam) who upheld righteous deeds whilst invoking Allah for offspring.  When the angels came to grant him glad tidings of a son, Yahya, they found him standing in the mihrab. Istiqamah on the obedience of Allah, after du’aa is a cause of being blessed with a response, as opposed to heedlessness and displeasing Allah, after asking Him.

“So the angels called him while he was standing in prayer in the chamber, “Indeed, Allah gives you good tidings of John.” (Aal-‘Imran 3:39).

As for our beloved companion, Ka’b bin Malik (radhiAllahu anhu), a messenger came to him while he too was in a state of obedience, having just concluded the fajr prayer:

When I had offered the Fajr prayer on the 50th morning on the roof of one of our houses and while I was sitting in the condition which Allah described (in the Qur’an) i.e. my very soul seemed straitened to me and even the earth seemed narrow to me for all its spaciousness, there I heard the voice of one who had ascended the mountain of Sala’ calling with his loudest voice, ‘O Kab bin Malik! Be happy (by receiving good tidings).’ I fell down in prostration before Allah, realizing that relief has come.

Allah has spoken the Truth;

“For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease.” (al-Sharh 5,6).

7.1 WEDDINGS ARE PART OF THE PROPHET’S TRADITION
If invited to a marriage ceremony or wedding celebration, you should accept the invitation unless it may include prohibited acts. Attending a wedding is part of the Sunnah, as Islam regards marriage as an act of worship and obedience to Allah. Islam endorses performing marriage contracts in the mosque. Muslim jurists stipulated that this is based on a Hadith reported by Al-Tirmidhi and Ibn Maja: ‘Publicize the marriage, execute it at the mosques and celebrate it with drums.’ Another Hadith reported by Imam Ahmad and Al-Hakim and others supports the first Hadith: ‘Publicize Marriage.’ It also supported by a third Hadith reported by Ahmad, Al-Tirmidhi, Al-Nasa’i and Ibn Maja: ‘The difference between a legitimate (Halal) and an illegitimate (Haram) marriage is the presence of voices and drums.’

There is no dispute among Muslim scholars that in a wedding celebration, the Prophet (PBUH) allowed women to use drums. The most valid opinion among many scholars is that men can also use drums in order to publicize the marriage thus making it known near and far. The noble Islamic purpose of such publicity is to distinguish between an evil and illicit relationship and a pure and desirable marriage.

Attending a wedding is one of the rights of brotherhood among Muslims. It fulfills the requirement of publicity, reinforces the need to attest to the sanctity of the marriage, and it gives a chance to join your brethren as they complete the second half of Islam, and while you pray that they remain observant of the first half. Attending a wedding also honours the husband and wife by having their relatives and friends share in their happiness. It blesses them with guests that pray to Allah for their righteousness, success, affluence and prosperity.

7.2 THE MANNERS OF ATTENDING WEDDINGS
If invited, attend the celebration as if you have answered an invitation to a blessed occasion, and a delightful and acclaimed celebration, as the Prophet proclaimed you should. Dress appropriately, for the Prophet’s companions used to dress properly at weddings. When initiating or sharing in discussions, make sure your conversation fits the happy occasion and does not include depressing and distasteful subject matter that could spoil the occasion. Muslims should be wise and considerate.

It is recommended that you congratulate the bride and bridegroom, by reciting the Hadith narrated by Abu Dawood and Al-Tirmidhi, and authenticated by Ibn Maja and Al-Hakim, whereby the Prophet (PBUH) said: ‘May Allah bless your side and bless your counterpart and may Allah tie your union with virtue.’ Do not use the commonly used phrase ‘With comfort and children,’ because this was the phrase used by the people of ignorance (Jahilia). The Prophet (PBUH) prohibited such a saying, and Allah, with His blessing, replaced it by the prayer of his Prophet (PBUH). Al-Bukhari reported that ‘Ayisha (RA) said: ‘When the Prophet (PBUH) married me, my mother led me into the house where women of Ansar were celebrating. They congratulated me with reward, blessing, and ‘best of luck’ wishes.

Islam permits women to celebrate a wedding by singing tasteful songs, accompanied by a drum beat. Such poems and songs should not promote lust, lewd desire, or portray physical beauty. Instead, they should sing delightful and decent songs to express their happiness with the marriage. Al-Bukhari reported that ‘Ayisha (RA) said: ‘A bride was led to her Ansar husband. The Prophet (PBUH) said: O Ayisha, did you not have merriment? The Ansar love fun.’ He was referring to the singing and beating of drums.

Al-Hafiz ibn Hajar reported in his book Fath Al-Bari that ‘Ayisha recalled that the Prophet (PBUH) asked ‘Why did you not send with her [the bride] a singer girl to sing with a drum beat? I said, ‘What?’ He answered:

We are visiting you, we are visiting you
If you greet us, we’ll greet you.
For your gold, bright and red, brought the bride to your farm
And it is your wheat, brown and tanned, that made your virgins’ charm

Songs sung at weddings must be similar and have wholesome and seemly meanings. Songs of lust, passion and immorality should be avoided.

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Related posts:

1. Entering/ Leaving a House
2. The Manners of Conversation
3. Manners of Eating

Cambridge: Europe’s first Eco-Mosque

Via Green Prophet:

Architect Marks Barfield is to design a £13 million “eco” mosque on a 0.4 hectare brownfield site in Cambridge.

England’s historic city of Cambridge, with its world-famous university and idyllic countryside, will soon count a mosque amidst its stunning skyline of spires. But this isn’t just any old mosque. In fact it is the first-purpose built mosque in the city which also happens to be environmentally-friendly!

This article was prepared by the Islam in Europe blog – islamineurope.blogspot.com

After years of dealing with overcrowding at various small sites across the city, the growing Muslim community decided that it was time to take action. By the summer of 2008, a strip of land and an old warehouse has been purchased and plans for the new mosque were underway. However rather than simply building a mosque as quickly as possible, it was decided from the very start that the mosque would follow environmental sustainability principles.

“Islamic civilization has been based on the rejection of waste as an under-estimation of God’s blessing and so in the construction of the new mosque here in Cambridge, we were very much in the forefront of the local environmental movement in that we are using the latest heat pumps, conservation technology and green roofs so that we’ll have an almost zero carbon footprint,” commented Chairman of the Trust, Tim Winter who is also known as Abdul Hakim Murad.

Winters also added that they intended to build Europe’s first truly ecologically-responsible mosque and encourage Muslims world-wide to take up their environmental responsibilities.

(more)

| Part 1 |Part 2 |Part 3 |Part 4|

A letter from an unbelieving king; a promise of protection and a good life.
His brothers in faith; turning away, no words, no greetings, no promises.

Then I took the letter to the oven and made a fire therein by burning it.

Without second thought, the king’s letter was burned. His brothers were given precedence.
He could have decided to go and ‘stick to his principles’. After all, the king did not ask him to abandon his religion, it was a brief invitation to move to a place where he wouldn’t feel ‘inferior’. Or he could have decided to take it home, carefully contemplate the offer, and then reach a final decision. Aside from rejecting it, he could have kept the letter merely for its royal origin.

But our beloved companion knew otherwise. He knew that this was a fitna, a great one, for his faith and his allegiance to the Muslims.
His loyalty remained with the believers, for whom the sincere ones grant their love and allegiance. Everyday application of ‘aqeedah (creed) was the way of the companions, whose fiqh (true understanding) of the fundamentals of Islam shone in their actions.

Facing some sort of hardship from our fellow Muslims, should not lead us to give up on them. They are most deserving of patience, and not preferring others over them even if they allure us with kindness.

“And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (al-Kahf 18:28).

Such is true manifestation of walaa to the believers. How is it that one can turn away from those who share the strongest ties of kinship in faith?

“Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah 5:55).

In instantly burning the letter, Ka’b (radhiAllahu anhu) was an example of hastiness in ridding ourselves from all means that lead to corruption in deen.
Burning the letters and cutting the ropes pulling us toward misguidance is a step to being saved from the eternal Fire. Every link between us and the prohibited should be terminated, thereby disallowing any chances for the whispers of shaytan. The truly determined ones are those who do not allow the juice to ferment, as Ibn Al-Qayyim so eloquently symbolized. The more one permits means of temptation to remain in their surroundings the more they are at risk of poisoning their faith.

Prophet Sulayman (alayhe asallam) was one whose example of cutting off ties with that which distracted him from the remembrance of Allah was mentioned in the Quran.

And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].
[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.
And he said, “Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness].”
[He said], “Return them to me,” and set about striking [their] legs and necks. (Saad 38:30-33).

When the racehorses diverted  him from the ‘asr prayer until the sun had set, he slaughtered them all to reprimand himself for allowing them to distract him. For the sake of emphasis, you have just spent hours washing, waxing and adding classy accessories to your luxorious car. You stand back to admire your efforts for a moment, but your joy is cut short when you look up to find the sun setting while you were heedless to prostrate to your Creator in fulfillment of your obligation.  Would your prized car be pledged for charity on the spot? Although not obligatory to do so, it is an illustration of the importance of remaining alert to that which diverts from the five daily prayers.
Allah (subhanahu wata’ala) warns us:

O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that – then those are the losers. (al-Munafiqun 63:9).

As soon as Allah blesses and guides us to realize that a certain path leads to sin, our immediate response should be blocking all access to it, particularly if it lies in the proximity of our homes, of close reach to us and those living with us. Otherwise, it will keep tempting us until we eventually submit to its calls, except whomever Allah has mercy on.

From the incident of the king’s letter, there is a lesson in being extra cautious of wolves who take advantage of the lone sheep. There are those who prey on believers in their moments of weakness and despair, calling them to their way and ultimately leading them to their own ruin. This is of particular importance to our youth, who may find themselves wandering alone in the fields of temptation and immorality. Such wolves may appear disguised in sweetness and friendship, like the king who attempted to take advantage of the weakness and loneliness of Ka’b. Hence the need for Muslim youth to associate in the company of the righteous, who encourage one another towards virtue, forbid one another from treading the paths of temptation and strengthen one another’s resolve in the face of the trials of this life.

If we turn to the example of the Prophet (sallaAllahu alayhe wasallam), it will be of no surprise that burning the letter was Ka’b’s response. The example before his eyes was a courageous one of strong resolve. He (sallaAllahu alayhe wasallam) refused to be coaxed by his people into accepting vast wealth, lofty status and beautiful women as a ‘reward’ for giving up the faith he so deeply loved and so earnestly strove for.  Allah commanded him,

Then do not obey the deniers. They wish that you would soften [in your position], so they would soften [toward you]. (Al-Qalam 68:8,9)
His (sallaAllahu alayhe wasallam) only response to the allurement of his people was:

“By Allah, if they put the sun in my right hand and the moon in my left on condition that I abandon this course, until Allah has made me victorious, or I perish therein, I would not abandon it.”

Just as Ka’b followed in the footsteps of his beloved, be among the strong-willed, who do not allow a temptation of this temporary life to unravel works of  previous good, done seeking the pleasure of their Creator.

But, along with your determination, most needed is Allah’s help and guidance to keep your foot steady and your heart firm. Like the Prophet (sallaAllahu alayhe wasallam), we too must supplicate:

Yaa muqallib al-quloob thabbit qalbi ala deenak

O Controller of the hearts, make my heart adhere firmly to Your religion.

Denmark: Cartoonist attacker charged with terror

Denmark’s top prosecutor has charged a Somali man with terrorism for allegedly trying to kill a cartoonist who caricatured the Prophet Muhammad.

Joergen Steen Soerensen said Friday that the man, who cannot be named under a court order, wanted to “seriously frighten the population” and destabilize Denmark in the attack on cartoonist Kurt Westergaard.

(more)

Source: AP

6.1 THE IMPORTANCE OF EATING MANNERS
Eating manners are very important since it is repeated many times every day. It must be done properly whether eating alone, with family, or with friends. To avoid pretenses, you should train yourself in proper eating manners, whether alone or with your family. It will then become a natural part of your behaviour, and you will be at ease at the table.

6.2 THE MANNERS OF EATING
There are certain table manners that are indispensable. Say ‘Bismillah’ when starting, to thank Allah and say ‘Alhamdulilah’ when finished. Eat what is in front of you. Eat using your right hand. A hypocrite was eating with his left hand when the Prophet saw him and advised him to eat with his right. The man falsely said ‘But I cannot’ The Prophet said ‘May it be so’ and the hypocrite was not able to lift his right hand again.

The companions of the Prophet followed his example in stressing the use of the right hand while eating. Omar was Khalifa when he saw a man eating with his left hand and similarly advised him to eat with his right. The man answered ‘My right is busy’ Omar repeated his request and the man repeated his answer. Omar asked him ‘What is it busy with?’ The man answered that it had been severed in one of the battles. Omar blamed himself for neglecting such handicap and ordered the treasurer to provide the man with a servant to help him.

If eating with your hand, use three fingers with small bites, lifting it gently with ease to your mouth. Close your mouth while eating to avoid unnecessary noises. To eat on the floor is nearer to what the Prophet used to do. However, there is no problem to eat at a table. Imam Ghazali said, ‘To eat at a table is to make eating easier and there is nothing against that.’ Do not start eating ahead of the elders or the nobles. If you are the elder, do not commence eating before everyone is at the table.

It is preferred that eating should not be conducted in silence. It is good manners to talk during meals. Topics should be nice stories suitable for eating. At the end of the meal, if hands are to be washed, the elder or the noble should be asked to proceed first.

At the end of a meal, thank Allah as in the Hadith reported by Abo Dawood and Nasa’i in ‘the deeds of day and night.’ Thank Allah who fed us and provided us with drink. It is very appropriate to make a prayer for your hosts as it is reported by Muslim that Al-Migdad ibn Al-Aswad reported that the Prophet said, ‘May Allah feed those who have fed us, and provide drinks to those who provided us with it.’

Do not express your disapproval or dislike of certain foods. Either eat it or pass it over quietly. Abu Huraira reported that ‘the Prophet never expressed his dislike of a food. If he liked it he will eat it. If he disliked it, he will set aside.’

Do not put in your plate more than can eat. Leftovers could be thrown out, it shouldn’t, and wasted. Put smaller portions twice rather than one large portion that you will not eat. The Prophet did not approve of leaving any food in a plate since as he said ‘You don’t know which portion is blessed’. Food is a blessing of Allah, to misuse it is contrary to Islam. Do not forget the poor and the needy who do not have the portion you are throwing away

6.3 THE MANNERS OF DRINKING
Drinking manners are no less important. To start in the name of Allah is a must. Use your right hand to drink. Abo Dawood and Tirmizi related that Hafsa (RA) said ‘the Prophet used his right hand for eating and drinking. He used his left for other things [such as personal hygiene].’ Do not pour your drink down your throat in one gulp. Drink it in three sips. Ibn Abbas reported that the Prophet said ‘Do not drink like a camel. Drink twice or thrice. Say the name of Allah before drinking. Thank Allah after finishing.

Do not exhale in your glass. This will irritate others and will smudge the glass or the cup. Ibn Abbas reported that the Prophet forbade exhaling in a glass or puffing into it.

Do not drink directly from the jug or the container. Beside being unhygienic behaviour, others may want to drink after you who could be irritated. Abo Huraira narrated that the Prophet forbade drinking directly from the mouth of the sheepskin or the flask.

6.4 AVOID GLUTTONY
Modesty is the crown (hallmark) of the common people. Keep this crown on your head if invited to a feast or if you are presented with food or drink. Do not be gluttonous devouring food as if you have not eaten for a long time, or as if you have not seen such excellent food before. Do not sample every dish on the table. People, even generous hosts disapprove of greedy eaters. Be reasonable and moderate in enjoying the generosity of your hosts.

6.5 GOLD AND SILVER CUTLERY
Do not eat using golden or silver plates or cutlery. This goes against the spirit of Islamic modesty. Pomposity is not an Islamic trait. Bukhari narrated that Huzaifa said the Prophet said ‘Do not drink in golden or silver cups nor eat in such plates.’ If you were a guest, simply ask your host to replace it with another one.

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Related posts:

1. Social Manners with the Elderly
2. The Manners of Conversation
3. Manners of Visiting

by Maryam Amir-Ebrahimi

Before I got married, I was given unsolicited advice on how to change in order to make myself “more appealing” to brothers. Sisters would voluntarily tell me I should be more outgoing when with men, dress more attractively to get their attention and stop being as involved with Islamic activism so I would not scare them away.

Since when is our purpose in life marriage? Where in the Qur’an does Allah ask us to change our personalities, dress style and tone down our activism in hopes of getting hitched? Nevertheless, with marriage being such a huge concern in our community, many face the temptation to change their values to find a spouse.

Here’s an idea: Instead of working to please a potential suitor, perhaps we should first seek to please Allah, the One who sows the seed of love in our hearts and can bless us with our dream husband or dream wife.

Instead of looking for marriage at every event, let’s look for marriage in our relationship with al-Wahhab, the Giver of All. Let’s be honest. We are talking about al-Mujeeb, the Responder to Prayer. Those are amongst the Names of Allah! Allah gives and He answers!

If you are an individual who struggles to lower your gaze and protect your eyes, heart, tongue and body from falling into the haram, don’t you know that Allah will indeed reward you?

Every time you glance up and see someone you wish you could be with, turn away and in that moment ask Allah to bless you with a spouse who will be the sweetness of your eyes. Would not Allah listen to and accept your supplication to Him? How could Allah possibly not accept the supplication of His adamant worshipper who is painfully struggling to maintain his or her modesty and guard his or her chastity? The Prophet ﷺ has encouraged us to “Ask and you will be given…” (at-Tirmithi) Allah will give you! How could He not when you are striving only for His Sake?

In those moments in the last third of the night, in those two rakahs which you make out of pure frustration of your situation, weeping, asking Allah (subhanahu wa ta’ala – exalted is He) to answer you –  do you not think Allah the Rabb al-`alameen (Lord of the Worlds) will not respond to you? Allahu Akbar (God is the Greatest), this is Allah! Without doubt Allah (subhanahu wa ta’ala) is going to answer you!

The Prophet ﷺ relates from Allah in a hadith Qudsi:

“Our Lord (glorified and exalted be He) descends each night to the earth’s sky when there remains the final third of the night, and He says: ‘Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?’” (Bukhari)

What is hooking up with a brother or sister on gchat or facebook worth in comparison to hooking up with the One who can hook you up?

As Shaykh Muhammad Faqih once said, “Hook up with Allah, Allah will hook you up!”

Let’s hook up with salah! Hook up with the Qur’an! Hook up with community work for Allah’s Sake! And have certainty that when we struggle to please Allah (subhanahu wa ta’ala), Ash-Shakoor is the Most Appreciative of our work and will undoubtedly reward us.

Will that reward be in the form of an amazing spouse and an amazing marriage? Allah knows best. But the best part is that Allah knows what is BEST for us and that His bounties are limitless.

The Prophet ﷺ has told us, “Any Muslim who supplicates to Allah in a du`a’ which contains no sin [of] breaking of kinship, Allah will give him one of three things: either hisdu`a’ will be immediately answered, it will be saved for him in the hereafter, or it will turn away an equivalent amount of evil (from him)…” (Ahmad).

Thus, we must know that if we connect with Allah, we can trust that Allah will grant us whatever is best, whether it be an answer to exactly what we are asking for or something better. Allah has got our backs! Who better to trust our future with than the One who already knows it?

Easier said than done? Maybe. But what have you got to lose? If at the end of the day you are only increasing in closeness to Allah, increasing in reading the Qur’an, tasting the sweetness of your salah, and making more sincere du`a’ then insha’Allah (if Allah wills) you will have gained more than simply “a spouse” if you get married and you would have gained much more than facebook “cruising for a spouse” time while you’re attempting to find your better half…Insha’Allah you will gain more in this life and the next, and an unwavering relationship with Allah!

Here are some short, quick and amazing ways we can increase our relationship with Allah through good deeds massively rewarded inshaAllah:

–> Get what you really want: “Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next” (Ibn As Sunni, Abu Dawood – both reports are directly linked to the Prophet ﷺ):

HasbiaAllahu la ilaha ila huwa `alayhi tawakaltu wa huwa Rabbu’l`arshi’l`atheem.

“Allah is Sufficient for me, none has the right to be worshipped except Him, upon Him I rely and He is Lord of the exalted throne.”

To be recited seven times in the morning (after Fajr) and seven times in the evening (between `Asr and Maghrib).

–> Say “Subhan’Allah” (glory be to Allah) 100 times. For a person who does this, “a thousand good deeds are recorded for him and a thousand bad deeds are wiped away.” [Muslim]

–> Ask Allah to forgive your brothers and sisters: “Whoever seeks forgiveness for believing men and believing woman, Allah will write for him a good deed for each believing man and believing woman.” [at-Tabarani, classed as hasan by al-Albani]

–> Work to protect yourself from the Hellfire: “Allah will spare whoever says this four times in the morning or evening from the fire of Hell” (Abu Dawood, was also reported in Bukhari).

Allahumma inni asbahtu ush-hiduka, wa ushidu hamalata `arshika, wa mala’ikataka, wa jamee`a khalqik, annaka Ant Allah, la ilaha illa Ant, wahdaka la shareeka lak, wa anna Muhammadan `abduka wa rasuluka (when saying this in the evening, say “Allahuma inniamsaytu” instead of “asbahtu.”

“O Allah, verily I have reached the morning and call on You, the bearers of Your throne, Your angels, and all of Your creation to witness that You are Allah, none has the right to be worshipped except You, alone, without partner and that Muhammad is Your Servant and Messenger.”

To be recited four times in the morning (after Fajr) and evening (between `Asr and Maghrib).

The Lord of the Worlds speaks to us and tells us, “And when My slaves ask you concerning Me, then I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led aright” (Quran, 2:186).

You are coming to Allah with rajaa (hope), with a powerful combination of seeking Allah’s pleasure, striving to leave anything which may gain His displeasure and making a consistent effort to ask Him to open the best of ways for you and then putting your trust in Him that He will give you whatever is best. Of course Allah is going to answer you.

As was once stated, “A person has never held certainty in Allah only for Allah to disappoint him/her.’ Never will Allah disappoint those with yaqeen (certainty), tawakkul(reliance) and husn al-dhann (good opinion) of Him.” Hook up with Allah and know that without a doubt, Allah ‘azza wa Jall will hook you up in the best of ways.

Source: www.suhaibwebb.com

5.5 MANNERS WITH PARENTS
Observe complete respect and reverence to your father and mother, for they are the most worthy of your consideration. Al-Bukhari and Muslim reported that a man asked the Prophet (PBUH): Oh Messenger of Allah, who is the most worthy of my best conduct?’ He answered: ‘Your mother! Your mother! Your mother! Then your father, then the next, and the next.’

Al-Bukhari in Al-Adab Al-Mufrad and Abdul Razzaq in his Musanaf (the wording is his) reported that Hisham bin ‘Urwa recounted that his father told him that Abu Hurairah (RA) saw a man walking ahead of another. He asked him: ‘How is this man related to you?’ ‘He is my Father,’ the man answered. Abu Hurairah told him: ‘Do not walk ahead of him, do not sit until he sits, and do not call him by his name.’

According to Ibn Wahab, a student of Imam Malik bin Anas named Imam ‘Abdul Rahman bin Al-Qasim Al-’Utaqi Al-Masri (132-191 AH), said: ‘While Imam Malik was reading Al-Muwata^ to me he suddenly stood up for a long while, then he sat again. He was asked why, and he answered: ‘My mother came down asking me something. Since she was standing I stood up respectfully, when she went, I sat back down.’

The revered follower Tawoos bin Kisan said: ‘It is part of the Sunnah to respect four persons: a scholar, an elder, a leader, and a father. It is considered rude that a man call his father by his name.’ At the end of his book of Malkite Fiqh Al-Kafi, Imam Bin ‘Abdul Al-Barr said:

‘Kindness to the parents is an obligatory, duty and by the grace of Allah it is an easy matter. Kindness means to be humble with them, to speak to them nicely, to look at them with love and respect, to speak in a mild tone that does not surpass theirs unless they are hard of hearing, to give them complete access to your own wealth, and to offer them the best of your food and drink.

Children should not walk ahead of their parents, nor speak ahead of them in matters that they know are their father’s. Children should wholeheartedly avoid upsetting their parents and should seek their pleasure as much as possible. Making your parent’s life enjoyable is one of the most virtuous acts.

Children must hasten to respond to their parents’ call. If a child is praying voluntarily, he/she should shorten the prayer and respond promptly. Children should express only good words.

In return, it is the parents’ duty to make it easier for their children to be kind to them by being kind and generous to their children, but without Allah’s help people cannot become obedient, nor can they perform his commands.’

You may encounter various difficulties while serving your mother and father, but do not forget that their rights are multiples of these difficulties. For this Aallah said in the Qur’an ‘Your Lord has decreed that you worship none but Him, and that you be kind to the parents. Whether one or both of them attain old age in the life, say not a word of contempt, nor repel them but address them in terms of honour. And, out of kindness lower to them the wing of humility, and say: ‘My Lord bestow mercy on them as they cherished me in childhood.” The Prophet (PBUH) said, ‘No child will compensate a parent unless he finds him or her a slave and he frees them.’

Keep in mind that everyone likes to be the best in status, prestige and popularity, and hates to see someone better than himself or herself. Only your parents would wish that you become better than what they are. How should you treat those who prefer you to themselves and wish you better.

5.6 Tell Your Family your Whereabouts
If you leave home to go to a place other than your usual work, it is advisable to inform your family where you are going. This information is very useful to have their mind at ease knowing where you are. The great follower, Qatada bin Di’ama Al-Sadousi disapproved of someone going somewhere without telling their family their whereabouts. Imam Ahmad reported that Qatada narrated that he went with Abo Ma’shar to visit Al-Sha’bi. His family said he was not home. Qatada asked, ‘Where did he go?’ His family said, ‘We do not know.’ Qatada then said, ‘You mean he does not tell you where he goes?’ They said, ‘Yes.’ Telling your family where you are lessens their worries besides putting you and them at ease if you were late since they know where you are.

5.7 RESPECT THE POOR
If you come across a poor person at a gathering or you were visited by a poor person at home or at work, do not look down upon him or her because you consider them poor. Poverty is not a defect or a fault to be ashamed of, while lack of kindness and generosity is.

Treat poor companions or guests with honour and respect. Be pleasant while talking to them, using the best of language. Again, poverty is not a vice. Many of the poor are more honourable than the wealthy, and many who are penniless are preferred to the rich.

5.8 DEALING WITH NON-MUSLIMS
If your neighbours happen to be non-Muslim you must not forget Islamic manners in dealing with neighbours. The recommendation of Islam for good relationship with neighbours is for Muslims and non-Muslims alike.

You as a Muslim should demonstrate to all people the goodness of Islam with your gentle manners and kind behaviour. Bukhary and Muslim reported the Hadith of Anas ‘No one is a believer if he do not like for his brother what he likes for himself.’ The report of Muslim said ‘ till he loves for his brother, or neighbour, as he likes for himself’. The scholars said that the word ‘brother’ here is said in the most common context and thus the means brothers in humanity including Muslims and non-Muslims. A Muslim would love for his non-Muslim brother, as he loves for himself, to become a Muslim to enjoy the benefits of Islam and the rewards of Allah.

A Muslim would do very well when he prays for the guidance of his non-Muslim brothers as he likes for his Muslim brothers to remain Muslim and to continue their devotion and adherence to Islam. In Sura Al-Mumtahana, Allah said ‘Allah forbid you not, with regard to those who did not fight you for your faith nor drive you out of your homes, to deal kindly and justly with them: For Allah loves those who are just. Allah only forbids you with regard to those who fought you for your faith and drove you out of your homes and support others in driving you out, for turning to them for friendship and alliance. Those of you who do that are doing wrong.’

There is nothing to prevent us from being kind, generous and helpful to non-Muslims as long as they do not demonstrate verbal or tangible animosity towards Islam. Hopefully, this will remove barriers to introduce them to join Islam and Muslims.

This positive attitude does not mean going along with non-Muslims and abandoning our distinct personality. It means we must fair, kind and moderate with ourselves and our neighbours in all matters. In interpreting this, Imam Qortubi said: ‘This constitute a consent by Allah to maintain amicable relationship with those who did not antagonize Muslim or attack them. Imam Qortubi cited the opinion of Abdul Rahman bin Zayed who said that this rule was in the beginning of Islam when fighting was not required, but later it was annulled. Imam Qortubi also cited Qatada who said this verse had been annulled by another verse in Sura Al-Tawba (9:5) ‘But when the forbidden months are past, then fight and the slay the pagans wherever you find them..’

After citing these two opinions and other similar ones, Imam Qortubi concluded by saying: The majority of interpreter are said that it is a valid verse that has not been annulled. They cited the story reported by Bukhary and Muslim of Asma’ bint Abi Bakr when she asked the Prophet if could entertain and be kind to her non-Muslim mother who visited her in Madina and the Prophet said ‘Yes.’

It was said that this verse was revealed in this incident. Al-Mauardi and Abo Dawood reported that Amer bin Abdullah bin Al-Zubair narrated that his father told him that before Islam Abu Bakr divorced his wife Qutaila who was the mother of Asma. When the truce was held between the Prophet and the pagans of Quraish, the mother visited her daughter in Madina and brought her an ear-ring and other gifts. Asma was reluctant to accept the gifts before asking the Prophet. In answer to her question Allah revealed this verse. When Allah says ‘to deal kindly and justly with them’ Al-Faraa said that Allah meant those who did not fight you alluding to Khoza tribe who made an agreement with Muslims not to fight them or assist those fighting them. Allah ordered Muslims to be kind and faithful to them as per the terms of the agreement.

Al-Kadi Abu Bakr ibn Al-Arabi said that the expression of qist is not derived from justice but from share, meaning you may give them a portion of your money to maintain cordial relationship. For justice is a duty toward all whether they were friends or foes. Imam Bukhari and Imam Ahmad reported that Anas bin Malik that a Jewish boy used to serve the Prophet, preparing his ablution and to hand him his shoes. The boy became ill. The Prophet went to visit the boy and he was gravely ill with his father sitting at his head. The Prophet invited him to Islam by telling him to say: There is no God but Allah. The boy looked at his father who kept silent. The Prophet repeated his request and the boy looked at his father again who told him ‘Obey Abo Al-Kasim.’ The boy, just before dying, said ‘I bear witness that no God but Allah and that you are His Messenger.’ The Prophet said ‘Thank Allah for enabling me to save him.’

Hafiz Ibn Hajar said that this Hadith indicates many rules; that Muslims are allowed to employ non-Muslims, to visit them while sick. It also directs us to maintain cordiality. It allows the employment of the youth, to offer them Islam if they were mature to make a choice, and to accept their conversion if they embraced Islam.

Hafiz Al-Badr Al-Aini said this Hadith indicted the consent to visit ill non-Muslims especially if they were neighbours since it demonstrated the kindness of Islam and may encourage them to embrace it. The Hadith also allows the employment of non-Muslims and the coridality to them. It also consent employing the youth.

You may console non-Muslims on mourning using appropriate expressions. Imam Al-Kadi Abo Yosuf said, in the end of his book Al-Kharaj, that he asked Abo Hanifa about how to console a Jew or a Christian who lost a child or relative. Abo Hanifa said to say ‘Allah decreed death for all His creations. We ask Allah to make death the best fate to wait for. We all belong to Allah and to Him we all shall return. Be patient and endure this calamity.

Abo Yosuf said we learned that a Christian who used to attend the lectures of Al-Hasan Al-Basri died. Al-Hasan went to console his brother. He said: May Allah reward you for this calamity as He reward your fellows. May Allah bless our death and make it the best fate to wait for. Be patient against the misfortunes. You may say these kind words and remind them of death as the inescapable fate with which we can do nothing about but acceptance and patience.

Imam Ibn A’bdin in his book Rad Al-Muhtar that the Shaf’ee said: You may console Muslims when at the death of a non-Muslim relative. On such occasion you may say: May Allah increase your rewards and patience. You may console non-Muslims on the loss of a Muslim relative. On such occasions you may say: May Allah forgive your deceased and give best condolence.

from the book ISLAMIC MANNERS
By Shaykh Abdul-Fattaah Abu Ghuddah (RA)

Related posts:

1. Social Manners with the Elderly
2. The Manners of Conversation
3. Manners of Visiting

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As the Prophet (s) prepared himself for a prized opportunity to present Islam to the noblemen of Quraysh, a blind man approached simultaneously with a question to ask.

The Prophet (s) frowned.  The Prophet (s) in the early days of the risala, yearned for an opportunity to present the Sacred Message to the influential upper crust of Meccan society.  Finally, an audience was permitted.  In attendance were those who others respected and put trust in their judgment. `Utbah, Shaibah, Abu Jahl, Umayyah bin Khalaf, and Ubayy bin Khalaf all assembled.

From a distance, in quick stride, ‘Abdullah ibn Umm Maktoom (ra) called out to bystanders to lead him to Muhammed (s).

The Prophet frowned.  A frown that went unwitnessed by the created was Seen by the Creator.

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

عَبَسَ وَتَوَلَّى أَن جَاءهُ الْأَعْمَى

(The Prophet) frowned and turned away because there came to him the blind man

وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّى

But what would make you perceive, [O Muhammad], that perhaps he might be purified?

أَوْ يَذَّكَّرُفَتَنفَعَهُ الذِّكْرَى

Or that he might receive admonition, and that the admonition might profit him?

أَمَّا مَنِ اسْتَغْنَى فَأَنتَ لَهُ تَصَدَّى

As for him who thinks himself to be self-sufficient; To him you attend;

وَمَا عَلَيْكَ أَلَّا يَزَّكَّى

And you are not accountable for his failure to attain purity

وَأَمَّا مَن جَاءكَ يَسْعَى

But as to him who came to you running.

وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى

And is afraid (of Allah and His Punishment); of him you are neglectful and divert your attention to another,

كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ

Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it. (Sura 80.1-12)

Abdullah ibn Umm Maktoum (ra) was blind from birth and hence his mother was called Umm-Maktum (Mother of the concealed one). His father Qays ibn Sayd and mother Aatikah bint Abdullah were not notable or of fine pedigree.  He was, by all accounts, a commoner.

I went to visit a well known elder of the West Australian Muslim community at hospital today.  I went, Allah knows, out of compulsion and a sense of duty rather than in pursuit of divine virtue.  On the way up to the room the elevator door opened a couple of floors before my intended destination. I saw Waseem and felt angry with myself.  He was in a hospital robe pushing an IV pole. How could I have forgotten to visit him?! I pardoned my way out and greeted Waseem with genuine delight in my heart and concern on my mind.  We walked to his room.

At the age of 26 he felt an abdominal pain one night and felt strange for a few weeks before going to see a doctor.  Tumors, cancer and a terminal prognosis were announced all within a short couple of days.

But the brother was smiling and his room felt good. Imaan good. Sabr and contentment good. He smiled throughout our time together. I told him I am going to see someone upstairs and will come back down to see him.

I came, out of duty and respect for one man, and found my Imaan grow in meeting, coincidentally, another who had slipped my mind.

The Prophet (s) is sinless.  At first inspection, and to the untrained eye, one may think that Allah is rebuking or censoring His Beloved Messenger.  That is not the case.

Allah (swt) says in surat al-Fath 40.1-2

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

Indeed, We have given you, [O Muhammad], a clear conquest

لِّيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا

That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path.

The “sins” of the Prophets (s) are not works of immorality or evil.  On the contrary, they are actions of righteous deeds that are beyond their call at a given period of time.

The Prophet’s (s) neglect of ibn Umm Maktoom was not out of contempt. It was out of diligence and seeking goodness for the notables.

But the Prophet (s) frowned.

Ibn Umm Maktoom (ra) was unaware of this frown until the Prophet (s) saw him after the revelation of this sura and honoured him by placing his cloak on the ground for him to sit on.  The Prophet (s) loved Ibn Umm Maktoom.  He (ra) would be the second muezzin for the Prophet (s) and would be his (s) deputy in Medina during his (s) travels.

The frown was not meant for Ibn Umm Maktoom.  Rather, it was at his (s) inability to change the hearts of the notables and their rejection of the Truth. He (s) frowned because when the notables saw Ibn Umm Maktoom (ra) they scoffed declaring arrogantly their revulsion of being asked to join this commoner in his faith in Allah and the Messenger. Allah (swt) therefore seeks to comfort the Prophet (s) with the admonition:

وَمَا عَلَيْكَ أَلَّا يَزَّكَّى

And you are not accountable for his failure to attain purity

وَأَمَّا مَن جَاءكَ يَسْعَى

But as to him who came to you running.

وَهُوَيَخْشَى فَأَنتَ عَنْهُ تَلَهَّى

And is afraid (of Allah and His Punishment), of him you are neglectful and divert your attention to another,

كَلَّا إِنَّهَا تَذْكِرَةٌ فَمَن شَاء ذَكَرَهُ

Nay, indeed it (these Verses of this Qur’an) are an admonition, so whoever wills, let him pay attention to it.

The Quran is the Word of Allah. It has subtle and delicate nuances that bewilder the knowing.

Whenever Allah (swt) speaks of ibn Umm Maktoom (ra) in Surat ‘Abasa, Allah (swt) drops a (taa) to imply the earnestness and desire of faith on the part of Ibn Umm Maktoom.  For example, yazzakkā: the original tā’ [of yatazakkā] has been assimilated with the zāy to imply expedience and sure desire.

As such Allah (swt) says:

تَلَهَّىٰ يَذَّكَّرُ يَزَّكَّى

Instead of:

تَتَلَهَّىٰ يَتَذَّكَّرُ يتَزَّكَّى

With regards to the conscious rejecters of faith the taa remains as a reminder of their distance from Allah and belief.

تَصَدَّىٰ اسْتَغْنَىٰ

Eventually, all who were assembled that day would die as conscious rejecters of faith, overwhelmingly during the Battle of Badr.

Ibn Umm Maktoom (ra) would die a martyr as the standard bearer during the battle of Qadisyeh during the leadership of ‘Umar (ra).  A blind man leading the believers to victory in defence of the message he so cherished. Fitting.

I will see Waseem, my commoner friend, tomorrow insha allah.