Importance of Prayer

This is one of the Duas that most Muslims recite daily in their prayers and outside their prayers. This Dua is not only mentioned in the Quran but Prophet Muhammad (S.A.W.S.) advised us of the many merits of this Dua.

Ibn Al-Kathir also mentions in his tafsir that the Sunnah encourages us reciting this Dua (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say:

(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)

The Quran states it in the following verse:

And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” Quran: Surah Albaqarah (201)

Ibn Al-Kathir states that the supplication mentioned and praised in the verse includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter.

As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.

Al-Qasim bin `Abdur-Rahman said,

“Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.”

Imam Ahmad reported that Anas said,

“Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said:

(All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!))

Transliteration in English: (Rabbana atina fee alddunya hasanatan wafee alakhirati hasanatan waqinaAAathaba alnnari)

The man began reciting this Dua and he was cured.” [Sahih Muslim also recorded it.]

In conclusion, as mentioned by Al-Qasim bin `Abdur-Rahman above, let us strive to have a grateful heart, a remembering tongue and a patient body.

– – End

Courtesy: Iqrasense.com

About the month of Muharram (Sacred Islamic Month)

The month of Muharram is the first month of the Arabic year, and it is one of the four sacred months of Allah. Allah says in the Quran:

“Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar)….” [Quran, Surah Al-Tawbah 9:36]

The Prophet (peace and blessings of Allah be upon him) said: “The division of time has turned to its original form which was current the day Allah created the heavens and earth. The year consists of twelve months of which four are sacred: three consecutive months, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, and Rajab of Mudar which comes between Jumada and Sha’baan.” [Hadith mentioned in al-Bukhaari (3167) and Muslim (1679) as narrated from Abu Bakrah (may Allah be pleased with him)]

The Messenger of Allah (peace and blessings of Allah be upon him) said: “The best fasting after Ramadan is the month of Allah Muharram, and the best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.

It was proven that the Prophet (peace and blessings of Allah be upon him) did not fast any month in full apart from Ramadan, so this hadith is to be understood as meaning that it is it is encouraged to fast a lot in the month of Muharram, not to fast the whole month.

— End

The Story of the building of Kaabah in Makkah Al-Mukarramah

The following hadith by the prophet provides the background of how Makkah and Kaa’ba came into existence.

Narrated Ibn ‘Abbâs [On the authority of the Prophet (See Fath Al-Bari, Vol. 7, Page 210)].

“…(Prophet) Ibrâhîm (Abraham) brought her (Hajar) and her son Ismail (Ishmael) while she used to nurse him at her breast, near the Ka‘bah under a tree on the spot of Zamzam, at the highest place in the mosque. During those days there was nobody in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ismail’s (Ishmael) mother followed him saying, “O Ibrâhîm (Abraham)! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her. Then she asked him, “Has Allâh ordered you to do so?” He said, “Yes.” She said, “Then He will not neglect us,” and returned while Ibrâhîm (Abraham) proceeded onwards, and on reaching the Thaniyyah where they could not see him, he faced the Ka‘bah, and raising both hands invoked Allâh saying the following supplication:

‘O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah); in order, O our Lord, that they may perform As-Salât (Iqâmat-as-Salât). So fill some hearts among men with love towards them, and (O Allâh) provide them with fruits, so that they may give thanks.’ (V.14:37)

Ismail’s (Ishmael) mother went on suckling Ismail (Ishmael) and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him [i.e. Ismail (Ishmael)] tossing in agony; she left him, for she could not endure looking at him, and found that the mountain of As-Safâ was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safâ and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safâ and Al-Marwah) seven times.”The Prophet said, “This is the source of the tradition of the Sa‘y (the going) of people between them (i.e. As-Safâ and Al-Marwah). When she reached Al-Marwah (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, ‘O (whoever you may be)! You have made me hear your voice; have you got something to help me?’ And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hands in this way and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it.”The Prophet added, “May Allâh bestow mercy on Ismail’s (Ishmael) mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth.”The Prophet further added, “Then she drank (water) and suckled her child.

 The angel said to her, ‘Don’t be afraid of being neglected, for this is the House of Allâh which will be built by this boy and his father, and Allâh never neglects His people.’

The House (i.e. Ka‘bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kadâ’. They landed in the lower part of Makkah where they saw a bird that had the habit of flying around water and not leaving it. They said, ‘This bird must be flying around water, though we know that there is no water in this valley.’ They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water).”The Prophet added, “Ismail’s (Ishmael) mother was sitting near the water. They asked her, ‘Do you allow us to stay with you?’ She replied, ‘Yes, but you will have no right to possess the water.’ They agreed to that.”The Prophet further said, “Ismail’s (Ishmael) mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child [i.e. Ismail (Ishmael)] grew up and learned Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.

After Ismail’s (Ishmael) mother had died, Ibrâhîm (Abraham) came after Ismail’s (Ishmael) marriage in order to see his family that he had left before, but he did not find Ismail (Ishmael) there. When he asked Ismail’s (Ishmael) wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ismail (Ishmael) came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ismail (Ishmael) said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ismail (Ishmael) said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ismail (Ishmael) divorced her and married another woman from amongst them (i.e. Jurhum).

Then Ibrâhîm (Abraham) stayed away from them for a period as long as Allâh wished and called on them again but did not find Ismail (Ishmael). So he came to Ismail’s (Ishmael) wife and asked her about Ismail (Ishmael). She said, ‘He has gone in search of our livelihood.’ Ibrâhîm (Abraham) asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allâh?? ??? Ibrâhîm (Abraham) said, ‘What kind of food do you eat?’ She said, ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.’ He said, ‘O Allâh! Bless their meat and water.’ “The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allâh to bless it.

”The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Makkah.” The Prophet added, “Then Ibrâhîm (Abraham) said to Ismail’s (Ishmael) wife, ‘When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ismail (Ishmael) came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ismail (Ishmael) asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ismail (Ishmael) said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’

Then Ibrâhîm (Abraham) stayed away from them for a period as long as Allâh wished, and called on them afterwards. He saw Ismail (Ishmael) under a tree near Zamzam, sharpening his arrows. When he saw Ibrâhîm (Abraham), he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Ibrâhîm (Abraham) said, ‘O Ismail (Ishmael)! Allâh has given me an order.’ Ismail (Ishmael) said, ‘Do what your Lord has ordered you to do.’ Ibrâhîm (Abraham) asked, ‘Will you help me?’ Ismail (Ishmael) said, ‘I will help you.’ Ibrâhîm (Abraham) said, ‘Allâh has ordered me to build a house here,’ pointing to a hillock higher than the land surrounding it.’”The Prophet added, “Then they raised the foundations of the House (i.e. the Ka‘bah). Ismail (Ishmael) brought the stones and Ibrâhîm (Abraham) was building; and when the walls became high, Ismail (Ishmael) brought this stone and put it for Ibrâhîm (Abraham) who stood over it and carried on building, while Ismail (Ishmael) was handing him the stones, and both of them were saying,

‘O our Lord! Accept (this service) from us. Verily, You are the All-Hearer the All-Knower.’” (V.2:127).

The Prophet added, “Then both of them went on building and going round the Ka‘bah saying ‘O our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower.’” (V.2:127) [Sahih Al-Bukhari, Vol.4, Hadith No.583].

The Last Ten Nights and Days of Ramadan

In this blessed month of Ramadan, we have now come to the grand finale – the last ten days of Ramadan that are even more blessed than the rest of Ramadan. In it is a night that Quran tells us is better than 1000 months (yes, months – not days).

The Messenger of Allah (peace and blessings of Allah be upon him) said:

There has come to you Ramadan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” Narrated by al-Nasa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albani in Saheeh al-Targheeb, 999.

So, in preparation for the grand finale, here is a checklist of some of the things that we can all do to make the remaining days of Ramadan work to our advantage –

1) Get in high gear for the next 10 nights and days 

Time is of the essence. Every moment counts. Whatever you need to do for the next ten days to make the most in Ibada, good deeds, reciting Quran, dhikr, making dua, etc., rewards are going to be multiplied. No one knew about the importance of these days more than the prophet (saws). Al-Bukhari and Muslim narrated from ‘Aishah (may Allah be pleased with her) that when the last ten days of Ramadan began, the Prophet (peace and blessings of Allah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadan as he did not do at other times.

Imam Ahmad recorded that Abu Hurayrah said “When Ramadan would come, the Messenger of Allah would say,

Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.)” An-Nasa’i recorded this same Hadith.

If we lose this opportunity, we get our next opportunity next year – assuming we are still around and are in good health and shape to make use of it. Even if we are – we have the past years’ sins on our shoulders and life’s normal trials and tribulations to face the coming year. So, there is no better time to ask Allah to make all that easier than NOW.

2) Get a Quran and recite as often as you can 

A few lines on this post can’t even come close to explaining the benefits and virtues of Quran. It is proven in the saheeh Sunnah that the Quran will intercede for those who read it at night, as Ahmad (6626) narrated from ‘Abd-Allah ibn ‘Amr that the Messenger of Allah (peace and blessings of Allah be upon him) said:

Fasting and the Quran will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of his food and his desires during the day, so let me intercede for him.’ And the Quran will say: ‘I deprived him of his sleep at night so let me intercede for him.’ Then they will intercede.” Narrated by Ahmad; classed as saheeh by al-Albani in Saheeh al-Jami’, no. 3882.

Narrated Abu Musa: The Prophet said,

The example of a believer who recites the Qur’an is that of a citron (a citrus fruit) which is good in taste and good in smell. And the believer who does not recite the quran is like a date which has a good taste but no smell. And the example of an impious person who recites the Qur’an is that of Ar-Rihana (an aromatic plant) which smells good but is bitter in taste. And the example of an impious person who does not recite the quran is that of a colocynth which is bitter in taste and has no smell.” (Book #93, Hadith # 649)

As is stated in the hadeeth narrated by ‘Abd-Allah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with them both), in which the Prophet (peace and blessings of Allah be upon him) said:

Whoever recites ten aayaat (verses) in qiyaam will not be recorded as one of the forgetful. Whoever recites a hundred aayaat (verses) in qiyaam will be recorded as one of the devout, and whoever prays a thousand aayaat (verses) in qiyaam will be recorded as one of the muqantareen (those who pile up good deeds).” (Reported by Abu Dawood and Ibn Hibbaan. It is a hasan report. Saheeh al-Targheeb, 635).

3) If your sins are holding you to move forward, this is the time to get them forgiven 

First the bad news – In Musnad Ahmad it is narrated that Thawbaan said: The Messenger of Allah (SAWS) said:

A man is deprived of provision (Rizq) because of the sins that he commits.’” (Narrated by Ibn Maajah, 4022, classed as hasan by al-Albaani in Saheeh Ibn Maajah).

And now for the good news –

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said:

Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”

4) What to say on Laylat al-Qadr 

One of the best dua’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allah be upon him) taught ‘A’ishah (may Allah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘A’ishah said: I said: “O Messenger of Allah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say: Allahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni (O Allah, You are All-Forgiving and You love forgiveness so forgive me).”

5) Get in the class of the Pious People 

Allah has described the pious as follows (interpretation of the meaning):

They used to sleep but little by night (invoking their Lord (Allah) and praying, with fear and hope). [Quran: Surah Adh-Dhariyat (17)]

And in the hours before dawn, they were (found) asking (Allah) for forgiveness, [Quran: Surah Adh-Dhariyat (18)]

Finally……

Think of all that you need to ask Allah for and ask Him now. If you haven’t before, this is the time to connect with Him and feel closer to Him. And when you do during these last ten nights and days of this Ramadan, you would want to do this again and again – even after the month is over.

And finally, when you are in a state of prayers and worship, please open your heart for others as well and please do remember your brothers and sisters in your prayers. Remember what the Prophet said:

“The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” Reported by Abu Daw’ud and Tirmidhi

May we all make the most of the last ten nights and days of Ramadan…

courtesy: Iqrasense.com

Ramadan Message

This Ramadan, as we look at the state of Muslims around the world in general, we see that Muslim suffering has reached levels it has never reached in living memory. In many affected communities and countries, Muslims are being subjected to torture, killings, persecution, and all forms of unimaginable suffering. With every passing day, their plight does not seem to be getting any better. Images of families with shattered homes, dead children, and faces traumatized from the horrors of rape, hunger, and persecution are plastered throughout the media channels. As Muslims, one cannot stop but wonder whether we are being punished for our doings or if it is a test of our faiths. We also ask if something can be done not only to alleviate the current sufferings but also to ensure that it does not spread to engulf other Muslim communities.

This Ramadan we ought to pause and reflect upon this condition of the people that share our faith.

We know both from Quran and Hadith that in times of hardship we should persevere with patience, prayers, and Dua. But it is also prudent that we inquire whether our miserable situations are also due to our conduct unbecoming of a Muslim. Such a conduct obviously tends to keep us preoccupied with the attractions of this world distracting us in turn from Allah’s remembrance and subservience. It then should come as no surprise to us that when we turn a blind eye to the divine truths and warnings, we forfeit His blessings and mercy and pay a price both in this world and the hereafter.

Relearn the Message of Quran

Let us then refocus at this Ramadan and read and listen a bit more attentively to those divine truths that Allah tells us in the Quran. With added devotion and dedication, we will be able to hear and understand the Quran’s verses and Allah’s wisdom in those direct messages to us. That will surely pave the way toward our transformation and open up Allah’s gates for His mercy, forgiveness, and kindness, which we need so desperately to be successful in this life and the hereafter. As we ponder over those messages, we will also relearn what is really good for us and that will enable us to reprioritize accordingly. Those messages will also remind us that a soul that is forgiven and less burdened with sins can bring more benefit to us than the one burdened with materialistic gains of this life. As Allah tells us in the Quran,

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.’ (Surah Younus, 58.)

Relearning and internalizing what’s good for us will also provide us with the spiritual fuel that we need to motivate ourselves to do more good and to bring the Quran into our lives rather than merely paying lip service to its messages and referring to them as if they were superficial maxims. After all, unless we truly understand what is good for us and how that relates to the truth, our purpose in life, and our lives in general, how else can we get spiritually motivated?

Our salaf (righteous followers of the prophet) clearly understood and internalized those divine truths and their behaviors clearly reflected that understanding. Imam Ahmad records Abu Dardaa as saying: “If only you knew what you will certainly see upon your death, you would never eat again a single bite out of a craving appetite, and you would never again drink an extra sip of water for the pleasure of unquenchable and insatiable thirst.”

Cleanse Our Lives of Sinful Behaviors

This Ramadan also provides us the opportunity to pause and pay heed to those hidden sinful behaviors that may have crept into our lifestyles. For many of us, despite our indulgence in those sins, Allah has given us the respite to wake up and change course. Let us not forget that Allah has told us in the Quran the following:

“And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).” Surah An-Nahl (16:128).

So, let not the comforts of our lives fool us into assuming Allah’s acceptance of our sinful conduct. Instead, we should utilize our peaceful times and act with a sense of urgency by reforming our behaviors and turning to Him in sincere repentance lest the time comes unexpectedly and we are held accountable for our actions both in this life and the hereafter by getting burdened with hardships.

Let us also remind ourselves that Allah has warned us that Satan who lurks in the shadows is our worst enemy and is committed to detract us from Allah and His message by making this life appear as an end all for our pursuits. Let us reflect, ponder and become more aware of how Satan tricks us into rationalizing our actions of bringing haraminto our lives and by pushing us to compromise our values and ideals.

Worship Allah the Way He wants to be Worshipped

Let us use this month to manifest our faith by worshipping Allah the way He wants us to worship Him. We know from the Quran as well as prophet (s.a.w.s)’s traditions about the need to exert ourselves more – both physically and spiritually – to manifest that faith. We know that in this month the prophet (s) besides fasting during the day, prayed for longer hours at night, exerted more in Allah’s dhikr and remembrance, humbled himself in front of His Creator, and performed in a way that showed His love and fear of Allah and special reverence for this month. This Ramadan we, too, need to take the minutes and the hours from our schedules to exert more in that worship so it can also help train us to do so during other months.

Correct the Lies About Islam

This Ramadan let us also remind ourselves of the harsh reality that we live in a world infested with misinterpreted truths about Islam that are essentially just lies. Some of these lies have come about by the evil intentions of some and others have taken hold due to our inability to show the truth to others. Whether we have not taken the initiative to correct those misconceptions because we lack enough knowledge or because we choose to keep hiding in the shadows so as not to be “controversial”, we must realize that as Muslims we have a duty to correct those misconceptions. We can blame the evil mongers for spreading the lies but we are to be blamed for letting those lies lurk unchallenged. Once we strive to correct those misconceptions by educating ourselves more and by being bold, we will also learn the shortcomings in our behaviors, providing us with the opportunity to correct and improve ourselves.

Make Dua for Others’ Suffering

Going back to the suffering of the millions, let us do what we can this Ramadan to provide them whatever help we can to alleviate their suffering. At a minimum, we should make sincere Duas for the souls that are undergoing such trials. The prophet (s) had told us in a hadith that “The supplication that gets the quickest answer is the one made by one Muslim for another in his absence.” (Reported by Abu Daw’ud and Tirmidhi.)

Finally, let us ensure that we do not let this month go by without asking profusely for His mercy and forgiveness because if we received even a portion of that, it would be better than all that we accumulate in this world. To review the verse again, Allah says:

‘Say: “In the bounty of Allah, and in His mercy; therein let them rejoice.” That is better than what (the wealth) they amass.” (Surah Younus, 58.)

Let us pray that Allah gives us the ability to do what He pleases and may He accept our worship and good deeds in Ramadan!

There have been many biographies written and speeches given on Prophet Muhammad (s.a.w.s.) that have provided a glimpse of his life, the role that he played as a Messenger of God, and the message that he brought for mankind. However, the speech delivered by Ja‘far bin Abi Talib to the Christian king of Abyssinia (Ethiopia) in the 7^th century to date is referenced as one of the most succinct and eloquent speeches that captured the moments of that era, and expressed the message of Islam concisely and clearly.

The speech was delivered in the fifth year of Muhammad’s Prophethood. As we recall from the early days of Islam when Muslims were tortured, persecuted, and humiliated in many ways, a few Muslims emigrated to take refuge in Abyssinia (Ethiopia) that was ruled by Ashamah Negus (also known as al-Najashi), a Christian king. The prophet had known him as a fair ruler and thus had permitted the followers of Islam to take refuge in his kingdom.

Makkah’s Quraish, who at the time were amongst the foremost in persecuting the new Muslims could not tolerate the Muslims living peacefully in the Christian kingdom. Hence, they made a last ditch effort to get those Muslims extradited to Makkah and sent two of their strongest envoys to demand their extradition. Those envoys were Amr bin Al-As and Abdullah bin Abi Rabia (the two embraced Islam a few years later). The two envoys took valuable gifts for the king and his clergy in the hopes of convincing the king to return the new Muslims. The pagan envoys demanded the Muslims’ extradition on grounds that they had abandoned the religion of their forefathers, and their leader (Mohammad) was preaching a religion different from theirs and from that of the king.

On hearing the claims against Muslims that the envoys had presented, the Christian king summoned the Muslims to his court. The Muslims selected Jafar bin Abi Talib to speak on their behalf. With silence in the court, Jafar bin Abi Talib stood up and addressed the king in the following words:

“O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and the duties of hospitality and neighborhood were neglected; we knew no law but that of the strong, when Allah raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of Allah , and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbors and kith and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allah, and not to associate anything with Him, and we have allowed what He has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted us in order to make us forsake the worship of Allah and return to the worship of idols and other abominations. They have tortured and injured us, until finding no safety among them; we have come to your country, and hope you will protect us from oppression.” [Reference: Ar-Raheeq Al-Makhtum]

It is quite obvious from the speech that it has stood the test of time and delivers the message of Islam today just as effectively as it did more than 1400 years ago. The eloquence of the speech leaves no doubt regarding the strength of the faith and clarity of the new Muslims’ understanding of Islam and the message brought by Allah’s messenger. This speech also serves as a reminder not just for us Muslims but also for those who are still struggling to get the message that Muhammad (peace be upon him) brought for mankind.

The question for Muslims today is whether they are living that message? Share your thoughts below.

In the mean time, let’s gets the message to whoever we can.

Preparation for ramadan

Achieving “Khushu” and a Positive State of Mind

We have all heard about the importance of inculcating Khushu in our prayers. It refers to a state of mind when we stand in front of Allah and fully direct our minds and hearts towards Him. Ibn al-Qayyim defined Khushu as a state “. . . when the heart feels aware and humble before the greatness and glory of Allah, and is filled with awe, fear and shyness . . .” (Al-Rooh, p. 314).

Anything less not only diminishes the rewards of our worship and Ibadah but we should consider it as a sign of our disregard for our creator, as well as a lost opportunity for our spiritual rejuvenation. After all, what good is being in front of anyone – let alone our creator and sustainer – when our minds and hearts are not focused on “the moment”?

Khushu – A Positive State of Mind

In psychological terms, we can liken this state of mind to a single-minded immersion of oneself with deep focus on the activity at hand and one that leads to maximum performance. We know that our state of mind, directly or indirectly, impacts almost everything that we do in life. A bad state of mind can have a debilitating effect on our overall performance, shows its effects on our outward appearances, and in general becomes a hindrance to bringing out the best in us. On the other hand, we also know the good feelings associated with being in a good state of mind. It makes us feel livelier and more productive, and life generally seems more fulfilling.

Needless to say, we must find ways to get in the right states of minds to maximize our performance for any given activity or else we can expect subpar results. The activity of “Prayers” or salat is no exception to that rule. The Prophet (peace and blessings of Allah be upon him) alluded to something similar in that we get only a portion of the reward for our prayers depending on the level of our efforts. He said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half” (Reported by Imaam Ahmad; Saheeh al-Jaami’, 1626).

The Tendency to Get Distracted

However, voluntarily getting in a focused state of mind and staying there is easier said than done. Many a time we tend to get sidetracked by our own thoughts. As for prayers, the reality is that as soon as we enter the state of prayers, various thoughts rush into our minds distracting us from the state of worship. These distractions also include satanic whispers, also referred to as “waswaas” (insinuatingthoughts from Shaytaan) and sometimes reach to a level where the act of worship fails to deliver any notable spiritual value.

Sadly, this lack of control on our thoughts and states of our minds not only deprives us from establishing a relationship with our creator but also prevents us from bringing calm to our jittery nerves and lives in general. Among other things, Prophet Muhammad (peace and blessings be upon him) relied on prayers to provide him comfort and mental calm. He once said, “The source of my delight is the prayer” (authenticated by Al-Albani). He also used to ask Bilal to give the Adhan for the prayer by saying: “Give us comfort by it, O Bilal.”

Stepping towards Khushu and a Positive State of Mind

Inculcating Khushu in our prayers, therefore, is about getting in the right state of mind where we are fully guarding our thoughts from any distractions and focused on Allah and the various prayer invocations. Besides spiritual rejuvenation, the practice of Khushu also teaches us to induce a positive state of mind for any other moment or activity by teaching us to keep distracting thoughts at bay and enabling us to focus on the task at hand with the heart and mind fully immersed.

 So, what can we do to get in the right state of mind to help us perform optimally? The following are some tips that can come in handy:

Get passionate about the activity: One way to get in a positive state of mind so you may excel at a task is to ensure that you develop a passion for it. The more passionate you feel about doing something, the less likelihood there is to get distracted from that activity. We know this from our hypnotic interest in the many TV shows, movies, and numerous other entertainment episodes that occupy our minds on a daily basis. So, if you complain about reduced khushu levels in your prayers, you ought to assess your passion and level of interest in prayers and your relationship with your creator. How does it compare with your life’s other passions and interests? A reduced interest drives you to rush through prayers so that you can get back to your other activities of interest. The reason behind your poor khushu levels, therefore, may be rooted in your lack of interest to pray in the first place.

For some of us, this may be a harsh reality check but until our behavior proves otherwise, our priorities may be skewed.

You can get over this problem by spending time (when you are not praying) to learn and internalize the merits and rewards of prayer. That can help you go a long way in raising your passion for prayers and other forms of worship, thus minimizing the likelihood of getting distracted. In this context, we should remind ourselves of what Allah said about developing the right khushu in prayers. He said in the Quran (interpretation of the meaning),

“Successful indeed are the believers, those who offer their salah (prayers) with all solemnity and full submissiveness” [Surah al-Mu’minoon 23:1-2]”.

Remember, the more passion you fill in your mind and heart about anything, the less vacuum you leave for the distracting thoughts to fill the void when you are involved in that activity.

Prepare for the activity before the activity: Another sure method to help one perform optimally in any activity is to get mentally ready for that activity beforehand. Athletes do it regularly. We do it too before getting ready for any challenging activity (taking an exam, for example). This preparation before the actual event helps clear the clutter from our minds that maybe lingering from previous activities. As far as prayers are concerned, performing ablution, the high value associated with making dua before obligatory prayers in congregation, sunnah prayers, and so on are some of the things that can get us in the right state of mind before we start the obligatory prayers.

Be mindful of the activity: To ward off distracting and negative thoughts, psychologists and psychotherapists also recommend the use of “mindfulness”. Mindfulness helps in directing your consciousness to what you really want at the moment rather than letting negative thoughts pull your mind from one distraction to another. Being mindful in prayers can help you consciously guard your state of mind from being poisoned by negative thoughts as well as satanic whispers (waswas). While praying, be mindful of the meanings of the invocations of your prayers. Done repetitively, this voluntary control can gradually help you control your state of mind and achieve high levels of Khushu.

In Summary…

Khushu, therefore, is an ideal practice to help you increase the quality of your prayers that, as the prophet told us, can bring delight and calm to your lives and help bond with your creator and sustainer. The psychological underpinnings of this practice can also help you master the art of getting in the right state of mind for other activities too. It can also help keep unpleasant thoughts from the past at bay and also to stop related feelings of anxiety. That can come in quite handy in your relationships, at work, and in other aspects of your lives.

To get the ebook “33 Ways of developing Khushoo’ in Salaah” click here…

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The Month of Shaaban and Misconceptions Related to its Virtues

There are many practices related to the month of Shaaban common amongst Muslims that are not supported by any authentic hadith of the prophet (s). This post summarizes some of those mistakenly held beliefs. Ibn Rajab al-Hanbali said: “Concerning the virtue of the night of the fifteenth of Shaaban there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed those ahadeeth of the prophet (s) as da’eef (weak), and Ibn Hibbaan classed some of them as saheeh.” (Lataa’if al-Ma’aazif, 261.)

Similar to other matters, care should be taken to verify those ahadeeth, even though some of those ahadeeth mention a chain of narrators. As Muslims, we have been cautioned to not attribute anything to the prophet (s) that he (s) did not say. It makes no difference whether such an attribution is intended for good or for evil intentions. We see that in the stern warning contained in the words of the prophet (s.a.w.) in which he said: “Whoever tells a lie about me deliberately, let him take his place in Hell.” (Narrated by Al-Bukhaari, 10; Muslim, 4.) (Source: islamqa.info).

Here is an explanation of some of those mistakenly held beliefs and the various explanations of the known scholars of Ahl-us-Sunnah (followers of the Sunnah of the prophet.)

No special virtues for middle of Shabaan

One of the very common but mistaken beliefs has to do with attributing special virtues to the 15th of the month of Shaaban. The reality, however, is that the hadith literature lacks the evidence of any authentic ahadith related to this topic. Shaykh Ibn Jibreen states the following:

There is no saheeh marfoo’ report (A Hadith that traces a statement directly to the Noble Prophet (saw) without any break in the chain of reporters) that speaks of the virtue of the middle of Sha’baan that may be followed, not even  in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose chain of narrations do not go back further than the time of Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These (weak) reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis (lack of any authentic hadith), it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by (such ignorance)… And Allah knows best.

Singling out the Middle of Shaaban for special worship is not allowed

Based on the above, therefore, the middle of the month of Shaaban should not be singled out for special worship. In this context, the scholars have stated the following:

… if a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is fine. The same applies if he fasts the day of the fifteenth of Shaaban because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Shaaban ) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh hadith texts).” (islamqa.info)

Fasting on the last day of Shaaban is not allowed

The third issue has to do with fasting on the last day of Shaaban, which is also referred to as the “day of doubt.” It is so called because at times it is not possible to ascertain whether that day is the start of Ramadan or not. There are a number of ahadith and scholarly opinions on this issue some of which are as follows:

‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allah be upon him).” This was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.

Al-Haafiz ibn Hajar said: “It was understood from this that it is haraam to fast the day of doubt, because the Sahaabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfoo’ hadeeth. 

The Prophet (S) said: “Do not anticipate Ramadaan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.” Narrated by al-Bukhaari, 1914; Muslim, 1082. So if a person is used to fasting on Mondays, for example, and that coincides with the last day of Sha’baan, then it is permissible for him to observe that as a voluntary fast and it is not forbidden for him to do so.

The scholars have stated concerning the day of doubt, “The Sunnah indicates that it is haraam to fast this day (last day of Shaaban).” (Fataawa al-Lajnah, 10/117). 

Weakness of the Hadith Related to Forgiveness on the 15th of Shaaban

A weak hadith that is circulated on this issue states that it was narrated from Abu Moosa al-Ash’ari that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah looks down on the night of the fifteenth of Shaaban and forgives all his creation except a mushrik or one who harbors hatred against the Muslims.” Narrated by Ibn Maajah, 1390. (The “one who harbors hatred against the Muslims” means one who has enmity towards a Muslim brother.)

There is some scholarly difference of opinion as to the soundness of such ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Shaaban, especially as it relates to Allah descending to forgive sins. For such ahadith, the isnaads (chain of narrations) are not free of some weakness, and some of them are very weak. Many other scholars have attributed this hadith to be as weak because of the weakness of the chain of narrators.

The scholars have maintained that Allah’s descending to the first heaven does not only happen on the night of the fifteenth of Shaaban, rather it is proven in al-Saheehayn and elsewhere that Allah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Shaaban is included in this general meaning.

Hence, when ‘Abd-Allaah ibn al-Mubaarak was asked about the descent of Allah on the night of the fifteenth of Shaaban, he said to the one who asked him: “…The night of the fifteenth?! He descends every night!” (Narrated by Abu ‘Uthmaan al-Saabooni in I’tiqaad Ahl al-Sunnah, no. 92.)

Source: islamqa.info

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The Blessings of Gratitude and Shukr

Gratitude (shukr) is about expressing thanks and appreciation to those who do any favor to us. Obviously, none can come close to our creator, Allah, who gave us everything. As the Quran states: “Who created you, fashioned you perfectly, and gave you due proportion” [Infitar 82:7]. As humans, Allah has bestowed on us the nature to be grateful and we should thus express that gratitude not just to Allah but to the people whom we deal with as well. In many places in the Quran, Allah divides people as being grateful and as ungrateful to motivate us to join the camp of those who are grateful. In one of such verses, Prophet Sulaiman said, as stated in the Quran, “. . . then when (Sulaiman (Solomon)) saw it placed before him, he said: "This is by the Grace of my Lord to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his own self, and whoever is ungrateful, (he is ungrateful only for the loss of his own self). Certainly! My Lord is Rich (Free of all wants), Bountiful" [An-Naml: 40] Having a sense of gratitude is thus a great blessing and those of us who instill that sense within themselves not only seek Allah‟s pleasure but embody a sense of happiness, relieving us of the many pressures and anxieties. Although the blessings and benefits of gratitude are many, this post highlights certain important ones that you should recognize and use as a means to motivate that sense within yourselves.

Gratitude is knowing that whatever we have is from Allah.

Gratitude helps us focus our minds on Allah, something that has unfortunately become so difficult today on account of life‟s distractions and attractions. Gratitude, therefore, corrects our perceptions by reminding us that everything that happens to us doesn‟t happen because of its own volition and thus we shouldn‟t take matters for “granted”. Allah says in the Quran: “And whatever of blessings and good things you have, it is from Allah” [al-Nahl 16:53]. He also says, “And He found you poor and made you rich (self?sufficient with self?contentment)” [al-Duha 93:8].

Let‟s therefore constantly remind ourselves of Allah‟s bounties by expressing our gratitude to Him in prayers and at other times.

Gratitude helps in warding off punishment from Allah.

Not recognizing Allah‟s blessings can prevent us from gaining His pleasure. We know that if Allah were to punish us for our negligence, He would be justified for it. He says in the Quran: “If Allah took mankind to task by that which they deserve, He would not leave a living creature on the surface of the earth; but He grants them reprieve unto an appointed term, and when their term comes – then verily Allah is Ever All-Seer of His slaves” [Fatir (35):45]. At the same time though, Allah provides us a way to escape that punishment by being thankful to Him. He says, “Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing”

[(An-Nisa, Verse #147)]. Gratitude, therefore, is not an option and we should clean our hearts to thank Allah for everything that He has provided us.

Gratitude helps us to slow down and to enjoy what we have rather than always waiting for the next wish to come true. Gratitude can help us recognize that we already have enough of what many people have for long been yearning for. We must therefore tame our Nafs to understand that if we can‟t find happiness in the blessings that we have today, then we won‟t be happy with what we get tomorrow. You see, gratitude is a sense of fulfillment that comes not from wanting more but rather from a sense of knowing that Allah has already blessed us with what we need. In one of the hadiths the Prophet (peace be upon him) said: “…if the son of Adam has one valley, he will wish that he had a second, and if he had two valleys, he would wish that he had a third. The stomach of the son of Adam will be filled only with dust (i.e., he is never satisfied)…”

(Reported by Ahmad, 5/219; Saheeh al-Jaami’, 1781). So, let‟s use gratitude to learn to enjoy what we have rather than fretting over what we don‟t.

Gratitude sought by exercising patience against unlawful desires prevents us from harmful consequences later. This was very aptly addressed by Ibn Qayyim, who stated that “Patience in resisting desires is easier than patience in dealing with the consequences that result from going along with desires, because it either leads to pain and punishment or it prevents a more complete pleasure, . . . or it deprives one of a blessing, having which is more pleasurable and better than fulfilling desires, . . . or it cuts off an oncoming blessing, or it has a negative impact on one‟s character that will remain, because deeds have a great impact on one‟s character and behavior.” [Al-Fawaa‟id (p. 139)]

Gratitude trains our minds to focus on the right things in life. It‟s akin to walking in a room filled with various colored items and focusing only on items of a specific color. If you do so, your mind will be able to easily mask the other colors as you focus on items of that specific color. Our life is no different. When we let our minds look for problems, we see plenty of them. Instead, if we rather look away from problems and focus on possibilities and go for solutions, we will get those too. Let‟s, therefore, use gratitude to motivate ourselves to find possibilities and solutions and not the negatives associated with problems.

Gratitude helps us recognize other people’s favors to us. The Prophet through his sayings made it quite clear that expressing our gratitude to Allah by thanking Him also involves that we thank people who do favors for us. The Prophet Muhammad (peace be upon him) said as narrated by Abu Hurairah: “He who does not thank people, does not thank Allah” (Ahmad, Tirmidhi). He also said: “Whoever does you a favor, then reciprocate, and if you cannot find anything with which to reciprocate, then pray for him until you think that you have reciprocated him” Abu Dawood (1672). In

another hadith, he said: “Whoever has a favor done for him and says to the one who did it, ‘Jazak Allahu khayran,’ has done enough to thank him”

[Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi]. Let‟s therefore ensure that we do our part to sincerely thank our families and those who have done good to us.

Gratitude isn’t about ignoring our problems. On the contrary, gratitude helps us to be patient, accepting of life‟s trials, and accordingly trains us to seek personal fulfillment with less. Gratitude thus makes us “low maintenance” in our demands and expectations. This trait reduces our burden on those around us, making our company more pleasing to others instead of leaving us always unhappy, more demanding, and impossible to please because of unending requirements.

Gratitude is going beyond words and instead thanking through our actions. We see this in the example of the prophet whose sins were forgiven by Allah although he continued to strive for His pleasure. It was narrated that Aa‟ishah said: “When the Messenger of Allah (peace be upon him) prayed, he would stand for so long that his feet would become swollen. „Aa‟ishah said: O Messenger of Allah, are you doing this when Allah has forgiven your past and future sins? He said: “O „Aa‟ishah, should I not be a thankful slave?” Narrated by al-Bukhaari (4557) and Muslim (2820). Let‟s, therefore, pray the extra nawafil as one way to thank Allah for His blessings.

Gratitude helps increase one’s blessings. Allah says: “And (remember) when your Lord proclaimed: „If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless, verily, My punishment is indeed severe‟”

[Ibraaheem 14:7] Let‟s, therefore, make thanking Allah part of morning and evening remembrances (adhkars) to get more of Allah‟s blessings in our lives.

Gratitude helps us to get the pleasure of Allah in the hereafter when in Paradise we express our gratitude to Allah for His blessings to enter us into paradise. Abul-Abbaas al-Qurtubi said: “. . . gratitude for blessings – even if they are few – is a means of attaining the pleasure of Allah, may He be exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You (Allah) have given to us what You have not given to anyone among Your creation,” Allah will say to them: “Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” Allah will say, “I bestow My pleasure upon you, and I will never be angry with you after that.” [Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61)]. What better reward can we expect? So, why not be grateful to Him for what He has provided us day and night?

Conclusion Gratitude‟s importance was emphasized by the Prophet when he took the hand of Mu‟aadh ibn Jabal and said: “O Mu‟aadh, by Allah I love you, by Allah I love you.” Then he said, “I advise you, O Mu‟aadh, do not fail to say this after every prayer: O Allah help me to remember You, to thank You and to worship You properly.” The Arabic version of this Hadith is the following. Let‟s ensure that we memorize it and recite it after every prayer.

Allahumma A’inni Ala dhikrika wa shukrika wa husni ibadatika

Finally, remember that being grateful is not an option and being one brings us closer to those whom we thank and appreciate.