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  1. 3 Faraaidh of Ghusl To gargle the mouth up to the throat. If fasting one should ensure that no water goes down into the stomach otherwise the fast will be nullified To wash the fleshy part inside the nose To wash the whole body making sure that not a single hair is left dry, taking special care that the private parts are thoroughly wet, especially when one stands and takes a bath. (a woman should take particular care so as to ensure that the water reaches into the foreskin of the private part. Ghusl will not be valid if water does not reach this area) 5 Sunnats of Ghusl To wash both hands up to the wrist To wash the private parts and to remove impurities from the body To make intention To perform Wudhu To pour water over the entire body thrice 4 occasions when Ghusl becomes fardh After ejaculation, whether one is awake or in a dream (wet dream) After penetration, whether there has been discharge of sperm or not For a woman after haidh For a woman after child birth when the bleeding stops 4 occasions when Ghusl is Sunnat To make ghusl for Friday To make ghusl for the two ‘eids To make ghusl when coming into the state of ihram for Umrah or Hajj To make ghusl after midday on the plains of Arafat for the Hajji Occasions when Ghusl is Mustahab After giving ghusl to a dead body When a non Muslim accepts Islam and he is not in a state of impurity (note that if he is in need of a Fardh ghusl then ghusl is Waajib) After unconsciousness and insanity Upon entry into Madeenah During Fajr time at the stopover in Muzdalifah during Hajj For the occasion of Rami of the Jamaraat during Hajj For Salaatul Istisqaa, Salaatul Khawf, Salaatul Haajat, Salaatut Taubah Upon returning from a journey On the occasion of the eclipse of the sun and the moon SUNNAT METHOD OF PERFORMING GHUSL Wash both hand up to the wrists 3 times with the intention of cleaning oneself of impurity-wash off filth found on any part of the body-wash both private parts-perform Wudhu according to the sunnat method (feet should be washed at the end if used water does not flow away)-pour water over the head thrice-then pour water over the right shoulder thrice and then the left shoulders thrice. Rub the body while pouring the water to ensure water reaches every part of the body and not a single spot remains dry. NOTE: If the hair of a woman is plaited she is excused from loosening her plait but it is compulsory for her to wet the base of each and every hair. IF A SINGLE HAIR IS LEFT DRY, GHUSL WILL NOT BE VALID. If she is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait and wash her entire hair. * It is not necessary to repeat the entire ghusl if, after ghusl, one recalls that a certain portion of the body was left dry. Merely washing the dry portion will suffice.
  2. Times to do Wudu Fard Before all prayers. Before making a sajdah tilaawat. Wajib Before doing taawaf. Before touching and handling the Qur'an. Sunnah Before going to bed. Before taking a bath. Mustahabb Before saying adhan. Before saying khutbah. Before saying religious instructions. Before doing dhikr. After rising from sleep. Parts of Wudu Fard To wash the whole face once from forehead to chin, ear to ear. To wash both hands to elbow. To wipe ¼ of the head. To wash the feet up to the ankles once. Sunnah To have the intention. To start wudu with Bismillah. To wash hands up to wrist before washing the face. To rinse mouth three times with water. To brush the teeth. To sniff water three times. To clean the space between fingers and toes. To wipe the whole head. To wipe both ears. To wash right limb first, then left. To wash each limb three times. To follow the sequence. Things to avoid To talk. To use too much or too little water. To splash water. To wash the limbs more than thrice or head more than once. Breakers of Wudu 1# Passing urine or stool. Passing wind. Bleeding from any parts of the body. Vomiting a mouthful. If spit contains overwhelming element of blood. 2# http://www.albalagh.net/kids/understanding_deen/wudu.shtml Sleeping with one's back or belly flat on the bed or reclined against a support. Fainting. Breaking into big laughter during prayer.
  3. Please Note: Any attack on the true Salaf-As-Saliheen will not be tolerated and while genuine question will be permitted, disputes and endless circles of arguments will be locked or even removed without notice to avoid sever confusions for new Muslims. Islam is easy, please keep it easy. The most hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: "If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man gives up disputations in matters of Haqq, a house will be built up for him in the highest Paradise." Imam Malik (Rahmatullahi-'alaih) states: [this] Debate destroys the 'light' of knowledge. Mufti Taqi Uthmani: “Even if Argument & Debate are for/on Haqq, abstain from Argument & Debate.” Maulana Yusuf Ludhianvi Shaheed: Discussions and debates hamper the ability of a person to carry out (good) actions. It is reported in Musnad-e-Ahmad, Tirmidhi, Ibn Majah and Mustadrak Haakim that Rasulullaah (sallAllaahu alaihi wasallam) said: “That nation is not led astray after the guidance has been brought to them, except when they are given to arguments.” Shaykh Ashraf Ali Thanwi It is written in Malfoozāt Hakeem-ul Ummat, vol. 1, p. 180 that once, in the course of a discussion, Hadhrat Moulānā Ashraf Ali Thanwi said: The Deobandi, Wahhābi, and Barelwi differences have caused great harm to the ummah. Nevertheless, I do not respond to anyone (to their criticism and allegations). In fact I detest such futile discussions. Taken from muftisays.com
  4. After Ismail’s (alayhis salam) mother had died, Ibrahim came to see his family whom he had left near Zam-zam. Ismail (alayhis salam) was not at home when Ibrahim (alayhis salam) arrived, but his wife was. She did not know who Ibrahim (alayhis salam) was. When Ibrahim (alayhis salam) asked her about how they were managing, she started complaining about how difficult life was and how poor they were. Ibrahim (alayhis salam) told her to give her husband greetings from him and to tell him to change the threshold of the gate to his house. When Ismail (alayhis salam) returned, he sensed that something unusual had happened and he asked his wife if anyone had been there. Then she told him what had happened and what Ibrahim (alayhis salam) had said to her. Ismail (alayhis salam) told her that the stranger had been his father, and that he had ordered Ismail to divorce her. How did Ismail (alayhis salam) know what Ibrahim (alayhis salam) was talking about? A threshold is the sill of a door or gate, the part that one steps on when one enters a house. If the threshold is rotten, the house is not strong. Ismail’s (alayhis salam) wife was the rotten threshold because of her whining, complaining ways. Had she remained as Ismail’s (alayhis salam) wife, his entire household would have been weakened. The wife, as mother of a man’s children, is the foundation of his family for many generations to come, and she must be made of good material in order to fulfill her purpose well. Sometime after Ismail (alayhis salam) had taken another wife, his father Ibrahim (alayhis salam) again came visiting and again found no one but the wife at home. However, this time when he asked her how they were doing, she cheerfully answered that they were prospering and she gave thanks to Allah for all their blessings. She offered Ibrahim (alayhis salam) meat and water, and he asked for Allah’s blessing on all their meat and water. When he left, he told her to give his regards to her husband and to tell him to keep the threshold of his gate. When Ismail (alayhis salam) returned home he asked if anyone had visited. She told him all about the nice old man and the piece of advice he had given in his message to Ismail (alayhis salam). From this message Ismail (alayhis salam) knew that his father approved of the new wife and had advised Ismail (alayhis salam) to keep her with him. Again some time had passed when Ibrahim (alayhis salam) wished to see his son. He found Ismail (alayhis salam) sharpening his arrows at the Zam-zam well, and they exchanged a warm father-son greeting. This time Allah had given Ibrahim (alayhis salam) an order and Ibrahim (alayhis salam) needed Ismail’s (alayhis salam) help to fulfill it. Ismail (alayhis salam) agreed immediately to help, before he even knew what was required of him. Allah had ordered Ibrahim (alayhis salam) to build a house on the hillock where Ismail (alayhis salam) had been left as a baby with his mother, a place which was higher than the land surrounding it. And so it was that Ibrahim (alayhis salam) and Ismail (alayhis salam) built the Ka’ba. Ismail (alayhis salam) brought the stones and Ibrahim (alayhis salam) put them in place. When the walls became too high, Ibrahim (alayhis salam) stood on a rock and Ismail (alayhis salam) handed the stones up to him. As they worked they kept repeating: “Our Lord! Accept this service from us, for Thou art the All-Hearing, the All-Knowing.” (al-Qur’an 2:127). That is how the Ka’ba came to be built. You can read about Ismail (alayhis salam) and his father in Sahih al-Bukhari IV: 583-584 and in the Qur’an 2:125-129. Haqq Islam
  5. Prophet Ismail (a.s) was the son of Ibrahim (a.s) and Hajar. One day Ibrahim (a.s) took his baby son and wife (Hajar) to the site where Ka’ba can be found today. He gave them some dates and water and started to leave. As Ibrahim (a.s) walked away, Hajar followed and asked why they were being left in this empty place. She understood from his silence that Allah had commanded him to do this. Finally, she asked if Allah had ordered him to do this and he replied that it was so. Upon hearing this, she accepted Allah’s will and returned to the place where Ibrahim (a.s) had left her. As soon as Ibrahim (a.s) was out of sight, he turned and prayed to Allah to protect and provide for his family which he had left out in the wilderness: رَّبَّنَآ إِنَّيۤ أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ ٱلْمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلاَةَ فَٱجْعَلْ أَفْئِدَةً مِّنَ ٱلنَّاسِ تَهْوِيۤ إِلَيْهِمْ وَٱرْزُقْهُمْ مِّنَ ٱلثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; In order, O our Lord that they may establish regular prayer; So fill the hearts of some among men with love towards them, and feed them with fruits; So that they may give thanks.” (al-Qur’an 14:37) Ismail (a.s) and his mother lived for some time on the water and dates Ibrahim (a.s) left them, but finally the water ran out, and Ismail’s (a.s) mother could no longer produce enough milk to feed Ismail (a.s). The mother could not bear to see her child suffering, so she ran to the top of nearby Mount Safa to see if she could find someone to help her. When she could see no one, she ran down the mountain and across the valley to Mount Marwa. She ran from one mountain to the other seven times, looking for water or help. After the seventh time she heard a voice and she called out to it for help. When she looked she saw an angel digging the earth with his heel until water flowed forth. That place was the site of Zam-zam. She carefully made a barrier around the place where the water was flowing, and filled her waterbag with her hands. Then she was able to drink water and feed her baby. The angel also told her not to be afraid, that she and her son would be provided for. Ismail (a.s) and his mother continued to live at this place all by themselves for some time. One day some people of the Jurhum tribe were passing through the valley. They didn’t intend to stop, because they knew that there had never been any water in that valley. But they saw a kind of bird which was known to frequent wet spots, so they followed it to the spring of Zam-zam. There they found Ismail’s (a.s) mother sitting by the water. Ismail’s mother agreed they could settle there for a while, as long as they did not claim possession to the water. Some of the people of the tribe settled by the water permanently and Ismail grew up amongst them. Haqq Islam
  6. When Ismail (alayhis salam) was still a small baby, his father Ibrahim (alayhis salam) took him and his mother, Hajra, to the site of the Ka’ba. He gave them some dates and a goat skin full of water and left them there. At that time no one lived at the Ka’ba, and there was no water nearby. As Ibrahim (alayhis salam) was walking away, Ismail’s (alayhis salam) mother followed him, asking why she and her son were being left in such a desolate place. She asked several times but he would not answer her. Finally, she asked if Allah had ordered him to do this and he replied that it was so. Upon hearing this, she accepted Allah’s will and returned to the site where Ibrahim (alayhis salam) had left her. As soon as Ibrahim (alayhis salam) was out of sight, he turned and prayed to Allah to protect and provide for his family which he had left out in the wilderness: “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; In order, O our Lord that they may establish regular prayer; So fill the hearts of some among men with love towards them, and feed them with fruits; So that they may give thanks.” (al-Qur’an 14:37) Ismail (alayhis salam) and his mother lived for some time on the supply of water and dates, but finally the water began to give out, and Ismail’s (alayhis salam) mother could no longer produce sufficient milk to nurse her baby. The baby became agitated and near to death because of his thirst. The mother could not bear to see her child suffering, so she ran to the top of nearby Mt. Safa to see if she could find someone to help her. When she could see no one, she ran down the mountain and across the valley to Mt. Marwa. Seven times she ran from one mountain to the other, looking in vain for assistance. After the seventh time she heard a voice and she called out to it for help. When she looked she saw an angel digging the earth with his heel until water flowed forth. That place was the site of Zam-zam. She carefully made a depression around the place where the water was flowing, and filled her waterbag with her hands. Then she was able to drink water and nurse her baby. The angel told her not to be afraid, that she and her son would be provided for. Ismail (alayhis salam) and his mother continued to live at the Ka’ba all by themselves for some time. One day some people of the Jurhum tribe were passing through the valley. They didn’t intend to stop, because they knew that there had never been any water in that valley. But they saw a kind of bird which was known to frequent wet spots, so they followed it to the spring of Zam-zam. There they found Ismail’s mother sitting by the water. Ismail’s (alayhis salam) mother was a very sociable person who loved the company of others, so she readily agreed to their request to stop there for a while, provided that they did not claim possession of the water. Some of the people of Jurhum decided to settle permanently by Zam-zam and sent for their families. Ismail (alayhis salam) grew up with these people and learned to speak Arabic from them. When he grew up, they urged him to marry one of their women. You can read about Ismail and his mother in Sahih al-Bukhari IV:582-584. Haqq Islam
  7. As you may recall, most of the people at the time of Ibrahim (alayhis salam) were idol worshippers. There were very few people who heeded the words of Ibrahim (alayhis salam). One of the people who did follow in the way of Allah was his wife, Sarah. She and Ibrahim (alayhis salam) had been married for many years but did not have any children. As they became more elderly, it seemed apparent that they would never have a family. Sarah therefore gave Ibrahim (alayhis salam) her slavewoman, Hajra, as a wife, in the hopes that she would be able to bear a child for him. Ibrahim (alayhis salam) prayed for a righteous son and his prayer was answered. To him and Hajra was born the son Ismail (alayhis salam). Ismail (alayhis salam) grew up strong in the belief of Allah. When he had become old enough to have become helpful, Ibrahim (alayhis salam) saw in a vision from Allah that he was to sacrifice his son. You can imagine how heavy-hearted he was at the thought of giving up that long-awaited son. But he never thought to go against the command of Allah. He went to his son and told him of the vision and asked him what he thought of it. Now Ismail (alayhis salam), although very young, never hesitated. If it was Allah’s will, he said, he would go along with it. Ibrahim (alayhis salam) and Ismail (alayhis salam) prepared for the sacrifice and just as Ibrahim (alayhis salam) was about to perform it, Allah intervened. Allah provided a ram for sacrifice in place of Ismail (alayhis salam), for Ibrahim (alayhis salam) and Ismail (alayhis salam) had passed the test of faith which Allah had set for them. Some time later, the angels who were being sent to Lut (alayhis salam) stopped at Ibrahim’s (alayhis salam) home. When he saw the two strangers, he roasted a calf in order to entertain them. When he saw that they did not eat, he mistrusted and feared them. But they told him not to be afraid. Sarah was there and she laughed when they told her she would have a son. She couldn’t believe it. She was an old woman and her husband an old man. They told her not to wonder at Allah’s decree, for he can do all things. Ibrahim (alayhis salam), too, couldn’t believe his ears when they told him that he would father another son endowed with wisdom. He asked the messengers how they could say such a thing when he was such an old man. But they assured him that they were telling the truth. Just as the angels had foretold, a son was born to Sarah and Ibrahim (alayhis salam). He was named Ishaaq (alayhis salam) and he later became the father of Yaqub (alayhis salam). It is from Ishaaq (alayhis salam) that the children of Israel trace their roots. It is from Ismail (alayhis salam), Ibrahim’s (alayhis salam) first-born son, that the people of Arabia trace their lineage. Thus can two peoples, the Jews and the Arabs, trace their beginnings back to a single ancestor, Ibrahim (alayhis salam), the father of Ismail (alayhis salam) and Ishaaq (alayhis salam). You can read about Ibrahim (alayhis salam) and his sons in the following surat of the Qur’an 11:69-76, 15:51-56, and 37: 99-111. Haqq Islam
  8. Prophet Ibrahim as a role model We often see the term “role model” in newspapers and magazines. It refers to someone who leads the sort of life that you would like to live. Many of us choose our favorite sports star or film star as our role model because we are impressed by the glitter and flair of these wealthy people. However, if we stopped to think about what kind of lives the stars really lead, perhaps we would have second thoughts about our choice of role model. How many of these stars have never known or have forgotten Allah in their quest for fame and riches! How often are they consumed by hate, envy, violence, drugs and other evils! Who really wants that kind of life? Certainly not we Muslims. The Qur’an tells us that the prophets should be our role models, and Prophet Ibrahim (alayhis salam) in particular is frequently mentioned. He was obedient to Allah, upright, and he did not worship any god but Allah. He turned away from those who worshipped idols, even from his own father. He was grateful to Allah for the blessings which were bestowed on him. He was rewarded with good in this world and he is among the righteous in the hereafter. Prophet Ibrahim’s call Prophet Ibrahim’s (alayhis salam) father, Azer, was a stone carver. He carved the images of the idols which his people worshipped. Prophet Ibrahim (alayhis salam) grew up in an atmosphere of paganism, in which Allah was just one of many gods worshipped by his people. But Allah chose Ibrahim (alayhis salam) to be His prophet. Prophet Ibrahim (alayhis salam) saw a star when it rose and called upon it as his lord, but when it set he realized that it was powerless. He called upon the moon when it rose in the sky, but it too disappeared as it set. Then he decided to worship the sun when it rose, but even the sun with all its brilliance had to set each evening. It was at this point that Prophet Ibrahim (alayhis salam) was ready to acknowledge the supremacy of the Creator of all the heavenly bodies, the Lord of all creation, and a being without equal and without partners. He tried unsuccessfully to persuade his father and his people to discard the useless idols and to submit themselves wholly to Allah. He promised his father that he would pray for forgiveness for him, and since he had promised, he did pray. But we are told in the Qur’an that we should shun pagans and we should not pray for them (Qur’an 9:113-114). Prophet Ibrahim (alayhis salam) asked his people why they worshipped those idols which they themselves had made, instead of the true God who had created everything and everybody. The people answered that they worshipped the idols because their fathers had done so. One day, when no one was about, Prophet Ibrahim (alayhis salam) took his right hand and smashed the idols to pieces, all except the biggest. The people came running, asking who had destroyed their gods. Prophet Ibrahim (alayhis salam) pointed to the big god and said, “He did it. Why don’t you ask them?” But of course those fragments of stone were not able to speak and the people knew in their hearts that the big stone could not have destroyed them. So Prophet Ibrahim (alayhis salam) asked, “Why do you worship these powerless rocks instead of Allah who is all powerful?” Then the people were very angry and they seized Prophet Ibrahim (alayhis salam) and threw him into a blazing fire. But Allah was with Prophet Ibrahim (alayhis salam) and made the blaze feel cool to him. Prophet Ibrahim (alayhis salam) emerged from the fire unharmed. In Arabia at the time of the prophet Muhammad (peace be upon him), three religious groups claimed ancestry to the prophet Ibrahim (alayhis salam). They were the Christians, the Jews, and the pagan idol-worshippers. But the religion of Ibrahim (alayhis salam) was none of these three. His religion was truly that of Islam, a total submission to the will of Allah. It is he who should serve as our role model, a man of unswerving faith in troubled times. http://www.haqislam.org/prophet-ibrahim-1/
  9. Read why he, Muhammad sallallaahu 'alayhi wasalla is beloved to his followers..... http://www.alhuda-academy.org.uk/leaflet4.pdf
  10. By Shaykh Muhammad Saleem Dhorat hafizahullah Many Muslims, nowadays appear to share the misconception that material progress and prosperity rather than moral grit are the most expedient means to success. This concept has become so popular today that it is accepted even by the people who are otherwise pious or stand for religious revival. This way of thinking is, nevertheless, discredited by the lives, noble characters and achievements of the Prophets alayhimus salaam. The character and conduct of the Prophets of Allah alayhimus salaam make it quite clear that the secret of their victory and weapons with which they successfully fought their enemies were faith and obedience to Allah subhanahu wa ta'aalaa. The noble person of the Prophet sallallahu alayhi wasallam stands pre-eminent, dignified and exalted amongst all the Prophets alayhimus salaam in all qualities, habits and manners. Allah subhanahu wa ta'aalaa has praised in the Holy Qur’ãn the grandeur of the noble character of the Prophet sallallahu alayhi wasallam in the following words: And thou (standest) on an exalted standard of character. (68:4) The Prophet sallallahu alayhi wasallam has himself said: ‘I have been sent to bring the good morals to perfection.’ From the above it is evident that all the virtues and noble qualities had been granted to him. ‘Allãmah Nawawi rahimahullah writes in his book ‘Tahzeeb’: ‘Allah subhanahu wa ta'aalaa had assembled all the excellencies and virtues of character and habits in the Prophet sallallahu alayhi wasallam.’ To describe all these noble qualities and merits is beyond human capacity, since all those excellencies which can be imagined as attainable are possessed by the Prophet sallallahu alayhi wasallam. However, a hadeeth which comprehends the majority of the noble characters of the Prophet sallallahu alayhi wasallam is presented hereunder: ‘Allah subhanahu wa ta'aalaa says: “O Prophet! We have surely sent you a witness, a bringer of good tidings, a warner and a protector for the Ummies. You are my chosen servant and messenger. I have named you the ‘Trusting’, (since you trust Me in every matter). You are neither rough mannered, nor hardhearted, nor do you uproar in the market place. You never requite evil for evil, but you forgive and overlook. Allah will not give you death till He has brought the astray ummah on the right path through you and has given light to blind eyes of the unbelievers; and has opened their deaf ears and closed hearts.”’ In some traditions the following is also mentioned: ‘I will refine you with all that is noble; and endow you with every noble habit; and will make tranquillity your attire and trait; and piety your conscience; and wisdom the substance of your thought and knowledge; and truthfulness and sincerity your nature; and forgiveness and good works your custom; and justice your practice, truth your rule, righteousness your guide.’ These were the very characteristics which prompted even the non-Muslim leaders at the time of Rasoolullah sallallahu alayhi wasallam to testify to his Prophethood. One such incident is related in Saheehul Bukhãri: Aboo Sufyãn ibn Harb radiyallahu anhu relates that Heraclius had sent a messenger to him while he (Aboo Sufyãn radiyallahu anhu) had been accompanying a caravan from the Quraysh. They were merchants doing business in Shãm (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Messenger sallallahu alayhi wasallam had truce with Aboo Sufyãn and Quraysh infidels. So Aboo Sufyãn radiyallahu anhu and his companions went to Heraclius at Ilyã (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 that man who claims to be a Prophet?’ Aboo Sufyãn replied, ‘I am the nearest relative to him (amongst the group).’ Heraclius said, ‘Bring him (Aboo Sufyãn) close to me and make his companions stand behind him.’ Aboo Sufyãn radiyallahu anhu added, ‘Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (the Prophet sallallahu alayhi wasallam) and that if I told a lie they (my companions) should contradict me.’ Aboo Sufyãn radiyallahu anhu added, ‘By Allah! Had I not been afraid of my companions labelling me a liar, I would not have spoken the truth about the Prophet sallallahu alayhi wasallam.’ The first question he asked me about him was: ‘What was his family status amongst you?’ I replied, ‘He belongs to a good (noble) family amongst us.’ Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a prophet) before him?’ I replied, ‘No.’ He said, ‘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 (day by day)?’ 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 break his promises?’ 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. 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 and 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 peoples. I questioned you whether anyone else amongst you has claimed such a thing, and 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 this man 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 all the Apostles have been followed by this very class of people. 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 whether he had ever betrayed. You replied in the negative and likewise the Apostles 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 idols 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 said is true, he will very soon occupy this place underneath my feet 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 could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’ The noble and graceful character of Rasoolullah sallallahu alayhi wasallam is in total conformity to all the natural needs of man. His perfect human nature, sublimity of character, long suffering and forgiveness, magnanimity and grace, valour, benevolence, trust in Allah subhanahu wa ta'aalaa, modesty, honesty, humility, purity of heart, self denial and forbearance, devotion and piety, fear of Allah subhanahu wa ta'aalaa, mercy, compassion and generosity in all he is a perfect and beautiful example and a complete code of life for all. For rulers and heads of states, the life of the Chief and King of the Arabs holds a perfect example. For the poverty stricken, the life of the one in whose house the fire was not lit for two months holds an example. For the warriors and conquerors, the life of the Warrior of Badr and the Conqueror of Makkah holds a beautiful example, who forgave even his bitterest enemies. For those who have turned their backs on this world, the life of the Lone worshipper in the solitude of the cave of Hira is an example. For the labourers the one who laboured strenuously in the digging of the trench before the Battle of Khandaq is an example. The orphans can find solace if they look at the Orphan of Ãminah. The businessmen may inculcate honesty and piety within them, by looking at the life of the one who handled business in Syria. For the imãm and judges, the great Imãm and Judge of Masjidun Nabawi, who pronounced justice, without distinguishing between strong and weak is a worthwhile lesson. In a nutshell, there remains no facet of the life which has not been covered by the noble life of Rasoolullah sallallahu alayhi wasallam and in which there is not a beautiful example to follow . Verily in the Messenger of Allah you have a good example for him who looks unto Allah and the last day, and remember Allah abundantly. (33:21) We must all study this great life which is a beacon light for every human, and imitate this greatest personality in every mode of our lives. May Allah subhanahu wa ta'aalaa enlighten our hearts with the love of His Rasool sallallahu alayhi wasallam. Ãmeen. http://www.idauk.org/publications/leaflet61.html
  11. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=64:when-a-strong-wind-blows&catid=10&Itemid=105
  12. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=47:when-the-weather-is-cold&catid=10&Itemid=105
  13. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=58:when-the-weather-is-hot&catid=10&Itemid=105
  14. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=45:du-for-the-intending-haj&catid=10&Itemid=105
  15. http://www.at-tazkiyah.com/index.php?option=com_content&view=article&id=46:du-for-the-returning-haj&catid=10&Itemid=105
  16. We want to remind you to the fact that there is no compulsion for man to accept the TRUTH. But it is certainly a shame upon the human intellect when man is not even interested in finding out as to what is the TRUTH!. Islam teaches that God has given man the faculty of reason and therefore expects man to reason things out objectively and systematically for himself. To reflect and to question and to reflect Nobody should press you to make a hasty decision to accept any of the teachings of Islam, for Islam teaches that man should be given the freedom to choose. Even when man is faced with the TRUTH, there is no compulsion upon man to embrace it. But before you begin to form an opinion about Islam, ask yourself whether your existing knowledge of Islam is thorough enough. Ask yourself whether that knowledge has been obtained through non-Muslim third party sources who themselves have probably been exposed to only random glimpses of Islamic writings and have yet to reason on Islam objectively and systematically themselves. Is it fair that one should form an opinion about the taste of a particular dish just by heresay from others who may themselves not necessarily have tasted the dish yet?. Similarly you should find out for yourself about Islam from reliable sources and not only taste it, but digest it well before you form an opinion. That would be an intellectual approach to islam. It is up to you to make the next move In making your move, Islam continuously reassures you that your rights to freedom of choice and freedom to use that God-given faculty of thought and reason will be respected. Every man has that individual will. No one else can take that away that will and force you to surrender to the will of God. You have to find out and make that decision yourself. May your intellectual journey towards the TRUTH be a pleasant one. The Quran says: " Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects Taghut (evil) and believes in Allah hath grasped the most trust worthy hand-hold, that never breaks. And Allah heareth and knoweth all things. " (Qur'an 2:256) 'When you have understood what is Right and what is Wrong (Evil), it is Forbidden for you to do Wrong.' 'Right and Wrong is defined by Allah swt the Creator the Sustainer. Right is to follow the Qur'an and Sunnah (Purpose of life) in all walks of life. Wrong ((bad) evil) is to do the opposite. The Punishment for Not following the Qur'an and Sunnah (working against Islam) is Clearly Stated and Warned by Allah swt. Please find more information below. [say: "Truly am I A warner: no God Is there but Allah, The One, Supreme and Irresistible,- "The Lord of the heavens And the earth, and all Between, -Exalted in Might, Ever-forgiving." (TMQ38:65-66.)] ["Praise be to Allah, who has sent to his servant the Book, and has allowed therein no crookedness: (He has made it) Straight (and Clear) in order that He may warn (the godless) of a Terrible punishment from Him, and that He may give glad Tidings to the Believers who work Righteous deeds, that they shall have a goodly Reward, Wherein they shall remain for ever, Further, that He may warn those (also) who say, "God hath begotten a son". (TMQ18:1-4.)] ["Say: "O my Servants who have excessively wronged their own souls, despair not of God's Mercy: for God forgives all sins for He is Most Forgiving, Most Merciful. Turn to your Lord (for forgiveness) and bow to His (Will), before the Penalty comes on you: after that you shall not be helped." (TMQ39:53-54.)] ["It is He who has created for you (the faculties of) Hearing, sight, feeling And understanding: Little thanks It is ye give!. And He Has multiplied you Through the earth, and to Him Shall ye be gathered back. it is He who gives life and death, and to Him (Is due) the alternation of Night and Day: Will ye not then understand?." (TMQ23:78-80.)] ["How can ye reject the faith in Allah? Seeing that ye were without life and He gave you life; then will He cause you to die and will again bring you to life; and again to Him will ye return." (Qur'an 2:28)] Be a muslim with true understanding of Islam and save yourself from the Fire of Hell whose fuel is men and stone. Be our witness for reminding. The Truth has come to you now and it is up to you .... dear reader... The Truth has come to you now and it is up to you .... dear reader... ["Whoever goes right, then, he goes right only for his own soul's benefit. And whoever goes astray, then he goes astray only to his own loss. No laden soul can bear another's load. And We never punish until We have sent an apostle (to give Warnings)" TMQ17:15] ["Have We not made for him (mankind) a pair of eyes? And a tongue and a pair of lips? And shown him the two ways (good and evil)?" TMQ90:8-10] ["And I Created not the Jinns and Mankind except they should Worship Me (alone)."TMQ50:56] ["Verily! We have made that which is on earth as an adoration for it (the earth) in order that We may test them (mankind) as to which of them is better in deeds."TMQ18:7] ["This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion (way of life)". TMQ Al-Ma'idah:3] ["If anyone desires a religion other then Islam (Allah's way of life), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost all spiritual good". TMQ Al-Imran:86] ["Those who reject Our (Allah's) Signs (Verses of the Qur'an) We shall cast into the fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty; for Allah (God Almighty) is Exalted in Power and Wise." TMQ An-Nisa 4:56] ["But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall soon admit them to Gardens, under which rivers flow (Paradise), abiding therein forever (eternal home). Therein they shall have companions pure and holy: We shall admit them to shades, cool and ever deepening (Paradise)."(Qur'an 4:57)] ["And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)" (Qur'an 2:45] ["(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return."(Qur'an 2:46)] ["Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception."(Quran3:185)] ["O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper."(Quran3:200)] ["O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam."(Quran3:102)] ["..Our Lord! You have not Created (all) this without purpose, Glory to You!...".TMQ3:191] http://www.geocities.com/Athens/Agora/4229/ctinote.html
  17. Assalaamu 'alaykum! Welcome to IslamicTeachings.org Your gateway to increasing knowledge. We aim to provide only authentic information inshaAllah and therefore the source of all content is of utmost importance. Please mention the name of the author and the source of every article otherwise it will be removed.
  18. By Shaykh Muhammad Saleem Dhorat hafizahullah Du'ã is asking Allah for help or for the fulfilment of a particular need. It expresses a slave's helplessness and dependence on Allah, the All-Powerful and Merciful. It is the channel through which one gets directly in touch with one's Creator. The purpose of man's creation is worship and according to a Hadeeth, 'Du'ã is the essence of worship'. (Tirmizi) And according to another Hadeeth, 'Du'ã is the worship'. (Tirmizi) Just as Salãh, Sawm, Zakãh, Hajj etc. are acts of worship, du'ã too is an act of worship. Therefore just as one takes out time to pray Salãh or to recite the Qur'ãn or make zikr, similarly, according equal importance to du'ã, one should also take out sufficient time for the sake of du'ã. The objective behind every act of worship is the Recognition of Allah as the Creator and the All-Powerful, and that one acts according to His Will and not as one likes. A Servant of Allah accepts his weaknesses and recognises his need for Allah. Out of all devotions, this humbleness and total submission is best expressed in du'ã. Furthermore, other acts of worship can become a source of pride whilst du'ã is an act which is usually free from any trace of pride. Nowadays, du'ã has become a mere ritual. It has become a routine practice which one is accustomed to perform at certain times of the day. People raise their hands for a few moments at the time of du'ã, uttering a few words, some consciously, and some without even realising what they are asking for. Today hardly anybody resorts to du'ã for solutions to their problems. For most people du'ã is a devotion which is the most difficult to practise. Even at the blessed places and in the blessed moments, a short while occupied by du'ãs will seem like hours. By and large, we find that the engagement in Salãh or the recitation of the Qur'ãn is relatively easier than making du'ã. This only reflects our distance from the Being of Allah, as du'ã is the only act of worship which provides us with the opportunity to communicate with Allah in the manner we wish. Lack of concentration in this act of worship shows that the performance of other acts of worship are also customary and superficial, and lacking the true essence. If we truly enjoyed the Proximity of Allah, we would inevitably have found enjoyment in confiding in Him and beseeching Him. We would have always felt an eagerness to turn to Him, in open and in solitude. Many of us make du'ã half-heartedly, not convinced whether our demands will be answered or not. We should know that Allah always answers the du'ãs of people. However, it may not always seem so and many people, failing to experience the effects immediately, begin to feel dejected and put off. This, however, should not be the case, as Allah, the All-Hearing, undoubtedly hears and accepts the supplications of people, only that the du'ãs of some are answered immediately, whilst those of others are deferred for their own benefit. One should keep in mind that the acceptance of du'ãs also depends on the expectations of a person. Allah deals with people in accordance with what they expect of Him. In one Hadeeth, the Prophet sallalahu alayhi wasallam has related the following Statement of Allah: 'I treat my servant as he expects of me…' (Bukhãri, Muslim) The Ahãdeeth also tell us that du'ãs (provided that their requisites have been fulfilled) are accepted invariably, but their acceptance is manifested in either of the three below-mentioned ways: Sometimes, Allah immediately answers them and blesses the seekers with what they have asked for; sometimes He substitutes what they have asked for with something that in His Knowledge was better for them; or alternatively, through the blessings of the du'ã, He removes an impending calamity that was to befall them. At times, neither of the above may transpire, but on such occasions, the du'ã is treasured for the Hereafter. These unanswered du'ãs will bear so much reward that a person, on the Day of Qiyãmah, will wish that none of his du'ãs were accepted in the world. (Kanzul 'Ummãl) Abstaining from harãm (clothing, food, income, etc.) is another essential requisite for the acceptance of du'ã. The Prophet sallalahu alayhi wasallam once made mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hands towards the sky (and thus makes the supplication): "O Lord, O Lord," then the Prophet sallalahu alayhi wasallam said, "But his diet is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful. How then can his supplication be accepted?" (Muslim) By keeping the following few points in mind concerning du'ã, inshã'allah, one will benefit greatly. Firstly one should remember that du'ã is an act of worship and should be given an independent status of its own. It should not remain a mere ritual. Secondly, one should make du'ã after performing all good deeds such as Salãh, recitation of Qur'ãn, zikr etc., and also fix a specific time especially for du'ã. In du'ã, one should adopt humility and ensure that one understands what is being asked. The time spent in du'ã should be gradually lengthened. In the initial stages, the same du'ãs can be repeated over and over, and in the meantime more and more du'ãs should be memorised. An effort should be made to learn those du'ãs in particular which encompass the general need of all the Muslims. Thirdly, when making du'ã, a person should have a firm faith that he is asking from Allah the All-Powerful, and He is able to fulfil every need of ours. The chances of being cured from a fatal illness, for instance, may seem remote but it should be believed from the depths of the heart that Allah is able to cure any illness if He so wished. Dr. 'Abdul Hay 'Ãrifi rahmatullahi alayh (a renowned saint) used to say, 'Does there exist any problem that cannot be solved through du'ã?', and then he would say 'How can there, when du'ã is a request made to Allah for the removal of problems and there is no problem on earth whose removal is beyond His ability.' One should ask Allah for both worldly needs and those of the Hereafter. Rasoolullah sallalahu alayhi wasallam has instructed us to ask Allah for all our needs, however petty they may seem to be. He sallalahu alayhi wasallam mentioned that even if a person's shoelaces break, he should ask Allah before embarking to obtain new ones. Finally, one should not ask for anything unlawful. Many young people do not realise this and by asking for impermissible things incur the displeasure of Allah. May Allah give us all the tawfeeq to turn to Him for all our needs and may He fulfil all our lawful needs of this world and the Hereafter. Ãmeen Islamic Da'wah Academy
  19. Q. If a dog touches me, do I have to take a bath and change my clothes before I read namaz? (Query published as received) A. A dog itself is not impure but its saliva is impure. So if a dog has to brush against you without its saliva getting onto your clothing, you do not have to change your clothing or bath. You may perform Salaah in that state if you are with Wudhu. If the dogs saliva gets on to you, then too, it is not necessary to bath but it is necessary to wash the soiled area of the clothing before performing Salaah. And Allah Knows Best Mufti Suhail Tarmahomed Fatwa Department Jamiatul Ulama (KZN)
  20. "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Tirmidhi 7/443) I would like to add what i have heard from my murshid, Shaykh Muhammad Saleem Dhorat (hafizahullah) "Our love for the sunnah should be such that we should yearn to perform even those sunnats which we are unable to perform, like remaining hungry for days and having to tie a stone around the stomach. This yearning can be compared with the yearning a diabetic person feels when he sees a tray of delicious cakes and sweet dishes in front of him and he cannot eat them due to his diabetes" Please add......
  21. Muslim narrated in his Sahih that Jabir bin Abdullah said, "The Messenger of Allah (Sallallaho Alaihe Wasallam) asked his wife for food and she said that I have vinegar. He asked for some of it and started eating from it while saying: "What an excellent food is Khall (vinegar), what an excellent food is Khall (vinegar)". (He ate it with bread.). Ibn-e-Majah narrated from Umm Sa'ad Radi Allaho Anha that Prophet Muhamamd Sallallaho Alaihe Wasallam said : "What an excellent food Khall (vinegar) is, O Allah ! Put Your Blessings in Khall (vinegar) because it was the food of Prophets before me & any house having the Khall (vinegar) will never face poverty". (House having the Khall means that vinegar is the food of its residents).
  22. ummitaalib

    Have Mercy

    By Khalid Baig In the hadith literature there is a category called musalsal (continuous). A musalsal hadith is such that all its narrations over the centuries shared a common attribute. Some of these ahadith include gestures. For example Anas, may Allah be pleased with him, reported a hadith about the hand-shake of the Prophet, Sall-Allahu alayhi wa sallam,, Allah's blessings and peace on him. "Prophet, Sall-Allahu alayhi wa sallam's hand was softer than silk," he reported. But the report was accompanied by an actual hand-shake, just like the original. There are people living today who have received this hadith, along with the hand-shake, through an unbroken chain that goes back to the Prophet, Sall-Allahu alayhi wa sallam. This is hadith musalsal bil masafaha (continuous with hand shake). It is a fascinating subject. There is no other human being whose words and even gestures have been transmitted through the centuries with such love, devotion, and care. There are so many musalsalat that Shah Waliullah has compiled them in a book. Leading the group of musalsalat is the hadith known as musalsal bil Awwaliat, (continuously first). It is because for centuries, whenever a teacher of ahadith started a new class anywhere in the Muslim world, he always began with this hadith. The practice continues to date in many Islamic universities. It is always the first hadith in a new hadith class. We know that unlike the Qur'an, the order in which ahadith are presented or read, is dependent only on the choice of the compiler, teacher, or reader. There is no command that they must be studied in a particular order. So the first hadith, became first not because of an explicit injunction, but purely by the choice of those involved in the study. Here is that hadith: "Abdullah bin Umro bin Aas, may Allah be pleased with him, reports that the Prophet, Sall-Allahu alayhi wa sallam, said: Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you." (Tirmidhi ). This is the message from the Prophet, Sall-Allahu alayhi wa sallam, who was declared by Allah to be "Mercy to the entire world." It is just appropriate that his ummah chose that hadith to be the first for its study. There is no other call for mercy that is more universal or more inspiring. Have mercy on all the people. And do it because you yourself need the mercy of Allah. Be merciful to the other creations so the Creator will have mercy on you. Your mercy should see no bounds. It should reach all human beings. Another hadith in Bukhari and Muslim states: "Those who have no mercy on other human beings, will not receive the mercy of Allah." It is important to note that in this second hadith the word used is nas, that is people, not just believers. And not just human beings. But also animals. For "those on earth" include all living things. Once the Prophet, Sall-Allahu alayhi wa sallam, told the story of a person who had fed water to a thirsty dog by climbing down a well and bringing water in his shoe, and attained salvation for that act. When asked if there is any reward for nice treatment to the animals, he answered that there is reward in being kind to all vertebrates, a classification that practically only leaves out insects. Sometimes people say that Islam taught kindness to animals 1400 years ago while the modern civilization has learnt the lesson only now. Only the first part of this statement is true, since the modern civilization has not yet learnt the lesson. Its penchant for show biz has resulted in many displays of kindness to animals but they only camouflage the unprecedented cruelty to them. Consider the practice of vivisection, in which live animals are put through torture in the name of medical research. Live and conscious animals are burnt or cut up or tortured in all ways imaginable to see what will happen. The practice was invented by this civilization. It continues today. When it comes to human beings, the modern civilization decidedly values them less than the animals. That is why there are more people concerned about saving the whales and exotic animals than have been concerned about the Muslims in Bosnia. That is why seemingly educated people can painlessly present arguments that the dropping of nuclear bombs on civilians was a good thing. That is why the starving to death of nearly half a million people in Iraq, through economic sanctions, does not raise any serious objections in the "civilized" world. Of course the modern civilization's ruthlessness to other human beings, of different color, or religion, exceeds its cruelty to animals. It kills, maims, tortures, and starves to death, other human beings because they are "others." Can this civilization even imagine the outlook and mental make up of a nation that for centuries has begun the study of the traditions of its Prophet, Sall-Allahu alayhi wa sallam, by recalling this message of universal mercy. Kindness, love, mercy. These are among the most important defining words for the collective personality of this ummah. Our ummah. We begin every act in the name of Allah who is Most Beneficent and Merciful. We invite the entire world to the mercy of their Creator. We show mercy to all the creation. And by doing all that we seek mercy of Allah. We also show our love for the Creator by being kind to His creations. That is the foundation of real mercy. Our mercy is not a public relationing ploy or a propaganda tool. It is not driven by a love of headlines. Such motivations can only create a show of mercy. But the real mercy requires sincerely and a more solid foundation. In a way mercy is an attribute of power. A helpless, powerless person cannot have mercy on others; he can only ask for mercy. When Muslims had power, the world benefited from their mercy. When they lost it, the world became full of ruthlessness and injustice. That is the world we live in today. It is calling for the return of those who can bring kindness and mercy back. Are we those people? Are we the people who have been informed and inspired by the hadith musalsal bil Awwaliya?
  23. By Khalid Baig It happened at an international inter-faith conference. The organizers decided to end the conference with readings from the scriptures of major religions, done by followers of other religions. As it happened, an Arab Christian read a passage from the Qur'an. He was a good reciter. Every one seemed to be moved by his heart-rending reading, including the reciter himself. Immediately afterward, prominent Muslim thinker and writer, Maulana Waheeduddin Khan, who narrated this story, asked him: "Do you think Qur'an is the Word of God?" In a moment of truth he said: "Yes." But, then, he had second thoughts so he added: "But only for the Arabs." Actually not only the Qur'anic message keeps attracting people all over the world, its words also move people who may not know a word of Arabic language. Famous Egyptian reciter Qari Abdul Basit reportedly once accompanied then President Gamal Abdul Nasir to a meeting with the Soviet leaders. During a break in the meeting, Nasir asked him to recite the Qur'an before the top Soviet leaders. When he finished the recitation, Qari Abdul Basit saw four of them shedding tears. "We don't know what it was," they later explained. But there was some thing touching in those Words! Ironically at that time Qur'an was the forbidden tree for the Muslims in the Soviet Union. Reading, teaching, or even possessing a copy of the Qur'an resulted in the most severe punishments. The KGB was always on the lookout. Its agents could enter any house, any time, if they suspected anyone inside of reading Qur'an or offering prayers. Religious leaders were drafted for compulsory labor. Mosques and Islamic schools were closed down and turned into cinema houses, factories and offices. One could not find a copy of the Qur'an anywhere. The ruthless state machinery did everything within its power to extinguish the flame of Qur'an from the empire. Yet during those seventy dark years Muslims kept the flame burning. They developed elaborate camouflage mechanisms, at tremendous risks, to teach Qur'an to their children. Little children had to stay away from their parents for months at a time as they retired to secret hujras (rooms) where they memorized Qur'an and received religious instructions without ever having looked at a printed page. Their stories remain a neglected but extremely bright part of our recent history. What kind of Book can command such devotion and sacrifices? Only the Book that begins by asserting: "This is the Book; in it is guidance sure, without doubt, to those who fear Allah." (Al-Baqarah 2:2). And then each and every line of it attests to that assertion. It declares: "The Most Gracious! It is He Who has taught the Qur'an." (Al- Rahman 55:1-2). It challenges: "Say If the whole of mankind and Jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support." (Bani Israel 17:88). It claims: "Verily it is We Who revealed the Remembrance and verily We are its guardians." (Al-Hijr, 15:9). Qur'an is the first document in the Arabic language. There is no other language of the world that has withstood the passage of fourteen centuries. Over the centuries, rivers change courses, civilizations rise and fall, and languages become extinct and new ones develop. Consider the expression "faeder ure on heofonum" from Lord's Prayer in Matthew 6 from a Bible of 900 C.E. We are told it means: "Our father in heaven." It also means that any writing from that time cannot be read by an English speaker today. But any Arabic speaker can open the Qur'an today and understand its message. As did all the people in the intervening centuries! Prominent scholar Dr. Hamidullah tells of an effort in Germany by the Christian scholars to gather all the Greek manuscripts of Bible as the original Bible in Aramaic is extinct. They gathered all manuscripts in the world and after examining them reported: "Some two hundred thousand contradictory narrations have been found... of these one-eighth are of an important nature." When the report was published, some people established an Institute for Qur'anic Research in Munich with the goal of examining Qur'an the same way. A gigantic research project was started that continued for three generations. By 1933, 43000 photocopies of Qur'anic manuscripts had been collected. A report published shortly before World War II showed the results of the examination of these manuscripts. While some minor mistakes of calligraphy were found, not a single discrepancy in the text had been discovered! Of course the love, devotion and care that Muslim showed toward the Qur'an, and that became the immediate cause of its miraculous preservation, was inspired by the Prophet Muhammad, Salla-Allahu alayhi wa sallam. On one occasion he asked the companions in Suffa: Which of you would like to go out every morning to Buthan or Al- Aqiq (two markets near Medina) and bring two large she-camels without being guilty of sin or without severing the ties of kinship? Camels were the valuable commodity of the time, she-camels even more so. Its equivalent today may be a brand new automobile. As they showed their interest, Prophet Muhammad, Salla-Allahu alayhi wa sallam, explained: To teach or recite two verses of the Qur'an is better than getting two she-camels. And three verses are better than three she-camels. (Muslim). And so, for centuries this ummah displayed an unprecedented love and devotion for the Book of Allah. It began the education of its children by teaching them how to read Qur'an. It began its day by reciting from the Qur'an. Qur'an was divided into seven parts, each called a manzil, so it could be read completely every week. It was divided into thirty parts, each called a juz, so it could be read completely every month. Qur'an is the most read and memorized book in the world! Today, though, we see a change. Thanks to the twin scourges of a colonial education system and the television, today we find millions of Muslim children for whom learning to read the Qur'an is not part of their education. We find millions of Muslim homes where Qur'an is read only on special occasions. When someone dies, for example. This despite the fact that in most parts of the world today, unlike the Soviet Union of yesterday, reading the Qur'an is no longer a high risk proposition. How unfortunate is the person who should die of thirst while holding the refreshing glass of water in his hands! How unfortunate the person who should die of disease while holding the perfect medicine in his hands! Of course we must read it, understand it, and put it into practice. But we must also remember that reading with full deference and proper etiquettes is a pre-requisite for understanding the Qur'an, just as understanding its message is a pre-requisite for practicing it. Our goal must be to live by the Qur'an. For only then we truly live. Otherwise we only pretend to live.
  24. قُلْ اِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِىْ يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ “Say if you love Allah, follow me – Allah will love you and forgive your sins” (3:31) The sunnat (way) of our beloved Prophet sallallaahu ‘alayhi wasallam is the second fundamental source of Islam. It embodies the entire pattern of the life of the Prophet sallallaahu ‘alayhi wasallam and includes every detail containing his actions, words, conduct etc. which has been reported to us in the vast collection of Ahaadeeth. In the sunnat of our Prophet sallallaahu ‘alayhi wasallam lies a fountain of divinely guided wisdom and a perfect way of life. In all its aspects including such personal habits as eating, drinking and sleeping, lies the key to success and everlasting bliss. Much reward has been promised for a courageous Muslim who, in a time of mischief and trial, when sunnat is being mocked at and when practices of non Muslims are held in high esteem, revives a sunnat of our beloved Prophet sallallaahu ‘alayhi wasallam. Confirming this our Prophet sallallaahu ‘alayhi wasallam said: “That person who loves my sunnat loves me, and he will be with me in Jannah” (Tirmithi) The Prophet sallallaahu ‘alayhi wasallam stands exalted amongst all of Allah’s creation as he was endowed with perfection in all his qualities as confirmed by His Lord: وانك لعلى خلق عظيم “And thou (standest) on an exalted standard of character" (68:4) By following his way, one not only reaches a higher level of humanity and servitude to Allah but proves his/her love for our Prophet sallallaahu ‘alayhi wasallam as it is the sign of a lover to imitate the beloved. With a little effort one can enrich one’s life with the divinely guided sunnats. A little thought applied to one’s daily necessary actions can change these mundane acts of eating, drinking, and even relieving one’s self into acts of worship which will become a means of attaining the garden of Allah’s mercy and His everlasting pleasure!
  25. Meeting an Adversary or Powerful Ruler or Fearing a People Allahumma inna naj'aluka fee nuhoorihim wa na'udhu bika min shuroorihim. Oh Allah, we ask you to restrain them by their necks and we seek refuge in you from their evil. [Dawud 2/89, Al-Hakim 2/142] Allahumma Anta adudi, wa Anta naseeri, bika ajoolu, wa bika asoolu, wa bika oqaatilu. Oh Allah, You are my strength and You are my victory. For Your sake I go forth and for Your sake I stand firm and for Your sake I fight. [Dawud 3/42, At-Tirmidhi 5/572]
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