“Wallah! This world in comparison to the Aakhirah is like any of you putting his finger in the sea.
See what does it [the finger] bring back!”
(Mishkaat, Kitaabur Riqaaq)
Comment: This world with its pleasures and time in comparison to the pleasures and time of the Aakhirah is like the moistness left on a finger after dipping it in the ocean. The moistness is utterly inferior and insignificant in relation to the countless of litres of water in the ocean. (Mirqaat)
by Shaykh Abdur Rahmaan Bin Naasir Al-Barraaki - Saudi Arabia
What is football/soccer?
It is the mother of vices in the expenditure and consumption of Haraam. It is associating and dissociating for ghairil-Laah (besides Allah). It is enjoyment and anxiety in baatil. It is an idol of the ones who are its fans. For it, they love (people, teams etc.) and for it, they hate. For it, they befriend and for it, they become opponents (of people, supporters, teams etc.).
Let them be wretched, like how the slaves of dinars and dirhams (gold and silver) are wretched! They (the slaves of gold and silver) are such that if they gain some of it (gold and silver) they become happy, and if they are deprived of it they become enraged. This is the condition of the fanatics of soccer. Therefore, noble people do not participate in it. This is due to it being lagh (futile) and baatil (nonsense).
“When they (the noble servants of Allah) pass by lagh (futility), they pass by it with dignity.” (Qur’aan Majeed)
It should be known imperatively that its promotion and the promotion of its rules are from among the schemes of the Yahood against the Muslimeen; to prevent them (the Muslimeen) from the remembrance of Allah Ta’ala and from Salaah; to corrupt their Akhlaaq (morals); to waste their time; to draw them away from beneficial worldly activities, and to weaken the energies of their youth, as is eminent from their (the Zionists’) protocols.
We should note that it is Allah Ta'ala who has initially sought out His servant. Allah Ta'ala says, "I am near to you already..."
The relevant Qur'anic ayat is as follows:
“We are nearer to him than his jugular vein.” (50, 16)
Allah Ta'ala is saying, "I am near to you already, but you also show that you are near to Me. My nearness is an established fact. It is you who have distanced yourself from Me!"
The servant‐slave accepts this fact. "Then how can one get close?"
In the following manner: "Any command that originates from Me should penetrate your heart in such a way that your whole body, each and every part of it, should succumb to that command and act accordingly."
From the wide spectrum of commands one set of commands concern mu'asharat also. That, in this world social relationships, contact between one another, should be of ease and comfort, one of "ishrat", "ishrat" being the root of the word "mu'asharat". It is taken for granted that the Mu'min will have a pleasurable stay in Jannat in the Hereafter. "But, no!" Allah Ta'ala is saying, "Even in this world a pleasurable life, a life of ease and comfort, the life of a Jannati, is specially reserved for the Mu'min and not for anybody else!"
The root of the word "mu'asharat" is "ishrat", which means gaiety/happy social life/pleasurable. We are thus to spend our life in this world in "aysh‐wa‐ishrat" ‐ in gaiety and happiness; in delightful ease and comfort; in peace and tranquility with one another.
Mu'asharat is dependant on a compatible relationship; and relationships are dependant on acceptable behaviour from all sides. Each person should have such a relationship with the next person that there is nothing but sheer joy and comfort. There should be no displeasure. Relationships should be full of ease ‐ not disease!
Rasulullah (saws) said: “Most certainly, even a little riyaa is shirk.”
Riyaa is the intention to enhance one’s dignity in the eyes of` the people by means of acts of obedience to Allah Ta’ala. This attitude totally defeats the purpose of Ibaadat. The purpose of Ibaadat is to gain the Pleasure of Allah Ta’ala. Since show or display of Ibaadat involves division of purpose, riyaa is termed shirk-e-asghar (the lesser shirk). By means of riyaa one splits the purpose of Ibaadat by endeavouring to attain both public acclaim as well as the Pleasure of Allah Ta’ala. In this regard the Qur’aan Shareef says:
“He who hopes for the meeting with His Rabb should practise righteousness and associate none with the Ibaadat of his Rabb.”
The Mufassireen have explained that the meaning of “and associate none with the Ibaadat of his Rabb” is “to refrain from riyaa”. Qadhi Thanaa-ullah explained this aayat in Tafseerul Mazhari as follows:
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وعن أمير المؤمنين أبي حفص عمر بن الخطاب بن نفيل بن عبد العزى بن رياح بن قرط بن رزاح بن عدى بن لؤى ابن غالب القرشى العدوى. رضي الله عنه، قال: سمعت رسول الله صلى الله عليه وسلم يقول: " إنما الأعمال بالنيات، وإنما لكل امرىء ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله، ومن كانت هجرته لدنيا يصيبها، أو امرأة ينكحها فهجرته إلى ما هاجر إليه" ((متفق على صحته. رواه إماما المحدثين: أبو الحسين مسلم بن الحجاج بن مسلم القشيرى النيسابورى رضي الله عنهما في صحيحهما اللذين هما أصح الكتب المصنفة)).
Narrated 'Umar bin Al-Khattab Radiallahu Anhu reported:
Rasulullah Sallallahu Alayhi Wasallam said, "The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for".