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When we hold resentment against someone, it becomes a very strong negative emotional link, we are bound to them. The one who lets it go, will set them self free.

Forgiveness means forgiving our self by letting go of the resentment we have held on to. Even if the other person forgives us, we will remain in pain till we let go of the past negative experience.

Forgiveness does not only mean we are behaving and talking as before. It means we have healed our hurt, have understood the other person's perspective and do not hold them responsible for our pain.

Do not be angry with people for not forgiving us. Understand they are still in pain and do not have the courage to interact again because they fear that they may get hurt again. Send vibrations of love and compassion which will help to heal them.
 
Earlier when we experienced pain, we blamed others for it and wanted them to change so that we would be happy. Now we are aware - we are in pain, we are the creator of the pain and we have to heal our self, so it is complete self responsibility.
When we blame others for our state of being, we are giving our power to them. We also become dependent on them to heal us.

People have the power to affect everything that is outside of us – our work, money, property and even our body. But people do not have the power to affect our mind; that is completely in our control.

Healing is not an overnight process. It is a daily cleansing of pain. Be aware of your reactions in situations. Appreciate yourself for all the right responses. When a negative sanskar comes into action, do not justify it, prepare yourself to do it differently the next time.

To change any habit we take care of 4 aspects. Gyan – Knowledge, Yog – Meditation, Dharna -Inculcation and Seva - Sharing.
Study of spiritual knowledge in the morning and attention on application in situations is Dharna.  We shift from reactive behaviors to consciously responding from our original qualities of peace, love and respect.

Share the knowledge with others through words, actions and vibrations.  When we bring our qualities into action or radiate pure thoughts to others, it is Seva.

Meditation means connecting to the Supreme Power, God and taking His powers and love to heal our blockages, and emerge our original sanskars.
 
Your Divine Friend
 DR.BK.Satyanarayan 
   

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[Attachment(s) from BK.DR.Satyanarayan included below]


 
Wales, a 1000 year old Yew tree.
 
 
Unshakeable
 
If we face our problems and respond to them positively, and refuse to give in to panic, bitterness, or self pity, these adverse situations that look like they could bury us have within them the very real potential to make us unshakeable.
                                                                                                  
 
 
To be committed towards one's own progress is to help others to move forward.
 
The one who is committed towards his own self-progress, is free from criticizing others when he sees them make mistakes. Having realised what is wrong, such a person makes corrections immediately. He is able to realise his own mistake in a second and take the chance for self-improvement. This naturallly gives the ability to help others also to bring about a change for the better. Since I am committed to my own self-progress, I am able to become stronger and stronger with each passing situation. I find that I become a source of inspiration for those around, as I continue to learn from all that happens. I don't put people down for their mistakes, but am able to give them the help to be better.
 
                                         
 
Cooking and Eating With a Spiritual Touch
                                     
Nowadays, we are continuously bombarded with details about the physical aspects of what we eat and the effects that different ingredients may or may not have on us, and naturally this is important. But in this heap of information, we tend to overlook one crucial factor: the consciousness (state of mind) of the person cooking and the effect that this will have upon the food, and thus also on those who eat it. A cook not only prepares food in a physical place, but also in a spiritual or inner space. And just as the physical surroundings are best kept clean and in order, so should be the state of mind of those in the kitchen. A simple and familiar example of this concept at work can be seen in the way that home cooking, especially that of one's mother, holds a special place in our hearts. The love and care with which it is prepared sometimes gives us more joy than perhaps food eaten in a restaurant setting where food may be prepared with greater cooking and technical skills but where negative emotions related like anxiety, arrogance, stress, and greed (in the business like restaurant environment) may affect the energy of the food cooked over there, on a subtle or vibrational (non-physical) level.

(To be continued tomorrow ...)
 
Soul Sustenance
 
Defining Failure

Given below are 'some' definitions of failure:

• Depending on your perception: failure actually does not exist.
• Staying stuck in what you could have done and haven't done. Letting your though patterns to be influence by the same.
• Experiencing emotions of frustration, pain, suffering.
• Losing your notion (idea) of the dream, of the ideal life you want to lead.
• Not fulfilling set expectations.
• Not having enough courage and bravery to walk through life.
• Not being the ruler of your thoughts, feelings, actions and life in general.
• Allowing yourself to be led by something negative that a particular situation causes.
• Distancing yourself from your values.
• Not being in harmony with your inner conscience (while performing actions).
• When the self does not accept what life brings it.
• Putting your life in the hands of, and blaming, others and circumstances with feelings of emptiness and confusion.
• False expectations.
• Excessive attachment.
• Excessive materialism.

Tomorrow we shall discuss some factors that bring us closer to failure.


Message for the day

Pure  feelings reach out and bring benefit to others.

Expression: When there is someone who is being negative, we tend to think or speak about the negativity we perceive at that time. To think about negativity is to imbibe a little of that negativity within our mind. Then our mind is no more pure and so whatever thoughts we have for that person don't have any positive influence and there is no benefit for them.

Experience: If we see someone using some weakness, we need to pay special attention not to think or speak about it. Instead we need to concentrate on some speciality of the other person. This gives them the encouragement to use it. The more we see negative, the more negative they will be with us and the more we see positive the more positive they'll be with us.
 

 
 Your Divine Friend
 DR.BK.Satyanarayan 
   

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Attachment(s) from BK.DR.Satyanarayan

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A 'culture of giving' is not only about contributing money to charity, or volunteering your time for a worthy cause.  It's about creating an attitude of giving, anytime, anywhere.  Giving up your seat on the train for someone else, giving way whilst driving, listening to a friend who needs a shoulder to lean on, are all fine examples of 'giving'.
In the last decade and more there has been a shift towards companies and organizations declaring their commitment towards Corporate Social Responsibility (CSR).  This is a welcome development away from the aggressive 'survival of the fittest' approach to business that was prevalent in the '80′s.  There is a growing realization that satisfaction in life (including, of course, work) is not just about what you can get, but also what you can contribute to others and to society.
For those companies and individuals who take the CSR approach seriously rather than just milking it for its cosmetic or advertising potential, can not only make a huge difference to others and the world, but at the same time generate in its people a sense of self-worth, a shared sense of doing something great and worthwhile.  It can create enthusiasm, camaraderie, increased wellbeing, and possibly greater efficiency.
Believe it or not, there is a huge movement of people who have found their calling and life purpose in being able to give their time, energy and money freely without expecting anything in return.  Even giving a little can make a difference, and will increase your sense of spiritual wellness a lot.  Philosopher Peter Singer explains "Effective Altruism" in his powerful TED Talk.
As we make our way daily from home to work, are we aware of how we can change our hats along the way?  We can go from being providers and carers at home to becoming 'havers' and 'takers' at work. If we go to work only believing it to be a duty in fulfilling the fine details of our contract, in simply making it through to the day the paycheck arrives, then we are highly unlikely to feel satisfied.
However, setting off for our place of employment each morning with the attitude of making a contribution, immediately elevates the meaning of 'work' to a completely new level.
People who are just 'takers' will always feel empty, unsatisfied, whereas 'givers' enjoy their work and their life because they automatically 'get back' a greater proportion than they give.  This does not mean handing over your life and soul to your employer: it simply means to happily (not grumpily) go the extra mile if and when required, it means giving a helping hand where it's needed, it means extending yourself and your talents willingly, knowing that you can grow and learn from the experience. All of these things bring meaning and an inner sense of fulfillment.
Some people enjoy their work so much they would do it even if they were not paid for it. What makes our jobs enjoyable is the sense of doing something worthwhile or 'making a difference'.  Even a mundane job can offer the opportunity of making a difference in the lives of the people with whom one comes into contact. Do not underestimate the importance of a smile, a kind word, a respectful attitude, and honesty in our interactions. They cannot only make someone's day, but they offer an example for others to follow.
No matter how busy we are, how impoverished we may feel after paying the mortgage, or how insignificant we may consider ourselves to be in the face of the problems of the world, each one of us might consider giving something we have to someone in need, even if it be a pat on the back and a supportive word in the ear. 
Living in a world where greed and ego have made themselves at home and where competition rather than co-operation is the name of the game, it's important to live by our innate, positive principles and values. When we see ourselves as an intrinsic and important part of the greatest corporation of all, the human family, then we can put our skills to good use in creating the best outcomes for everyone.
It's time… to initiate a culture of giving.  Moving from wanting to giving no matter how small the act.  Paradoxically, the ones who gives, end up being the richest of all!
 
 Your Divine Friend
 DR.BK.Satyanarayan 
   



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Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance."[Muslim].


Commentary:
This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.
 
74/632 - Riyad Us-Saliheen (Gardens of the Righteous)


Abu Barzah (Radi Allahu anhu) reported:
 
Allah's Messenger (SalAllahu alaihi wasallam) said, "Man's feet will not move on the Day of Resurrection before he is asked about his life, how did he consume it, his knowledge, what did he do with it, his wealth, how did he earn it and how did he dispose it, and about his body, how did he wear it out."
 
At-Tirmidhi – Hasan Sahih
As Taken from Riyad-us-Saliheen

 

`Aishah (May Allah be pleased with her) reported: I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?" He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of `Aqabah when I went to Ibn `Abd Yalil bin `Abd Kulal (who was one of the chiefs of Taif) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha`alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: `Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish. Then the angel of the mountains called me, greeted me and said: `O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between." But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship)."[Al-Bukhari and Muslim].


Commentary:
In the vicinity of Al-Madinah stands a mountain, called Uhud, where the `Battle of Uhud' took place. It was in this battle that the Prophet's face was wounded, one of his molars was broken and he fell into a pit dug by `Amr Ar-Rahib. Besides, his uncle, Hamzah (May Allah be pleased with him) was martyred and the disbelievers mutilated his body. `Aqabah was a place at Ta'if where Messenger of Allah (PBUH) rode up from Makkah and met the worst experience. Or, it could be that the incident occurred somewhere at Mina where, during the Hajj season, he urged the different clans to accept the message of Islam so as to seek their help to establish the true religion. Qarn Ath-Tha`alib is also the name of a place which is the Miqat (transit-point where pilgrims assume the state of Ihram) of the Najd people.
This Hadith also reflects the marvellous character of Messenger of Allah (PBUH) that he never rebuked the ignorant and those who caused him harm, nor did he ever avenge anybody on grounds of personal hostility. Secondly, he would endure all forms of hardships in the way of Allah with patience and endurance. He never became furious over his harassers, rather he prayed for their guidance. No doubt, the Prophetic life-pattern perennially provides inspiration to preachers and religious instructors. The responsibility of preaching is not a bed of roses but a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, self-control and tolerance are vital to braving trials and tribulations in the way of Allah.
 
75/643 - Riyad Us-Saliheen (Gardens of the Righteous)




 

 

Ramadan Month of the Quran

Based on Ibn Rajab's "Lata If Al-Maarif" and other sources
© Islaam.com


The first part of this is based on an extract from Ibn Rajab al-Hanbali's Lata'if al-Ma'arif (pp. 179-182), quoted by Fahd bin Sulaiman in Kayf Nastafeed min Ramadan (pp. 48-50). The advice given in this article is all the more important now that we are in the last ten nights of Ramadan. Imam Bukhari reports from 'Aishah that the Messenger of Allah (may Allah bless him and grant him peace) would tighten his waist-cloth (i.e. detach himself from his wives), spend the night in worship and awake his family, during the last ten nights of Ramadan. Ramadan is nearly over, so make the most of this precious opportunity!

Ramadan has a special relationship with the Qur'an, of course:

"The month of Ramadan is the one in which the Quran was sent down, a guidance for mankind, clear proofs for the guidance, the Criterion; so whoever amongst you witnesses this month, let him fast it." (cf. Surah al-Baqarah 2:185)

The word 'so' (fa) in this ayah leads to the following paraphrase of one aspect of its meaning: "Fast this month because it is the one in which the Qur'an was sent down" -- see Fasting in Ramadaan by Ali al-Halabi & Saleem al-Hilali, Al-Hidaayah, 1414/1994, pp. 11-12.

Ibn 'Abbas narrates "that the Messenger of Allah (may Allah bless him and grant him peace) was the most generous person, and he would be at his most generous in Ramadan because Jibril would come to him every night and he would rehearse the Qur'an with him." (Sahih al-Bukhari, Eng. trans. 6/486)

This hadith contains recommendation of the following:

Studying the Qur'an in Ramadan;
coming together for this purpose;
checking (one's memory/knowledge of) the Qur'an with someone who has preserved it better;
increasing recitation of the Qur'an in Ramadan;
that the night time is the best time to recite, when other preoccupations decrease and it is easier to concentrate, as in Surah al-Muzzammil 73:6.
Further, Fatimah (may Allah be pleased with her) narrated from her father (may Allah bless him and grant him peace), who told her that Jibril would rehearse the Quran with him (in Ramadan) once every year, and he did so twice in the year of his death. (Bukhari 6/485)

After mentioning the above aspects of the Sunnah, Ibn Rajab talks about the situation of the Salaf (the early Muslims) during Ramadan:

"... Some of the Salaf would complete reciting the whole Quran during the night prayer of Ramadan every 3 days, others every 7 days e.g. Qataadah, others in 10 days e.g. Abu Rajaa' al-Atardi. The Salaf would recite Quran in Ramadan in Prayer as well as outside it. Al-Aswad would finish the Quran every 2 nights in Ramadan; Ibrahim an-Nakh'I would do likewise in the last 10 nights specifically, & every 3 nights during the rest of the month. Qataadah would regularly finish the Quran in 7 days, but in 3 days during Ramadan, when he would study the Quran especially, and every night during its last 10 days. Al-Zuhri would say when Ramadan began, 'It is recitation of the Quran and feeding of people.' When Ramadan began, Imam Malik would cease narrating Hadith and sitting with the people of knowledge, and stick to reciting the Quran from its pages, while Sufyan al-Thawri would leave other acts of worship and stick to reciting the Quran. 'Aishah would recite from the pages of the Quran at the beginning of the day in Ramadan (i.e. after Dawn), until when the sun had risen, she would sleep. Zayd al-Yaami would bring copies of the Quran when Ramadan began and gather his companions around him. ..."

Ibn Rajab later continues, "The forbiddance of completing recitation of the Quran in less than 3 days applies to this being made a regular practice, but as for favoured times such as Ramadan, esp. the nights in which Laylat al-Qadr is sought, or favoured places such as Makkah for the visitor, it is recommended to increase reciting the Quran to avail the time and place. This is the view of Ahmad, Ishaq & other Imams, and the practice of others indicates this too."

The purpose here is not to discuss whether or not the latter view is correct or not, since that is purely academic for most of us, as we do not get anywhere near reciting the whole Quran in three days! However, the practice of the Prophet (may Allah bless him and grant him peace), his Companions, and those who followed their path, should be clear enough. As a further example, Bukhari (3/79) quotes from the noble Companion Zaid bin Thabit who answered the question, "How much time was there between the pre-dawn meal and the Dawn Prayer?" by saying, "Enough time to recite fifty ayat"; since the practice of the Arabs was to measure time in terms of everyday actions, this shows that the Sahabah were pre-occupied with the Qur'an, especially in Ramadan.

Compare all this with our sad state, when we talk so much about establishing Islam, implementing the Quran, etc. and yet have such little contact with it, maybe not completing its recitation ever at all since childhood, or perhaps never! Hence we become imbalanced in our understanding of Islam, because there are ayat which we rarely or never hear or think about; we repeat only certain selected ayat over and over again; we lost the context of the verses, the overall flow, argument and balance of the Quran, all of which is beautiful & miraculous. Because of this ignorance we go astray from the Straight Path, split up into sects, lose the blessings of Allah ...

"We took a covenant from those who said: we are Christians, but they forgot part of the message with which they had been reminded, so we ingrained amongst them enmity and hatred until the Day of Judgment..." (Surah al-Ma'idah 5:14)

In Sahih Bukhari (6/521), there is an amazing piece of advice from the Prophet (may Allah bless him and grant him peace): "Recite the Quran as long as your hearts agree on it; if you disagree about it, stop reciting it (for the time being)" -- studying the Quran should bring people together!

In Surah al-Mu'minoon (23:53), there is mention of the people before us (in whose footsteps we would follow), who broke up their Deen into sects (zuburan), each party rejoicing in what it had. One understanding of this, from the word zuburan meaning literally 'books', is that each sect left the Book of Allah, & concentrated solely on the books of its own sect, so "they split their deen up into books"!

The most twisted, ridiculous, shallow ideas, innovations and superstitions are propagated amongst Muslims when they are away from the Quran, because any little knowledge of the Quran would be enough to dispel them.

Hence, O slave of Allah, leave aside secondary books and concentrate on studying the Blessed Book of Allah in this Blessed Month (use a good translation/commentary if needed), for it is the source of all Knowledge in other books, and keep away from wasting time, especially in futile discussions and arguments which lead nowhere, for that is a sure sign of being misguided, as the Prophet (may Allah bless him and grant him peace) said, "Whenever a people went astray after they had been on guidance, they were given to argumentation (jadl)." (Ahmad, Tirmidhi, Ibn Majah - Sahih al-Jami' al-Saghir, no. 5633)

Finally, remember that the Messenger (may Allah bless him and grant him peace) will complain to Allah on the Day of Judgment that his people neglected the Qur'an (Surah al-Furqan 25:30). Neglect of the Qur'an is of different levels, as Ibn al-Qayyim writes:

not reciting or listening to it;
not studying and understanding it;
not conveying its message;
not judging by it in personal and communal matters, at all levels of society;
not believing in it.
All Praise is due to Allah, Lord of the Worlds.

Abu Dharr, Ramadan 1415.

 

Your Shields *
By  Ibn Al-Qayyim


How to protect yourself from the whispers of Satan? How to repel his continuous attempts to ensnare you? How to guard your faith against his malicious tricks? Imam Ibn Al-Qayyim recommends the following ten shields in your ceaseless war with Satan:

    1. Seeking refuge with Allah from Satan. Allah the Most High says, [And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower.] (Fussilat 41:36)
    2. Reciting the two surahs of Al-Falaq and An-Nas, as they have a wondrous effect in weakening Satan and protecting one from his evils. This is why the Messenger (peace and blessings be upon him) described them to be of incomparable effect when seeking refuge (An-Nasa'i, 5337).
    3. Reciting Ayat Al-Kursi (Al-Baqarah 2:255).
    4. Reciting Surat Al-Baqarah. The Messenger (peace and blessings be upon him) said, "The house in which Al-Baqarah is recited is not approached by Satan" (Muslim).
    5. Reciting the final part of Al-Baqarah. The Messenger (peace and blessings be upon him) said, "The last two verses of Surat Al-Baqarah will suffice whoever recites them at night" (Muslim).
    6. Reciting the first three verses of Surat Ghafir.
    7. Saying "la ilaha illa Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay'in qadir" (There is no god worthy of worship except Allah, He has no partner, His is the dominion and praise, and He is able to do all things) a hundred times.
    8. Among the most beneficial forms of protection from Satan is the abundant remembrance of Allah the Exalted.
    9. Ablution and prayer, which are among the greatest means of protection, especially at the time of anger or desire.
    10. Abstinence from excess speech, food, and mixing with people.

Finally it is important to note that the above supplications need to be uttered with full reflection and comprehension. The point here is that they are kinds of remembrance (dhikr), and to remember Allah is not a matter of lip-service. Rather it is a process that involves one's tongue, heart, and mind. How could one truly remember Allah while the mind is engaged with alien things?

* Abridged from Imam Ibn Al-Qayyim's Bda'i` al-Fawa'id, here excerpted, with some modifications, from:
http://www.islaam.com/Article.aspx?id=651

 

 

Shirku-Du'a Calling on Other Than Allah
From Nida'ul Islam Magazine Issue 22 1998
By Abdullah Mujahid�

The purpose of Mankind, the sole reason behind our creation, is to worship Allah Alone: "And I created not the Jinns and men except that they should worship Me (Alone)." [51: 56]

Worship has been defined by Ibn Taymiyyah as being: "a term which comprises everything that Allah (s.w.t) loves and approves of from the apparent and hidden sayings and deeds."

The main condition for such worship to be accepted however, is that they must be solely made for the Sake of Allah, and no one else. This is the essence of Tawheed, and the Kalima itself, which declares boldly that there is no deity worthy of worship except for Allah.

And Du'a (supplication) is undoubtedly a part of worship, as Ibn Abbas said, "the best forms of worship is the du'a" [Munthir and Ibn Haakim].

To Allah belongs certain rights, among these including to slaughter in His Name, to prostrate before no one but Him, and to direct Du'a to no one but Him. In this regard, the scholar Ibn Rajab said: "Know that it is an obligation to invoke Allah Alone in Du`a, and not His creation... Admitting (and showing) humility and meekness can only be revealed to Allah, Alone, for this is the essence of worship."

Ibnul Qayyim said: "And from the types of Shirk, requesting needs from the dead, and Istighaathah from them and direction (of the call) to them, and this is the original of the Shirk of Mankind. Since the dead has his deeds cut off from him, and he cannot cause upon himself any good nor bad, let alone whoever seeks help from him, or asked him to seek intercession from Allah on his behalf. "

Calling upon the dead represents a hollow attempt to seek help from a creature who can benefit the caller nothing. Allah Says: "If you call upon them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them" [35: 14]

The argument of the Quraish was similar to that of today's people: they only invoked their idols as a means or intermediary towards reaching Allah "We only worship them so that they may bring us closer to Allah." [39: 3]. Similarly, the Walis (saints) and Sheikhs and prophets are still called upon by those seeking need, in the hope that they could fulfil their needs. Yet This practice was never done by the Companions nor their predecessors, but rather was done by Hindus and other pagans who Muslims came in contact with during later conquests.

And if the dead could indeed help anyone, they would help themselves. Take for example Saad Bin Muath, the Sayyid (Leader) of the Ansar, upon whose death the Throne of Allah shook, this exemplary model himself faced the closing in of the grave, yet he had no power to stop this.

So the one who does this faces the torment of death, and the punishment f the grave, and dwells in Hell, for Allah says: "When our Messengers (the angels) come to them to take their souls, they will say: 'Where are those whom you used to invoke and worship besides Allah,'they will reply, 'They have vanished and deserted us. 'And they will bear witness against themselves, that they were disbelievers." [7: 37].

Yet many will swear that upon asking the dead or those far away for assistance, their du'a is answered. This is no proof for their statements however, and in reality, this is true also of other religions, who worship idols and animals and planets, for they too find their supplications an. Rather, and as the Scholars have explained, any such occurrence is merely a coincidence or an act of the Jinns who seek to deviate Muslims. They rush to fulfil their desires, thus making this act fair-seeming and correct in the eyes of the Muslim.

During the time of the Prophet, there was a hypocrite who was causing harm upon the Believers. So some of them said "Let us go to the Prophet (s.a.w) and ask him to Istagheeth (seek for the removal of harm) for us from this hypocrite." So the Prophet (s.a.w) replied "Verily, Istighaathah cannot be requested from me, rather, from Allah." Although it was within the Prophet's (s.a.w) ability and power to prevent the harm from the hypocrite, and although their request was Islamically valid, he stressed on the importance of using such terms for Allah only, because of the consequent damage it could cause to the Tawheed of his Ummah, had it been used to other than Allah.

Nonetheless, a myriad of Muslims still persist in this vice, even though the Scholars of Ahlus Sunnah have agreed upon its impermissibility. Ibn Taymiyyah commented in this regard: "But whoever takes them (Sheikhs, Awliyaa', Pirs etc..) as intermediaries between Allah and His creation... So that they are the ones to pass on to Allah the needs of His creations, since (they believe that) Allah gives the guidance and the sustenance because of their intercession, so that the people would ask them (the intermediaries), who will then ask Allah, just as the kings' intermediaries present people's needs to the kings because they are closer to them from the need-seeker.. Whoever takes them as intermediaries in this manner, then such person is Kaffir and Mushrik, and should be asked to repent, and should be killed if he refuses; such people are Mushabbiha (resemblers), who have resembled the Creator to His creation, and have adopted partners with Him".

The ways of the Prophets was to call Mankind to the worship of Allah, to seek His Help in every way, for He is the All-Hearer and All-Seer: "And when My slaves ask you concerning Me, then (say) 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." [2: 186]

 

The Weight of 'LaailaahaillAllaah'

`Abdullaah ibn `Amr said, "Allaah's Messenger sallAllaahu ` alayhi wa sallam said,

'A man from my nation will be called out in front of the whole of the creation on the Day of Resurrection.  So ninety-nine scrolls will be laid out for him.  Each of the scrolls will be as far as the eye can see.  Then it will be said, "Do you deny anything from this?" So he will say, "No, O my Lord." So it will be said, "Do you have any excuse or any good deed?" So the man will fear and he will say, "No."  So it will be said: "Yes indeed, you have good deeds with Us.  You will  not be wronged with regard to them." So a parchment will be brought out for him containing, 'I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His slave and His Messenger. So he will say, "O my Lord, what is this parchment in comparison to those scrolls?" So it will be said, "You will not be wronged." So the scrolls will be placed on one scale and that parchment will be placed on one scale.  So the scrolls will be lighter and the parchment will outweigh.'"

Reported by Ibnul-Mubaarak in his book az-Zuhd and in his Musnad and by Imaam Ahmad and by at-Tirmithee and Ibn Maajah and others besides.

Shaykh al-Albaanee declared this hadeeth saheeh, authentic.

 

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