The Story of Al-Sheikh Mansour Al-Salmi

A briefly story about the repentance of Al-Sheikh Mansour Al-Salmi before and after.

وَمَنۡ أَعۡرَضَ عَن ذِڪۡرِى فَإِنَّ لَهُ ۥ مَعِيشَةً۬ ضَنكً۬ا وَنَحۡشُرُهُ ۥ يَوۡمَ ٱلۡقِيَـٰمَةِ أَعۡمَىٰ

“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’ân nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” [The Noble Qu’ran 20:124] Continue reading

Disturber Of The Hearts

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Imam ibn Qayyim Al-Jawziyyah
Language: English | Format: PDF | Pages: 105 | Size: 3 MB

The discerning scholar is adept at diagnosing the various spiritual illnesses resulting from sins, and treating the malaise in the heart. If he finds a person failing into despair, he tries to ignite the spark of hope in the heart. if, on the other hand, he see that one in a reckless and fearless state, he works to in still the fear of Allah in his heart. Thus, the scholar treats sickness by using its opposite as a cure. Ibn al-Jawzi, has collected herein ominous narration, warnings against wrongdoing, and stories of forbidding and punishment that shake the hearts from their slumber. The self-assured one becomes anxious; the heart-hearted becomes soft; the dried tear ducts start to flow; slothful becomes motivated. Continue reading

Concise Presentation of the Fiqh of the Sunnah & The Noble Book

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Dr. ‘Abdul-Azeem Badawi
Language: English | Format: PDF | Pages: 704 | Size: 49.5 MB

Concise Presentation of the Fiqh of the Sunnah and The Noble Book

This valuable introductory compilation of fiqh (Islamic jurisprudence) issues takes the reader by the hand and shows him/her clearly what to do. As the author restricts the discussion to what is most directly derived from the Qur’an and the Sunnah and, therefore, above dispute, this book is valuable both as a work of fiqh and as a collection of sound hadiths.

Although there are a number of introductory compilations of fiqh (Islamic jurisprudence) issues available, this particular work is unique in several ways. First, the author has restricted his bases for fiqh to the Qur’an and the authentic Hadith of the Prophet (blessings and peace of Allah be upon him). Dr. Abdul-Azeem Badawi has avoided using any of the weak or rejected hadiths that are so often included in other books of fiqh. The author has also restricted his discussion to what is most directly derived from the Qur’an and the Sunnah and, therefore, above dispute. This book is thus valuable both as a work of fiqh and as a collection of sound hadiths. The topics which are dealt with include purity, prayer, fasting, zakah, pilgrimage, marriage, business transactions, permissible and impermissible foods, inheritance, criminal offenses, and jihad — covering all the major fiqh issues in a Muslim’s life. Jamal al-Din M. Zarabozo has translated this important work into English for the benefit of English-speaking Muslims and students of Islam. Continue reading

The Tree Of Faith

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Abdur Rahman al-Sa’di
Language: English | Format: PDF | Pages: 96 | Size: 2 MB

In the name of Allah, the Beneficent, the Merciful

Allah, the Exalted says:

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلاً۬ كَلِمَةً۬ طَيِّبَةً۬ كَشَجَرَةٍ۬ طَيِّبَةٍ أَصۡلُهَا ثَابِتٌ۬ وَفَرۡعُهَا فِى ٱلسَّمَآءِ – تُؤۡتِىٓ أُڪُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَا‌ۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَڪَّرُونَ

“Do you not see how Allah sets forth a metaphor of a good word: a good tree whose roots are firm and whose branches are in the sky? It bears fruit all the time by its Lord’s permission. Allah sets forth metaphors for people so that hopefully they will pay heed.” (Surah Ibrahim 14:24-25)

Allah has likened the statement of faith, which is the best of statements, with a tree that is the best of trees bearing these noble characteristics. Its roots are firm, it is always growing and maturing and it bears fruit all the time, directing is numerous benefits and delectable fruits to its owner and others.

This tree varies greatly in the hearts of the believers, changing in accordance to the variation of the qualities that Allah has described it with. Therefore it is upon the servant to hasten towards acquiring knowledge about it, its descriptions, that which leads to its existence and potency, its roots and its branches. It is upon him to expend his efforts in actualizing this tree in terms of knowledge and action for indeed his portion of goodness and success, happiness in this life and the Hereafter, is dependant upon the extent to which this tree (is implanted in the heart). Continue reading

On Contemporary Dawah

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Muhammad al-Abdah
Language: English | Format: PDF | Pages: 76 | Size: 12 MB

A critical look into the internal body of Da’wah and those engaged in it. It contains 30 powerful articles on the many issues of the Call today. This book is a pause for thought, and a call for re-examination of current practises. The frankness of this book marks it as worthy of admiration. Continue reading

50 Questions And Answers In Faith

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A Dawah website Wathakker http://www.wathakker.net
Language: English | Format: PDF | Pages: 28 | Size: 2.5 MB

Q1. What are the three basics that every Muslim should know?

A. The knowledge of the slave of his Lord and his religion and his Prophet, prayers and peace of Allah be upon him.

Q2. Who is your Lord?

A. My Lord is Allah who graced me and all the ‘Alamin (mankind, jinn and all that exists) by His bliss, He is my Lord and I have no other Lords but Him. The evidence is the words of Allah Almighty: {All the praises and thanks be to Allâh, the Lord of the ‘Alamin (mankind, jinn and all that exists)}. [Al-Fatiha 1:2]

ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ

Transliteration: Alhamdu lillahi rabbi alAAalameena

And anything other than Allah, including me, is one of the ‘Alamin.

Q3. What is the meaning of the Lord?

A. The Owner, the deity, the Administrator, the worthy of worship.

Q4. How do you know your Lord?

A. I know Him through His Signs and His creatures. From His signs are night and day, sun and moon; and from His creatures are the seven heavens and the seven earths and all that which lie therein and between them. The evidence is the words of Allah Almighty: {And from among His Signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allâh Who created them, if you (really) worship Him.} [Surat Fussilat 41:37].

وَمِنۡ ءَايَـٰتِهِ ٱلَّيۡلُ وَٱلنَّهَارُ وَٱلشَّمۡسُ وَٱلۡقَمَرُ‌ۚ لَا تَسۡجُدُواْ لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَٱسۡجُدُواْ لِلَّهِ ٱلَّذِى خَلَقَهُنَّ إِن ڪُنتُمۡ إِيَّاهُ تَعۡبُدُونَ

Transliteration: Wamin ayatihi allaylu waalnnaharu waalshshamsu waalqamaru la tasjudoo lilshshamsi wala lilqamari waosjudoo lillahi alathee khalaqahunna in kuntum
iyyahu taAAbudoona

And His words: {Indeed your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed is Allâh, the Lord of the ‘Alamin (mankind, jinn and all that exists)!} [Surat Al-A‘râf 7:54].

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضَ فِى سِتَّةِ أَيَّامٍ۬ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِ يُغۡشِى ٱلَّيۡلَ ٱلنَّہَارَ يَطۡلُبُهُ ۥ حَثِيثً۬ا وَٱلشَّمۡسَ وَٱلۡقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٲتِۭ بِأَمۡرِهِۦۤ‌ۗ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُ‌ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلۡعَـٰلَمِينَ

Transliteration: Inna rabbakumu Allahu allathee khalaqa alssamawati waalarda fee sittati ayyamin thumma istawa AAala alAAarshi yughshee allayla alnnahara yatlubuhu hatheethan waalshshamsa waalqamara waalnnujooma musakhkharatin biamrihi ala lahu alkhalqu waalamru tabaraka Allahu rabbu alAAalameena

Q5. What is your religion?

A. My religion is Islam: it is to surrender to Allah by believing in His oneness and by following only His orders in obedience. The evidence is the words of Allah Almighty: {Truly, the religion with Allâh is Islâm} [Surat Al-’Imran 3:19].

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُ‌ۗ

Transliteration: Inna alddeena AAinda Allahi alislamu

Another evidence is His words: {And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers} [Surat Al-’Imran 3:85]

وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَـٰمِ دِينً۬ا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ

Transliteration: Waman yabtaghi ghayra alislami deenan falan yuqbala minhu wahuwa fee alakhirati mina alkhasireena

Another evidence is the words of Allah almighty: {This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.} [Surat Al-Mâ‘idah 5:3]

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

Transliteration: alyawma akmaltu lakum deenakum waatmamtu AAalaykum niAAmatee waradeetu lakumu alislama deenan

Q6. on what basis is this religion established?

A. Islam is based on five principles: the first is to testify that none has the right to be worshipped but Allah and that Muhammad, peace and blessings of Allah be upon him, is His slave and Messenger; to offer the prayers dutifully and perfectly; to pay Zakat (i.e. obligatory alms-giving), to observe fast during the month of Ramadan, and to perform Hajj. (i.e. Pilgrimage to Mecca) if you can afford it. Continue reading

Dajjal: The False Messiah

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Imam Ibn Kathir
Language: English | Format: PDF | Pages: 51 | Size: 25 MB

The Prophet not only warned his Ummah against Dajjal; the false Messiah, but stated in detail his colour, height, width, eye-shape, inscriptions on his forehead, his seductions, his method of aberrance, how to escape from his temptations, his current location, and so on. All the details about Dajjal are here in this book.

Imam Ibn Kathir

He was Emaad Ed-Deen Isma’eel Ibn ‘Umar Ibn ibn Katheer , originally from Busra (Syria) – and raised in Damascus. He followed the Shafi`ee school of thought. Ibn Kathir was born in the year 700 AH or little later in an area called Majdal, near Busra, west of Damascus. His father died when he was only four years old and was taken in by his brother and moved to Damascus in 706. Here, he learned from great scholars such as Ibn Asakir, Ishaq ibn Yahya al-Amudi and the great Ibn Taymiyyah who was extremely close to him. He also studied under various other sheikhs who gave him permission in fiqh and Hadith. He made many academic contributions to Islamic sciences.

He made many academic contributions to Islamic sciences. The following are amongst his most prominent:

Tafseer of the Qur’an, Al-Bidayah wan-Nihayah: a history of Muslims from Adam until Ibn Kathir’s time, At-Takmeel: a book on the science of Asmaaul Rijal (profiles of transmitters of Hadith), Jami`ul Masaneed: a book that collects the Hadith from ten major books of Hadith, , The classes of Shafi`ee scholars: a list of scholars following the Imam, Extraction of the traditions of Tanbeeh (a Shafi`ee book of jurisprudence), The commentary on al-Bukhari (which he did not finish), The book of laws (again, he did not complete it), The summary to the science of Hadith; a synopsis to the introduction of Ibn Saah’s work, Extraction of the traditions to the summary of Ibn Hajib, Musnad of the two sheikhs (Abu Bakr and Umar), Biography of the Prophet, sallallahu `alayhi wa sallam, The epistle of Jihad.

Many of These have been translated into the English Language (Even though some are Abrdged Translations),

Al-Hafiz Ibn hajar Al-Asqalani said,”Ibn Kathir lost his sight just before his life ended. He died in Damascus in 774A.H. May Allah grant him Mercy and make him amongst the residents of Jannah (Heavenly Garden). Continue reading

Shield Of Honour: Our Youth And The Crisis Of Faith

Nouman Ali Khan

I wanted to dedicate this one session to what I feel is one of the most pressing issues in the lives of Muslim youth and one that I have come to experience myself personally at one point in my life. As I’ve had the opportunity to travel more recently and interact with many young people across the country, I’m noticing it’s not a problem localized to one community or limited to one specific kind of person, but rather it’s happening pretty much almost universally. I guess I want to term it a crisis of faith, and a crisis of confidence in the religion.

Alhamdulillah, many of you that are sitting here are Muslims that are eager to learn something more about their religion and they want to advance further. Insha’Allahu ta’ala you guys are the hope for becoming the ambassadors of religion not just to non-Muslims but even to your struggling Muslims friends and family that are Muslim but they’re barely holding onto their faith. They’re barely holding on to any semblance of Islam in their lives and you are, at this point, the only connection Allah has provided for them to Islam. So the fact that you are here is already speaking volumes for the kind of commitment you have. You might not think very highly of yourselves, but actually, I do, and perhaps Allah (‘azza wa jall) holds you in very high regard. May Allah accept this gathering and gatherings like this one, and make us sincere in them.

#1: “Is this from God?”

Now what I wanted to talk about, this crisis of faith. I’ll share a couple of stories with you and then I’ll talk about it in general. The first story is from a couple of years ago. I gave a khutbah in a city that I don’t want to name. At the end of the khutbah, a father came up to me and said, “I’d really like you to have lunch at our house. I want you to talk to my daughter.” I said “Okay, I guess, I have time”. He took me to his house, which was right next door to the masjid, and said, “If you’re okay with it, my daughter has some questions about Islam, so if you don’t mind, could you help her answer some of them?” His daughter comes out – and by the way, this is a Muslim family, born and raised Muslims, parents are born and raised Muslims, children are raised Muslims – and she has piercings in strange places on her face: on the side of her eye, and like a couple on her forehead. Weird places that you look at and you go “ouch!”. But anyways, she sits down and I’m kind of weirded out at this point, but you know what, let’s have her ask her questions. Continue reading

What You Must Believe About Your Creator

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Shaikh Muhammad ibn Saleh al-Uthaimeen
Language: English | Format: PDF | Pages: 85 | Size: 3 MB

(adapted from the book, ‘Aqeedah at-Tawheed’ by Shaikh Saleh ibn Fawzan ibn Abdullah al-Fawzan)

‘Al-Aqeedah (faith)’ is what a person takes as a religion. It is said, ‘He has a good Aqeedah’ meaning,’ He is protected from doubts.’

Aqeedah is an action of the heart – which is to believe and affirm something in the heart.

“The Sharee’ah is divided into two parts; Beliefs and Actions.

(a) Beliefs are issues that are not related to how an act is performed such as belief in the Lordship of Allah, the obligation to worship Allah (alone) and belief in the other afore-mentioned pillars of Eeman (faith). These are called Asliyah – the basic foundation.

(b) The latter part consists of issues related to how actions are performed like Salaat (prayer), Zakaat (charity), Sawm (fasting) and other rulings with regards to actions. These are termed as Far’eyyah – the branches, because their soundness or corruption is based upon the beliefs.

The correct Aqeedah is thus the foundation upon which the religion is based. It is the correct Aqeedah with which the actions are set aright as the Most High said, “So, whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [Soorah al-Kahf (18): 110]

“Indeed, it has been revealed to you (O Muhammad sallallahu alaihe wa-sallam) as it was to those (Prophets) before you, ‘If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [Soorah az-Zumar (39): 65]

“So, worship Allah (alone) by performing religious deeds sincerely for His sake. Surely, the religion is for Allah only.” [Soorah Zumar (39): 2]

These verses and numerous other narrations that have been related in this regard confirm that actions are not accepted unless they are free from Shirk (polytheism/associating partners with Allah).

It was therefore the main concern of the Messengers (alaihimus-salaam) to rectify the beliefs first.

Sole worship of Allah and abandonment of worship to anything other than Him was their primary call as the Most High says, “Verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming), ‘Worship Allah (Alone), and avoid the Taghoot (everything that is worshiped other than Allah).” [Soorah An-Nahl (16): 36]

The first issue addressed by every Prophet was, “Worship Allah! You have no other Ilah (deity worthy of being worshiped) but Him.” [Soorah al-A’raf (7): 59, 65, 73, 85]

It was said by Nuh, Hood, Saleh, Suhaib (alaihimus-salaam) and all the other Prophets (alaihimus-salaam) to their nations. After being bestowed with Prophethood, the Messenger of Allah (sallallahi alaihi wa-sallam) stayed in Mecca for thirteen years calling people to Tawheed and rectifying their Aqeedah because Aqeedah is the foundation upon which the entire structure of the Deen stands.

The Duaat (callers to the religion of Allah) and those who seek to guide others during every age followed the example of the Messengers and the Prophets who initiated their call with Tawheed (Oneness of Allah’s worship) and correction of Aqeedah, and subsequently focusing upon the remaining commandments of the Deen (religion).”

This book comprehensively explains Tawheed in the words of Shaikh ibn Saleh al-Uthaimeen (rahimahullah) from the book, ‘Sharh Hadeeth Jibra’eel’.

Appendix adapted from the book, ‘Aqeedah at-Tawheed’ by Shaikh Saleh ibn Fawzan ibn Abdullah al-Fawzan (hafidhhullah) Continue reading

The Basic Rulings And Principles Of Fiqh

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Abdur-Rahman Bin Nasir as-Sadi/Dr. Saleh As-Saleh
Language: English | Format: PDF | Pages: 62 | Size: 1.5 MB

The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations.

The Lawgiver orders only that which is a purely beneficial (i.e. no evil therein) or predominately beneficial  (meaning its benefits exceeds any evil  therein). The Lawgiver forbids only that which is purely evil or  predominately evil (i.e. the good is negligible when compared to the evil), giving  precedence to warding off the  evil.

Qur’anic Foundation for Principle One

This foundation comprises the entire shari’ah. Nothing is irregular when considered using this foundation. There is  no differentiation, whether this  foundation refers to the rights of Allaah or the rights of His slaves. Allaah  (subhannahu wa ta’ala) said (in the translation of the meaning):

إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِيتَآىِٕ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنڪَرِ وَٱلۡبَغۡىِ‌ۚ يَعِظُكُمۡ لَعَلَّڪُمۡ تَذَكَّرُونَ

«Verily, Allaah enjoins al-‘Adl (i.e. justice) and al-Ihsaan, and giving (help) to kith and kin and forbids al- Fahsha (i.e all evil deeds), and al-Munkar  (i.e. all that is prohibited), and Al-Baghye (i.e. all kinds of  oppression), He admonishes you, that you may take heed.» Surah an-Nahl (16:90)

From this ayah, it is clear that there is no justice or goodness, except that Allaah orders it. Similarly, there is  no evil or munkar related to the rights  of Allaah and no transgression nor oppression related to the rights of  people, except that He forbade it. This is where this foundation is deducted from.

Also, Allaah said in the Qur’an (in the translation of the meaning):

قُلۡ أَمَرَ رَبِّى بِٱلۡقِسۡطِ‌ۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ ڪُلِّ مَسۡجِدٍ۬ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَ‌ۚ كَمَا بَدَأَكُمۡ تَعُودُونَ

«Say (O Muhammad: sallallaahu ‘alayhi wa sallam): My Lord has commanded justice and (said) that you should face Him  only (i.e. worship none but Allaah and  face the Qiblah, i.e. the Ka’bah at Makkah during prayers) in each and  every place of worship, in prayers and invoke Him only making your religion sincere to  Him» Surah al-‘Araf (7:29)

As such, this verse comprises the basic foundations regarding the commands and reminds us of their goodness. Similarly, the following verse comprises the  basis of all the prohibitions while commanding us to say away from  them, stating (in the translation of the meaning):

قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ

«Say (O Muhammad: sallallaahu ‘alayhi wa sallam): “(But) the things that my Lord has indeed forbidden are al- Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no  authority, and saying things about Allaah of which you have no knowledge.”» Surah al-‘Araf (7:33)

This verse begins by describing those acts that are lesser in gravity, continuing on to those that are the highest  in magnitude and forbiddance.

In addition, Allaah said the following verse (in the translation of the meaning):

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَڪُمۡ إِلَى ٱلۡكَعۡبَيۡنِ‌ۚ وَإِن كُنتُمۡ جُنُبً۬ا فَٱطَّهَّرُواْ‌ۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٌ۬ مِّنكُم مِّنَ ٱلۡغَآٮِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءً۬ فَتَيَمَّمُواْ صَعِيدً۬ا طَيِّبً۬ا فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡڪُم مِّنۡ حَرَجٍ۬وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكُمۡ لَعَلَّڪُمۡ تَشۡكُرُونَ

«O you who believe! When you intend to offer as-Salaat (the prayer), wash your faces and your hands (forearms) up  to the elbows, rub (by passing wet hands  over) your heads, and (wash) your feet up to ankles. If you are in a  state of Janaaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a  journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual  intercourse) and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.  Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favor on you that  you may be thankful.» Surah al-Ma’idah (5:6)

After mentioning the command that when one wants to perform the salaah that he must make wudhu with water if it is  available or otherwise clean earth, Allaah tells us that His magnificent commands, which are from His greatest  favors, are not meant to be difficult but to provide good for us and to purify us.

Furthermore, contemplate His saying in Surah al-Isra (in the translation of the meaning):

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا

«And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them  or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address  them in terms of honor.» Surah al-Isra (17:23)

In the same Surah, Allaah affirmed (in the translation of the meaning):

ذَٲلِكَ مِمَّآ أَوۡحَىٰٓ إِلَيۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِ‌ۗ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلۡقَىٰ فِى جَهَنَّمَ مَلُومً۬ا مَّدۡحُورًا

«This is (part) of Al-Hikmah (wisdom, good manners and high character) which your Lord has revealed to you (O  Muhammad SAW ). And set not up with Allâh any other ilâh (god) lest you should be thrown into Hell, blameworthy and  rejected, (from Allâh’s Mercy).» Surah al-Isra (17:39)

To fully understand this verse, we must look at the preceding verses. Allaah said (in the translation of the meaning):

وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَكُمۡ خَشۡيَةَ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡ‌ۚ إِنَّ قَتۡلَهُمۡ ڪَانَ خِطۡـًٔ۬ا كَبِيرً۬ا – وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓ‌ۖ إِنَّهُ ۥ كَانَ فَـٰحِشَةً۬ وَسَآءَ سَبِيلاً۬ – وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِ‌ۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا

«And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing  of them is a great sin. (31) And come not near to the unlawful sexual intercourse. Verily, it is a Fâhishah [i.e.  anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allâh forgives  him). (32) And do not kill anyone whose killing Allâh has forbidden, except for a just cause. And whoever is killed  wrongfully (Mazluman intentionally with hostility and oppression and not by mistake), We have given his heir the  authority [(to demand Qisâs, Law of Equality in punishment— or to forgive, or to take Diya (blood – money)]. But  let him not exceed limits in the matter of taking life (i.e he should not kill except the killer). Verily, he is  helped (by the Islâmic law) (33)» Surah al-Isra (17:31-33) Continue reading