How do we spend our time?

Time and tide wait for no man. Time passes on, used or abused. And the two angels on our shoulders write down every action…

In one of the shortest and most powerful surahs, we are reminded that our whole existence in this life would be utterly wasted, futile, and pointless unless we have faith in Allah, act righteously, and join with others in encouraging truthfulness, patience, and perseverance (Al-`Asr 103).

During our lifetime, we will encounter hardship and prosperity, grief and happiness. Allah will test us, with success and with suffering, to see who is best in faith, to test our iman. To the believer, time is a wonderful asset, it is a chance to seek Allah's mercy, to ask forgiveness, and to do more good deeds.

We must use our time wisely, because wasted time can never be recovered. Time and tide wait for no man. Time passes on, used or abused. And the two angels on our shoulders write down every action in our book of deeds.

Don't we often wish that we could live our lives again from the start, so that we could put right the wrong things we did? And that our successes could be repeated over and over again? The very fact that we now want to forget our mistakes, or, we want to repeat our good deeds, shows that we have learnt from our experiences in time. Yes, Allah has placed Time at our service as our teacher: it is a teacher that allows good and bad things to happen. But the decision is made by our own free will.

If we look back in history, we will see that, in time, every unjust oppressor was destroyed. In time, good prevails over evil. But this comes only with effort and sacrifice. Thus the hard work, suffering, humility and perseverance of all the Prophets of Allah, helped justice to prevail over oppression.

Just think of Prophet Musa (Moses) and Pharaoh, or Prophet Muhammad and the tribe of Quraish. Thus Allah Almighty reminds us in the Qur'an:

(Whoever does good, it is for his own soul, and whoever does evil, it is against it.) (Fussilat 41: 46)

Time wears out and destroys all material things. But time itself, was created by Allah. Allah Alone is the Master of time, and He punishes and rewards us in relation to how we use our time.

We have the power to use time to make our world a better place. But are we truly aware of the value of time? Does our use of the time show that we understand the purpose for which we were created? Do we fully realize that we cannot escape Allah's judgment? Allah created us to serve Him and Him Alone, and all our actions must reflect this. Our actions must be in harmony with all other creatures, and must follow with the Divine Plan of Allah.

Certain forms of `ibadah (worship) need to be observed at definite, prescribed times, such as our prayers, fasting, hajj, and Jumu`ah. We cannot perform Jumu`ah at any time, according our convenience, like on a Saturday or Sunday afternoon! Our daily routines must fit in with our Islamic duties that are time-related. This way, all our good actions will become an extension of our `ibadah.

Time is valuable. Let's not waste it on vain conversations and petty arguments. Let's use our time creatively, to move forward, as individuals and as an Ummah. Every moment in time is a favor Allah bestows on us, and surely we must repay honor with honor.

We must express our gratitude to Allah Almighty by using every moment in His service, by teaching others, inviting others to good and, serving our less fortunate brothers and sisters in distress.

Bismillah-ir- Rahman Nir Rahim


The Holy Prophet (Peace be upon him & his progeny) Said:


1) Four things that make your body sick:
a) Excessive talking
b) Excessive sleeping
c) Excessive eating
d) Excessive meeting other people

2) Four things that destroys the body:
a) Worrying
b) Sorrow (Sadness/Grief)
c) Hunger
d) Sleeping late in the night

3) Four things that dry the face & take away its happiness:
a) Lying
b) Being disrespectful / impudent (insisting on something wrong knowingly)
c) Arguing without adequate knowledge & Information
d) Excessive immorality (doing something wrong without fear)

4) Four things that increases the wetness of face & its happiness:
a) Piety
b) Loyalty
c) Generosity (being kind)
d) To be helpful to others without he / she asking for that

5) Four things that stop the Rizq (Sustenance) :
a) Sleeping in the morning (from Fajr to sunrise)
b) Not Performing Namaz or Irregular in Prayers
c) Laziness / Idleness
d) Treachery / Dishonesty

6) Four things that bring / increase the Rizq:
a) Staying up in the night for prayers
b) Excessive Repentance
c) Regular Charity
d) Zikr (Remembrance of Allah / God)

The Holy Prophet (Peace be upon him & his progeny), also said to communicate
to others even if you listen One Verse (Ayah) & this one verse will stand on
the Day of Judgment for intercession.
************ ********* ********* ********* *
The Holy Prophet (SAW) said, stop doing everything during the Azaan, even
reading the Quran, the person who talks during the Azaan will not be able to
say the Kalima A Shahadat on his/her death bed.

READ THIS DUAA FOR BETTER LIFE

Allahumma- inni- ala- Zikr-ika -wa Shuk-rika wa husni-ib ad -atika

Self-Imposed Darkness and Light of Infinite Mercy


Many of us, out of devotion to Allah and a desire to please Him, feel that spending more time in worshipping Him would make us better Muslims, or at least result in more rewards. Using this logic, it makes sense to us that if we spent all of our time worshipping Allah, then we would most certainly be guaranteed the greatest rewards. Others, out of frustration or inability to deal with the stresses of daily life, find it much easier to isolate themselves from society to survive emotionally and psychologically.

But Allah has not created us without responsibilities to others. He has created us as social beings that need contact with each other. He has created us weak; we need each other’s assistance to survive and prosper in this life. Let me use a simple example.

If we saw a building on fire and knew there were people trapped inside, we would do everything in our power to save them, even putting ourselves in danger to help. If we left them to burn and did not notify the fire department to help, we could have criminal charges laid against us for endangering their lives or refusing to help those in danger.

The situation in religion is the same. We see many suffering in a spiritual darkness of their own making. Their souls are on fire and they have no one to help them out of their situation. Were we to leave them to suffer, we would be guilty of injustice and later held accountable in front of Allah for not doing something to help them.

As Muslims, we need to follow the Qur’an, and the Sunnah of our merciful Prophet Muhammad (peace be upon him) to the best of our ability. He was the best of mankind in his devotion to Allah and also in his devotion to his followers and mankind in general.

He used to balance his time properly among many things. He devoted himself to the worship of Allah in the best ways, standing for long hours in prayer at night while most were in their beds sleeping. He never turned people away who asked for his help (peace be upon him). He mixed with people to deliver the message entrusted to him by Allah. He underwent many trials and tribulations in carrying out this mission, but it never prevented him from carrying out his work. It would have been much easier for him to worry about himself, but he would have been neglecting his duty to Allah and his duty to fellow human beings.

As his followers, we need to be messengers of the Messenger (peace and blessings be upon him). Islam is not something to be kept private or exclusive to a certain group of people. It is something to be shared with all of mankind so that all people can have the opportunity to benefit from Allah’s love and mercy. Islam is a way of life, not only a way of worship. We obey Allah according to His guidelines not solely our own.

If monasticism, living life as a monk isolated from society, were the best way to achieve Allah’s pleasure, Prophet Muhammad (peace and blessings be upon him) would have been a monk. His mission, however, was to take people from the self-imposed darkness of their own making, into the light of Allah’s infinite mercy. He said in a hadith, the meaning of which is[b] “the one who mixes with people and is patient with their annoyances is better than one who does not mix with people nor is patient with their annoyances.”
[/b]
In the Prophet’s time, there were those who wished to make vows to be in continuous fasting and prayer, and even never to marry so that they could be closer to Allah. Prophet Muhammad discouraged them from this, telling them that he was the Messenger of Allah, yet he broke his fast, took time for sleep, and married women, peace be upon him.

Allah says in the Qur’an what means:
{O ye who believe! Make not unlawful the good things which Allah hath made lawful for you, but commit no excess: for Allah does not love those given to excess.}
(Al-Ma’idah 5: 87)

It is very easy to go to extremes in life. In being extremely strict, rules are followed to the letter and there is no room for discussion or debate. In being extremely carefree, there are no rules and anything can be considered good in life depending on whom we ask. The best path to follow, however, is the middle one; we are not too strict in practicing Islam, nor are we too careless about obeying the commands of Allah. Unfortunately, the middle path is the most challenging one to follow because it requires discussion, debate, mutual understanding and patience with each other.

[size=16pt]IS THE BLACK STONE AN IDOL?

IS THE PILGRIMAGE A PAGAN RITE?[/size]

By: Abdus-Samad Sharafuddin



Let us examine closely the square-structured Ka’bah (The Holy House) at Makkah, in Arabia, wherein in its Eastern corner lies the Black Stone set up chest-high. Every pilgrim in Makkah tries to kiss and caress it fondly, the first thing upon arrival there. This action marks the start of the act of Tawaf. The word "Tawaf" is an arabic infinitive noun which means to circle, compass or move around something. A pilgrim has to circle the Ka’bah seven times, to complete Tawaf. Each one of the seven rounds begins by kissing or caressing if possible, or by simply pointing at the Black Stone. The Black Stone thus, serves to mark the start of each round. Tawaf is one of the integral parts of Pilgrimage (Hajj), which is also performed, as a separate act of worship at any time. Thus we find the Ka’bah continually being circled by people day and night.

THE REAL IMPORTANCE OF TAWAF

Circumumbulating the Ka’bah and kissing the stone are in fact considered the Tawaf’s outer aspects, apart from its inner significance. They resemble something like the standing, bowing, prostrating and sitting postures observed in the daily Islamic prayers. Yet, the prayer postures, as well as the circling around the Ka’bah coupled with kissing, both form the outward shell of the chaff, which preserves the grain. The grain of the Tawaf lies in the lofty meanings of the Pilgrim’s recitation and prayers, in the soul-stirring emotions surging in his heart - such as his extreme love for Allah, his awe of Him, and his high hopes in Him. Examine, for instance, the words brimful of God's oneness, which the pilgrim utters. It is his regular formula, at the start of each round of the Tawaf, as he kisses, caresses, or points at the Black Stone, declaring: "(I begin) in the Name of Allah who is Most Great. O Allah! (I perform) believing in thee, confirming Thy Book, fulfilling Thy Pledge, and following the Way of Thy Prophet, Muhammad - Blessing and peace upon him!" As such, the Tawaf around the Ka’bah is done solely in the Name of the One Supreme Allah, and that it is never done in the name of any other deity, nor for the Black Stone itself, as others allege. The operation of Tawaf is in compliance with the Holy promise the pilgrim has committed with His Lord. He does it as a believer in the One God, not as an idolater, but as a conformer of Allah’s revealed Books, and as a follower of His Prophet (Peace be upon him). Far from worshipping the Stone, the Pilgrim is kissing it, or pointing at it, just as was done by the Prophet (Peace be upon him) in his time.

GLORIFYING THE ONE GOD

Find out, how the pilgrim goes on glorifying Allah the most High, while performing the rounds, with these noble hymns: "Glory be to Allah! All Praise be to Allah! There is no deity save God. Allah is Most Great! There is no handling, nor power, save by Allah's Help." A Monotheist (One-God worshipper) holds these sublime prayers far more valuable than the earth's entire riches. With these, he praises his One and Only Lord, as he circles a spot made Holy by the presence of His House. Is there any remotest trace of Polytheism (multi-god worship) or Idolatry in such an act?

A SELECT PRAYER

As he has left all his worldly affairs behind, the pilgrim, besides praising Allah, also goes on praying for his worldly betterment, in between. Here is his all-embracing prayer to Allah, the Benevolent: "O Allah! make me content with my appointed lot, and bless me therein. And make good to me all, my losses and needs."

THE TWO-WORLD PRAYER

Unlike unbelievers, the pilgrim has a living faith in the coming, eternal hereafter. He does not fail here, therefore, to say the best possible prayer man could ever ask. It is from the Qur'an itself, and combines both the good of this world and the world to come in his supplication as follows: " O Lord! Bestow upon us the good in this world and the good in the hereafter. And save us from the torment of the fire" Holy Qur’an 12:201.

COULD A STONE BE GOD?

Although so reverently kissed and caressed during the Tawaf, the Black stone, in one of the corners of the Ka’bah, is no graven image for the pilgrims to worship. That is the last thing any One-God worshipper could ever imagine. For a stone is just a mere stone after all. It has no power whatsoever to do good or inflict harm to any one, apart from Allah, the Sole Deity of mankind. That is a thing cherished either knowingly, ignorantly or figuratively - by those who take to stone-worship instead of God-worship, a belief and practice as unholy as it is senseless. This is why the Black Stone becomes a mystery to such people, and so, some out of ignorance openly charge that Muhammad (Peace be upon him) did break every Idol in Islam except one - meaning the Ka’bah, or the Black Stone. Why, even unwitting Muslims get easily confused about the Black Stone. It was hence that 'Umar the second Caliph, did well to remove this hidden doubt from the mind. So when he came to kiss the Stone, he cried out publicly to it: Narrated ‘Abis bin Rabi’a: ‘Umar (May Allah be pleased with him) came near the Black Stone and kissed it and said, "No doubt, I know that you are a stone and can either harm anyone nor benefit anyone. Had I not seen Allah’s Messenger (Peace be upon him) kissing you, I would not have kissed you. Summarized Sahi Al-Bukhari, Al-Hajj, page 396 No. 808 on the Black Stone,

TRUE STORY OF THE BLACK STONE

More than five thousand years ago today, the father of the prophets, prophet Ibraham (Peace be upon him) the Upright (Haneef), had built the present structure of the Ka’bah under Allah’s own orders. He (Peace be upon him) had built it along with his youthful son, Ishmael (Peace be upon him), forefather of the Arabs. This is how the Qur'an describes their building it together: "And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah) at Makkah, ( saying), ‘Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, all Knower.’" ( Qur’an 2:127). The father and the son, true Monotheists (Muslims), were thus raising the foundations with trembling hearts, for the Muslims are Allah’s most devoted servants, ever fearful of his displeasure. While building the Ka'bah, therefore, both of them were afraid that Allah may not accept their humble service, hence that prayer of theirs. How touching of such fidelity, how moving of such humility towards Allah the Great! It is the essence of Monotheism, the ideal pattern of Faith and Actions great and small for all Muslims to follow. When raised to a certain height, Ibraham (Peace be upon him) ordered his son to choose a piece of stone to mark the main cornerpoint. Even as the lad was searching for it, the Archangel Gabriel appeared with the Black Stone from Heaven.

Prophet Muhammad (Peace be upon him) said: "The Black stone descended from heaven, when it was whiter than Milk, but people’s sins have blackened it". Tirmidhi, Kitab Al-Hajj, the Black stone,

Abraham (Peace be upon him) took it up and fitted it in, and there it stands up to this day. It is a heavenly stone, then, and not an earthly one. It was selected by Allah for His Holy House (the Ka'bah).

TEACHING THE PILGRIMAGE RITES

The building thus finished, this is how Ibraham and Ihmail (Peace be upon them) went on further praying to Allah, in the next Verse; "Our Lord! And make us submissive unto you and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of Pilgrimage - Hajj and Umrah etc.) and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful." ( Qur’an 2:128). Thereupon Allah taught them through revelation the pilgrimage rites, which includes the Tawaf.

IS KISSING ESSENTIAL?

We have known the working procedure of the Tawaf, it consists of circling around the Ka’bah seven times. Each circle begins by kissing the Black Stone, or by caressing it, which is its normal procedure. But Tawaf is not a one-man business, hundreds, even thousands, are circling the Ka’bah at one and the same time. How could each person kiss the Black Stone separately? Naturally, when so over-crowded, the kissing will have to be dispensed with by some or many of them. At such times it is quite enough therefore, to face the Black Stone from any distance, and only point at it by one's right hand, at the start of each round. The pilgrim then recites his formula and proceeds on.

HISTORY UNFOLDS A RARE ASPECT

Assuming that the Black Stone is missing for one reason or another, does it render the Tawaf and Pilgrimage invalid and void on such account? Absolutely not. This is exactly what has already happened in the history of Islam. The Karamathians (Arabic: al-Qaramitah), the most un-islamic sect in Islam, had removed the Black Stone during their mad merrymaking in the year 317 AH/980 AD. They carried it away with them to their territory in Al-Ahsa (in the Arabian Gulf). After keeping it there for twenty years, they had returned it back to Makkah in the year 339 AH (see shorter Encyclopedia Leiden 1953, P. 219). In such an event, the Shariah (Law) maintains that the pilgrim shall perform his Tawaf without the Black stone. Instead of the Black Stone, the pilgrim shall touch its place at the corner of the Ka’bah, or point at its spot, and continue his Tawaf. Thus the total absence of the Stone itself makes no difference in the validity of the Tawaf and the Pilgrimage. This shows how tiny a part is being played by this stone. How ignorant of others and how childish, therefore, sounds the charge that it is the "most Precious Idol preserved by Islam"!

DOES KISSING MEAN WORSHIPPING?

Kissing a stone is not a sign of its worship at all. Kissing the Black Stone cannot be twisted into an idol worship, for the stone is no image, just as mere kissing is not worshipping by a mere imagination. Anyone might allege that Muslims do worship a certain ‘idol’. But the fact remains that they do not worship anything save God, the One. The idol and its worship simply do not exist. The Bible is kissed in lawcourts; does that mean then that it is worshipped? Moreover, parents kiss their children lovingly, without any trace of worship in it at all. A big question-mark that should come to one’s mind are the pre-Islamic Arab idolaters who had held the Ka’bah. With all their polytheism and idolatry, they too used to circle the Ka’bah and kiss the Black Stone. Had their kissing been an act of idol- worship, why then was there still a need for them-despite the presence of the "almighty" Black Stone-to install three hundred and sixty idols therein? This proves beyond a shadow of doubt that it is one thing to kiss the Black Stone under Divine Orders, and quite another to worship a stone or an idol. Most notable, perhaps, is the fact that One-God worshippers do nothing beyond simply kissing the Black Stone. They neither venerate it with folded hands, nor kneel down, nor prostrate themselves, nor squat before it. For all these is done only by idol-worshippers before their idols.

IS THE PILGRIMAGE A PAGAN RITE?

Some non-Muslims think or are made to believe that the Pilgrimage to Ka’bah is purely a pagan rite or one form of idol-worship. That it was being practiced by the Arab idolaters before Islam, and that Islam borrowed it from them. This assumption is further aided by the fact that the Ka’bah itself had been a temple housing no less than three hundred and sixty idols. Nevertheless, this is a pure conjecture belying facts and figures. For it was not the idolaters of Makkah, but prophet Abraham (Peace be upon him), who had initiated and established the holy Pilgrimage thereof, ages ago. On the contrary, it was these very idolaters, the degenerate descendants of Abraham and Ishmael (Peace be upon them), who had defiled Allah’s Holy Ka'bah into a huge pantheon. It was these rank idolaters who had injected pagan rites into the purely Islamic Pilgrimage laid down by prophet Abraham (Peace be upon him), one of the greatest worshippers of God. All honour is due to prophet Muhammad (Peace be upon him), the seal of the prophets and the last of Abraham's (Peace be upon him) line of Prophethood, who first swept clean the Holy Ka'bah from its heathen idols. It was he again who restored the original pilgrimage to its pristine purity. The Muslims, are in fact the true followers of the Religion of prophet Abraham (Peace be upon him), the grand-father of prophet Muhammad(Peace be upon him), where pilgrimage to Makkah is a notable heritage as well as an important fixture of the religion. How different could these facts be from the Non-muslims' random conjecture?

BUILDING THE HOUSE AND PROCLAIMING THE HAJJ

This is how Allah declared to prophet Abraham (Peace be upon him) regarding his Sacred House after showing him the site thereof: " And Remember when We showed Ibrahim (Abraham) the site of the Holy House (the Ka’bah) at Makkah saying : Associate not anything in worship with Me, [La Ilaha ill-Allah (none has the right to be worshipped but Allah - Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow and submit themselves with humility and obedience to Allah), and make prostration in prayer." Qur’an 22:26. Abraham (Peace be upon him) is being himself ordained in this verse to keep perfectly away from idolatry. He is being told, as well, to sanctify the House of God from all kinds of impurities, especially from that of idol-worship. Then follows the two-fold purpose for which that House was being built. First, is its being the center of Tawaf for those who compass it round, and its being the prayer-place for those who pray therein their daily Prayers second. This is as much as to say that the Tawaf and the Pilgrimage do depend upon the house of God, as much as do the prayers. For this reason all those who pray all the world over do turn in the one direction of the Ka’bah at Makkah. After being ordained to build and sanctify God's Ka’bah, prophet Abraham (Peace be upon him) receives in the next verse the command to proclaim the Pilgrimage to the Ka’bah, in this manner: "And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from every deep and distant wide mountain highway to perform Hajj." Qur’an 22:27. That definitely proves that it was Abraham (Peace be upon him) who built the Ka’bah, and that it was also he who proclaimed the Pilgrimage, facts that should equally refute the oft-repeated allegation put forth that pilgrimage was some pagan rite invented by the heathen idolaters, and retained by Islam.

HIGHLIGHT OF PILGRIMAGE

Initiated by Abraham (Peace be upon him), and reflected by the Seal of the Prophets, Pilgrimage to the House of God is a unique experience to every true Muslim. For a "Muslim" is essentially the one who shifts from the false to the true Religion - from disbelief to Belief in God, and from multi-god to One-God worship. This trait made Abraham (Peace be upon him) a "Perfect" Muslim when he entered the Pantheon at Babylon, and smashed the idols therein to pieces. Allah entrusted him with building His House at Makkah, and tasked him to proclaim the Pilgrimage to it. Henceforth, Pilgrimage to the House of God becomes the most predominant trait of being a Muslim. A haven of absolute freedom, and a sanctuary of perfect peace and security, this Holy Mosque is the only spot on earth set up by Allah for one and all the people alike, without any distinction. It is the House of God wherein all men are equal, none being entitled to own it exclusively. This is told in these words of Allah: ", and from Al-Masjid-al-Haram at Makkah which We have made open to all men, the dweller in it and the visitor from the country, "(Qur’an 22:25) The message of this Surah 22, verses 26-27 named "The Pilgrimage" itself, is describing the construction of the Ka’bah and its sanctification, it being the focal point of Tawaf as well as the center of Prayers. Thus, the incumbency of Pilgrimage to this "first house of One-God worship", etc. Verses 28-37, do contain the basic elements of the Monotheistic religion of prophet Abraham (Peace be upon him), wherein one of the main objectives emphasized is the need to celebrate the Name of Allah Alone over the animal-whether ordinarily slaughtered, or offered as sacrifices to Allah, as against those offered to the idolaters' idols, as evidenced particularly by verses 28, 30, 34, 36 and 37. "Avoiding the abomination of idols", and "neglecting the word that is false" (telling and witnessing falsehood), these two cardinal sins, have been specially prohibited in Verse 30. But the crowning message of unparalleled importance is the commandment: "Hunafa' Lillah (i.e. to worship none but Allah), not associating partners (in worship, etc.) unto Him, ", which is the soul and the heart of Monotheism (one-God worship), and the annihilator of all Polytheism (multi-god worship). This last, but not the least message, is the essence of Pilgrimage, as also the topmost concern and happiness of every Muslim. The Makkahn idolaters too, used to perform the Pilgrimage, calling themselves thereby as "Haneefs" (followers of Abraham). And therefore, Muslims are being told to perform the Pilgrimage, and call themselves as "Haneefs" but with this difference: "Being true in faith to Allah, and never assigning partners to Him". Thus the sublime Truths, the essence of the creed: "There is no deity save God", seem to be beyond the comprehension of idol-worshippers, all over the world, and in all ages.

THE FIVE-TIME PRAYERS

This performance of the Pilgrimage --- a colossal feat of Monotheism, is closely knit around the Ka’bah and its surrounding environment. It occurs only once a year, but far more important and surpassing is the performance of prayers in Islam, which are equally connected with the Ka’bah. Prayers are an obligatory duty upon every Muslim. This is why every Muslim anywhere around the world turns towards Allah, facing in the direction of the Ka’bah five times daily. Of course, the Ka’bah is for outward direction to face in one's prayers, though inwardly, one faces his entire heart, to the Lord of the Worlds Himself. In this manner, Muslims are so intimately related to the Ka’bah through their Pilgrimage and Prayers, till the last moment of their lives. Not only this, but every Muslim is made to face the direction of the Ka'bah when breathing his last. Nay, even after death he is buried in his last resting place, i.e. in the grave, so that he faces the same direction of the Ka’bah.

PRAYERS AND SACRIFICE

Both the Pilgrimage and the Prayers are equally connected with the Ka'bah. And offering an animal and the Prayers are major Hajj ceremonies, where both the Prayer and sacrifice are special tokens of the single worship of Allah, with both being jointly dedicated to Him. It is a most sublime dedication the Prophet Muhammad (Peace be upon him) was asked to offer in the following words: " Say [O Muhammad (Peace be Upon Him)]: ‘Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the 'Alamin (mankind, jinns and all that exists), He has no partner, And of this I have been commanded, and I am the first of the Muslims.)" (Qur’an 162-163). And this forms the only straight path, that is the religion of our father Abraham (Peace be upon him), which is referred to in the preceding verse: "Say [O Muhammad (Peace be upon him)] "Truly, my Lord has guided me to a Straight path, a right religion, the religion of Ibrahim (Abraham). Qur’an 6:161.

INTERNATIONAL GATHERING

On the whole, the Hajj is a unique annual gathering of its own kind. Herein, true Muslims from all over the world come together on the basis of one-God worship, that is pure Monotheism and true Islam. Forgetting their mutual differences of caste, color and social status, they assemble in this international city of Makkah to glorify the One Lord of all creation. Incidentally, they get a rare opportunity here to discuss together all sorts of communal, religious, economic, social and political problems on an all-world scale, after which no better or more beneficial gathering could be imagined. Such a high, all-embracing congregation has been held every year in the House of Allah for thousands of years now. All these manifold benefits are hinted at in the words: ", That they may witness things that are of benefit to them, " Qur’an 22:28. Pilgrimage, therefore, is never a pagan rite, but rather the fulfillment of an incumbent duty concerning One-God worship!

INVITATION TO NON-MUSLIMS

This is the legacy left behind by prophet Ibraham (Peace be upon him) for all posterity to accept and follow, and no people of any country or nation, are an exception to that posterity. Instead of regarding the Pilgrimage duty as a pagan rite, people ought to reflect upon their own age-old idolatry, and accept and follow the religion of our father Abraham (Peace be upon him). The hour has come for these very people to proclaim of their own accord: "There is no God Worthy of worship except Allah!" May they perform the Pilgrimage to the House of God at Makkah! And may they offer their Prayers regularly facing towards that same House! Ameen…

Reaping the Fruits of Afflictions


Abu Sa`id and Abu Hurairah (May Allah be pleased with them) reported that the Prophet (peace and blessings be upon him) said, “No fatigue, nor disease, nor anxiety, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that” (Al-Bukhari and Muslim).

This world is no more than a test in which all humans are bound to face some hardships and challenges that reveal their patience and steadfastness. The forms of this test are numerous and diverse: Some people suffer poverty, some suffer physical illnesses, some live in a state of insecurity, some are deprived of their cherished and beloved ones, and still others suffer psychiatric disorders. Referring to this fact, Allah says:

[And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the patient, Who says, when afflicted with calamity: "To Allah We belong, and to Him is our return": They are those on whom (descend) Blessings from Allah, and Mercy, and they are the ones that receive guidance.] (Al-Baqarah 2:155-157)

In another verse, He Almighty says:

[He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving.] (Al-Mulk 67:2)

Since trials and hardships are inevitable, Islam does not let them pass by without instructing Muslims on the best course of action or by guiding them to the safest and most appropriate attitude. The Hadith reveal one dimension of Islam's recipe for successfully dealing with life's challenges. In order to balance the negative effects posed by afflictions, Islam draws our attention to their expected fruit. Problems and troubles serve as means to expiate sins and elevate the believer's rank in the Hereafter. This optimistic and positive approach safeguards one from falling prey to despair and grief. Here, it is fitting to cite some Prophetic hadiths that emphasize this concept:

Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) said, "How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is good for him" (Muslim).

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) said, "He whom Allah intends good, He makes him to suffer from some affliction" (Al-Bukhari).

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) said, "A Muslim, male or female, continues to remain under trial in respect of his life, property, and offspring until he faces Allah, the Exalted, with no sin record" (At-Tirmidhi).

The above hadiths should not be mistaken for a call to fatalism and defeatism. The message the hadiths convey is that every Muslim should expect hardships and prepare to weather them. This point makes a distinction between one who trusts in Allah and believes in His mercy and one who feels that he is alone in this world, that he faces its formidable challenges isolated from any source of support or assistance. So, these hadiths are meant to infuse the Muslim with hope and vigor and drive away the destructive thoughts of failure and hopelessness. To get a better understanding of them, they should be considered light of the following hadiths:

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (peace and blessings be upon him) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. (If you are afflicted in any way), do not say: 'If I had taken this or that step, it would have resulted into such and such,' but say only: 'Allah so determined and did as He willed.' The word 'if' opens the gates of satanic (thoughts)" (Muslim).

In line with this hadith comes the Prophet's advice to his cousin Ibn `Abbas (may Allah be pleased with him) to know that with patience comes victory, with distress comes relief, and with hardship comes ease.

In this respect, one idea may be a source of worry and disturbance. How can we approach afflictions with such optimism when they are clear signs of Allah's wrath and manifestations of His punishment? Has not Allah said, [Whatever misfortune happens to you, is because of the things your hands have wrought, and for many (of them) He grants forgiveness] (Ash-Shura 42:30)? Actually, this question haunts many people, especially the practicing ones when they are afflicted with a calamity, deprived of a cherished person, or plagued with an illness. The problem is that in many cases this thought becomes a source of frustration and depression. Instead of being an incentive to hastening to Allah and drawing closer to him, the idea serves sometimes as a dispiriting factor. So, let's see how the Companions viewed the above verse and how they took it positively and optimistically.

In his comment on this verse, Imam Al-Qurtubi reports that `Ali (may Allah be pleased with him) said, "This verse is the most hopeful one in the Qur'an; if my sins are to be expiated through afflictions and calamities, and in addition to that, Allah forgives many other sins, then what will remain after such expiation and forgiveness?"

True, life's disasters leave hearts broken and loved ones deprived, but the bright believer knows how turn them into a source of determination and a fountain of strength. I conclude with the beautiful authentic hadith in which the Prophet (peace and blessings be upon him) tells us that the people who face the harshest trial ( bla') are the prophets, then those next to them (in faith and devotion), and then the next. Everyone will be tried according to his level of faith; one who has strong faith will undergo a harsh trial and one who is of weak faith will receive a weak trial. And the affliction will encompass one until he becomes free of sins altogether.

Salam, I received this from a brother and felt it would benefit all.

Principles of Success

According to the Quran, Prophet Muhammad was the most excellent example for all of humanity. Even non-Muslim historians recognize him to be one of the most successful personalities in history.

In 1946 Reverend R Bosworth-Smith in "Mohammed & Mohammedanism." wrote about the Prophet:

"Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope's claims, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life."

I[b]n 1978 Michael Hart in his book " The 100 Most Influential Persons In History", [/b] selected Prophet Muhammad as the most influential person in history and had this to say about his choice:

"My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the secular and religious level,  It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history."

The Prophet's words and actions show us the way to achieve success, not just in this world but in the hereafter as well.

In short, the Prophet of Islam was a positive thinker in the full sense of the word. All his activities were result-oriented. He refrained from all negative elements of behavior that are counter-productive to achievement such as hate, envy, arrogance, greed, etc.

All the actions of the Prophet were solely based on a pure intention to please God.

By studying the life of the Prophet we can identify some of the principles of success.

The First Principle:

Take the easier path. This principle is well explained in a saying of A'ishah. She said:

Whenever the Prophet had to choose between two options, he always opted for the easier choice. (Bukhari)

To choose the easiest option means that you should evaluate your options and choose the most feasible. One who begins from this starting point will surely reach his goal.

The Second Principle:

See advantage in disadvantage. In the early days of Makkah, there were many problems and difficulties. At that time, a guiding verse in the Quran was revealed. It said:

With every hardship there is ease, with every hardship there is ease. (94:5-6).

This means that if there are some problems, there are also opportunities at the same time. The way to success is to overcome the problems and avail the opportunities.

The Third Principle:

Change the place of action. This principle is derived from the Hijrah. The Hijrah was not just a migration from Makkah to Madinah, it was a journey to find a more suitable place to put Islam into action.

Physical migration and perseverance is an important element in establishing Justice and Peace. This also planted the roots of intellectual migration from the subjugated minds to an awakened spirit.

The Fourth Principle:

Make a friend out of an enemy. The Prophet of Islam was repeatedly subjected to practices of antagonism by the unbelievers. At that time, the Qur'an enjoined upon him the return of good for evil. And then, as the Quran added: 

You will see your direst enemy has become your closest friend. (41:34)

It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.

The greatest example of amnesty was shown by the Prophet after the blood-less conquest of Makkah. All enemies of Islam were granted pardon including Hinda, the wife of Abu Soofyaan who had disemboweled the martyred body of Hamza, the Prophet's uncle. In spite of her detestable mutilation of Hamza's body, the Prophet forgave her.

The Fifth Principle:

Education is central to success. After the battle of Badr, about 70 of the unbelievers were taken as prisoners of war. They were educated people. The Prophet announced that if any one of them would teach ten Muslim children how to read and write he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank.

The Sixth Principle:

Don't be a dichotomous thinker. In the famous battle of Mutah, Khalid Ibn Walid decided to withdraw Muslim forces from the battlefield because he discovered that they were disproportionately outnumbered by the enemy. When they reached Madinah, some of the Muslims received them by the word 'O deserters!' The Prophet said: 'No, they are men of advancement'.

Those Madinan people were thinking dichotomously, either fighting or retreating. The Prophet said that there is also a third option, and that is to avoid war and find time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

The Seventh Principle:

Do not engage in unnecessary confrontation. This principle is derived from the treaty of Hudaybiyyah. At that time, the unbelievers were determined to engage Muslims in fighting, because they were in an advantageous position. But the Prophet , by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

The Eighth Principle:

Gradualism instead of radicalism. This principle is well-established by a Hadith quoted in Bukhari. A'ishah says that the first verses of the Qur'an were related mostly to Heaven and Hell. After some time when faith had taken hold in peoples hearts, God revealed specific commands to desist from unjust and self-deprecating social practices that were prevalent in the Arabian dark ages. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

The Ninth Principle:

Be pragmatic in controversial matters. During the writing of the Hudaybiyyah treaty, the Prophet dictated these words: 'This is from Muhammad, the Messenger of God.' The Qurayshan delegate raised objections over these words. The Prophet promptly ordered the words to be changed to 'Muhammad, son of Abdullah'. This simple change placated the Qurayshan delegate.

These are just some of the principles by which the Prophet of Islam conducted his life. His achievements have been recognized by historians as the supreme success. We would be wise to live by following his example.

You have indeed in the Messenger of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day ,  (Quran 33:21)

Salam

Received this from a brother. Allah be pleased with him

Something to Remember,



He remembered his grandmother's warning about praying on time:

'My son, you shouldn't leave prayer to this late time'.

His grandmother's age was 70 but, whenever she heard the Adhan, she got up like an arrow and performed Salah.

He, however could never win over his ego to get up and pray.

Whatever he did, his Salah was always the last to be offered and he prayed it quickly to get it in on time.

Thinking of this, he got up and realized that there were only 15 minutes left before Salat-ul Isha.

He quickly made Wudhu and performed Salat-ul Maghrib.

While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed.

His grandmother prayed with such tranquillity and peace.

He began making Dua and went down to make Sajdah and stayed like that for a while.

He had been at work all day and was tired, so tired.

He awoke abruptly to the sound of noise and shouting.

He was sweating profusely.

He looked around.

It was very crowded.

Every direction he looked in was filled with people.

Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting.

Pure fear and apprehension filled him as he realized where he was.

His heart was about to burst.

It was the Day of Judgment,

When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago.

Could this be something his mind made up?

No, the wait and the fear were so great that he could not have imagined this.

The interrogation was still going on.

He began moving frantically from people to people to ask if his name had been called.

No one could answer him.

All of a sudden his name was called and the crowd split into two and made a passageway for him.

Two angels grabbed his arms and led him forward.

He walked with unknowing eyes through the crowd.

The angels brought him to the center and left him there.

His head was bent down and his whole life was passing in front of his eyes like a movie.

He opened his eyes but saw only another world.

The people were all helping others.

He saw his father running from one lecture to the other, spending his wealth in the way of Islam.

His mother invited guests to their house and one table was being set while the other was being cleared.

He pleaded his case,

I too was always on this path.

I helped others.

I spread the word of Allah.

I performed my Salah.

I fasted in the month of Ramadhan.

Whatever Allah ordered us to do, I did,

Whatever he ordered us not to do, I did not.'

He began to cry and think about how much he loved Allah.

He knew that whatever he had done in life would be less than what Allah
deserved and his only protector was Allah He was sweating like never before and was shaking all over.

His eyes were fixed on the scale, waiting for the final decision.

At last, the decision was made.

The two angels with sheets of paper in their hands, turned to the crowd.

His legs felt like they were going to collapse.

He closed his eyes as they began

To read the names of those people who were to enter Jahannam.

His name was read first.

He fell on his knees and yelled that this couldn't be,

How could I go to Jahannam?

I served others all my life,

I spread the word of Allah to others'.

His eyes had become blurry and he was shaking with sweat.

The two angels took him by the arms.

As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam.

He was yelling and wondered if there was any person who was going to help him.

He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur'an that he read, he was asking if none of them would help him.

The Jahannam angels continued to drag him.

They had gotten closer to the Hellfire.

He looked back and these were his last pleas.

Had not Rasulullah [SAW] said,

'How clean would a person be who bathes in a river five times a day, so too does the Salah performed five times cleanse someone of their sins'?

He began yelling,

'My prayers? My prayers? My prayers.?'

The two angels did not stop, and they came to the edge of the abyss of Jahannam.

The flames of the fire were burning his face.

He looked back one last time, but his eyes were dry of hope and he had nothing left in him.

One of the angels pushed him in.

He found himself in the air and falling towards the flames.

He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back.

He lifted his head and saw an old man with a long white beard.

He wiped some dust off himself and asked him,

'Who are you?'

The old man replied,

'I am your prayers'.

Why are you so late! I was almost in the Fire!

You rescued me at the last minute before I fell in'.

The old man smiled and shook his head,

'You always performed me at the last minute, did you forget?'

At that instant, he blinked and lifted his head from Sajdah.

He was in a sweat.

He listened to the voices coming from outside.

He heard the Adhan for Salat-ul Isha.

He got up quickly and went to perform Wudhu.

Between Belief and Worship

One of the most common misconceptions of our times is the assumption that one's affirmation of certain beliefs suffices for deliverance. It is done at the expense of neglecting and disregarding good deeds and morals. This misconception was initially restricted to certain sects. However, it has now crept into the whole body of believers so that it is hard to condemn it.

Notwithstanding its popularity, we must affirm that this misconception runs counter to the teachings of the Qur'an and the Prophet's Sunnah. In almost every instance of exhorting man to believe, the Qur'an asks at the same time that he should do good deeds. It is therefore evident that both are intertwined. It is expected of every believer to do good deeds. For example,

(The believers are only those whose hearts quake with awe when Allah is mentioned, and when His revelations are rehearsed to them, it increases their faith and they put their trust in their Lord, who establish prayer and who spend of what We have provided them. These are they who are the true believers.) (Al-Anfal 8:2-4)

The Qur'an likens iman to a fruit-bearing tree with its roots deeply embedded and branches spreading out, and bearing fruit in all seasons:

(Do you not see how Allah sets forth a parable? – a good word like a good tree, its roots firmly fixed, and its branches reaching the heavens: giving its fruit at all times by the command of its Lord.) (Ibrahim: 14:24-25)

The "good tree" in the above passage obviously stands for iman. Its roots being deeply embedded signifies the faith penetrating deeply in the human nature. In other words, it is not something superficial without roots, or something that may be uprooted easily. In sharp contrast to it is unbelief that does not have any firm basis (Ibrahim 14:26). Faith is like a strong tree that is not brought down by storms. Moreover, it yields fruit in all seasons. Its outspread branches provide shade and refuge to everyone. The allusion here is to the blessings accruing from the pious life of a believer. Those in contact with him also derive many benefits from him. These benefits are manifest in practical life and bear out his faith. It helps the believer to attain exaltation and elevation, as is declared by Allah: (To Him mount up goodly words and the righteous work exalts them) (Fatir 35:10). We learn from this verse that goodly words ascend—it is their nature—but they need support, which is provided by good deeds. Taken in this sense, faith may be compared to a vine that blooms as it gains some support—without support it cannot grow well, if at all.

Going by the above analogy, it may be held that true faith is contingent upon total obedience to the Prophet (peace and blessings be upon him). One's conduct should provide abundant evidence for one's faith. If one's claim to faith is not substantiated by one's emulation of the Prophet's model, one does not possess faith. It goes without saying that one who cannot prove one's faith by this evidence cannot be taken as a believer.

The Qur'an points out

(But no, by your Lord, they shall not really believe until they have made you (the Prophet) the judge of what is disputed among them and then find no demur in their hearts against what you have decreed and they submit with full submission.) (An-Nisaa' 4:65)

The verse just quoted is addressed to the hypocrites who made a show of embracing Islam, as they were overawed by its fast-growing strength. However, they maintained close ties with the Jews in and around Madinah and still enjoyed some limited political power, as the Islamic state had not yet been fully established. These hypocrites, therefore, moved their cases to Jewish courts rather than to the Prophet (peace and blessings be upon him), in the hope that by resorting to bribery and other unfair means they would be able to influence the court and secure judgment in their favor. The Qur'an declares that this practice of theirs is contrary to their claim to faith. For faith demands that they take the Prophet (peace and blessings be upon him) as the supreme ruler and abide by his decision. If they fail to do so, their claim to faith cannot be accepted. The Qur'an brings home this point elsewhere thus:

(The faithful are those only who believe in Allah and His Messenger and have not doubted thereafter, and have striven hard with their riches and their lives in the cause of Allah. Such are the sincere ones.) (Al- Hujurat 49:15)

amantu billahi wa mala'ikatihi
wa kutubihi wa rusulihi wa al-yaum al-akhiri
wa al-qadri khayrihi wa sharrihi min Allah
wa al-ba'si ba`d al-maut, la ilaha illa Allah

Allah bless us all, brothers and sisters.

Asalamalykum, I quite appreciate the efforts of my brothers and sisters on the Nairaland, and the unity they potray. May Allah (S W T ) guide,guard and help us. May he overlook our shortcomings and grant us Al-Janjah, Insha Allah, Amin.
Fisrtly, I congratulate Domonique for reverting and on his effort to learn more about his religion.I will advise you do not rely on but should also make efforts to meet those that are knowledgeable and that you can trust. This will also help you verify what you read in books and practice them, since you would av seen the evidences yourself.

However, you av to be careful of the kind of books you read and their authors because some just write,especially as you are now! Another rson is that, there are books written by christians but would av an Islamic outlook. Can you predict them? Those that went to the extent of publishing fake copies of the Glorious Qur'an! Subhanallah!

Also, endeavor to move with righteous people.

May Almighty Allah that has guided your path towards His, not return you you to the wrong path, Amin.

To my brother asking about the invocations for said for sujud during Qur'an recitation, Alihamdulillah, dt our brothers have answered you, but I will advise you get a copy of Hislu - Muslim(Citadel of the Beliver).

On this note, let us remind ourselves of a Hadith that says, we should seek knowledge from cradlr to grave. Let us aslo remember that those authors that we read their books also searched for it before they write. So, let us strive too towards our religion and pass it on to the coming generation.

May Allah accept our Ibadah!

This is an invocation that the Prophet(SAW) has added that anyone who recites it and is convinced about it will be admitted into Paradise. It is:


Allahumma anta Rabbi la ilaha illa anta
Khalaqtani wa ana abduka,wa ana ala ahdika
wa wa dika mastata'tu , a'udhubika min sharri
ma sana 'tu, aboo'u laka bini 'matika 'alayya
wa aboo'u bidhanbi faghifirili fainahu la yaghifirudi dhuooba
ila anta


Meaning: Oh Allah, You are my Lord, there is no God but You.
You created me and I am your slave.
I keep your convenant and my pledge to you as
far as I am able to.I seek reguge in You from the evil of creation.
I recognise your blessing upon me and I recognise my misdeeds .
Forgive me, for there is no one that can forgive sins but You.
It is better for you to get Citadel of the Belivers, as it contains many invocations including the ones for morning and evening as recommended by the Prophet(SAW). Mornrnig hr means b4 sun rise and evening, b4 sun set.

Did you know that a day ends in Islam after Maghrib? Yes, it does!

@ Muslimah,
Assalaamu aliaikum waramatullahi wabarakatuhu.
On behalf of all Muslims in NL, I welcome you to the family of NL Muslims.

[size=20pt]AL HAMDU LILAH[/size]!!!







[size=15pt]I AM A MUSLIM[/size]

[size=20pt]اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ [/size]

Show us the straight way


[size=20pt]صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ[/size]


The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.


[size=20pt]صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ [/size]


The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

Amin

Patience and Quest for Knowledge

That 'if all the world come together, they cannot help you, except what Allah has decreed for you'

Qr43:36~51
If anyone withdraws himself from remembrance of ((Allah)) Most Gracious, We appoint for him an evil one, to be an intimate companion to him. Such (evil ones) really hinder them from the Path, but they think that they are being guided aright! At length, when (such a one) comes to Us, he says (to his evil companion): "Would that between me and thee were the distance of East and West!" Ah! evil is the companion (indeed)! When ye have done wrong, it will avail you nothing, that Day, that ye shall be partners in Punishment! Canst thou then make the deaf to hear, or give direction to the blind or to such as (wander) in manifest error? Even if We take thee away, We shall be sure to exact retribution from them, Or We shall show thee that (accomplished) which We have promised them: for verily We shall prevail over them. So hold thou fast to the Revelation sent down to thee; verily thou art on a Straight Way. The (Quran) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account. And question thou our apostles whom We sent before thee; did We appoint any deities other than ((Allah)) Most Gracious, to be worshipped? We did send Moses aforetime, with Our Signs, to Pharaoh and his Chiefs: He said, "I am an apostle of the Lord of the Worlds." But when he came to them with Our Signs, behold they ridiculed them. We showed them Sign after Sign, each greater than its fellow, and We seized them with Punishment, in order that they might turn (to Us). And they said, "O thou sorcerer! Invoke thy Lord for us according to His covenant with thee; for we shall truly accept guidance." But when We removed the Penalty from them, behold, they broke their word. And Pharaoh proclaimed among his people, saying: "O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! see ye not then?

mukina2:

amantu billahi wa mala'ikatihi
wa kutubihi wa rusulihi wa al-yaum al-akhiri
wa al-qadri khayrihi wa sharrihi min Allah
wa al-ba'si ba`d al-maut, la ilaha illa Allah

Asalamalykum, I'm really depressed with the things I read today and wonder what efforts my brothers and sisters are making to promote the DEEN.Insha Allaah, I will highlight some of the points that need to be corrected and I beg us 4 HIS sake to take heed. Let us have it in mind that Allaah will ask us hw met ISLAM, our contribution to it and how we have left it.
Secondly, the Prophet(SAW), said we should make use of five things before the other five:
Health b4 sickness
Youthfulness b4 old age
Wealth b4 poverty
Leisure time b4 business
Life b4 death
Now, my brethrens, what are we using our youthfulness for? in the service of Allaah you say? Many people have written alot on time management, but do we really make use of this write-ups? Let's check ourselves well!
To the issue of the day, I can't really get what happened between Piacere and Bab 787, but no matter what, let us take the Prophet as our model and stop exchanging words on the site. Remember, non-muslims are reading too. Continue later!

Ramadan is coming oh . .few days away . .are you ready?

Show Your Gratitude Through Worship

One of the fundamental components of a person's relationship with Allah is worship. As one's heart is filled with gratitude to one's benefactor, one expresses indebtedness, humility, and surrender to him. This is a natural response, observed even in domestic animals and pets. They express gratitude by gesture or look, but human beings are required to express gratitude in a much more pronounced manner. It is an ordinary experience that a person owing a debt of gratitude to another expresses these feelings in appropriate manners and speech.

Those failing to thank their benefactors are generally regarded as at least uncouth or ill-natured. It is part of the human nature to hold one's benefactor in esteem. Given this, we can see what gratitude we owe to our true Benefactor, Allah, Who is the source of all favors and blessings. We owe our very existence to Him. His favors are not ephemeral, but eternal.

One should reflect gratitude to Allah by way of surrendering humbly and fully to Him. In doing so, one acts in a natural way and will be blessed with tranquility and spiritual contentment. However, those overwhelmed by neglect or ignorance fail to give thanks to their Creator and Benefactor. They even fail to think of Him or do so only in a passing and cursory manner.

The gratitude we owe to Allah is manifested in our worship. It is expressed both verbally and by gesture and body movement. Worship embodies outwardly our gratitude to our Benefactor. One's whole being is involved in the act of worship. Each body part contributes in its own way, and one's mental and spiritual faculties are also actively involved. One whole being takes part in paying homage to the Creator, because it is incumbent upon to involve also all those means and ways by which one meets their worldly needs.

There is no need of weighty arguments to illustrate that the worship of Allah manifests our gratitude to our real, true Benefactor. This appears clearly in the opening surah of the Qur'an, Al-Fatihah. The surah is woven around the theme of gratitude and it forms an essential part of prayer in Islam. It emerges from studying this surah that one's gratitude in response to Allah's lordship, mercy, and compassion prompts one to exclaim (We worship You alone) (Al-Fatihah 1:5).

It is also evident from other Qur'anic verses that worship is synonymous with the expression of gratitude to Allah. For example, (Worship Allah and be among His grateful servants) (Az-Zumar 39:66). Elsewhere, one is directed to worship and thank Him: (So seek your provision from Allah, and serve Him, and give thanks unto Him) (Al-`Ankabut 29:17). It is reported about Prophet Muhammad (peace and blessings be upon him) that he stood for so long in his Night Vigil Prayer that his feet would swell up.

Take the following hadith as illustrative: The Prophet's wife `A'ishah (may Allah be pleased with her) said, I asked, "Messenger of Allah, why do you exert yourself so much while all your sins have been forgiven?" To this he replied, "`A'ishah, should I not be a grateful servant of Allah?" (Muslim).

Worship is prompted by one's feeling of gratitude to Allah. Allah's commands are not meant to put us through any inconvenience. Rather, Allah has prescribed certain forms for expressing our gratitude, and these forms are approved by Him. These accrue numerous blessings to us.

In terms of its essence, true worship is characterized by genuine and overflowing gratitude to Allah. By worshiping Allah, one discharges obligations toward the Creator, Master, Benefactor, and Lord. One does not do so for the sake of benefiting in any way the Creator and Master but rather earns blessings for oneself and makes oneself worthy of more rewards. It is clear from several Qur'anic verses that Allah is to be worshiped because He is the Creator, Master, Sustainer, and Lord.

Our worship does not profit Him in any way, and our refusal to worship Him does not harm Him in the least. However, unbelievers refusing to worship Him are liable to fall more deeply into error and are more likely to follow the path of Satan rather than the straight way prescribed by Allah.

When beginning the fast- Suhur
[size=18pt]
وَبِصَوْمِ غَدٍ نَّوَيْتَ مِنْ شَهْرِ رَمَضَانَ[/size]

Wa bisawmi ghadinn nawaiytu min shahri ramadan

I intend to keep the fast for tomorrow in the month of Ramadan
[abu Dawud]


When breaking the fast- Iftar
[size=18pt]
اللَّهُمَّ اِنِّى لَكَ صُمْتُ وَبِكَ امنْتُ [وَعَلَيْكَ تَوَكَّلْتُ] وَعَلَى رِزْقِكَ اَفْطَرْتُ[/size]
Allahumma inni laka sumtu wa bika aamantu [wa 'alayka tawakkaltu] wa 'ala rizq-ika aftarthu

O Allah!  I fasted for You and I believe in You [and I put my trust in You] and I break my fast with Your sustenance
["wa 'alayka tawakkaltu" is quoted in some books of knowledge - but not all, hence it is in brackets]
[abu Dawud]

[size=18pt]
ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ، وَ ثَبَتَ الأجْرُ إنْ شَاءَ اللَّهُ[/size]

dhahabadh-dhama'u wab-tallatil 'urūūqi, wa thabatal arju inshaAllah

The thrist is gone, the veins are moistened and the reward is confirmed, if Allah [Ta'ala] Wills
[abu Dawud 2:306]


[size=18pt]اللَّهُمَّ إِنِّي أَسأَلُكَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ أَنْ تَغْفِرَ لِي[/size]

Allaahumma inni as’aluka birahmatika al-lati wasi'at kulli shay’in an taghfira li

O Allah, I ask You by Your mercy which envelopes all things, that You forgive me.
[a du'a that Abdullah ibn Amar (radiAllahu anhu) used to say when breaking his fast - as reported by Ibn abi Mulaykah (radiAllahu anhu)]



When you are fasting, and someone is rude to you



[size=18pt]اِنَّيْ صَائِمٌ ، اِنِّيْ صَائمٌ[/size]

Inni sa'iimu, inni sa'iimu

I am fasting, I am fasting
[Sahih al-Bukhari, Fath al-Bari of Al-Asqalani; 4:1-3, Muslim; 2:806]




Upon breaking the fast in someone's home


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أفْطَرَ عِنْدَكُمُ الصَّائِمُونَ، وَ أَكَلَ طَعَامَكُمُ الأبْرَارُ، وَ صَلَّتْ عَلَيْكُم ُ الْمَلائِكَةُ[/size]

Aftara 'indakumus saa'imuna, wa akala ta'aamakumul-abraaru, wasallat 'alaikumul mala'ikat

May those who are fasting break their fast in your home, and may the dutiful and pious eat your food and may the angels send prayers upon you.
[abu Dawud 3:367, ibn Majah 1:556, an Nasa'i]




On Lailatul Qadr - the Night of Power


Aishah (radhiya Allahu Ta'ala anha), that she said: "O Messenger of Allah! What if I knew which night Lailatul-Qadr was, then what should I say in it?" He said 'Say
[size=18pt]
اَللَّهُمَّ اِنَّكَ عَفُوٌّ ، تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي [/size]


Ramadan is an opportunity to increase our iman, dont waste it,

May Allah forgive our sins, Ameen.

27th Night of Ramadhan-Ul-Mubarak - 4th night of Laitlat-Ul-Qadr
1) In the 27th night, pray 12 cycles of ritual prayer (raka’) (3 set of 4 raka’ each)
In each raka’, after Surah FATIHA, recite Surah QADR once and Surah IIKHLAS fifteen times. After salah recite any Astaghfar 70 times.
Astaghfar: "Allah Hummagh Fir Li Wa Tub A'laiyya Inna Ka Innta Tawwabur Raheem" OR "Astaghfirullah Rabbi Min Kulli Zambiyon Wa Atoobu ilaiyh"
Benefit: Inhsa Allah, Allah Tala will give sawab equal to Ibadah of Ambiya Karam's (Messengers of Allah) Ibadah.

2) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surah FATIHA recite Surah QADR 3 times and Surah IKHLAS 27 times, and plead to Allah for the forgiveness of sins.
Benefit: Allah Willing (Insha’Allah), the Allah Almighty will forgive all their previous sins.

3) Pray four cycles of ritual prayer (raka’). (2 sets of 2 raka’ each).
In each raka’, after Surah FATIHA, recite Surah TAKAASUR once and Surah IKHLAS three times.
Benefit: Whoever offers this salah, they will be saved from hardship at the time of death, and Allah Willing (Insha’Allah), they will be freed from the punishment of the grave.

4) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surahh FATIHA, recite Surah IKHLAS seven times and after salah recite this seventy times:
"ASTAGHFIRUL LAA HAL AZEEMAL LAZEE LAA ILAAHA ILLA HUWAL HAIY YUL QAYYOOMU WA ATOOBU ILAIH"
Benfit: Before the person gets up from the praying area, Allah Almighty will pardon them and their Parents, and Allah Almighty will Command the angels to adorn the Paradise for them and it is said that they will not die until they see the blessings (ne'mat) of Paradise with their own eyes. Plsss do perform these Nafils.

5) Pray two cycles of ritual prayer (raka’).
In each raka’, after Surah FATIHA, recite Surah ALAM’NASHRAH once, Surah IKHLAS three times and after salah, recite Surah QADR 27 times.
Benefit: Effecive for unlimited Sawab of Ibadah.

6) Pray four cycles of ritual prayer (raka’). (1 set of 4 raka’).
In each raka’, after Surah FATIHA' recite Surah QADR three times and Surah IKHLAS fifty times and after completion of this salah (namaaz), recite this once in prostration (Sajdah):
"SUBHAAN ALLAAHI WAL HAMDU LILLAAHI WALAA ILAAHA ILLAL LAAHU WALLAA HU AKBAR"
Benefit: After that whatever wish one may have, either worldly or religious, may be pleased. Allah Willing (Insha’Allah), their supplication will be fulfilled.

7) In this night, recite Surah Mulk 7 times. It is good for freeing from punishment.

Be a Servant of Allah All Year Long

Ramadan is now over. Our eyes shed tears and our hearts ache for the departure of the month of the Qur’an, the month of mercy, the month of solidarity, the month of forgiveness, the month of freedom from the Fire. However, we should continue doing good deeds after Ramadan since the Lord of Ramadan is the Lord of the entire year.

We have spent a month of intensive worship of Allah. But this blessed month of Ramadan has ended with the sunrise of the first day of `Eid Al-Fitr, and some people began to display signs of slackness in worship.

Upon the occurrence of such slackness, Satan feels so pleased and makes strenuous effort to incite us to sin, with the aim of making us frustrated and desperate. He wants to make all the acts of worship we have performed during this month of no avail.

Mind the following Qur'anic verse:

[And indeed Iblis (Satan) proved true his thought about them, and they followed him, all except a group of true believers.] ( Saba ' 34:20)

This does not hold true for everyone, as the verse is concluded with [except a group of true believers].

To which group do you belong? To the group of believers or to those whom Satan did prove true his thought about? Almighty Allah says,

[And be not like her who unravels her yarn, disintegrating it into pieces after she has spun it strongly.] (An-Nahl 16:92)

Sincerity Beyond Ramadan[/b]

Many are not aware that what they do after Ramadan — namely, the slackness in doing the mandatory acts of worship and the indifference shown in committing sins — constitutes a form of ingratitude toward Allah's favour. Every one who exhibits this very kind of ingratitude falls under the description mentioned in the quoted verse.

The youth of the Ummah need to continue performing such intensive worship after Ramadan in order to reform their souls and to put their state of affairs right. So, after Ramadan, we need to keep away from sins, particularly those major sins like quarrels, disobedience to parents, and unlawful relationships with the other sex.

Indeed, resisting sins creates a feeling of pleasure in the heart, and such resistance pleases Almighty Allah. So, we need to do our utmost in abstaining from sins after Ramadan. The Ummah is in need of young people who are steadfast in worship.

Steadfastness on the Right Path[b]

After Ramadan, we ought to avoid descending from the high level of enthusiasm in worship. It is part of Allah's favour that we spent Ramadan in such intensive worship. We therefore must not let Satan reap the harvest of our worship.

We have already come to know and feel the pleasure of practicing faith and obeying Almighty Allah, as well as the pleasure of entreating Him humbly. We therefore should not lose these gains and accomplishments. Rather, we have to show firmness in performing worship and in sticking to the straight path — the path of right guidance.

However, such a high level of worship and nearness to Allah that one has attained during Ramadan is naturally hard to be maintained all the time. But at least a little lower level may be kept. What should one do to keep such a "lower" level?

Regular Expression of Loyalty[/b]

Make sure to be keen on keeping the spirit of Ramadan on a constant basis. The following is intended to help in achieving that end:

Start reading the whole Qur'an again, even if you are going to read as little as one page per day.

Make du`aa' (supplication) even for just two minutes after `Isha' Prayer every day.
Praise and make remembrance of Allah everyday, reciting particularly the morning and evening adhkar (extolments of Almighty Allah).

Pray at least three of the five obligatory prayers in a congregation in the mosque.
Make friendships with righteous people who help and encourage one another to maintain steadfastness on the right path.

Fast the six days of Shawwal. In this regard, Prophet Muhammad (peace and blessings be upon him) was reported to have said,"Whosoever fasted during Ramadan and followed this with fasting six days from Shawwal, it is like fasting forever." (Muslim)

[b]Acceptance of Worship[color=#990000][/color]

Many people usually ask whether their acts of worship in Ramadan have been accepted by Allah and whether their past sins have been forgiven. No one can give an answer to such a question. The Prophet's Companions themselves couldn't find such an answer. `Ali ibn Abi Talib was reported to have said, "The Companions of the Prophet used to do good deeds with great enthusiasm, and upon finishing them, they would worry about whether their deeds were accepted." Almighty Allah says about the believers in the Qur'an,

However, one may know whether or not his or her good deeds during Ramadan have been accepted. This is deduced from the following Qur'anic verse:

[O ye who have faith, fasting is prescribed for you, as it was prescribed for those before you, so that you may have taqwa [piety and fear of Allah].] Baqarah Q(2:183)

The basic rule is that Ramadan fills us with righteousness and piety. Measure your performance within the first week that follows Ramadan; if it turned out that you forsook good deeds and committed sins, then you have to be gravely concerned. On the other hand, if it turned out that your performance and conduct have improved, then you must be glad, for it is very likely that your good deeds during Ramadan have been accepted.

Almighty Allah has bestowed unto us His great favour when He enabled us to worship Him during Ramadan, to recite the Qur'an, to make du`aa’, and to offer Qiyam Al-Layl (Night Vigil Prayer). The right time for expressing gratitude for these blessings is after this holy month.

Some may assume that `Eid is the point when the faithful effort exerted during Ramadan should come to an end. However, the opposite is true: Ramadan ought to be a starting point toward a new relationship with Allah. Therefore, one has to maintain the charge of faith that stems from the hard work during Ramadan for as long time as possible after Ramadan.

The only remaining hope for the Ummah is its youth. O youth, please remain steadfast after Ramadan and seek success in your life, for such success will help the Ummah to attain the reform it aspires to.

In addition, your steadfastness in sincere worship is what makes your intentions pure for Allah and His religion. So, worship Allah, be sincere and steadfast on His path after Ramadan as much as you can, and seek Allah's help.

Excellence of the Day of Arafah

Arafah, which is the ninth day of the month of Dhul-Hijjah, is the greatest day of the entire year. Fasting that day (for those not performing Hajj) is strongly recommended, as the Prophet (peace be upon him) taught us that[b] “Fasting the day of Arafah causes forgiveness of the sins of the previous year and coming year” [/b] [Muslim]. I remember reading the story of a lady who reverted to Islam a couple of years ago, and how eager she was to encounter the day on which fasting results in forgiving two whole years.

Another hadith tells us that forgiveness on Arafah is for those who take control of their hearing, sight and tongue. For this reason, it is good to perform i'tikaf (remaining in the mosque) on the day of Arafah. Arafah is also the best day of the year for reading Qur’an.

It is very important to note that there is no day better in the sight of Allah than the Day of `Arafah. On this day Allah descends to the nearest heaven, and He is proud of His slaves on the earth and says to those in heaven, “Look at My servants. They have come from far and near, with hair disheveled and faces covered with dust, to seek My mercy, even though they have not seen My chastisement.”

Jabir reported that the Prophet (peace and blessings be upon him) said, “The ten days of the month of Dhul Hijjah are the best days in the sight of Allah.” A man asked, “Are these days better than an equivalent number of days that are spent fighting for the cause of Allah?” The Prophet (peace and blessings be upon him) answered, “They are better than an equivalent number of days spent fighting in the cause of Allah. And there is no day better in the sight of Allah than the Day of `Arafah. On this day Allah, the Almighty and the Exalted One, descends to the nearest heaven, and He is proud of His slaves on the earth and says to those in heaven, ‘Look at My servants. They have come from far and near, with hair disheveled and faces covered with dust, to seek My mercy, even though they have not seen My chastisement. Far more people are freed from the Hellfire on the Day of `Arafah than on any other day. ’” Al-Mundhri said that this hadith was reported by Abu Ya`la,

Al-Bazzar, Ibn Khuzaymah, and Ibn Hibban, in whose wording it is given here.

Ibn Al-Mubarak reported from Sufyan Ath-Thawri, from Az-Zubayr ibn `Ali, from Anas ibn Malik that he said: The Prophet (peace and blessings be upon him) spent the day at `Arafah until almost sunset. Then he said, “O Bilal, ask the people to be quiet and listen to me.” Bilal stood up and asked the people to be quiet and listen to the Prophet (peace and blessings be upon him). When the people were quiet, the Prophet (peace and blessings be upon him) said, “O people, a little while ago Gabriel (peace and blessings be upon him) came to me. Gave me salutations from Allah and informed me that Allah has forgiven those who spend the Day at `Arafah and those who stop at Al-Mash`ar Al-Haram, and that He has guaranteed their debts.”

At this `Umar ibn Al-Khattab stood up and asked, “O Allah’s Messenger, is this for us only?” The Prophet (peace and blessings be upon him) said, “This is for you and for all those who will come after you until the Day of Judgment.” `Umar exclaimed, “How plentiful and blissful Allah’s bounties are!”

Muslim and others have reported from `A’ishah that the Prophet (peace and blessings be upon him) said, “Allah frees far more people from Hellfire on the Day of `Arafah than on any other day, and Allah comes closer this day and proudly says to the angels, ‘What do these people want and seek?’”

Abu Ad-Darda reported that the Prophet (peace and blessings be upon him) said, “On no other day does the Satan feel so belittled, humiliated, and angry as he does on the Day of `Arafah.” The reason for this is the mercy of Allah that descends (this day) and the forgiveness that He grants to people for major sins, except the day of the Battle of Badr, which witnessed a far greater mercy of Allah descending upon people, which caused great sadness to Satan.

The Prophet (peace and blessings be upon him) was asked, “O Prophet of Allah, what did Satan see on the day of the Battle of Badr?” “He saw Gabriel leading the troops of angels,” he replied (Reported by Malik and Al-Hakim).

The tenth day of Dhul-Hijjah is Eid ul Adha on which fasting is forbidden.

All Muslims should take great care to make sure that they use their special opportunities given by Allah (subhanahu wa ta'ala) to us, and not miss them as once they are gone it will be regretted. When our life will end, only Allah knows so we should try to get as much rewards as possible, especially on the days when the reward is multiplied by many times. Never think you have done enough good, my brother and sisters, for never can you do enough good for the sake of Allah subhanahu wa ta'ala.

I pray to Allah to guide us to the very best during these days. Ameen.

Salam,

It is narrated on the authourity of Abu Hurayra (May Allah be pleased with him) that the day of Jumuah was mentioned and the Messenger of Allah Sallallahu alaihi wa salam said: ''On this day there is a time when no muslim stands and prays, asking Allah for something, but Allah will grant him it" - and he gestured with his hands to indicate how short that time is.

All days are goods but Friday is special, make it more profitable by engaging in Zihkr and du'a. May we be among the winners of this world and hear after, May He reward us abundantly, Amin.

Jumuah Kareem.

Assalam Alaikum,Below is the significant massage to the muslim entirely .Have a nice Juma'at .

IMPORTANT ASPECTS OF JUM'AH ( FRIDAY )
Every Muslim should prepare for Jum'ah from
Thursday. After Asr on Thursday one should
increasingly read Istighfaar etc. That person shall
obtain the most benefit of Jum'ah who awaits it and
prepares for it from Thursday.
Rasulallah ( S.A.W. ) has said : " The best day
of the week that the sun rises on, is the day of
Jum'ah." The night of Jum'ah ( the night between
Thursday and Friday ) is more blessed and the day of
Jum'ah is most blessed.

Friday is the best among all days.

Friday is an Eid for this Ummah.

Adam ( R.A. ) was created on Friday,

He was granted entrance into Jannah on Friday,

He was descend into Earth on Friday,

He died on Friday,

Qiyaamah will also take place on Friday.

Amongs the seven days of the week, Friday is the
day when Allah's special mercies are granted. It is
a day of gathering for the Muslims and rewards are
increased. Many great events took place on this day,
and yet take place.

Hazrat Abu Saeed khadri ( R.A. ) says that the
Rasulallah ( S.A.W. ) has said that : " Whoever
recite Suratul-Kahf on Friday (the night between
Thursday and Friday) enjoys the illumination between
two Fridays." ( Nasai )

Hazrat Abdullah Bin Umar ( R.A. ) says that the
Rasulallah ( S.A.W. ) has said that: " Whoever
recites Suratul-Kahf on Friday, will enjoy a light
shining from his feet to the heaven and will have
his sins forgiven committed between the two
Fridays." ( Ibn Marduya ).

It is reported from Hazrat Abu Huraira ( R.A. )
that Rasulallah ( S.A.W. ) has said that : " Whoever
recites Suratul-Ham-Mim Dukhan on Friday, ( the
night between Thursday and Friday ) enjoys the
prayer of 70,000 angels for his forgiveness and gets
all sins forgiven." ( Tirmizi ).

Hazrat Abdulla Bin Abbas ( R.A. ) says that
Rasulallah ( S.A.W. ) has said That : " Whoever
recites Suratul-Aale Imran on Friday, angels enjoy
the divine shower of salutation on him till sunset."
( Tibrani ).

Al Isbahaani reports from Ibn Abbas ( R.A. )
that Rasulallah ( S.A.W. ) said : " The one who
performs 2 raka'at after Maghrib on Friday night (
the night between Thursday and Friday ) and reads in
every rakaat once Suratul-Al Fatiha and Suratul
Zilzaal ( Iza zul zilatil Ardhu ) 15 times, Allah
will ease for him the Sakaraat of Death ( the moment
of death ) and will save him from the punishment of
the grave and make easy for him the crossing of the
Siraat.

Hazrat Abu Amama ( R.A. ) says that the
Rasulallah ( S.A.W. ) has said that : " The bath of
Friday, pull out every sin of the man from its root.
( Tibrani )

Hazrat Abu Huraira ( R.A. ) says that the
Rasulallah ( S.A.W. ) has said that : " whoever goes
out for Friday prayer after making proper ablution
and listen to the sermon quietly sitting, get all
his sins forgiven not only from one Friday to the
next, but also the sins of three days more." (
Muslim )

Hazrat Abdullah Bin Masud ( R.A. ) reports that
Rasulallah ( S.A.W. ) had said : " The order of
sitting before Allah will be just as order of
attendance on Friday. Whoever comes first in mosque
on Friday will have his seat nearest to Allah, the
second one will have the second seat and third one
will have the third seat and fourth one will also
not be very far from Allah." ( Ibn Maaja )

Principles of Self Development in Islam

Islam places a great deal of emphasis on 'self-development' where an individual takes the responsibility for understanding the purpose of human life, and for shaping that life in the best possible manner, for one’s own benefit and the benefit of the society at large; Islam also provides comprehensive guidance to achieve this goal.

Human development consists of processes of growth and change that takes place from birth to the end of life. The development process is externally influenced from sensory inputs through the organs, and it is internally self-propelled from things which happen within the human body and mind. Our focus here is the development of the human mind, which takes place through sensory inputs and internal mental processes. This development includes learning through the senses and cognition that occurs when learning is abstracted into knowledge for subsequent use.

Islam identifies two sources which play the roles of nurturing or corrupting human development. Inspiration from divine guidance nurtures human development. Not paying attention to divine guidance and succumbing to conspiracies, arising from within or externally environment, corrupts human development.

Human development may be looked at from different perspectives, both as a basic human interest and as formalized disciplines of studies such as psychology, science, philosophy, sociology, anthropology, and so on. Contemporary studies on human development often engage in analysis and remedies when human development is impeded due to temperament, problems with identification or one’s identity, parenting, society, chance, and other factors. Here, we will focus primarily on basic principles of human development--aiming at covering the factors that may impede proper development. Keeping in mind that people have varying human capacities, what should be done in order to ensure that they all develop into the best possible capabilities for achieving the desired goals? While there are many factors that are essential for human development, we will first highlight those that may be more fundamental. The foremost factors playing a seminal role are those of being aware of self, being ever mindful of doing the right thing, and to avoid acting on mere impulses.

How does one bring these factors into play? It is through a process called identification or 'constructing an identity' (i.e. finding principles that help develop the best possible human potential, and role models that vivify those principles). It may be viewed as an anchoring process which gives us a sense of belonging to something distinct and valuable. Rather than simply and haphazardly adopting the practices we notice around us, it may often be easier to look at a good role model and then simply emulate that person. However, finding good role models in our contemporary living environment may not be easy and at times confusing, particularly if these so-called role models are going through life changes themselves and the consequences of following their life style may only become known much later. Furthermore, one role model, no matter how good, may not be able to exemplify everything in life. Even if that were to be true, the principles that the role model exemplifies may not be obvious. Principles can only be derived through repeated observations and experimentation. History helps us here. We can look at several role models from history and we can look at lessons drawn from the history of civilizations. Coming back now to identification, the single most important factor in human development, we need to identify with some infallible source of guidance, the unquestionable principles for human development, and carefully select some role models. Most will accept God as the infallible source of guidance, the knowledge that God sent down to us on the good and bad in human civilization, and the Prophets who acted as role models for achieving excellence in human potential. Being mindful of God, therefore, gives one an identification of what is best for developing human potential. It prevents alienation. One can always find solace in the presence of God; literally converse with God in prosperity and adversity, keeping one’s personality in harmonious balance, avoiding excesses on oneself or others in prosperity, and avoiding harm from stress in adversity. Of course, one may find it easier to identify with someone more physical than God in trying to achieve the same goals. However, God’s presence can be felt by anyone who reaches out to Him. That is what God has assured us. The other important factors that may emerge from this process of identification are being truthful and upright, and seeking individual and collective well being in our affairs. In order to achieve these goals, the quest for knowledge that exists and participation in deriving new knowledge from what exists are essential pre-requisites.

Purification from Corruption[font=Lucida Sans Unicode][/font]

We regularly wash our hands before touching food because our hands come in contact with so many objects that may collect harmful germs from others touching the same objects. We wash our clothes when they collect sweat and dirt from our own body and our surroundings. We bathe and shower to keep our body clean. All these cleanliness chores are intended to keep us in good physical health. What about some chores to keep our minds clean and in good health? So many things that we come in contact with can corrupt our minds. We may see a person drawing satisfaction from hitting and humiliating another. It leaves an impression on our mind and may later make us do the same impulsively. We see people achieve success through lying and cheating, and our mind may perceive it as an acceptable behavior particularly if these cheaters and liars are being bandied around as role models. A child may go through abuse from parents considered respectable in society and on growing up may engage in the same dysfunctional behavior.

Both eyesight and hearing are indispensable for human learning and development. They can propel us to unimagined heights of human excellence. However, we must learn to use them properly. Otherwise what we see and hear can also corrupt our mind and degenerate us into the lowest abyss of human existence.

How do we purify ourselves from the corrupting influences around us? We need to reflect on what we see and hear and to separate them into experiences that are desirable form of behavior and those that are undesirable in the light of some guiding principles. We may call it the exercise of the mind, and similar to other forms of exercise, the exercise of the mind requires regime and regularity.

The process of purification of the mind, variously called purification of the heart and soul, is known in Islam as tazkiyyah. A pre-requisite of engaging in tazkiyyah is to know that the human mind is prone to becoming corrupted. The corruption may be attributed to acquired elements within oneself, or to external influences, or both. However, the responsibility for any undesirable behavior rests with the person who commits it and not the person or the environment that caused it. We all bear direct responsibility for our actions. The legal system will make us answerable if we break a law, and God will make us answerable if we defy divine guidance. One cannot use the excuse that the devil made me do it, or my boss made me do it, and so on. If we are caught speeding on a roadway, we cannot be absolved simply because others speeded and did not get caught. God sees and hears everything. There is no question of not getting caught. Just as the speeding regulations are meant to save us from hurting ourselves as well as others, the divine guidance is simply for our own benefit. The concept of answerability for one’s actions is called mas’uliyyah. Success in purification of the mind, soul, or psyche requires recognition that the world can pollute the mind, the soul can corrupt itself via instigation, and desires can conspire to overwhelm one’s mind, and drive us into capriciousness or eccentricity. Consider the following statement from the Qur’an: “Verily, the soul is inclined to evil.” (12:53)

Everyone is born with a soul that is pure, free of corruption or impurity. The natural instinct or disposition of every human soul is to do what is right. As one grows, the harmful messages through the eyes, hearing, touch, smell and other senses affect the purity of the human soul. Therefore, every human experience must be scrutinized for its potential corrupting influences. Reforming these corrupting influences, within the human mind, is called the process of purification or tazkiyyah. The following statements in the Qur’an illuminate this concept: "And a soul and Him Who perfected it. And inspired it (with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who causeth it to grow. And he is indeed a failure who stunteth it." (91: 7-10). Also: "But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! the Garden will be his home" (79: 40-41).

Despite the best efforts that one may make at purification of the mind, aberrations are still possible. We may make mistakes or commit sins. What happens then? A properly trained human mind possesses what is called a self-reproaching soul (nafs-e-lawwama). It will react by an admission that something has gone wrong; it will accept the failing with humility, and it will engage the mind to reform itself accordingly. On the other hand, someone who has a headstrong soul (nafs-e-ammara) such admissions may be seen as undignified, thus becoming prone to more and bigger aberrations in future. A wrongful act if recognized with a thoughtful commitment to avoid repetition is an act of self-purification and proper human development. On the contrary, a reckless disregard of such actions leads to further corruption of the soul and self-degeneration.

Self Development Regime[b][/b]

Understanding the principles is generally within the reach of most people. Putting those principles into practice requires courage, rigor and regularity.

Consider the following excerpt from a Tradition (hadith) of the Prophet Muhammad, may peace be upon him, about one of the things that happened to him during his appearance before God. Prophet said:"… Allah enjoined fifty prayers on my followers when I returned with this order of Allah, I passed by Moses who asked me, 'What has Allah enjoined on your followers?' I replied, 'He has enjoined fifty prayers on them.' Moses said, 'Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.' (So I went back to Allah and requested for reduction) and He reduced it to half. When I passed by Moses again and informed him about it, he said, 'Go back to your Lord as your followers will not be able to bear it.' So I returned to Allah and requested for further reduction and half of it was reduced. I again passed by Moses and he said to me: 'Return to your Lord, for your followers will not be able to bear it. So I returned to Allah and He said, 'These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change'."

The prayer we offer to God is an act of His remembrance and the guidance that he has revealed for shaping our lives. We engage in this formal exercise five times a day. What about the rest of the time? This requires us to reflect on the moral of the above saying of the Prophet. Perhaps an ideal number to stand formally before God would have been seventy times a day as the Prophet was informed first. But this would have been too much of a burden to carry for most human beings, as the Prophet Moses interjected, may peace be upon. While the formal number of times we pray is five, the rest of the period must be filled, to our best ability, in continuous remembrance of God and reflections on our actions in the light of that guidance. We need to be mindful of Allah at all times, regardless of the time and place, and to take heed of His guidance in all our affairs. We need to be thoughtful, rather than impulsive, before we speak, and before we act. We need to reflect on what we may have uttered and acted. The process of purification of the mind in Islam is called is called the utmost form of human struggle. It must be pursued with vigor, patience and perseverance, with belief in what God has revealed, and actions that manifest that belief at all times, in adversity as well as prosperity.

Many of us were told during our childhood to maintain a diary and to record in it the various things that happened during the day. The wisdom of that advice lies less in creating a legacy and more in reflecting, as we normally would do when we record things, and to sort out things that may be desirable from those that may be he undesirable. There is a need to regularly recall imprints made on our mind by what we may see, hear, feel, and do, and re-establish them mind formations, linkages for recall, that we know to be desirable. This is the only way that we can avoid impulsive behavior based on what we may encounter in our environment. It is impossible to sort out things as we encounter them, particularly when they occur in rapid succession, or in theatrics that spellbound us momentarily. We must take the time to re-examine those things in slow motion and without the momentary influences and background noises. We all need moments of quiet reflection and solitude, trying to make sense out of our affairs in the light of divine guidance.

One may ask as whether there are some special words that one can utter for engaging in remembrance of God and reflecting on our thoughts and actions. The Prophets asked the same question. While there are no bounds on what one can say and utter, what we are reminded to say by God is very simple, easy to remember and utter, and direct in meaning. Here are some examples: , There is no god but Allah.

This simple expression provides the pinnacle for human development. Reminding ourselves that there is no god but Allah provides the best possible framework for human development since what God (Allah) tells us to do is for our own good, and there is no need for us to succumb to any power contrary to what God tells us. Ultimately God has power over all things and God arranges our affairs rightly if we reach out to him. We should say La ilaha il-l Allah as often as we can utter. Without repetition we may forget and not recall this wisdom and thus do the wrong thing despite not meaning to do it. Also , All praise is to Allah (al-hamdu lil?h)

La il?ha illa Allah guides us to do the right things. Whatever good comes to us is from Allah. La il?ha illa Allah is the anchor for doing the right thing, and al-hamdu lil?h (all praise be to God) is a recognition, with all humility, that we get only what is made possible by God. These before and after expressions of La ilaha il-l Allah and al-hamdu lil?h should be the all pervasive reminders in managing our affairs and they are the fundamental cleansing elements in purifying our mind and soul, psyching us to remain on a path that is in our best interest.

Examples of expanded expressions for remembrance of God for self-development are: 'Glory to Allah, and praise to Allah, there is no god except Allah, and Allah is the Greatest'. Also 'there is no God but Allah, He is One and has no partner. His is the dominion, and His is all praise, and he is Powerful over everything'.

How Can the Muslim Discipline One's Self?

Acknowledging your shortcomings is one of the first steps in disciplining yourself. Whoever acknowledges that he has shortcomings has started on the path to self-discipline. This acknowledgement is one of the things that make us discipline ourselves and be persistent in doing so. This acknowledgement should not put you off disciplining yourself. It is a sign of Allah’s care when a person tries to change himself and develop, as Allah says (interpretation of the meaning):

Verily, Allaah will not change the condition of a people as long as they do not change their state themselves [al-Ra’ad 13:11]

So whoever tries to change for the sake of Allah, Allah will help him to change. Each person is individually responsible for his own self, and will be questioned individually, as Allaah says (interpretation of the meaning):

There is none in the heavens and the earth but comes unto the Most Gracious (Allaah) as a slave. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender) [Maryam 19:93-95]

Man cannot benefit from what he has been told about goodness unless he himself takes an interest in that. Do you not know the story of the wife of Nooh and the wife of Loot, who were members of the households of two Prophets, one of whom was one of the Messengers of strong will? Imagine how these Prophets strove to guide their wives and how much guidance these wives received, but there was no interest on their part, so it was said to both of them:

Enter the Fire along with those who enter! [al-Tahreem 66:10, interpretation of the meaning]

Whereas the wife of Pharaoh even though she was a member of the household of one of the greatest evildoers is presented by Allah as an example to those who believe because she disciplined herself. The ways in which a Muslim can discipline himself are as follows:

1. Worshipping Allah, keeping in contact with Him and submitting to Him. That is done by paying attention to doing obligatory acts of worship well, and cleansing your heart of any attachment to anything other than Allah.

2. Re[b]ading Quraan a great deal[/b], pondering its meanings and seeking to understand it.

3. Reading useful religious books that describe the ways of treating and cleansing the heart, reading the biographies of the salaf and learning about their attitude and behaviourl.

4. Attending educational programs such as classes and lectures.

5. Making good use of your time and using it to do things that will be of benefit in both worldly and spiritual terms

6. Not indulging too much in permissible things and not paying too much attention to them.

7. Keeping company with righteous people and looking for righteous companions, who can help you to do good. Those who live alone will miss out on a lot of the characteristics of a good brother such as preferring others to oneself and being patient.

8. Trying to act on what you learn and put it into practice.

9. Checking closely on yourself.

10. Having confidence in yourself whilst relying on Allah because the one who has no confidence cannot act.

11. Despising yourself for not doing enough for the sake of Allah. This does not contradict the things mentioned above. Man has to strive hard whilst still thinking that his efforts are not enough.

12. Practising withdrawal or isolation as prescribed in shareeah, You should not mix with people all the time, rather you must have some time which you spend alone, in worship as prescribed in Islam.

We ask Allah to help us and you to discipline ourselves and submit to that which Allah loves and is pleased with.

May Allah send blessings and peace upon our Prophet Muhammad and upon his family and companions?

Amin.

May Allah continue to increase you in knowledge and faith, amin.