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Status of the Prophet
In the Name of Allah, The Gracious, The Merciful
Praise and thanks to Allah I and praise and greetings to our master, Mohamed r. Our gratitude to Allah I is great for making us members of the nation of Islam.
I the night of Isra and Meraj when Allah I honored the Prophet r by elevating him to the highest level in heaven the angel Gabriel u was in his company. And we all must understand that Allah I does not need space or place to exist. When the Prophet r reached the seventh heaven the angel Gabriel u stopped. Our Prophet r asked him, “Is this where the companion leaves his company?”
The angel Gabriel u answered, “Each of us has his pass permit. If you step forward Mohamed you will go through. However, if I step forward I will burn from the light of Allah.”
So the Prophet r asked Gabriel u, “O Gabriel, do you have a request I can ask Allah for?” Gabriel u answered, “Yes, when you are in the presence of Allah can you ask Him to permit me on the Day of Judgment to spread my wings over Hell fire so your nation could pass safely to heaven?”
The Companions y of the Prophetr asked him, “O Messenger of Allah, did you so ask Allah? The Prophet r answered “Yes, I did and Allah said only those who pass away and they took my Path will be able to pass safely.”
Hence, we should thank Allah U that He created us in the nation of our Master, the Prophet r.
Allah loved the Prophet of Allah. Our Master Moses u was the person to whom Allah talked. So what is the difference between the two?
The person to whom Allah I talked hopes to get Allah's satisfaction, while the person Allah loved, Allah wants his satisfaction. In surat Taha, Allah I says, “Why did you leave your people so quickly, Moses?” Moses u answered, “I came quickly seeking your satisfaction, O Allah.”
Allah I also said in the same surah to Prophet Mohamed r , “Worship during parts of the night and the day until you are satisfied, Mohamed.”
Again, when Allah I asked Prophet Moses u to convey His Message, he asked Allah I to clear his chest and to ease the task for him. However, Allah I told Prophet Mohamed r, “We cleared you chest , Mohamed” and “with difficulty there is ease.”
Our beloved Prophet r was a human but unlike any human, he was the most precious gem in the mildest of stones. Carbon particles form coal and also form diamond. Both materials are made from carbon; however, between coal and diamond is a great difference in value. You can buy a bag of coal with a few dollars, while a little gem of diamond is worth much.
Allah I says, O Mohamed, say, ‘I am a human like you but I receive revelations.'” Revelations make a great difference between humans. Because the person receiving the revelations from an angel of light has to be elevated to that status. That's what used to happen to the Prophet r.
Speaking about the Prophet r is never ending and full of joy. InShaaAllah, we will talk more in the future.
We ask Allah to honor us to join the Prophet r the same way you joined the soul and the body. Ameen.
The wisdom of the Prophet
In the Name of Allah, The Gracious, The Merciful
Praise to Allah I and greetings to His Messenger r. I ask permission from Rasul Allah r to mention as little as possible from his life.
I remember the incident when someone came to our master Ali t and asked him about the description of Rasul Allah r. Our master Ali t replied, “Let me ask you, can you describe life?” The person confessed that he couldn't. So our master Ali t said, “You cannot describe what Allah said about it (life). This life is nothing but little compared to the other life. Yet you want me to describe whom Allah described, ‘You, Mohammed, have the highest morals'”.
Therefore, we cannot describe Rasul Allah r justly. And only Allah I Who created him can describe him and appreciate him. However, we will try to mention some of his qualities.
One day Rasul Allalh r visited his daughter Fatima t and found her sad. He r asked her why she was sad. Fatima t replied that Aisha t (one of the Prophet's wives) teased her t by telling her, “I am better than your mother Khadija t because your father married me and I was a virgin and he married your mother when she was widowed.”
Rasul Allah r advised, “Next time Aisha tells you the same thing, you tell her that my mother is better than you because my father, Rasul Allah, married my mother when he was a virgin and you married him when he was widowed.”
On another occasion, when Rasul Allah r his daughter's house, he found her pounding seeds to make food. She was taking turns with her husband Ali t. When Rasul Allah r saw her, he grew concerned for her and he started taking her turn. So Fatima t told her husband Ali t, “Look how my father likes me!” Ali t asked Rasul Allah r “Is it true that you love your daughter more than me?” Rasul Allah r replied, “Yes, but you are closer to my heart than her.”
This is some of the things Rasul Allah r was known for.
Science in the light of Quran - Death & Sleep
"It is Allah Who takes the souls at death and the souls of the one, who has not yet died, during sleep. Then He withholds that for whom He decrees death and restores the souls of others for a term appointed. Verily, in this there are many signs for the people who reflect." (Az-Zumar, 39:42)
There are many facts in the Quran and Sunnah, which have been confirmed by Science proving that there is no way the Quran, could be a human creation. In the preceding verse, Allah wants every man to realize how life and death are exclusively in His own hand. No one has the guarantee that he will certainly be alive the next morning when he goes to sleep at night. No one is aware of what catastrophe could befall him within a moment, and whether the next moment would be of life or of death for him. At any time, while asleep or awake, at home or outside, some unforeseen adversity, from within his body or from outside, can abruptly cause his death. Thus, man who is so feeble and powerless in the hand of God would be foolish to turn away from the same God or became negligent of Him.
Through this verse, it can be proven that sleep and death are analogous phenomena in which souls depart from the body. In the case of sleep, the soul returns to the body whereas in death, it does not. This verse reminds us that taking souls means both death and sleep. This fact has been proven through parapsychology studies, which are related to three main areas: 1. Out of Body Experience (OBE), where people have found their bodies in some other place of lying in a bed during operations or similar situations. Studies have revealed that about 10% to 20% of the cases subjected to study had, had this experience. 2. Coma resembling death. Suffering from serious ailments, some persons enter a state of coma. Physicians declare them to have been clinically dead; however, due to some medical aids they may regain consciousness. These persons narrate strange events they saw during such a state. 3. Dreams. When some persons dream, they know that they are dreaming. Experiments in these domains have proved that sleep is the departure of certain object from the body, which God has called as "soul."
Every day is a gift from Allah to us, another chance for us to better ourselves and strengthen our relationship with Allah. No one can be certain that he will live till the next day. Life should not be taken for granted because it's taken from us every night when we sleep and may perhaps be given to us the next morning. Good deeds are not to be postponed until our lives are no more. Take advantage of every day, every hour, and every moment because it may be your last.
He was known before his message
“….He (Allah) said: “With My Punishment I visit whom I will; But My Mercy extends to all things. That (Mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our Signs; those who follow the Messenger, the unlettered Prophet whom they find mentioned in their own (Scriptures) in the Law and the Gospel—For he commands them what is just and forbids them what is evil; he allows them as lawful what is good (And pure) and prohibits them from what is bad (and impure; he releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honor him, help him, and follow the Light which is sent down with him—It is they who will prosper. Say: ‘O humankind! I am sent unto you all, as the Messenger of Allah, to Whom belongs the dominion of the heavens and the earth: there is no god but He: it is He that gives both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His Words: follow him that (so) ye may be guided” (7:156-158).
The advent of Islam was not a sudden incident in the world history. There were two divine religions, Judaism and Christianity, prevailing in the world. Both had their Holy Scriptures, the Torah and the Gospel. There were many saints and monks who read the facts about the appearance of a new prophet like Moosa (Moses) and Eesa (Jesus). We find many traces in history proving that the people awaited the arrival of the new Messenger of Allah.
Tubba the Yemeni Ruler:
Tubba was the title of Himyar Kings of Yemen whose rule once extended over the whole of Arabia. They later converted to Judaism and Christianity. The Holy Prophet r sent an embassy to Himyar King of Yemen in 9-10 AH and they embraced Islam.
During the 3rd century AD about 300 years before the birth of the Holy Prophet r, King of Tubba passed through Yathreb. He was accompanied by about 400 religious scholars (Jews and Christians) who asked his permission to stay. When he asked why, he was told that it is mentioned in their Holy scriptures that the Last Prophet whose name is Mohammad r will migrate and settle down in this town. He was very pleased to know this. He allowed them to reside there and built a big house for the expected Prophet. He also wrote a letter to the last Prophet paying his respect to him and gave this letter to one of the scholars to pass it to the Prophet through his coming generations.
This story is proof that the early Jews and Christians knew of the arrival of Prophet Muhammad r and his migration to Al-Madinah Al-Munawwara.
Waraqa Bin Nofel The Christian Scholar
Waraqa Bin Nofel was a Christian scholar from Quraish who wrote and taught the Bible in both Arabic and Hebrew. He was the cousin of Khadija bint Khuwailed t, the Messenger's first wife. The Prophet was very frightened after his first encounter with Angel Gabriel u (the first revelation). Khadija took him to see Waraqa and ask him for an explanation. The Christian scholar said that this is Namus (the Angel of Revelation) that Allah sent to Prophet Moses. He told prophet Muhammad r that his people will drive him out because everyone sent before him with a similar message was met with animosity.
This Biblical Scholar confirmed the Prophet-hood of the Messenger of Allah r, told him about his migration, and desired to assist him in his Holy journey.
Bahira the Christian Monk of Syria
When Prophet Muhammad r was a young boy of only 12, he went along with his uncle Abu Talib on a trade caravan to Syria. They stopped at a place called Busra. Bahira, a Christian monk, treated them very generously as he's never done for anyone else. He recognized the Prophet r and told Abu Talib that Allah will send him (Prophet Muhammad) with a message which will be a mercy to all beings. When Abu Talib inquired as to how he knew that, he told him that when they appeared from the direction of ‘Aqabah, all the trees and stones prostrated themselves, which they only do for a Prophet. Bahira told him that he also identified the seal of Prophet-hood below his shoulder, which bears a resemblance to a pigeon egg. He told Abu Talib that he must be the same Prophet who is mentioned in their Holy Books.
Heraclius the Byzantine Ruler
Narrated Abdullah bin Abbas t: Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Messenger r had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya' (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius' question said to them, “Who amongst you is closely related to the man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).” Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand near behind him.” (Abu Sufyan added), Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet) and that if I told a lie they (my companions) should contradict me.”
(Abu Sufyan added), “By Allah! Had I not been ashamed of my companions labeling me a liar, I would not have spoken the truth about the Prophet r.
The first question he asked me about was: ‘What is his family status amongst you?' I replied, ‘He belongs to a good (noble) family amongst us.' (Heraclius) further asked, ‘Has anybody else amongst you ever claimed the same (i.e. to be a Prophet) before his (claim)?' I replied, ‘No.' Heraclius asked, ‘Was anybody amongst his ancestors a king?' I replied, ‘No.” Heraclius asked, ‘Do the nobles or the poor follow him?' I replied, ‘It is the poor who follow him.' He said, ‘Are his followers increasing or decreasing?' I replied, ‘They are increasing.' He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?' I replied, ‘No.' Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?' I replied, ‘No.' Heraclius said, ‘Does he ever betray or prove treacherous to his covenants?' I replied, ‘No. We are at truce with him but we do not know what he will do in it.' I could not find an opportunity to say anything against him except that word. Heraclius asked, ‘Have you ever had a war with him?' I replied ‘Yes.' Then he said, ‘What was the outcome of the battles?' I replied, ‘sometimes he was victorious and sometimes we.' Heraclius said, ‘What does he order you to do?' I said, ‘He tells us to worship Allah Alone, and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our kith and kin.'
Heraclius asked the translator to convey to me the following, ‘I asked you about his family and your reply was that he belonged to a very noble family. In fact, all the Messengers come from noble families amongst their respective people. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom. I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact these (poor always) are the followers of the Messengers. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah (and Allah Alone) and not to worship anything along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place [which is underneath my feet (now) and I knew it (from the Scriptures)] that he was going to appear but I did not know that he would be from you, and if I am sure to reach him, I would go immediately to meet him and if I were with him, I would certainly wash his feet.'
Heraclius then asked for the letter addressed by Allah's Messenger r which was delivered by Dihya to the governor of Busra, who forwarded it to Heraclius to read.
The contents of the letter were as follows: In the name of Allah, the Most Beneficent, the Most Merciful (This letter is) from Muhammad, the slave of Allah and His Messenger to Heraclius, the ruler of Byzantines. Peace be upon him, who follows the Right Path. Then after: I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin (by misguiding your) Arisiyin (peasants). And (I recite to you Allah's Statement:) ‘O people of the Scripture (Jews and Christians)! Come to a word that is just between us and you, that we worship none but Allah I and that we associate no partners with Him, and that none of us shall take others as lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims.” (V. 3:64).
Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the royal court. So we were turned out of the court. I told my companions that the question of Ibn Abi Kabsha (Prophet Muhammad r) has become so prominent that even the king of Bani Al-Asfar (Byzantines) is afraid of him. Thenceforth I became sure that he (the Prophet r) would be the conqueror in the near future till I embraced Islam (i.e. Allah I guided me to it).” (The sub narrator adds) Ibn An-Natur was the governor of Ilya' (Jerusalem) and Heraclius was the head of the Christians of Sham.
Ibn An-Natur narrates that once while Heraclius was visiting Ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood. Heraclius was a foreteller and an astrologer. He replied, “At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror), (and asked) who are they who practice circumcision?"
The people replied, “Except the Jews, nobody practices circumcision, so you should not be afraid of them (Jews). Just issue orders to kill every Jew present in the country.” While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Messenger r to Heraclius was brought in.
Having heard the news, he (Heraclius) ordered the people to go and say whether (the messenger of Ghassan) was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, “Arabs also practice circumcision.” (After hearing that) Heraclius remarked that sovereignty of this nation (Arabs) had appeared.
Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs (a town in Syria) and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet r and the fact that he is indeed a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, “O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give the Bai'a (pledge) to this Prophet r (i.e. embrace Islam).”
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, (he ordered): “Bring them back to me.” (When they returned) he said, “What I already said was just to test the strength of your conviction and I have seen it.” The people prostrated before him and became pleased with him, and his was the end of Heraclius' story (in connection with his faith).
The last Messenger of Allah was known long before he even came to this world. All these stories prove that Prophet Muhammad r was mentioned in the Torah and the Bible. Many knew of him and his message, and expected his arrival.
Dua' - The core of worship
Duaa' is a connection or a bond between the servant and his Lord. It's a manner of worship in which we declare our need for Allah's help and his bounty; it's a way of stating and confirming our belief in His power and ability. It also shows that Allah doesn't need his creation; he's omnipotent and all knowing. Duaa' is a form of worship, or rather its core. Allah orders us to make duaa', and, therefore, it's an obligation on every Mo'min (believer) to obey and make it a habit rather than simply a duty. Allah promised us He would respond. “….And who is truer to his covenant than Allah?….” (9:111). Narrated by Anas bin Malik that prophet Mohammad (P.B.U.H.) said with reference to Allah (S.W.T.) saying: “There are four qualities, one is for me (Allah), the second for you (oh my servant), the third is between Me and you, and the final one is between you and others around you. As for the 1st one: Join not in worship others with Me (Allah). As for the 2nd one: Whatever you do, I will recompense you for it. As for the 3rd one: You have to ask me and I guarantee to answer your duaa'. As for the 4th and final one: To wish for others what you wish for yourself.”
There are certain times and occasions in which duaa' is needed. A person is in need of his Lord at every moment and every occasion, so duaa' is considered worship at all times. “Is not He Who responds to the distressed one, when he calls on Him…” (27:62). There are particular times in which duaa' is accepted: In the darkness of the night “Their sides forsake their beds, to invoke their Lord in fear and hope….” (23:16), the last third of the night, following Salah (prayer), day and night, in the day of A'rafah during hajj, on Friday, when a Muslim breaks his/her fast, while traveling, between Azaan and Iqaamah before prayer, when meeting the enemy in battle, at the time of rain fall, and when making sujood in prayer (it is in this posture that a servant is closest to Allah). Narrated by Abo Horayrah that prophet Muhammad (P.B.U.H.) said: “ The closest the servant is to his Lord is when he's making sujood, so increase your duaa' for it's worthy of being answered.”
Purity and sincerity to Allah I is a requirement of duaa, as it is for all aspects of worship. “….so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allah's sake only, and not to show off, and not setting up rivals with Him in worship)…..” (40:65). Making duaa' to anyone other than Allah is considered shirk (joining others in worship with Allah). The following two Ayahs (verses) indicate this concept: “And who is more astray than one who calls on (invokes) besides Allah, such as will not answer him till the Day of Resurrection , and who are (even) unaware of their calls (invocations) to them?” (46:5). “If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request0 to you. And on the Day of Resurrection, they will disown your worshipping them…..” (35:14).
Duaa' accompanies using the means Allah has created for us; once those means are depleted, an individual puts an ample amount of effort into duaa' because there is no escape from Allah except unto Him for He is the almighty provider. “Is not He Who responds to the distressed one, when he calls on Him….” (27:62). The distressed one is he who has exhausted all measures. An individual praying to Allah has to be certain of the answer and also has to have complete confidence in Allah. Narrated by bin Omar that prophet Mohammad (P.B.U.H.) said: “ If you ask Allah, ask him, and you have confidence in Allah's response; because He doesn't respond to a heedless person's plea.”
A person cannot ask Allah for something that's forbidden. For instance, it's unacceptable to pray to Allah to sever a relationship between you and a relative, or to ask Allah to harm someone or bring a disaster upon them. “And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): “O Allah! Curse him,” and that one should not do, but one should be patient]” (17:11).
A person should not be hasty and abandon the duaa' just because it was not answered speedily as desired. Narrated by Abi Saeed that the prophet (P.B.U.H.) said: “There is no Muslim that prays to Allah I with a prayer that does not ask for any sin or severing of relationships with relatives, but Allah I, but Allah grants it for him in one of three ways: Either to respond to his supplication immediately, save the reward of his duaa' for him until the Day of Judgment, or to fend off some adversity or disaster from him that is equal to what he would've gained from this duaa'. They (the prophet's companions) said: ‘So, should we augment our duaa'?' So, the prophet replied: ‘Then, Allah will give you in profusion.'”
This is a very wide topic that can be even further discussed. Those were only a few of the many aspects involving duaa'! Inshallah, more will be said regarding this grave topic in upcoming issues.
Dua' 2
In the previous publication, the concept of duaa' was briefly introduced and developed. In this article, we continue to explore the different aspects of duaa even further. There are numerous manners to be observed when making duaa. Let us look at some of these manners.
A person making duaa to Allah I must be humble, modest, and Khashi', showing humiliation and powerlessness. We shall never raise our voices during duaa.
Narrated by Abi Mousa Al-Asha'riy that Rasulullah r said: “Oh people, calm yourselves [when making duaa], for you're praying to one who's neither deaf nor absent. You're praying to [one who is] All-hearing [and] All-seeing.” Further more, when praying to Allah, we should raise our hands in the form of one who is needy: craving and yearning for Allah's benevolence and satisfaction. A person should also face the Qiblah when making duaa if possible.
The best duaa is one that's meaningful, yet concise and to the point. Examples would be duaas from the Quraan, from the sunnah of Rasullullah r, ones said by the Anbiyaa' (prophets), and ones said by the virtuous and righteous ones. It is also from the sunnah to repeat a duaa 3 times.
When making duaa for someone other than yourself, pray for yourself first, and then pray in the plural tense for all the mo'mineen and the mo'minaat (the believers). An example would be to pray to Allah I to forgive you and cover you with His mercy, and then pray for the same thing for the entire Muslim Ummah.
A person should never pray against himself, his family, or his wealth. Narrated by Jabir that Rasulullah r said: “Do not pray against yourselves, your children, your servants, or your wealth.”
We should start our duaa with the praise and glorification of Allah I, and with greeting and praying for Rasullullah r. Allah I has promised to answer any duaa started with greeting and praying for his prophet r. Hence, a duaa both beginning and ending with that is exceedingly worthy of being answered by Allah I.
There are certain prayers that Allah I guaranteed to be answered: The prayer of the parents, the person fasting, the traveler, and one who's oppressed.
Finally, one who is praying to Allah I and eager for an answer should continuously seek the halal in his food, drink, attire, wealth, work, and everything he takes and gives whether it involves the matters of this life or the hereafter.
Narrated by Abi Abbas that Sa'd bin Abi Waqaas said to Rasulullah r: “Pray to Allah to make me one whose every prayer is answered.” The prophet r replied, “ O Sa'd, purify your food and you shall be so. I swear by Allah, whom my soul is in His hands, a man who consumes any haram (unlawful) food, Allah refuses to accept any of his worship and good deeds for 40 days.”
This is a very wide topic that can be even further discussed. The preceding were some additional aspects involving duaa and the many manners associated with it. May Allah help us all understand and learn more.
The reward for praying on time & praying in congregation
Allah said in the holy Quran “preserve the salaats and the perfect one (middle) prayer”. (2:238). According to Abdullah bin Amer, Prophet Muhammad r mentioned the salaat some day and he said: “he who preserves it (meaning salaat) it will be a light and evidence and savior in the Judgment Day. And he who does not preserve it (salaat) it will not be a light or evidence or savior for him in the Judgment Day and he will be with Pharaoh of Egypt and his minister Haman and Obai bin Khalaf.” (Ahmad, Ibn Hibban)
The Prophet said: “Between a man and kufr is the abandonment of doing salaat.” (Muslim). We understand from the above haadeeth and ayah that, we as Muslims must do salaat in its proper time with humbleness and focus and without interruptions. Also the Prophet said that “doing salaat in a group is twenty seven times better than doing it alone.” (Bukhari, Muslim)
Additionally, Abu Horaira said that Prophet Muhammad r said: “He who made wodou and perfected it and then headed out specifically to the masjid with every step he takes a good deed will be written in his book and he will be elevated one step in the eye of Allah and a bad deed will be erased from his book. And the angels will praise him saying ‘Please Allah, have mercy on him' and he will be considered doing salaat even when he is still waiting to do salaat.” (Bukhari, Muslim).
In another hadeeth Prophet Muhammad r said: “He who does wodou and perfect it then headed to the masjid and found that the prayer was done, Allah will give him the same rewards.” (Abu Dawood)
Also the Prophet said: “Stick to the group prayer because the wolf for example will eat the sheep that went astray.” This hadeeth teaches us that it will be easy for Satan to disrupt a man's prayer when he is alone, but being in a group it will be harder for Satan to do so.
Whom does Allah like and whom He dislikes
Allah (sw) mentioned the description of some people that know Him, and He loves them and they love Him, and He told us what the description was so that we can be from it and do upon it, and to be from the accepted.
As He told us the descriptions of some people that He dislikes, so that we can stay away from that type of description.
The Messenger (peace be upon him) mentioned those who Allah (sw) likes and who He dislikes, so that The Messenger (peace be upon him) would have said what he was ordered to say by Allah (sw).
These descriptions were mentioned in the Quran and in the Sunnah.
From the Quran, Allah (sw) says that He loves those that are pure and that always repent.
Allah (sw) says: Allah loves those that always repent and those that are pure. (2/222). Allah (sw) also says: and Allah loves those who make themselves clean and pure. (9/108). Allah (sw) loves the people of Taqwa. Allah (sw) says: indeed Allah (sw) loves those who fear Him. (3/76). Allah (sw) loves the good doing, justice, patience, and depending on Him. Allah (sw) says: and Allah (sw) loves the good doers.(3/134,148),(5/93). Allah (sw) also says: and Allah (sw) loves those who act justly. (5/42) (49/9) (60/8). Allah (sw) also says: and Allah (sw) loves the patient. (3/146). Allah (sw) also says: indeed Allah (sw) loves those who depend on Him. (3/159). Allah (sw) gave glad tidings to the patient, and the good doers. Allah (sw) says: and give glad tidings to the patient. (2/155)
Allah (sw) also says: and give glad tidings to the good doers. (22/37) Allah (sw) is with them. Allah (sw) says: indeed Allah (sw) is with those who fear him, and those who are doers of good. (16/128)
Allah (sw) also says: indeed Allah (sw) is with the patient. (2/153).
The following of The Prophet (peace be upon him) is a reason for the love of Allah (sw) and His forgiveness.
Allah (sw) says: Say 0 Mohammad, if you love Allah (sw), then follow me,, and Allah (sw) will love you, and will forgive your sins., and Allah (sw) is the Most Merciful, the Most Forgiving. (3131)
Allah (sw) reminded us that He loves those who fear Him, the good doers, the patient, the just, those who depend on Him, and those who follow The Prophet (peace be upon him). Allah (sw) mentioned them so that we can be like them, so that Allah (sw) would love us, and admit us into paradise Insha Allah (sw))
Narrated by Annas (May Allah (sw) be pleased with him), The Messenger (peace be upon him) said: "Indeed Allah (sw) loves the youth that always repents.”
And Allah loves perfect work. Narrated by Aisha (may Allah (sw) be pleased with her), The Messenger (peace be upon him) said: "indeed Allah (sw) loves that when one of you does a work that he does it perfectly." (Abu Yala)
Narrated by Abu Musa Alashary (may Allah be pleased with him), The Messenger (peace be upon him) said: "when the Imam reads "nor of those who went astray"(in) say: "AMEEN" then Allah (SW) will love you. Narrated by Ibn Masood (may Allah (sw) be pleased with him), The Messenger (peace be upon him) said: "indeed Allah (sw) divided between you your characteristics, just as he divided between you your sustenance, and Allah (sw) gives the world (The Money) to those who He likes and dislikes, but does not give the belief except to those whom He loves., so whoever is a believer, then Allah (sw) loves him, by He who in his hands are Muhammad's soul, none of you will become a Muslim until their heart becomes Muslim, and none of you will believe, until your neighbor trusts you.
Taking care of the Salat AI‑WITR is also a reason for Allah's love, The Messenger (peace be upon him) said: "take care of the WITR prayer because Allah (sw) is a WITR and loves the WITR.
Forgiveness
Allah's forgiveness is to those who forgive others. Allah says, “Allah is the One Who accepts the repentance from His servants and forgives sins and He knows all that you do.” (42:25)
Allah ordered us to forgive others. He I said, “And let them forgive and overlook. Would you not love that Allah should forgive you?” (24:22)
He I said, “Take forgiveness and command what is right and turn away from the ignorant.” (7:199)
And Jibreel u said to Rasoolullaah r, “Allah ordered you to forgive those who oppress you, give to those who deny you, and visit those who do not visit you.”
Rasoolullaah r said, “Allah increases the dignity of a person through forgiveness.”
From the signs of the servants of Allah I is that, “When the ignorant addresses them, they say, ‘Peace'.” (25:63)
Rasoolullaah r said, “When the Day of Judgment takes place, a call will be heard saying, ‘Where are those who forgave others? Come forth to your Lord and receive your rewards.'”
It is the right of every Muslim that forgives others to enter Paradise.
The sacred ahadith
Dear Brothers & Sisters in Islam & Dear readers in general, As-salaamu ‘alaikum.
Sacred hadiths are named so because their authority (sanad) is traced back to Allah Himself and not to the Prophet r. These ahadith are also called al-ahadith al-ilahiyah and al-rabbaniyyah.
In this episode and the coming ones inshaAllah we will deal with one of the ahadith al qudsiy asking Allah the Almighty to benefit us all.
On the authority of Abu Hurayrah that the Messenger of Allah r said:
“O son of Adam, I fell ill and you visited Me not.” He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: “Did you not know that My servant so-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not.” He will say: O Lord, and how should I feed you when you are the Lord of the worlds? He will say: “Did you not know that My servant so-and-so asked you for food and you fed him not? Did you know that had you fed him you would surely have found that with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink.” He will say: O Lord, how should I give you to drink when You are the Lord of the worlds? He will say: “My servant so-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.” (Muslim)
Manners with people - Manners with the parents
The Muslim should believe in the right of his/her parents over him/her and in the duties that he /she should observe towards them such as obeying them and being so nice with them. This is not only because parents are the reason of our being, and that they have done so much for us during our childhood but it is also because Allah the Almighty has commanded us to do so in the Qur'an to the extent that He has combined between His right to be worshiped alone and the right of the parents to be treated extremely well. Allah said: “Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor”. Surah Al-Isra', verse 23
Allah also said: “And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him, and in years twain was his weaning: (hear the command), “Show gratitude to Me and to they parents: to Me is (thy final) goal”. Surah Luqman, verse 14.
A man came to the Prophet Mohamed r and asked him: “ Who has more rights over me? The Prophet replied three times: “your mother” after the man kept repeating the question three times. In the forth time, the Prophet r said: “your father”. Bukhari and Muslim agree upon this hadith.
It is one of the greatest sins to disobey the parents as is in the hadith in which the Prophet Mohamed r said: “Shall I inform you about the greatest sins? The companions said: “Please, inform us oh Messenger of Allah.” He said: “Associating someone else with Allah, and disobedience of parents”.
Abdullah bin Mas'oud t said: “ I asked the Prophet r: “What is the dearest deed to Allah?” He said: “Prayer on time” I said: “then what? He said: “obeying the parents and being nice to them,” I said: “then what? He said: “Jihad for the sake of Allah”. Bukhari and Muslim narrate this hadith.
A man from the Ansar came to the prophet r and asked him: “ Is there anything left on my shoulder to obey my parents after their death?” the Prophet (SAW) said: “ Yes, four things: to make Du'a for them and to ask Allah to forgive them, to fulfill their covenants, to be generous to their best friends, and to keep the blood relationship with your relatives.”
These are some of the manners that we should have towards our parents:
· To obey them in all what they command us with and in all what they forbid us as long as there is no disobedience to Allah.
· To respect them fully and completely and to exalt their status by lowering the wing of mercy to them such as being generous to them, lowering the voices in their presence, walking behind them.
The blessing of family
In the Name of Allah, The Most Gracious, The Most Merciful.
All praise is due to Allah, The Lord of all that exists and may prayers of blessings and peace be upon the noblest of the prophets and messengers. To proceed…
Indeed Allah I has favored (provided) us with great bounties and tremendous blessings. He I provided us a fertile wife and made of those whose children will succeed them. The best thing a person can have in this world after faith in Allah I is good children and wealth because children and wealth are the adornments of this life.
Children are a great blessing for they are delight for their parents and congratulations for the souls. Their position is between the statements of Allah I when He said: “Wealth and children are the adornment (an ornament) of the life of this world. But good deeds which endure are better in your Lord's Sight for reward and better in respect for hope.” (18:46)
The Prophet r said: “Whoever does not show mercy to our children and does not respect our elders, s/he is not one of us.”
Abu Hurairah y said: al-Aqra' bin Habis witnessed the Prophet kissing (his grandson) Husain y and al-Aqra' said to the Prophet: I have ten children and I never kissed anyone of them. The Prophet said: “He who does not show mercy to others will not receive Allah's mercy.”
The Prophet said: “The best thing a father can leave for his child is to teach him high manners.”
The Prophet said: “Among the rights of a child on his father are three things: to give the child a good name when he is born; to teach the child a good knowledge (writing, reading) when he starts to understand; to help the child get married when he reaches adulthood.”
Respect for the Holy Prophet
one Who is worthy of worship and praise. Allah the Exalted is our Creator, The One Who has no associates and He alone is entitled to be worshipped.
And the Holy Prophet r is the chosen and beloved of Allah. It is a basic tenet of our faith to respect and honor him. This is a duty of every Muslim. A Muslim does not criticize or defame the beloved Prophet r.
There is a vast difference between submitting to someone in worship and adoration and respect to him.
We worship Allah I alone. The physical forms of worship include ritual prayers, fasting, hajj, and zakat; each of these is performed for the sake of Allah I.
On the other hand, we offer the highest degree of respect after Allah to the true prophet of Allah. It is always that juniors and those who are younger pay respect to their seniors and elders. Respect of the prophet is a foundation of our iman (faith). The degree of faith rests on the foundation and a strong foundation ensures a strong faith and thus helps in reforming society and the atmosphere around us.
If young people respect the Holy Prophet r and consider it a part of their belief, they will also respect their parents, their elders, and their teachers. The rudeness and impoliteness that we see around us these days are the result of not paying due respect and honor to the beloved prophet.
Let us realize that the Holy Prophet r was perfect in respect of knowledge, character, morals, and deeds. There being no short coming in his traits. If we realize this fact, who can be an exemplary person for us beside him? He r is a perfect example for all of us and the best of individuals.
Let us now ponder the directives of the Holy Quran and ahadith in this respect. Allah says:
1. That you (people) may believe in Allah and His Messenger and that you assist and honor him, (that you) and glorify (Allah's) praises morning and afternoon. (48:9)
2. So by your Lord, they will not be momin till they make you (Muhammad r) judge in all disputes between them and find in themselves no resistance against your decisions and accept them with full submission. (4:65)
3. And believe in My messengers, honor and assist them. (5:12
4. O believers, answer (obey) Allah and His messenger when he calls you. (8:24)
5. And honor him and help him and follow the light (Quran) which is sent down with him. They are those who reached their goal (successful). (7:157)
6. Make not (understand not) calling of the messenger among you as your calling one another. (24:63)
7. And whoever disobeys Allah and His messenger he has indeed strayed into plain error. (33:36)
8. O believers, don't enter the prophet's houses unless permission is given. (33:53)
9. O believers make not (a decision) in advance before Allah and His messenger. (49:1)
10. O believers, don't say “RAENA” (to the messenger) and say “UNZURNA” (make us understand and hear). (2:156)
11. And those who annoy (hurt) Allah's messenger for them is a painful torment (chastisement). (9:61)
12. O believers, raise not your voices above the voice of the prophet nor speak aloud to him as you speak to one another lest your deeds should be rendered fruitless while you perceive not. (49:2)
In hadith literature one reads:
1. The Holy Prophet r came to us in the afternoon. Water was brought to him for performing ablution and he performed ablution. The people around him began to gather the water that remained and rubbed it on their bodies.
2. Urwah bin Mas'ud t said that when he r commands them they race to obey. When he r performs ablution they compete to collect the water of his ablution. When he r speaks they lower their voices to a whisper and they do not look him in the face but lower their gaze in reverence to him r.
3. Urwah bin Mas'ud r said, “By Allah, never was it that the Messenger of Allah r cleared his throat and spat but it (the spit) landed in the palms of one of his companions who rubbed his face or body with it.
4. Urwah bin Mas'ud t relates from al-Miswar and others each vouchsafing for the other that when the Prophet r performed his ablution they almost fought each other for his water.
5. Urwah bin Mas'ud t said, “By Allah, I have been sent as envoy to the kingdoms of Caesar, Chosroes, and Negus, but I have never seen a king whose people honor him as the companions of Muhammad honor Muhammad.
6. Ibn Sirin has said that he submitted to Ubaydah t that he had a strand of the Holy Prophet's hair that was given to him by Anas t. Ubaydah t said, “If I had it, it would have been dearer to me than the world and whatever is in it.
7. Asim Ahwdi t narrated that he saw the bowl of the Holy Prophet r with Anas t. It had split and was held together with silver threads. He added that the bowl was very grand. It was made of the finest wood. He also quoted Anas t as saying, “I had offered the Messenger of Allah r to drink from it several times.”
8. Salim bin Ja'd t reported from Jabir bin Abdillah t, “While I was with the Messenger of Allah r and it was time to pray the ‘asr prayer, there was very little water left that was presented to the Holy Prophet r. He r put his hand into it and then opened his fingers and said, ‘Those who want to perform the ablution may come here and benefit from the favor of Allah.' Water gushed out of his fingers and the companions performed ablution and drank the water. Thus I did not let the opportunity go and drank from it to my content because I knew this water was auspicious.”
Why Muslims must vote By Sh. Ahmad Kutty
I have no hesitation in stating that it is a religious duty for Muslims to vote. Here are the reasons:
1) Voting in a democratic system is one of the few ways to affect social changes, and as Muslims it is our civic and religious duty to strive to move the society forward as closely as possible to the ideals of justice, fairness, equity and compassion for all;
2) Muslims are mandated by the Qur'an to work in cooperation with everyone for common causes that are beneficial to all people. Allah says, "And cooperate ye with one another on virtue and God-consciousness." (Qur'an: 5: 2) Moreover, the Prophet, peace be upon him, said, "If I were called upon to join together (with anyone regardless of race or religion) for the mission of restoring justice for all and standing behind the weak and the oppressed I would hasten to join the same!" In another report, he is reported to have said, "I would prefer the same to owning the whole world as a treasure!"
3) Muslims are mandated to work to remove injustice, discrimination and xenophobia in their societies whether directed against Muslims or non-Muslims; we cannot do this effectively unless we ensure that those who are committed to such ideals are voted to positions of power;
4) Islam and Muslims are increasingly becoming targets of racial profiling, demonization, and discrimination. Unless we stand united to ensure that those who directly or indirectly condone or sanction such attitudes and policies are restrained, the situation will only get worse. There is no effective way to do this except through voting; 5) Muslims have a duty to help elect those who uphold values of liberty, freedom, and fairness for all those residing in this great country of ours. There is no better way to ensure that we will be able to enjoy our freedoms and God-given rights, as guaranteed to us in Canadian Charter of Rights and Freedoms;
6) Muslims must stand up for the causes dearest to our hearts: fighting poverty; rooting out crimes and vice; working toward employment equity and equal opportunity for everyone;
7) Muslims have a duty to stand united to work for a vision of Canada that is inclusive. A Canada which embraces all of its citizens regardless of differences of race, religion, ethnicity and help defeat those forces whose vision is ethnocentric, backward looking, and exclusivist. Islam calls for universalism and inclusiveness;
8) Muslims have a duty to ensure that our civil liberties are not eroded. We must unite with the democratic forces in this country and work to ensure that those seeking to bring Canada closer to countries, where civil liberties and human rights are being systematically undermined, are stopped;
9) The state of Muslims in Canada as well as in the rest of the world will only go from bad to worse if Muslims continue to remain apathetic and fail to participate in the political process, allowing others to decide policies and laws that may jeopardize our interests both locally and at a global level;
10) It is mandatory for Muslims to work for the above. In fact, according to the principles of Islamic jurisprudence, "if a mandatory duty cannot be accomplished except by fulfilling another duty, then realizing the latter (the prerequisite) becomes mandatory as well" (maa laa yatimmu al-waajibu illaa bihi fahuwa wajib);
11) Apathy, particularly given the present situation of our country and community, is tantamount to collective suicide. Indeed, Allah says, "Do not cause perdition!" (Qur'an: 2: 195).
For the deceased
By Omar Inshanally
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