Serving your community

Many students of knowledge spend years studying Arabic grammar, hadith, fiqh, Qur'an and much more. For those of us who go through the journey we soon come to realise how vast the ocean is. But, here is some useful advice for anyone at any part of this journey...


Ultimately, what we do is to please Allah and to serve the people. We cannot lose vision of that fact that our time is our people's time. Be truthful to yourself at all times. To do this, from time to time we must be with those people who will help usto see things - the good and the bad in us. We also need to to be conscious of two environments. The inner (our heart) and the outer (the external environment). In fact, the 'ulama would clearly say that in order for a mufti to issue a fatwa he has to be from those who know the people. Likewise, when we serve our communities, we must know our people. And finally, whatever one spent years studying, the issues that need to be communicated to our community, translate it in a language that they understand. This is where we can synthesis what we know and relay the information in simple language for others to benefit from.

This advice was given my an imam who visited us. I thought it was a short yet comprehensive reminder. Let this reminder benefit us all - ameen ya rabb.

The upper [giving] hand is better than the lower [taking] hand

Assalamualaykum

Here is the next hadith, JazakiAllah Khair to the dear sister who helped.
InshaAllah we will keep this updated more.

In request for the grammatical analysis of the hadith, I've not got arabic on my current laptop, inshaAllah when I do I will update all the hadith that have it missing.

Ma'assalam

The upper [giving] hand is better than the lower [taking] hand. [Bukhari, Muslim]

When Allah gives a person wealth it is a test to see whether or not it is spent in the path of Allah. A common misconception is that giving wealth away will result in great loss, in reality the opposite will happen. Although his money seems to decrease in the dunya he will have a huge reward in the hereafter.

Allah SWT says in Surah Baqara, 'The likeness of those who spend their money for Allah's sake, is as the likeness of a grain (of corn), it grows seven ears, every single ear has a hundred grains, and Allah multiplies (increases the reward) for whom He wills, and Allah is All-Sufficient for His creatures needs, All Knower' (2: 261).

Allah SWT also says in Surah Baqara, ‘Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases and to Him you shall return’(2: 245).

Remember, a person may have billions of pounds and large mansions but if there is no barakah in his wealth he will never be happy with it!

InshaAllah ...

Assalmaualaykum wa rahmatuAllahi wa baraktuhu

I will inshaAllah be signficantly updating this blog, within the next few weeks inshaAllah, and be working on it through Ramadan.

I apologise and ask you to forgive me for not being able to update as of late.

Ma'assalam
Radiant

Hadith 14- Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator

Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'.(BUKHARI)

Apologies for such a long delay in writing.

THE MISWAAK

Rasulullah (Sallallahu Alayhi Wasallam) laid great stress on the use of the Miswaak (a tree-twig used for cleansing the teeth). One of the Sunnats of Wudhu is to use a Miswaak. Wherever a Miswaak is available and is not used, the full beauty and complete Sawaab of the Wudhu is not realised. There are numerous benefits and advantages in using a Miswaak.

HISTORY OF THE MISWAAK

The Miswaak, a tree-twig, was in use for brushing and cleansing the teeth long before the advent of our Holy Nabi (Sallallahu Alayhi Wasallam). In fact the records of our Nabi Muhummad's (Sallallahu Alayhi Wasallam) Ahadith indicate that the Miswaak was the "Sunnah" or practice of all the Ambiyaa (Prophets of Allah)—Peace be upon them.

"Abu Ayyub (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said:

'Four things are amongst the practices of the Ambiyaa —circumcision, application of perfume, Miswaak and marriage'." (AHMAD AND TIRMIZI)

Several other Ahadith of our Nabi (Sallallahu Alayhi Wasallam) also mention the Miswaak to have been the practice of the Prophets (Upon Whom Be Peace). Thus, we can safely claim that the practice of using the Miswaak is as old as mankind itself since Mankind's origin on the planet was with the appearance of the first Nabi of Allah, viz. Adam (A.S.). Therefore, among the many advantages and benefits of using the Miswaak, one of the greatest benefits is the good-fortune of being associated with the Ambiyaa in this holy practice. On the other hand, those who neglect the use of the Miswaak invite upon themselves a great misfortune by being deprived of the tremendous amount of Sawaab (Reward) which this noble practice carries.

Allamah Ibn Ismail says:

"It surprises me how people could forgo such a great Sunnah, the significance of which many Ahadith of our Nabi (Sallallahu Alayhi Wasallam) explain. Remember that it is a great loss to neglect the Miswaak."

THE IMPORTANCE OF THE MISWAAK IN ISLAM

Islam has accorded an elevated status to the Miswaak. Its importance has been stressed in many Ahadith of our Holy Nabi (Sallallahu Alayhi Wasallam). The statements and examples of the Sahaba and the Ulama of Islam regarding this practice bear testimony in abundance of the significance of the Miswaak.

Ibn Umar (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'." (BUKHARI)

It is clear from this Hadith that two types of benefits accrue from the use of the Miswaak. These could be categorised as follows:

(1) UKHRAWI or Benefits which relate to the Hereafter;

(2) DUNYAWI or Benefits which relate to this worldly life.

The Ukhrawi category comprises the various Sawaabs (Rewards) which the Servant of Allah will obtain in the Hereafter for using the Miswaak. The Dunyawi category comprises the immediate benefits or advantages accruing to the physical human body by the constant use of the Miswaak.

The prime motive of the true Believer in his use of the Miswaak is his desire to obtain the first category of Benefits, i.e. Ukhrawi, the obtainal of the second category being a necessary corollary. This is so, since the only factor which governs the motive and intention of the Believer in his Ibaadat (Worship) is the Pleasure of Allah, our Creator, Nourisher and Sustainer. Hadhrat Ali (R), the fourth Khalif of Islam said:

"Make the Miswaak (i.e. its use) incumbent upon you, and be constant in this practice because Allah's Pleasure is in it and it increases the Reward of Salat from ninety-nine times to four hundred times."

In fact, the importance of the Miswaak is such that at one stage our Nabi (Sallallahu Alayhi Wasallam) was under the impression that Allah Ta'aala might decree the use of the Miswaak Fardh (compulsory) upon the Ummah (Islamic Nation).

Abu Umamah (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak, for verily, it purifies the mouth, and it is a Pleasure for the Lord. Jib-ra-eel (A.S.) exhorted me so much to use the Miswaak that I feared that its use would be decreed obligatory upon me and upon my Ummah. If I did not fear imposing hardship on my Ummah I would have made its use obligatory upon my people. Verily, I use the Miswaak so much that I fear the front part of my mouth being peeled (by constant and abundant brushing with the Miswaak)'." (IBN MAJAH)

"Abu Hurairah (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said: 'Was it not for my fear of imposing a difficulty on my Ummah I would have ordered that the Miswaak be used for every Salaat'." (BUKHARI)

Hadith:

Hadhrat Shah Waliullah (R) relates the following :"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded to use the Miswaak to such an extent that I thought the Miswaak would be made obligatory'." (AHMAD and TIBRANI)

Ibn Abbas (R) narrates the following Hadith:

"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded so much to use the Miswaak that I thought Wahi of the Qurtaan (Revelation) would be revealed, regarding it (i.e. its use)'." (ABU YA'LAA)

Although the use of the Miswaak was not made Fardh (compulsory) upon the Ummah, nevertheless its use was Fardh upon our Nabi (Sallallahu Alayhi Wasallam). This is borne out by the following Hadith: "Aisha (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam): said:

'These (practices), viz., Miswaak, Witr Salaat and Tahajjud Salaat, are Sunnat for you and Fardh for me'."

Hadhrat Abu Hurairah (R) narrates:

"The Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak (regularly) prior to sleeping and after rising from sleep." (MUNTAKHAB)

Imam Ghazali (R), in his Ihya-ul-Uloom, has enum,erated ten Aadaab (Respects or duties) of sleep. The very first of these being purity and the use of the Miswaak (before sleeping).

Advantages of the Miswaak:

1. Miswaak strengthens the gums and prevents tooth decay.

2. Miswaak assists in eliminating toothaches and prevents further increase of decay which has already set in.

3. Miswaak creates a fragrance in the mouth.

4. Miswaak is a cure for illness.

5. Miswaak eliminates bad odors and improves the sense of taste.

6. Miswaak sharpens the memory.

7. Miswaak is a cure for headaches.

8. Miswaak creates lustre (noor) on the face of the one who continually uses it.

9. Miswaak causes the teeth to glow.

10. Miswaak strengthens the eyesight.

11. Miswaak assists in digestion.

12. Miswaak clears the voice.

13. The greatest benefit of using miswaak is gaining the pleasure of Allah.

14. The reward of Salaah (Prayers) is multiplied 70 times if Miswaak was used before it.

Read More: http://members.tripod.com/maseeh1/advices7/id52.htm

Description Of The Pious

In the Name of Allah , Most Gracious, Most Merciful

Description of the Righteous

It is related that a devout worshipper by the name of Hum¥m came to Imam ¢AlÏ (May Allah Ennoble his countenance) and asked him to
describe the pious people so vividly that he could almost see them. AlÏ responded:

Their speech is truthful; their clothing is moderate; and they walk with utmost humility. They lower their gaze from everything Allah has forbidden. They allow their ears to listen only to that which is beneficial. Their souls accept exposure to trials and tribulations as easily as others accept luxurious living.

Were it not for their appointed term, their spirits would not have remained in their bodies the span of a twinkling of the eye due to their intense longing for their Lord. Because the Creator is magnified in their souls, everything else is viewed as insignificant in their sight. Their hearts are sober; people are safe from any wickedness from them; their bodies are slim [they don’t overindulge their
appetites]; their basic needs are few; and their souls are chaste. They patiently endure the few days they spend in this world knowing that they will be followed by a long, peaceful rest—this is the profitable life-transaction which their Lord has allowed them to enter into. The worlddesired them; however, they had no desire for it. It imprisoned them, but they ransomed their souls from it [with their restraint and righteous deeds].

At night, their feet are arranged in ranks as they dutifully recite the Qur’an in slow measured tones. If they come upon a verse that stimulates [in them] longing [for the delightful things which Allah has promised] they ponder it,craving to attain them. Their souls soar due to the intensity of their longing for those delights. If they come upon a verse that frightens them [with the threat of Allah ’s dreadful punishment] they hear it reverberating in the depths of their hearts. They imagine that they hear the dreadful sounds of the Hellfire in the innermost recesses of their ears. You find them kneeling down [before their Lord], begging to be liberated from the Hellfire.

As for their days, they are forbearing, clement scholars. They are righteous and pious. Fear [of Allah ] surrounds them, piercing them like arrows. One who gazes upon them thinks that they are sick. However, they are far from being sick. They are not satisfied with a minimal amount of righteous deeds, nor do they consider excessive amount of worship to be great. They see their faults, and they fear that their deeds
won’t be accepted. If someone praises one of them, he says, “I know myself better than others [know me], and my Lord is more knowledgeable of me than myself. O Allah , don’t take me to task for what they say, and make me better than what they think of me, and forgive me for those sins which they are unaware of.”

One of the signs [of such a person] is that you observe strength in his religion. His gentleness is accompanied by sobriety. His faith is coupled with certainty. He longs for knowledge. He acts with forbearance. He lives moderately, even when blessed with wealth. He is humble in his worship. He endures poverty with dignified grace. He patiently endures trying circumstances. He seeks his sustenance from the lawful. He hastens to right guidance. He is agitated if he perceives greed in himself. He works righteousness all the while trembling, [fearing that his deeds won’t be accepted]. His greatest concern is gratitude. He arises in the morn preoccupied with the Remembrance of God. He goes to bed at night overwhelmed, apprehensive. He rises in the morning overjoyed. His apprehension arises from the awareness of his heedlessness. His joy is caused by the bounties and mercy Allah has showered upon him. If his soul presses him with something he despises, he does not concede [to it] and withholds from it what it desires. The comfort of his eye is that which cannot be eradicated [the reward of his righteous deeds]. His abstinence is from temporal things. He mixes clemency with knowledge, and speech with action. He expects death at any moment. His slips are few [because of his cautiousness and deliberateness in speech and actions]. His heart is content. He is easy-going. He is constantly on guard against assaults upon his religion. His lusts are dead. His anger is suppressed.

People anticipate goodness from him. They are safe from any wickedness from him. If he is in the company of the heedless, he is recorded as being mindful [of his Lord]. He overlooks those who oppress him. He gives to those who deny him. He joins relations with those who cut him off. He is far removed from any indecency. His speech is gentle. You find nothing bad in him. He is always a source of good. During calamities, he is composed. In dire straights, he is patient. In times of ease, he is thankful. He does not oppress those he dislikes, nor does he sin for the sake of those he loves. He admits the truth before his witnessing is sought. He preserves all he is entrusted with. He does not hurl abusive names at people. He never harms his neighbor, nor does he insult people when he is experiencing hardship. If he is transgressed against, he perseveres
until Allah takes revenge for him. He relies on himself while he himself is a source of relief for others [they can rely on him]. He tires himself for the sake of his salvation, not burdening others in any way. His distance from those who remove themselves from him is a form of abstinence, while his drawing near to people is from his gentleness and mercy. Hence, his distance from people does not arise from arrogance and haughtiness, nor is his closeness to them motivated by cunning and treachery.

Hearing this, Hum¥m dropped dead. Imam AlÏ said, “This is what I feared would happen to him.”
-From Nahj al-Bal¥gh¥

Translated by Imam Zaid Shakir, Zaytuna Institute (Ramadan 1426/2005)