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Mosque Foundation | Bridgeview, Illinois

Mosque Foundation

Tafseer Class

First Friday Prayer is at 12:30 PM . Second Friday Prayer is at 2:00PM

Tafseer Class

40 Hadith of Imam AL-Nawawi

Addressing Our Inner Demon

ADDRESSING OUR INNER DEMON

Allah, the Most High, describes in His Book a type of people promised total and absolute safety on the Day of Judgment. Those promised shelter and subsequent forgiveness of their sins; those whom Ibrahim the Messenger of Allah ﷺ asked to be considered amongst. Allah, the Most High, describes these people in Prophet Ibrahim’s ﷺ supplication as those with a sound heart.

“My Lord, grant me authority and join me with the righteous. And grant me a mention of honor among later generations. And place me among the inheritors of the Garden of bliss. And forgive my father; indeed, he has been of those astray. And do not disgrace me on the Day they (i.e., the people) are resurrected—the Day when neither wealth nor children will be of benefit. But only one who comes to Allah with a sound heart” (Quran 26:83-89).

In these verses, Allah describes the most critical part of the human being to be judged on that day: the heart. As the Messenger of Allah (PBUH) said: “Indeed Allah will not look to your bodies or your images when judging you, but rather to your hearts and actions” (Sahih Muslim). Our hearts and our subsequent actions, as they are an extension and result of what is in our hearts, will be the fulcrum of Allah’s judgment. It is indeed insufficient to claim purity of heart while coupled with foul actions, as our efforts are but a manifestation of what our hearts genuinely value. So much so, that Allah has, in instances, identified human beings with their actions. Allah describes Prophet Noah’s ﷺ son to him saying: “O’ Noah! He is not of your family, indeed he is unrighteous action” (Quran 11:46).

These verses and narrations bring into perspective the close relationship between the values we hold in our hearts and the actions we use to express these values. What the heart accepts and values dictates one’s activity, while one’s actions serve to reinforce the values held by the heart. Hence, we are implored in the Quran and Sunnah to reject any impulse to act out the impurities of our hearts but, more crucially, to purge our hearts. The scholars of Islam have divided the illnesses of the heart into two main categories: 

  • Illnesses rooted in desire and inclination to immorality. 
  • Illnesses rooted in misguidance and misdirection. 

The cure for both types is found in the Quran, as Allah stated that which means: “O’ mankind there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers” (Quran 10:57).

The parable of illness in the heart, which culminates in foul action or foul inaction, is an infection that causes fever. A skilled doctor will address the temperature first as temporary relief and then look for the fever’s cause for permanent relief of both illness and symptoms. However, if one only addresses the fever and allows the infection to thrive, it will result in severe injury or death. Likewise, those who merely spend their lives suppressing disobedience do not address the inner illness of the heart, driving that impulse to disobey. If the disease is allowed to germinate in one’s heart, it may severely diminish the afterlife or even complete deprivation. 

Hence we must continue to work on purifying our hearts with both immediate and long-term treatment. We should suppress the immediate impulse to disobey and then work to address the illness’s root for long-term relief. If the disease is not treated, it will overcome us when we are weak, like an infection that overwhelms the host when the immune system is vulnerable.

This is the meaning of the statement of the Prophet (ﷺ) when he said: “I swear by Allah, The One whom none is rightfully worshipped but He, that an individual may perform the deeds of the people of Paradise till there is but an arm’s length between him and it, when that which has been written will outstrip him so that he performs the deeds of the people of the Hell-Fire and then enters it” (Bukhari and Muslim).  

May Allah teach us of His Book what we are ignorant of and benefit us with what He has taught us.

By Sh. Ali Mashhour

Mind Your Own Business!


“A good practicing Muslim” is a phrase we usually hear in many Muslim circles. However, what usually comes to our minds when we hear this phrase? Many people may typically visualize images of praying, fasting, giving charity, reciting the Quran, and so forth. There is no doubt that such acts are ingredients for our spiritual journey; yet, Prophet Muhammad ﷺ stresses a social quality that might be neglected by many religious people. This quality serves as an indicator for one’s practice of Islam and is based on a Hadith reported by Imam al-Tirmizi, who narrated, on the authority of Abu Hurayrah, that the Prophet ﷺ said: “Part of your good practice of Islam is to leave whatever does not concern you.” 

In other words, one should mind one’s own business. The Hadith teaches that practicing Muslims should stay away from any talk or action that is of no concern. Instead, as a top priority, Muslims should be busy purifying themselves and taking care of their own faults. If people involve themselves only in the things that concern them, they will not find time to label others or waste their time in gossiping or the like. Allah says: “Successful indeed is the person who uplifts it [their soul] and a failure indeed is that the person who lowers it [their soul]” (Quran 91: 9-10). As a disclaimer, the Hadith does not encourage leading a self-centered life and disregarding people’s rights. In general, our moral and legal code determines the matters that do not concern us. Here, we seek to list examples of the quality of “leave that which is of no concern to you,” a quality that practically illustrates our embodiment of the beauty of our faith. 

Situations where you should mind your own business:

People’s Privacy

There is a difference between keeping in touch with friends and intruding on their privacy. You should treat people’s private information in the way you like yours to be treated. If you know that asking a person about their salary, spouse, or children will violate their privacy, you must avoid these questions. Similarly, one should not share personal information about people without their permission.

Judging People’s Final Destiny

There is a difference between saying this is lawful or unlawful and saying this person will surely be Heaven or Hell. Teaching people about what is permissible and what is prohibited is a religious obligation. However, a Muslim is forbidden from claiming that a specific Muslim will be doomed to Hell simply because judging people’s final destiny is an exclusive work of God Himself. To claim that a Muslim will go to Hell, regardless of their sins, is like claiming divinity—which is indeed more dangerous than any other grave sin. Moreover, such acts of judgment are heinous acts of pride. Any person who is judgmental in this way will suffer, losing all their good deeds on the Day of Judgment. Imam Muslim reported, on the authority of Jundub, that a man said: ‘By Allah, Allah will not forget this person. So Allah said: ‘Who is he who swears by Me that I will not forgive that person. Indeed, I shall forgive that person and nullify the accuser’s deeds.”

Judging people’s final destiny requires a comprehensive knowledge of people’s inner intentions, hidden actions, and all of their life circumstances. Thus, no one is qualified to determine people’s destiny due to insufficient knowledge and human prejudices. The Prophet ﷺ told us the story of a man who spent his life in excessive sins and ended up getting his sins forgiven. The Prophet ﷺ said: “There was a man who used to sin excessively. When he was about to die, he said to his family: ‘when I die, burn me, then grind my corpse and throw it in the air, because if my God got control of me, he will severely punish me. When he died, everything was done in the way he described. However, Allah commanded the earth to bring the man’s particles together, and it did. When the man appeared before Allah, Allah asked him: ‘why did you do that?’ ‘I was afraid of You, my Lord!’ Because of this [reply], the man was forgiven.” Remember the prostitute who was forgiven because of giving water to a thirsty dog to drink in the desert, as the Hadith tells us?

Claiming that sinful Muslims will be doomed in Hell will not change them. It may make them more rebellious, resistant, and indifferent. The Prophet ﷺ taught his companions about the psychology of a sinful person when being cursed. It happened that a man was brought to the Prophet ﷺ because of his frequent sin of drinking. People started throwing shoes at him! Moreover, a Muslim said to him: “May Allah keep you away from His mercy! How often you are brought here!” Upon this, the Prophet ﷺ said: “Do not ally with Satan against your brother, for this man loves Allah and His Prophet!” What a great teacher the Prophet was! Everyone was looking at the negative side of the sinner, making the man more uncaring. However, the Prophet ﷺ was looking at the bright sight that if it is rightly nurtured will lead to the best results: this man loves Allah and His Prophet.

The Past of Those Who Repent

Sometimes people repent of severe sins and become determined to lead a meaningful life as Allah ﷻ wants. However, their former bad friends may keep bothering them and discouraging them from following the Way of Allah. They keep reminding those who repent of their sins claiming that Allah is not going to forgive them. Moreover, some “good” Muslims, instead of welcoming them sincerely, may look down on them as they see them as unequal and unqualified for a change. We should understand that sin and forgiveness is something between the sinner and Allah alone. A person sinned against Allah and Allah promises them forgiveness when they turn to Him in repentance. So we have no right to interfere in this relation at all.

Finding Faults in Others

The Prophet ﷺ taught us very clearly not to search for faults in others. Fault-finding may result in making sinners worse. Mu’awiyah said: I heard the Prophet say: “Indeed if you searched for people’s faults pryingly, you would corrupt them.” Moreover, trying to find faults in others will prompt them to find flaws in you or, even worse, slander you. Abu Birzah al-Aslami narrated that the Prophet ﷺ said: “O people who believe by their tongues whereas Faith does not touch their hearts! Do not backbite Muslims and do not look for their faults. Whoever finds faults in others, Allah will find faults in them and expose them even in their home!”

Thinking badly of people usually leads to finding faults in them. That is why Allah said: “O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is accepting of repentance and Merciful.(Quran 49:12).

People’s Inner Intentions

We should avoid judging people’s inner intentions, for it is only Allah who knows them. Judging people by the way they look is most probably deceiving. The Prophet ﷺ set the rule for us as he says: “I have not been ordered [by Allah] to search into the hearts of the people or cut open their bellies.” On a battlefield, it happened that Usamah ibn Zayd killed a man though he had declared his Shahadah, claiming that the man had announced it out of fear! Immediately the Prophet ﷺ reproached him, “Did you tear his heart to find out whether it professed that or not?”

Things You Know Nothing About

Many people tend to act ‘Miss Know-It-All’ or ‘Mr. Know-It All.’ The Quran teaches: “Do not follow whatever you have no knowledge about; indeed, hearing, sight, and heart—all of these you will be questioned about” (Quran 17:36). Moreover, Mu’ath ibn Jabal reported the Prophet ﷺ as saying: “You are safe as long as you are silent. Yet when you talk, it will be counted for you or against you.”

Impractical Questions

Involving yourself in impractical questions that do not lead to anything good to be applied in your life is a waste of time and a sign of Islam’s incomplete practice. It is said that half of knowledge is the right question. The Prophet ﷺ used to direct his companions to ask the right questions of concern. One day a man came to the Prophet ﷺ asking: “When will be the Day of Judgment?” Eloquently enough, the Prophet ﷺ responded: “What did you prepare for it?” 

Matters That, If Revealed, May Hurt You

Avoid asking questions, the answer of which may bother you. Allah ﷻ said: “O believers, do not ask [questions] about things that once they are revealed to you will cause you trouble” (Quran 5:101). Imam al-Bukhari reported that the Prophet ﷺ addressed his companions, inviting them to ask questions. Abdullah ibn Huzafah As-Sahmi rose and asked: “O Prophet of Allah, who is my father? ‘Your father is Huzafah.’ When he returned to his mother, she reproached him very severely, saying: “I have never seen a man more undutiful to his mother than you are to me. We lived in the pre-Islamic era. What if I committed sins like people back then used to do? Would you like to expose me in public?”

Indeed, Allah is the All-Knowing, the All-Wise!

Be Good to Your Parents

Increase the Length of Your Life: Be Good to Your Parents

My message to you is a topic that is an emotional one for many people. Unlike some western societies and cultures that propagate the belief that parents are a burden on the individual’s sense of autonomy, Islam sends an entirely different message of both duty and compassion.  

As Muslims, we are obligated to regularly evaluate our parents’ relationships and ask ourselves what we can do to earn their pleasure. To do this sincerely, we must purge ourselves from the notion that our parents’ needs have a lesser or even equal footing with our own needs. We should not be on a constant quest to point out their shortcomings but rather question what more we can do for them as this is the decree of Allah ﷻ.

He ﷻ states, “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] young'” (Quran 17:23-24).

Allah ﷻ commanded us immediately after the command of worshipping none but Him ﷻ, to treat our parents with the utmost kindness. He did not include conditions on this excellent treatment, such as whether they are Muslim or not or whether they are good parents. Allah ﷻ also commands that we are humble and merciful to them, especially in old age.

The only condition He ﷻ placed was that if their pleasure contradicts the first decree of worshipping Him alone, then we must disobey them. And even if that was the case, Allah ﷻ emphasizes that we must continue to treat them with kindness.

“But if they endeavor to make you associate with Me that of which you do not know, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do” (Quran 31:15).

Such is the divine wisdom of our Creator ﷻ who commands us to do what is right for our emotional well-being and maintain the Muslim community’s social fabric as a whole.  

What constitutes kind treatment?

Kindness to parents comprises doing everything in your power to ensure their comfort and refraining from harming them in any way. Al-Bukhari narrated the story of the three men who sought shelter in a cave when a huge rock blocked the cave entrance. They then implored Allah to save them by their good deeds. One of them said, “O Allah! I have two old parents and some young children. I took the profession of grazing (sheep or cattle) to earn a living. Whenever I returned home, I used to provide milk for them, beginning with my parents. One day, I went too far in pursuit of wood. I did not return home until it was night. I found my parents asleep. I milked as usual and brought milk and stood beside them, refraining from either awakening them or beginning with my children suffering from hunger. Thus continued our state of affairs until it was dawn.”

Treating our parents kindly also means consistently addressing them in a merciful and polite way. Umar bin Dharr, a righteous predecessor, was asked: “How was your son kind to you? He replied, “Whenever I walked during the day, he would walk behind me, and whenever I walked at night, he would walk in front of me.” We must humble ourselves to be respectful in both word and deed when interacting with them. This includes obeying them when we politely disagree with them so long as it does not contradict Islamic principles like, for example, forfeiting others’ rights. If this is the case, we must explain to them that we value their pleasure, but we cannot disobey Allah ﷻ.

According to your ability, kind treatment of parents includes supporting them spiritually, physically, emotionally, or financially. It was narrated that during the Caliphate of ‘Uthman bin ‘Affan, the price of palm trees reached one thousand dirhams. Usamah bin Zaid headed for a palm-tree that he cut off, extracted its core, and fed to his mother. The people said to him, “What made you do that, while you know that the price of a palm-tree has reached one thousand dirhams, while its core does not equal to even two dirhams?” He said, “My mother asked me to bring it to her. I always bring her anything she asks me, as long as it is in my capacity.”

We should also visit our parents and communicate with them regularly to ensure their needs are met. We should again kindly remind them to worship Allah ﷻ in every way and spend in His cause.

More than often, seeking the pleasure of one’s parents is not easy. Therefore we should make dua’a to Allah ﷻ to make achieving their happiness easy and continue to pursue it even if it is difficult because if we neglect it, we will be severely punished. Prophet Muhammad ﷺ was reported to have said, “Allah delays the punishment of sins according to His Will until the Day of Resurrection, except for unkindness to parents. Allah hastens its punishment for those who are guilty of it before their death.”

Even after their death, we must be thoughtful of our parents by making dua’a for them, giving charity on their behalf, visiting their friends, and fulfilling vows they made. May Allah ﷻ grant us His pleasure and the pleasure of our parents. May He ﷻ forgive them, bestow mercy upon them, and forgive us for our shortcomings.

By Sh. Jamal Said

Remember Him, and He Will Remember You

So remember me, and I will remember you, and thank Me and do not be ungrateful to me” (Quran 2:152).

In this verse from the holy Quran, Allah the Most High promises us a promise that Arab linguists tell us is solemn and absolute, that every time we remember Allah, Allah will, in turn, remember us. The Prophet Muhammad (ﷺ) echoes this covenant and reiterates it in no uncertain terms, that whenever we mention Allah, no matter how fleeting, no matter how briefly, Allah will, in turn, mention us. Imam Bukhari reported in his authentic compilation on the authority of Abu Hurairah that the Messenger of Allah (ﷺ) said that Allah the Most High says: “I am with my servant each time he remembers me and his lips move with my mention” (Bukhari).

Abu Hurairah also narrates that the Messenger of Allah (ﷺ) said: “Allah the Most High says: “I am at the assumption of my servant of me, and I am with my servant each time he remembers me. If he remembers Me in himself, I remember him in Myself, and if he mentions Me in a gathering, I will mention him in a superior gathering” (Bukhari & Muslim).

In addition, there is another meaning of this verse. This verse contains layers upon layers of meaning, light upon light, and is of multiple dimensions. Another of its implications that the scholars of Qur’anic interpretation point out is a much broader one. That the verse is not merely the outward mention of Allah with one’s tongue, but rather, whenever we are moved to act based on our yearning to achieve Allah’s pleasure, that this is included in Allah’s promise. Hence, the verse is also saying: Obey me, and I shall reward you. Preserve my commandments, and I shall preserve you. Refrain from what I have prohibited, and I shall protect you from what you fear.

Ibn Abbas narrates that once when riding behind the Prophet (ﷺ), he said to him: “Young man, I am going to teach you some words of wisdom: preserve Allah’s commandments, and Allah will, in turn, preserve you. If you preserve Allah’s commandments, you will find Him there ahead of you. When you ask, ask from Allah, and if you seek aid, seek aid from Allah. Know that if the world were to collaborate to benefit you with anything, they would only benefit you with something Allah has already written. And conversely, if the world were to collaborate to harm you in any way, they could only harm you with something Allah has written upon you. The pens (of destiny) have been lifted, and the ink has already dried (Tirmidhi). In another wording, he added: “Preserve Allah’s commandments, and you will find Him before you. Know Allah in your times of ease, and He will know you in your times of difficulty. Know that whatever has missed you was never meant to afflict you, and whatever afflicts you could never have missed you. Know that victory comes with patience, that relief comes with a crisis, and that hardship comes with ease” (Ahmad).

 

The Deputy Prime Minister of Turkey Visit

The Mosque Foundation was honored to welcome the Deputy Prime Minister of Turkey, Professor Nauman Kurtulmus for Jum’ah Prayer on Friday, September 2, 2016. The Prime Minister delivered a short message to Friday congregants on the latest developments in his home country. His excellency and accompanying delegation met the Foundation’s President, Brother Oussama Jammal and Principal Imam, Sheikh Jamal Said as well as several other Muslim leaders and discussed issues affecting American Muslim communities in Chicago.

Brother Oussama presented His Excellency with an award on behalf of the Mosque Foundation and community as a token of appreciation for his visit and great contributions to serving his country and Muslims around the world. The Prime Minister and leaders concluded the visit with a luncheon hosted by Zakat Foundation at its Unity Center.

So, What is the Purpose of Interfaith Dialogue Anyway?

I am often asked and unfortunately also criticized for dedicating so much time and effort to Interfaith Dialogue (IFD) and activity so it makes me happy to present to you some statements I have written in the past about IFD and why I think it is essential for every American Muslim community to dedicate time, resources, and training to this kind of outreach. First, two of the most common misconceptions about IFD are “if we are not getting converts or if we are compromising our faith practices and principles, why do we continue in IFD?”

To this I say one must understand that IFD objectives do not include proselytization (preaching or converting) but strives to maintain the integrity of our faith. In fact, it is among IF partners that Islam in America is privy to more authenticity in the eye of the American Public and it is distinguished as a valid as well as a vital faith that contributes to the social justice and betterment of the American society. The imperatives of IFD seek to transform communities at the grassroots level and institutionally because engagement and dialogue reduces tension, cultivates respect and appreciation among community members all the while it creates a shared voice around commonalities, develops an environment for building trust, and encourages change for the betterment of society. It is the most foundational element and precursor to civic engagement because it gives Islam and Muslims validity. When IFD is not instituted religious intolerance, fear, hate, bigotry, and isolation ensues as well as misunderstandings, stereotypes, and ignorance. As Muslims, we are neither allotted the opportunity to model the beautiful attributes of Islam and convey the shared desire to live and participate in a truly pluralistic society without IFD.

Below are some excepts I wrote for the various segments of the MAS 2015 Interfaith Symposium at the 14th MAS-ICNA convention that was held here in Chicago this past December that I hope you will agree include the merits of IFD.

Regarding Interfaith Dialogue in General-

Globalization and the Media have centered a secular-materialistic world view that reacts to and sensationalizes differences rather than embracing diversity and affirming a co-existence among all peoples and faiths. Political tensions and nationalistic agendas have brought violence, poverty and significant human rights violations affecting more and more people every day in greater ways than ever before. People of faith communities must fend off the dichotomous approach of political ideologies – the “us vs. them” – in order to create an environment where justice and safety is afforded to all.

Faith and truer faith practices transcend the disturbing phenomenon of religious intolerance, discrimination, and violence.  It is necessary for all faiths to communicate and establish joint practices which honor co-existence and cooperation – “…to come to know one another.”  (Qur’an 49:13)

Regarding Faith Communities for a Better World-

The Qur’an reminds us in the following verse –“To each (religious community) there is a goal to which it faces; then strive all together towards all that is good. Wheresoever ye are, Allah will bring you together. For Allah hath power over all things.” (Qur’an, Verse 2:148) – that cooperative and engaging relationships must be developed especially between people of various faiths to ensure human rights, address poverty and income inequality, counter racism, hate and violence, and even combat climate change and global warming. However, this cannot be achieved if we stay behind our fences, isolated in our communities.

Due to the rise of religious intolerance (Islamophobia), hate, and racism more lives are being taken and the safety of more and more people than ever before in our cities, towns, and neighborhoods is being threatened. Mass shootings, police brutality, and a media bent on painting an entire people evil either because of race or faith is indicative of a society that is in danger of losing the principles of its own civil rights. Faith communities must unite to take back what is wholesome and pure and bring back peace and harmony.

Regarding Interfaith Engagement for Social Justice-

Our world is suffering. Violence, religious intolerance, hate, and racism are the critical issues suffocating our society. Faith communities must collaborate to alleviate the ill effects of poverty, income inequality, mass incarcerations, immigration injustice, the refugee crisis, corporate control of the media, global warming and even the food we eat. Working together requires mutual understanding and respect -all afforded through IFD.

Grassroots dialogue inspires bigger change. In fact, lasting social justice starts with civic engagement. Civic engagement starts with community engagement. Community engagement starts with a share voice. Shared voices start with discussions and dialogue. Discussions and dialogue begin with people of compassion, love, and patience. We find that it is in faith communities where this is most cultivated among peoples. Therefore, real and sustainable change for the better begins with IFD.

Mosque Foundation Interfaith Activities Growing

The Mosque Foundation Interfaith activities are growing. We encourage you to participate in these activities as observers or get more involved and join the team. We’ve already shared details that in this past year the MF Interfaith’s regular dialogues have continued to grow in Bridgeview, Oak Lawn, and surrounding suburbs.

The dialogue with the Oak Lawn community is open to the public, and brothers and sisters, including youth have come to observe. The next several meets are actually scheduled at the MF (January 28, March 24, and May 26, 2016 from 7-9 pm). Come, observe and be a part of changing the landscape for a better community based on mutual understanding, respect for one another, and to combat the hateful rhetoric of Islamophobia.

Additionally, the MF has joined SWIFT, the Southwest Interfaith Team, this year, which offers service activities for the whole family as well as interfaith forums and dinners. Mark your calendar for the next SWIFT Interfaith forum, March 20, 2016 (time and location TBA).

The MF has sent a representative to the Parliament of the World’s Religions Conference in Utah,  this past October from the MF/St. Fabian Catholic Dialogue here in Bridgeview. At the PWR Conference the MF and St. Fabian representatives spoke to an audience in one of the parallel sessions modeling Sustainable Local Dialogue for Better Communities. It was an amazing learning experience for both.

Most recently the MF Interfaith team hosted a luncheon with women from the Unitarian Universalist Community Church in Park Forest. Extraordinary presentations by Deanna Othman on Islamophobia and by Suzanne Akhras addressing the Syrian Refugee Crisis and the Syrian Community Network involvement here in Chicagoland. The conversations that develop were anything but ordinary. Ideas and offerings to do more to combat hate and racism as well as support for the Syrian refugees gave direction to the group’s future involvement with one another.  Contact kdanielson@mosquefoundation.org for more information about the MF Interfaith activities.

By Karen Danielson,

Interfaith Committee Chairwoman

 

El mejor modelo para los creyentes

El mejor modelo para los creyentes

Queridos hermanos de fe,

Alhamdulilah que puedo compartir una vez mas con ustedes un poco de lo que he aprendido. Cuando confirmamos el testimonio de fe ; creemos en Allah y en Su Mensajero nos damos cuenta cuan importante es el Mensajero de Allah para los creyentes. Es asi como el profeta (saws) es nuestro mejor modelo para seguir. Allah (SWAT) nos dice en el Sagrado Coran,capitulo 68:4; Ciertamente eres de una naturaleza y moral grandiosas. En el capitulo 9:127 Allah(SWAT) dice , Ciertamente se os ha presentado un Mensajero de entre vosotros que se apena por vuestras adversidades, se preocupa y desea que alcanceis el bien[e ingreseis al Paraiso];es compasivo y misericordioso con los creyentes.En el capitulo3:159 Por misericordia de Allah eres compasivo con ellos. Si hubieras sido rudo y duro de corazon se habrian alejado de ti; perdonales, pide perdon por ellos y consultales en las decisiones. Tambien en el capitulo 33:21; Hay un bello ejemplo en el Mensajero de Allah(de valor y firmeza en la fe) para quienes tienen esperanza en Allah, [anhelan ser recompensados] en el Dia del Juicio y recuerdan frecuentemente a Allah.Teniendo en mente todos estos versos que leemos sobre nuestro profeta Mohammad(saws) podemos comprender cuan maravilloso ejemplo  tenemos. Conociendo la vida de nuestro profeta(saws) por medio del Sagrado  Coran y la Sunnah en las hadices, podemos aprender como conducir nuestras vidas de acuerdo como  Allah, El Todopoderoso nos ensena.

Obedeciendo lo que El Creador nos dice y el profeta(saws) podemos tener el Placer Divino. Allah(SWAT) nos dice en el capitulo 47:33 ! Oh, creyentes! Obedeced a Allah y al Mensajero, y no malogreis vuestras obras.Capitulo3:164 Allah ha agraciado a los creyentes enviandoles un Mensajero de entre ellos que les recita Sus preceptos, les purifica y les ensena el Libro y la sabiduria[la Sunnah]. Y por cierto que antes se encontraban en un extravio evidente. En una hadiz Aisha (la paz sea con ella) relata, el caracter de el Mensajero de Allah es como el Coran.(Muslim, Nisai) Esta hadiz asi como tambien todos estos versos nos motivan a tratar de desarrollar un mejor caracter, comportamiento y valores morales que nos ayudaran  a ser mejores siervos de Allah(SWAT).  Como creyente debemos adquirir sabiduria de el Islam para asi acercarnos mas a nuestro Creador. Implementando lo que aprendemos de la Sunnah en nuestro diario vivir seremos capaces de desarrollar estas caracteristicas que ALLAH(SWAT) nos menciona. Que bendicion tan grande tenemos con nosotros que aunque no estuvimos junto al profeta(saws) en ese tiempo, podemos conocerlo por medio de el Coran y las hadices. InshaAllah, que aprovechemos la gran oportunidad de mejorar como creyentes mientras tenemos vida. Amen

Su hermana en Islam,

Celia Snowber

Mi Primer Día en la Mezquita

Asalamalaykum hermanos y hermanas, mi nombre es Jafeth yo soy un Musulmán convertido. Quiero dar gracias por darme la oportunidad para expresar alguna de mis experiencias en el islam. Algo que me impacto cuando yo empecé a ir a la mezquita era que las mujeres se ponían hijabs y que los hombres estaban separados. Yo no pensé nada malo o asumí cosas, mejor pregunte, entonces aprendí que era por respeto. Al principio se me hizo extraño que los hombres estaban separados de las mujeres, ya que había crecido toda mi vida en la iglesia Cristiana conviviendo con ellas. Fue después que empecé a leer el Corán y a aprender de otros hermanos que entendí porque se hace esto. El propósito de esta separación es que ambos los hombres y las mujeres se enfoquen y se sumerjan totalmente a Allah durante la oración, y para que no sean distraídos por ver a personas del sexo opuesto. Esta división entre ambos sexos también ayuda a que los dos mantengan su mente y corazón puros mientras adoran a Dios. Esto me pareció bien porque entonces todos se podían enfocar más en lo que importa, Allah. Lo que se me hizo más difícil fue aprender cómo orar porque era una manera nueva de orar para mí, pero con mucha paciencia aprendí. Sentí que esta manera era mejor porque ensena más respeto a Allah (Alabado y exaltado Es).

            Lo que me impacto al ver a la gente postrándose fue que había tantos tipos de hombres humillándose ante Dios. Se me hizo hermosa la idea de que otras personas en el mundo estuvieran rindiendo oración y alabanzas al mismo tiempo, haciendo el acto de oración aún más íntimo con Dios. Cuando oí la llamada a la oración estaba confundido porque era la primera vez que había oído algo así, y aparte no sabía lo que decían. Fue entonces que un hermano me explico que el llamado era una recitación que se hace antes de orar. Me pareció una idea excelente, ya que así uno sabría cuando tiene que orar. El llamado a la oración también ayuda a que tu mente y cuerpo se relajen y se preparen para orar a Allah, algo que no había experimentado en la iglesia Cristiana. Después de pensar acerca de las cinco oraciones que los musulmanes hacen decidí que era una buena práctica, ya que te ayuda a estar en más contacto con nuestro creador, Allah. Al estar en contacto constante con Allah te ayuda y motiva a ser una mejor persona y Musulmán, ya que uno sabe que se encontrara con Dios pronto y tendrá que dar cuentas de lo que hizo mientras esperaba por la próxima oración. Esto te hace pensar dos veces antes de hacer algo que es considerado un pecado, y te ayuda rectificar tus acciones e intenciones porque siempre estás pensando en la manera que te quieres presentar a el Creador cuando te encuentres de nuevo con El.

Unas de las cosas que me sorprendieron fue que a diferencia de la iglesia, no te presionaban a dar algo que no tenías. Estaba acostumbrado a ver gente dando dinero porque eran presionados a hacerlo, no porque les nacía de corazón. Al ver que en la mezquita no hacían eso me di cuenta que de esa manera la gente donaba dinero  porque les nacía, y lo daban con sinceridad y amor para agradar a Allah, no a ningún ser humano.

Siento como que muchos pasan por las mismas experiencias que yo pase ese día cuando fui a la mezquita por primera vez. A causa de la experiencia que pase aprendí que tenemos que ayudar y guiar a la gente que va a la mezquita por primera vez, ya que ellos no saben lo que está pasando a sus alrededores porque es un idioma y ambiente nuevo. Tenemos que recordar en la manera que nos sentimos esa primera vez que entramos a una mezquita, y guiar a las personas en la manera que nosotros quisiéramos que nos hubieran guiado cuando primero aprendimos del Islam.

Les agradezco por la oportunidad de compartir mis experiencias cuando primero entre al Islam.

Paz y Bendiciones sean con ustedes.

-Jafeth Garcia

Las pruebas de la vida

Queridos hermanos de fe, tenemos que invocar al Todopoderoso, a nuestro Gran Creador que nos ayude a tener paciencia y a poner nuestra confianza en EL(SWAT). Esta vida es temporal pero a la misma vez esta repleta de infinitas pruebas. Algunas son faciles y otras nos llevan casi a la locura, la desesperacion. Es humano sentirse de ese modo y es ahi cuando realmente nos sometemos enteramente y sinceramente a Allah (SWAT).En el Capitulo27:62, Allah(SWAT) dice; Acaso Quien responde al afligido cuando Le invoca, alivia los pesares y hace que vosotros os sucedais unos a otros en la tierra?  Sabemos que la fe, la creencia de El Todopoderoso nos ayudara a calmar nuestras almas de lo que estamos viviendo en ese momento, a desarrollar la paciencia. Debemos de reconocer que estamos en prueba por esa fe que decimos tener.  Allah (SWAT) nos dice en el Sagrado Coran;Capitulo 29:2-3 Acaso piensan los hombres que se les dejara decir: !Creemos! sin ser puestos a prueba? Por cierto que probamos a quienes les precedieron, y Allah bien sabe quienes son los sinceros y quienes los mentirosos. Todo ser humano atenido en una forma u otra; directa o indirectamente pruebas, ejemplos de algunas de las pruebas son las enfermedades,las calmidades,los bienes, los hijos, la familia,y la muerte de alguien querido. En el Capitulo 21:35 Allah(SWAT) dice; Ciertamente toda alma probara la muerte. Os pondremos a prueba a traves de todo lo malo y bueno que os acontezca, y que comparecereis ante Nosotros.

Las pruebas de la vida son en si una ayuda para el creyente pues es asi como el creyente fortalece su fe y se acerca al Creador. Esta suplica es buena de decir si somos sorprendidos por una desgracia,” Qaddara Allahu ma sha-a fa’ala” “Asi lo decreto Allah y El hace lo que desea”. “El creyente fuerte es mejor y mas amado por Allah que el creyente debil, aunque en los dos hay bien.” Esforzaos en lo que os beneficia, buscad ayuda de Allah y no desespereis, si os sucediera una desgracia entonces no digais: si hubiera hecho tal cosa…habria ocurrido” sino decid ,”Qaddara Allahu ma sha-a fa’ala”, porque ciertamente las palabras”si hubiera hecho esto o aquello….”le abren las puertas a Sheitan.” Muslim 4/2052

Tenemos que aprender a depositar esta confianza con Allah, Exaltado Sea, pues asi podremos atener esa paz y tranquilidad espiritual que tanto necesitamos, cuando estas pruebas son puestas en nuestras vidas.El creyente debe saber que Allah,El Misericordioso siempre le dara la fortaleza, la paciencia y la solucion a todas las pruebas y que en Su Sabia Sabiduria siempre el creyente recibira un bien al termino de cada prueba. En una hadiz qudsi  Abu Umamah(raa)narra que El Profeta(saws)dice,”Allah, Glorificado Sea dice,”Oh hijos de Adam, si se mantienen pacientes y con la esperanza de Mi recompensa en la primera calamidad, Yo no estare mas satisfecho con cualquier recompenza exepto El Paraiso.”(Ibn Majah # 60)

Hermanos de fe, no nos demos por vencidos por las pruebas de esta vida pues son temporal como este mundo. Alabado Sea Allah que nos ha dado este bello regalo que es la fe, un instrumento interno con mucho poder cual proviene de El Todopoderoso, Allah!

Su hermana en Islam

Celia Snowber