Moses (peace be upon him) was of Hebrew blood. He was a descendant of Abraham through Isaac. Moses was born in Egypt and spent his formative years at the court of the Egyptian Pharaoh. The reason for this is that at the time of Moses's birth, Pharaoh has ordered the death of all male children born to the Hebrew people. So, when Moses was born, his mother hid him away for three months. Then Allah commanded her to cast the baby floating upon the Nile river, from where he was later retrieved by Pharaoh's daughter.
The baby refused to nurse at any woman's breast until a certain Hebrew woman was brought to nurse him. This woman, unbeknown to Pharaoh's household, was of course the child's mother.
Allah says: " And we ordained that he refused suck at first, until (His sister came up and) said: 'Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"
Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand." [Sûrah al-Qasas: 12-13]
After he was weaned, his upbringing was taken over by Pharaoh's court. Moses (peace be upon him) remained at Pharaoh's court until he was 30 years old. Then, after being charged with murder, he fled to Midian, where he was to remain for the next ten years before returning to Egypt, and from whose people he was to marry. He was clearly able to converse with the people of Midian from the time he arrived there, and the language of Midian was very close to Hebrew.
This means that Moses was clearly conversant in both the Coptic language of Egypt and the Hebrew language of his forefathers.
As for the term "Torah" is used to refer to the Five Books of Moses (or Pentateuch), namely Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. It constitutes the first of the three parts of the Hebrew sacred book, the Tanakh, which includes 24 Books between its three sections.
It is also recognized in Christianity as being the first five books of the Old Testament, which contains 39 books altogether. These five books were originally in Hebrew. However, they were recorded later in various languages. Therefore the Torah was originally in Hebrew, but was later recorded in Greek and Latin. And Allah knows best.
2010年3月22日 星期一
2010年3月18日 星期四
Japanese Language
1. 箸で ご飯を 食べます
2. 鉛筆で 絵を 描きます
3. 木で イスを 作ります
4. じゆう滞で 会社に 遅れました
5. 風で 窓が 閉まりました
6. 私は 風で 頭が 痛いです
7. 地震で 電車が とまりました
8. それは 二つで 五万円です
9. 家族と いつしょに 温泉へ いきます
10. 日曜日は 母は でかけました
2. 鉛筆で 絵を 描きます
3. 木で イスを 作ります
4. じゆう滞で 会社に 遅れました
5. 風で 窓が 閉まりました
6. 私は 風で 頭が 痛いです
7. 地震で 電車が とまりました
8. それは 二つで 五万円です
9. 家族と いつしょに 温泉へ いきます
10. 日曜日は 母は でかけました
2010年3月17日 星期三
The Believing Woman is Alert
One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah (SWT), and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the will and decree of Allah (SWT); whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds – acts of worship and other acts – by whatever means one can, putting all his trust in Allah (SWT), submitting to His will, and believing that he is always in need of Allah’s (SWT) help and support.
The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim `May peace be upon him’ (PBUH) left her at the Ka`bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma`il. She asked Ibrahim, calmly and with no trace of panic: “Has Allah (SWT) commanded you to do this, O Ibrahim?” Ibrahim (PBUH) said, “Yes.” Her response reflected her acceptance and optimism: “Then He is not going to abandon us.” Reported by Bukhari in Kitab al-Anbiya
Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and `umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on that most trying day.
This deep faith and awareness had an amazing effect on the lives of Muslim men and women: it awoke their consciences and reminded them that Allah (SWT) witnesses and knows every secret, and that He is with a person wherever he may be. Nothing gives a clearer idea of that consciousness and fear of Allah (SWT) at all times than the story of the young Muslim girl related in Sifat al-Safwah and Wafiyat al-A’yan and cited by Ibn al-Jawzi in Ahkam al-Nisa’ (pp. 441, 442):
“Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: `When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.”
The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey him in private.” `Umar heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband.
I came to `Umar and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” `Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.’”
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah (SWT) was with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ihsan. One of the immediate rewards with which Allah (SWT) honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, `Umar ibn `Abd al-`Aziz `May Allah be pleased with him’ (RAA).
The Aqeedah (faith) of the true Muslim woman is pure and clear, uncontaminated by any stain of ignorance, illusion or superstition. This Aqeeda is based on faith in Allah, (SWT) the One, the Most High, the Eternal, Who is able to do all things, Who is in control of the entire universe, and to Whom all things must return:
(Say: `Who is it in Whose hands is the governance of all things – Who protects [all], but is not protected [by any]? [Say] if you know.’ They will say, `[It belongs] to Allah,’ Say: `Then how are you deluded?’) (Qur’an 23:88-89)
This is the pure, deep faith which increases the character of the Muslim woman in strength, understanding and maturity, so that she sees life as it really is, which is a place of testing whose results will be seen on the Day which will undoubtedly come:
( Say: `It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgement about which there is no doubt’: but most men do not understand.) (Qur’an 45:26)
(Did you then think that We had created you in jest, and that you would not be brought back to Us [for account]?) (Qur’an 23:115)
(Blessed is He in Whose hands is Dominion; and He over all things has Power – He Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving.) (Qur’an 67:1-2)
On that Day, man will be brought to account for his deeds. If they are good, it will be good for him, and if they are bad, it will be bad for him. There will not be the slightest injustice:( That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.) (Qur’an 40:17)
The Balance (in which man’s deeds will be weighed) will measure everything with the utmost precision, either in a person’s favour or against him:
(Then shall anyone who has done an atom’s weight of good, see it! And anyone who has done an atom’s weight of evil, shall see it.) (Qur’an 99:7-8)
Nothing could be hidden from the Lord of Glory on that Day, not even if it were as insignificant as a grain of mustard seed:
(We shall set up scales of justice for the day of Judgement, so that not a soul will be dealt with unjustly in the least. And if there be [no more than] the weight of a mustard seed, We will bring it [to account]: and enough are We to take account.)(Qur’an 21:47)
No doubt the true Muslim woman, when she ponders the meaning of these ayat, would think about that crucial Day and would turn to her Lord in obedience, repentance and gratitude, seeking to do as many righteous deeds as she is able, in preparation for the Hereafter.
The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim `May peace be upon him’ (PBUH) left her at the Ka`bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma`il. She asked Ibrahim, calmly and with no trace of panic: “Has Allah (SWT) commanded you to do this, O Ibrahim?” Ibrahim (PBUH) said, “Yes.” Her response reflected her acceptance and optimism: “Then He is not going to abandon us.” Reported by Bukhari in Kitab al-Anbiya
Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and `umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on that most trying day.
This deep faith and awareness had an amazing effect on the lives of Muslim men and women: it awoke their consciences and reminded them that Allah (SWT) witnesses and knows every secret, and that He is with a person wherever he may be. Nothing gives a clearer idea of that consciousness and fear of Allah (SWT) at all times than the story of the young Muslim girl related in Sifat al-Safwah and Wafiyat al-A’yan and cited by Ibn al-Jawzi in Ahkam al-Nisa’ (pp. 441, 442):
“Narrated `Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: `When I was accompanying `Umar ibn al-Khattab on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Mu’minin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.”
The mother said, “Get up and mix the milk with water; you are in a place where `Umar cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey him in private.” `Umar heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband.
I came to `Umar and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” `Abdullah said: “I have a wife.” `Abd al-Rahman said: “I have a wife.” `Asim said: “I do not have a wife, so let me marry her.” So `Umar arranged for her to be married to `Asim. She gave him a daughter, who grew up to be the mother of `Umar ibn `Abd al-`Aziz.’”
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah (SWT) was with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ihsan. One of the immediate rewards with which Allah (SWT) honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, `Umar ibn `Abd al-`Aziz `May Allah be pleased with him’ (RAA).
The Aqeedah (faith) of the true Muslim woman is pure and clear, uncontaminated by any stain of ignorance, illusion or superstition. This Aqeeda is based on faith in Allah, (SWT) the One, the Most High, the Eternal, Who is able to do all things, Who is in control of the entire universe, and to Whom all things must return:
(Say: `Who is it in Whose hands is the governance of all things – Who protects [all], but is not protected [by any]? [Say] if you know.’ They will say, `[It belongs] to Allah,’ Say: `Then how are you deluded?’) (Qur’an 23:88-89)
This is the pure, deep faith which increases the character of the Muslim woman in strength, understanding and maturity, so that she sees life as it really is, which is a place of testing whose results will be seen on the Day which will undoubtedly come:
( Say: `It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgement about which there is no doubt’: but most men do not understand.) (Qur’an 45:26)
(Did you then think that We had created you in jest, and that you would not be brought back to Us [for account]?) (Qur’an 23:115)
(Blessed is He in Whose hands is Dominion; and He over all things has Power – He Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft-Forgiving.) (Qur’an 67:1-2)
On that Day, man will be brought to account for his deeds. If they are good, it will be good for him, and if they are bad, it will be bad for him. There will not be the slightest injustice:( That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account.) (Qur’an 40:17)
The Balance (in which man’s deeds will be weighed) will measure everything with the utmost precision, either in a person’s favour or against him:
(Then shall anyone who has done an atom’s weight of good, see it! And anyone who has done an atom’s weight of evil, shall see it.) (Qur’an 99:7-8)
Nothing could be hidden from the Lord of Glory on that Day, not even if it were as insignificant as a grain of mustard seed:
(We shall set up scales of justice for the day of Judgement, so that not a soul will be dealt with unjustly in the least. And if there be [no more than] the weight of a mustard seed, We will bring it [to account]: and enough are We to take account.)(Qur’an 21:47)
No doubt the true Muslim woman, when she ponders the meaning of these ayat, would think about that crucial Day and would turn to her Lord in obedience, repentance and gratitude, seeking to do as many righteous deeds as she is able, in preparation for the Hereafter.
2010年3月14日 星期日
Oh Ummah , We Need To Change Ourselves First!
We have corrupt people as our leaders today but instead of blaming them for the
condition our Ummah is in, we need to fix ourselves first.
Allah has told us in theQur'an that :
"He will not fix our condition until we fix what is within ourselves."
We need to ask Allah to purify our hearts and to grant us the ability to implement
Islam in our daily lives.
We must return to our Deen and adhere strictly to the Qur'an and Sunnah.
Once we've done this, everything else will follow smoothly insha'Allah.
We'll be a stronger Ummah and we'll have the best leaders
insha'Allah. Allah does not change the circumstances of any people
until they have changed what is within themselves" [Surah Ar-Ra'd: 11]
condition our Ummah is in, we need to fix ourselves first.
Allah has told us in theQur'an that :
"He will not fix our condition until we fix what is within ourselves."
We need to ask Allah to purify our hearts and to grant us the ability to implement
Islam in our daily lives.
We must return to our Deen and adhere strictly to the Qur'an and Sunnah.
Once we've done this, everything else will follow smoothly insha'Allah.
We'll be a stronger Ummah and we'll have the best leaders
insha'Allah. Allah does not change the circumstances of any people
until they have changed what is within themselves" [Surah Ar-Ra'd: 11]
2010年3月10日 星期三
love && affection towards your wife as a Muslim
And among His (God's) Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.
[Qur'an Surat 30 Verse 21]
Acknowledge, appreciate && apply the Sign of Allah subhana wa ta'ala : Love.
Abu Hurairah (Radi Allahu Anhu) reported: Messenger of Allah (Sal Allahu 'Alaihi Wasallam) said, "The believers who show the most perfect Faith are those who have the best behaviour, && the best of you are those who are the best to their wives".
[At-Tirmidhi].
Abdullah bin `Amr bin Al-`as (Radi Allahu Anhu) reported: Messenger of Allah (Sal Allahu 'Alaihi Wasallam) said, "The world is but a (quick passing) enjoyment; && the best enjoyment of the world is a pious && virtuous woman".
[Muslim].
Above Hadith clearly indicates the qualities of a virtuous woman && stresses the fact that if one wants success in this world && the Hereafter, he should select a pious wife. Such qualities the Muslimah possesses is that when her husband looks at her, she pleases him; when he orders her, she obeys him; && when he is absent, she guards herself (chastity) && the property of her husband.
[Abu Dawud and Nasa'i]
Abu Hurairah (Radi Allahu Anhu) reported: Messenger of Allah (Sal Allahu 'Alaihi Wasallam) said, "A believer must not hate (his wife) believing woman; if he dislikes one of her characteristics he will be pleased with another". [Muslim].
Mu`awiyah bin Haidah (Radi Allahu Anhu) reported: I asked Messenger of Allah (Sal Allahu 'Alaihi Wasallam) "What right can any wife demand of her husband?''
He replied, "You should give her food when you eat, clothe her when you clothe yourself, not strike her on the face, && do not revile her or separate from her except in the house".
[Abu Dawud].
http://www.youtube.com/watch?v=sGBLElOujdY
2010年3月9日 星期二
Aqeedah at Tawheed – The Meaning of Reliance (Tawakkul) on Allah
All praise be to Allaah, Lord of the all that exists, and may Allaah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.
To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).
Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]
So He ordered His Prophet to put his trust and reliance on Allaah.
Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]
And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]
Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]
Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.
The position of tawakkul (reliance on Allaah) is as some of the scholars have stated:“The position of tawakkul in the Religion is like that of the head on a body.”
So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.
Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?
The Meaning of Reliance (Tawakkul) on Allaah
Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for unseen (ghaibi) support or help.
So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased.
They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and directed various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.
As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.
By: Shaikh Saalih bin Fawzaan Al-Fawzaan,
Haqeeqat-ut-Tawakkul ‘ala Allaah
http://dailyreminders.org/aqeedah-at-tawheed-the-meaning-of-reliance-tawakkul-on-allah/
To Proceed: Relying on Allaah (tawakkul) is one of the greatest forms of worship. Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allaah (tawakkul) a condition for Eemaan (Faith).
Allaah said to His Prophet: “So when you have made a decision, then put your trust in Allaah.” [Surah Aali ‘Imraan: 159]
So He ordered His Prophet to put his trust and reliance on Allaah.
Allaah says: “O Prophet! Allaah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]
And He says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]
And He says: “And whoever is dutiful to Allaah, He will make his matter easy for him. That is the Command of Allaah, which He has sent down to you. And whoever fears Allaah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]
Furthermore, Allaah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]
Allaah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Qur’aan that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allaah.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allaah – all of these are acts of worship of the heart.
The position of tawakkul (reliance on Allaah) is as some of the scholars have stated:“The position of tawakkul in the Religion is like that of the head on a body.”
So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.
Therefore, relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah (at the same time) is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
So what is the meaning of this tawakkul (reliance on Allaah), which holds such importance and high position in the Religion?
The Meaning of Reliance (Tawakkul) on Allaah
Tawakkul on Allaah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allaah entails not turning to someone else for unseen (ghaibi) support or help.
So reliance (tawakkul) upon Allaah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allaah. Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased.
They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and directed various forms of worship to them. This is since they have relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah says: “So upon Allaah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]
The scholars say: The object of the verb here “upon Allaah” denotes limitedness. Thus the ayah means: “Put your trust in Allaah alone and not anyone else.” So Allaah has restricted tawakkul to Himself alone apart from others. Upon Allaah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allaah has made tawakkul (reliance on Allaah) here a sign of one’s Faith in Him and proof of one’s Tawheed.
As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allaah.
By: Shaikh Saalih bin Fawzaan Al-Fawzaan,
Haqeeqat-ut-Tawakkul ‘ala Allaah
http://dailyreminders.org/aqeedah-at-tawheed-the-meaning-of-reliance-tawakkul-on-allah/
JUSTE UN INSTANT (Just a moment)
pas se mentir et à observer ce qui nous entoure. L’angoisse de cet instant car la peur de prendre du recul et de voir nos erreurs. Juste un instant pour être, enfin, conscient de ce qui nous freine et nous entraîne dans des choses néfastes dans l’évolution de notre vie. Un doute, un silence dans la parole, une preuve que l’on ne sait pas ce que l’on croit savoir. Un instant, une minute, une journée, une pensée, un regard, un mot, une parole, un partage, un sourire…
Parfois le temps est comme suspendu, sous le choque d’un événement nous sommes comme figés, comme arrêté dans notre cheminement. La vie va si vite et nous passons notre temps à vouloir rattraper le temps mais le temps nous rattrape. On passe notre temps à courir sans voir ceux qui nous entourent, et un jour on pleure le temps passé, on pleure ceux qui ne sont plus. Juste un instant suffit pour écouter, entendre son cœur. Cinq fois par jour, le musulman se voit offrir un instant, une pause, une recharge, qu’en fait-il ?
La lecture de ce texte est déjà une pause pour toi, un instant que tu t’accordes, que tu accordes à Dieu, à ta conscience, à ton essence, à ta foi, à ton cœur. Sache qu’à l’instant où tu lis ces mots, leur poids me pèse encore car nos émotions ne s’effacent pas, elles se dissimulent pour réapparaître…
Juste un instant pour te remercier d’avoir fait l’effort de me lire. Je te demande cher lecteur, un instant pour pardonner à ceux qui t’entourent, pour revenir à Celui qui maitrise la Création toute entière, pour offrir du temps à ceux qui en ont besoin, pour t’effacer là où tu pourrais laisser ta place à celui qui n’ose pas, pour partager ces mots, pour dévoiler ce que contient ton cœur à ceux qui méritent de l’entendre.
Just a moment, a pause to discover, learn to know ourselves, not to lie and watch the world around us. The anguish of that moment for fear of stepping back and see our mistakes. Just a moment to be finally aware of what hinders us and leads us into bad things in the evolution of our life. A doubt, a pause in speech, proof that we do not know what one understands. One moment, one minute a day, a thought, a glance, a word, a word sharing a smile ...
Sometimes time is suspended under the shock of an event as we are frozen, as agreed in our path. Life goes so fast and we spend our time trying to catch up but time is catching up. We spend our time running around without seeing those around us, and one day we spent the time crying, you cry those who are not. Just a moment just to listen, hear his heart. Five times a day, the Muslim is offered a moment, pause, reload, what is it?
Reading this text is already a break for you, a moment that you grant you, that you grant to God, to your conscience, your essence, your faith, your heart. Know that the moment you read these words, their weight still weighs on me because our emotions do not disappear, they reappear in disguise ...
Just a moment to thank you for making the effort to read me. I ask you dear reader a moment to forgive those around you, to return to that which controls the whole creation, to give time to those who need to t'effacer where you could leave your place to him who dares not to share these words, to reveal what's in your heart to those who deserve to hear.
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