Story Worth Reading

May the peace of Allah descend upon you,

Since last night my young son has been unwell. When I got back from Work this evening I decided to take him to hospital despite my exhaustion.

There were many waiting; perhaps we will be delayed by more than an hour. I took my number and sat down in the waiting room. There were many faces, young and old, but all silent. Some brothers made use of the many booklets available in the waiting room.

Some of those waiting had their eyes closed, while others were looking around. Most were bored. Once in a while the long silence was broken by a nurse calling out a number. Happiness appears on the one whose turn it is, and he gets up quickly; then silence returns.

A young man grabbed my attention. He was reading a pocket-sized Qur`an continuously; not raising his head even once. At first I did not think much about him. However, after one hour of waiting my casual glances turned into a deep reflection about his lifestyle and how he utilizes his time. One hour of life wasted! Instead of making benefit of that hour, it was just a boring wait. Then the call for prayer was made. We went to prayer in the hospital's Masjid. I tried to pray close to the man who was reading the Qur'an earlier in the waiting room.

After the prayer I walked with him. I informed him of how impressed I was of him and how he tries to benefit from his time. He told me that most of our time is wasted without any benefit. These are days that go from our lives without being conscious of them or regretting their waste. He said that he started carrying the pocket-sized Qur`an around when a friend encouraged him to make full use of his time. He told me that in the time other people waste he gets to read much more of the Qur`an than he gets to read either at home or in the masjid. Moreover, besides the reward of reading the Qur`an, this habit saves him from boredom and stress.

He added that he has now been waiting for one and a half hours. Then he asked, when will you find one and a half hours to read the Qur`an? I reflected; How much time do we waste? How many moments of our lives pass by, and yet we do not account for how they passed by? Indeed, how many months pass by and we do not read the Qur`an? I came to respect my companion, and I discovered that I am to stand for account and that time is not in my hand; so what am I waiting for?

My thoughts were interrupted by the nurse calling out my number; I went to the doctor. But I want to achieve something now. After I left the hospital I quickly went to the bookshop and bought a pocket-sized Qur`an. I decided to be mindful of how I spend the time. If this information is beneficial to you, then please do forward it to your friends and relatives.

Our Prophet (SAW) said; 'Whoever guides or directs to good, then he gets the same amount of blessing (reward) as the one who does it'

The Prophet (SAW) also said 'Pass on knowledge from me even if it is only one verse'

In the grave...

The Messenger of Allaah (p.b.u.h.) said, "The souls of the believers are inside green birds in the trees of Paradise until Allah returns them to their bodies on the Day of Resurrection." (Sahih: At Tabarani in al Kabeer from Ka'b Ibn Malik & Umm Mubashshir)

The Messenger of Allah (p.b.u.h.) said, "Seek Allah's protection from the punishment of the grave since punishment of the grave is a fact/true." (Sahih: At Tabarani in al Kabeer from Umm Khalid Bint Khalid Ibn Sa'eed Ibn al 'Aas.)



The Messenger of Allah (p.b.u.h.) said, "Verily the grave is the first stopping place for the Hereafter; so if he is saved therein, then what comes after is easier than it. And if he is not saved there from, then that which comes after is harder." (Hasan: At Tirmidhi, Ibn Majah, al Hakim: from Uthmaan)

The Messenger of Allah (p.b.u.h.) said, "When the dead person is buried, two black-blue angels come to him, one called al Munkar and the other called an Nakeer, and they say to him: 'What had you used to say about this man?' So he says what he used to say: 'Allah's slave and His Messenger, I bear witness that none has the right to be worshipped except Allah and that Muhammad is His slave and Messenger.' So they say: 'Verily we knew that you (would) say that.' Then his grave is widened for him to the extent of seventy cubits by seventy, then it is made light for him, then it is said: ' Sleep.' So he says: 'I should go to my family and inform them.' So they say: 'Sleep as the newly married sleeps whom no-one awakes except his favorite wife.' Until Allah raises him up from that place of sleep. And if he is a hypocrite (munaafiq), he says: 'I heard the people saying something so I said it too, I don't know.' So they say: 'We knew that you (would) say that.' So it is said to the earth: 'Crush him', so he is crushed until his cross over and he remains in the state of torture until Allah raises him up from that resting place." (Hasan: At Tirmidhi from Abu Hurairah.)

The Messenger of Allah (p.b.u.h.) said, "...the righteous man sits in his grave and is not alarmed or afraid, then it is said to him (by angels): 'In (what state) were you?' So he says: 'In the (state of) Islam.' So it is said to him: 'What is this man?' So he says: 'Muhammad the Messenger of Allah who came to us with clear signs from Allah, so we believed that.' Then it is said to him: 'Have you seen Allah?' So he says: 'It does not behove any man that he sees Allah.' So an opening is made for him in the direction of the Fire, so he sees it, some parts of it smashing into others, and it is said to him: 'Look at what Allah, the Exalted, has saved you from.' Then an opening is made for him in the direction of Paradise, and he looks to its brilliance and what is therein and it is said to him: 'This is your place.' And it is said to him: 'You were upon certain Faith and died upon it and upon it you will be raised up, if Allah wills.' And the wicked man sits in his grave alarmed and terrified and so it is said to him: 'In what state were you?' So he says: 'I do not know.' So it is said to him: 'Who is this man?' So he says: 'I heard the people saying something so I said it!' So an opening is made for him in the direction of Paradise and he sees its brilliance and what is therein, and it is said to him: 'Look at what Allah has refused you.' Then an opening is made for him in the direction of the Fire, so he sees it crashing against itself and it is said: 'This is your place, you lived upon doubt and died upon it and you will be raised up upon it, if it is Allah's will." (Sahih: Ibn Majah from Abu Hurairah.)

The Month of Zul-Hijjah

The Month of Zul-Hijjah is the last month of the Islamic calendar. It means ‘the month of Hajj’. This name of the month indicates that the great annual worship of ‘Hajj’ is performed in this month. For this reason, it has a peculiar significance as compared to the other months of the year.

The first ten days

The first ten days of the month of Zul Hijjah are among the most significant days in the Islamic year. The Holy Prophet has said:

“One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship of ‘Laylatul Qadr’.

Every Muslim should take full advantage of this wonderful opportunity by offering as much Ibaadah to Allah as he or she can in this month.

The 9th day of the month

The 9th day of the month of Zul Hijjah is called ‘Yaumal Arafah’ (The day of Arafah). This is the date when the Hujjaj (Hajj pilgrims) assemble with the plain of Arafat, six miles away from Makkah Mukkaramah, where they perform the most essential part of the prescribed duties of Hajj, namely, the ‘Wuqoof of Arafat’ (the stay in Arafat).

The fast of ‘Yaumal Arafah’

For those not performing Hajj, it is Mustahabb (desirable) to fast on this day according to their own calendar. It sometimes occurs that the date of 9th Zul Hijjah falls on different days in different countries according to the sighting of the moon.

The fast of ‘Yaumal Arafah’ has been emphasized by the Holy Prophet as a Mustahabb (desirable act). According to a Hadith, the fast of this day becomes a cause, Inshallah, of forgiveness for sins committed in one year.

Takbir of Tashreeq

From the Fajr of the 9th of Zul Hijjah upto the Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashreeq in the following words:

Allahu Akbar, Allahu Akbar,

La Illaha Illallahu, Wallahu Akbar,

Allahu Akbar wa Lillahilhamd.

(Allah is the Greatest, Allah is the Greatest,

There is no God except Allah and Allah is the greatest,

Allah is the Greatest and to Him belongs all praise.)

According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbir after every obligatory (fardh) Salaah. For women also, it is commendable though not obligatory. Whether you are performing Salaah with Jamaa’ah (collectively) or on your own (individually) makes no difference; you must recite the Takbir. However, males should recite it in a loud voice and females should recite it quietly.

Treat the month of Zul-Hijjah, as a month of eid.(Saheeh Bukhari, Saheeh Muslim)

http://www.inter-islam.org/Miscellaneous/zillhijjah.htm

http://www.aljamaat.org/islam/islamicmonths&days/months/zulhajja.htm

Ancient Discoveries Islamic Science

The Qur'an calls upon Muslims to look around them and study the physical world, so that they might appreciate the majesty of Allah's creation.

"Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the benefit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth -- (Here) indeed are Signs for a people that are wise." (Surah Al-Baqarah 2:164)

And Prophet Muhammad (peace be upon him) said
"Seeking knowledge is an obligation upon every Muslim"

Throughout Islamic history, that is exactly what Muslims have done. Particularly in the 7th-13th centuries C.E., the Islamic world was in the midst of its "Golden Age," paving the way for the growth of modern sciences. Rather than stifling science, the religion of Islam encouraged its study. Scientific inquiry was widespread, and some of the greatest scholars and scientists of the world made wondrous discoveries and inventions. Muslims led the world in the study of medicine, astronomy, mathematics, geography, chemistry, botany, and physics. They transmitted their studies to the West, where their work was built upon and further disseminated.

Watch the History Channel Program Ancient Discoveries

http://quran-modern-science.blogspot.com/2009/09/ancient-discoveries-islamic-science.html

Being thankful to Allah (عز و جل) for our Parents

As youth in today’s tumultuous times one of the greatest fitnahs we face can be right in our own home. For most of us, our parents have come from a time of ignorance (relative to today), where being successful in the dunya, obtaining an education, raising kids and families took precedence over servitude and submission to Allah (عز و جل) and His Messenger (صلى الله عليه و سلم).

Even for others who had pious and practicing parents, there is still a problem of the parents being overbearing on their children, and making it difficult for them to practice Islam to their fullest.

For those who have converted I don’t even feel comfortable commenting on their situation as in no way can I even begin to understand the hardship they go through, may Allah help them.

Those who have pious parents should however, be the utmost in thankfulness in Allah(عز و جل) for the blessing they have been given, because it is something that is absolutely beautiful to have.

We all know of the importance of obedience and practicing birr (excellence in goodness) with them. Many times has Allah (سبحانه وتعالى) mentioned in the Quran, the importance of being good to parents, by mentioning the deed right after mentioning the obligation of worshipping Him.

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانً

Worship none but Allah alone and be dutiful and good to parents (Surah Nisa v.36)

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانً

And your Lord has decreed that your worship none but Him. And that you be dutiful to your parents (Surah Isra’ v.23)

And of course, our beloved Prophet Muhammad (صلى الله عليه و سلم) took no liberty from reminding us of this importance, when a man came to him, asking him for permission to take part in Jihad. Upon which, he was asked by the Prophet (صلى الله عليه و سلم), “Are your parents alive?”.

He replied, “Yes.” Upon this, he was told by the Prophet (صلى الله عليه و سلم), “Then exert yourself in their service.” (Sahih Al-Bukhari).

In another hadith from Sahih Bukhari, Allah’s Messenger (صلى الله عليه و سلم) even commanded us to forfeit our property if commanded to by our parents.

Ibn ‘Umar (رضي الله عنهما) once saw a man carrying his mother on his back and doing Tawaaf around the Ka’bah. He asked Ibn ‘Umar (رضي الله عنهما), “Have I fulfilled my duty towards her?” Ibn Umar (رضي الله عنهما) replied, “Not even for one contraction (during birth)!

However, you have done good and Allah will reward you immensely for the little that you could do.”

In a story of a scholar amongst the Salaf, named Haywah bin Shurih, he used to sit teaching the people, his mother would sometimes say to him: “O Haywah! Feed the chickens some barley,” he would leave the audience, obey his mother, and then resume the lecture! I could post many ayaat from the Qur’an, many ahadith of the Prophet Muhammad (صلى الله عليه و سلم), many stories and lessons from the lives of the Salaf (First three generations of Muslims) and from the righteous scholars, but it would take days to type up and fill up the entire blog.

And sure that many of us are aware that we have this obligation, to fulfill the rights of our parents in Islam, obey them, do the utmost in good to them, to attend to their every need, even if they do not ask, seek their pleasure every single time we can, love them and care for them, spend time with them and be gentle, kind and respectful with them and never abandon them or lose patience with them.

But as many of us find, we find things to be very difficult today. As mentioned, many of our parents don’t look at many of the issues of the deen like we do, and they may be lacking in their practice in varying degrees.

For any brothers or sisters who find themselves in this situation, here some naseeha, hoping that it may be of some benefit.

1) Don’t abandon Patience.

No matter what. Many of our parents will be reluctant to let us attend classes on Islam, to let us go to prayers at the masjid and to spend time there, to let us grow our beards, wear the hijab, memorize the Quran etc. The first key thing to realize, is that our parents do this out of sincere love for us, no matter how flawed this love is, they do it because they believe it is in our best interest.

The second thing to understand is the hadith of the Prophet (صلى الله عليه و سلم) that “There is no obedience to any created being (person) if it involves disobedience to the Creator.”

It is difficult , but you must strive hard to do what is still required of you as a servant of Allah (عز و جل), such as learning the religion, avoiding what is forbidden, going to halaqahs and Islamic lectures, learning, memorizing and reading the Quran, attending the Masjid for prayers as often as you can etc, but realize that you have make your decisions with wisdom and understanding of the situation you are in, and never let your parents be displeased, angry, or upset with you when you make your decision, instead be gentle, understanding and try to explain to them the situation, and be respectful when explaining to them, never raise your voice.

Be patient because what you have been given is through the Qadr of Allah, and it may not be known to you yet, but developing that balance of patience may make you a better Muslim and a better human being.

2) Don’t abandon hope.

Never ever abandon hope in Allah (عز و جل). One of the aspects of tawheed involves always having hope in the mercy of Al-Mujeeb (the one who answers the prayers of the supplicant). It may make you upset, cry and lose hope and patience when you see the condition your parents and family, and you should.

One of the aspects of Birr is to love your parents and want only the best for them.

And what is better than Islam?

Keep making Dua’a, keep enjoining the good and forbidding the evil, keep teaching them about the religion and trying to increase their practice, but do it with the utmost of wisdom, utmost of love and utmost of respect.

3) Don’t remember to focus on yourself. Leave the house when you can to join religious gatherings such as halaqahs and lectures, to go the masjid to pray the fard prayers as often as you can, to go visit your brothers in Islam.

Have friends who are not only excellent in their deen but who also are good to their parents and who balance their deen and dunya well. Bring into the house as well, religious books, pious Muslims if possible and practice Islam and have Taqwa at home as much as you do outside, or even more.

Additionally, don’t fringe on your responsibilities, study hard at school, help out around the house with chores etc, improve yourself as a human being from all aspects. Become so that when your parents see you they see what Islam has done to you and so are also motivated to change.

4)Get advice. From all sorts of people. Get advice from knowledgeable Muslims who are closer to your age group. Look for Shuyukh and scholars who can relate to your problems, especially scholars in the West who are around your age.

6) In the end, it’s almost like an art. You have to have a judicious mind. Know when to weigh your options, when to do what you have to do for the sake of Allah, and when to be patient and listen to your parents and not argue back. An example is knowing when to enjoin the good and forbid the evil, because in the end your goals may end up being, protecting yourself and preserving your Taqwa and Eman at home while obeying and being good to your parents as much as you can and trying to repair your parent’s condition without turning them away from Islam.

7) NEVER STOP MAKING DUA.

...An inspirational story for the soul.. =)

..,~The Prophet (Sallallahu Alaihi Wa Sallam) said:"No sin remains minor when accompanied by persistence, and no sin remains major accompanied by the seeking of forgiveness."

Going for hajj means going to face Allah the Only God,

Labbaikallah humma labbaik
Labbaikala sharikalakalabbaik
Innal hamda wanni'mata
Lakawalmulk la syarikalak
Going for hajj means going to face Allah the Only God,
Bringing heart which is shamed,
Giving gift to Allah,Be careful when facing Him
Every slave going for hajj with good intention
Pure heart and good akhlak,halal wealth and clean heart,
Pious intention and good amal
Going for hajj, you must have knowledge about it,
So that you complete its rukn(stepwise)
Sah and batal will be observed,
So that your amal is not wasteful
going hajj,
you must take care of ur akhlak
tertib and akhlak must also be observed
performed it with peace and tawaddu',
you must have patience and cooperation,
dont be pushing other human
being in haraam, be careful of its rule
going for hajj its not the time for shopping
remember to straighten ur niat/intention
so that ur hajj will b accepted
observed the rule which can ruin ur hajj
get away from maksiat which is wasteful
fear Allah and remember Him always
so that we have soul of a slave

Credits to: Bro Fahi

The Story of Hajj

by Maulana Wahiduddin Khan

Long ago about 5000 years ago, in a faraway place called Ur in Iraq, a child was born whose name was Abraham or Ibrahim. He was so gracious, tender-hearted and of pure in faith that Allah gave him wisdom when he was still a child. Allah was so pleased with him that he made him His best friend. When Abraham grew up, he became a great prophet, and preached the truth and God’s message in his country. Later he traveled to Syria, Palestine and Egypt.

When a beautiful son was born to his wife Hagar, he was ordered by Allah to travel towards Mecca along with his wife and the little child, whose name was Ishmael or Ismail. They all traveled for a long time till they reached a lonely, barren valley, near two small hills called Safa and Marwa. Abraham asked his wife to stay near one of the hills along with the little Ishmael, and started to go away. But his wife protested "Why are you leaving us alone here? Are you leaving us here to die?"

But Abraham replied, "My Lord has commanded me to do this." Then Hagar, breathing a sigh of relief, said: "If Allah has ordered you to do so, then He will not let us die."

After a while, baby Ishmael began to cry for want of water. But there was not a single drop of water to drink. Hagar ran helplessly from one hill to another, but there was no water, nor any human being to give her water. As the baby was crying desperately with thirst and the mother was running from one mountain to another, Allah caused a miracle—a spring gushed forth beneath the feet of Ishmael.

When Hagar saw this from a distance, she shouted "Zam-zam (stay, stay!)." Hagar came running and gave some fresh spring water to the thirsty child to drink. And so his life was saved. This spring later on became famous as Zamzam.

Ishmael and his mother begin to live in the valley and because of the Zamzam spring more people gradually came to settle in the valley, slowly building up a small town, which was later called Mecca.

From time to time Abraham would visit Mecca to meet his family, especially to see his young Ishmael, growing up in the beautiful surroundings of nature—in a lovely valley surrounded by hills, away from the crowded city—away from people of the city who at that time were mostly idol-worshippers.

One night, Abraham dreamt that he was sacrificing his son, Ishmael. This was an order from his Lord. His son was still a child, but Abraham told him about his dream. Ishmael was a brave boy. He was ready to obey the command of God, who had created him. So, without hesitating, he said to his father, "Do what you are commanded, father. Godwilling, you will find me one of the steadfast."

Abraham took his son away to sacrifice him. As he reached a place, which is now known as Mina—a valley near Mecca—Satan appeared and tried to dissuade him. Abraham picked up a few small stones and threw them at Satan.

As Abraham took a knife to sacrifice Ishmael, Allah sent the angel Gabriel (Jibril) with a ram. "Sacrifice this ram. Do not sacrifice Ishmael," said Gabriel to Abraham. Allah was so pleased with this act—the readiness of Abraham to sacrifice his beloved son, that He commanded the believers to observe this day as Id al-Adha, or the Feast of Sacrifice. Every year Muslims sacrifice an animal in remembrance of the great act of Abraham.

Ishmael grew up a strong and loving youth. Abraham and Ishmael were ordered by Allah to build the House of God—the Kabah in Mecca. Both took stones from the nearby hills and started building the Kabah. As they laid the foundation, they prayed, "Our Lord, accept this from us! You are the All-hearing, the All-seeing." They also prayed for a prophet to be born in their family who would teach wisdom to the people and purify their faith. Their prayer was answered many years later, when the Prophet Muhammad was born to their descendants.

Abraham was ordered by God to clean the Kabah for those who come there to pray, and to call people to Hajj: "Call all people to make the Pilgrimage, they shall come to you on foot and on the backs of swift camels; they shall come from every deep ravine."

And so Allah made it obligatory for every Muslim male and female to go for Hajj once in a lifetime, provided their means and health and wealth. Since then believers from every part of the world go to perform Hajj to fulfill the command of their Lord and to remember the great act of the Prophet Abraham.

Marry singles among you

Marriage is a union of souls, in the deepest sense that Allah (God) joins these two souls together so that they may enjoy tranquility and stability in a marital home filled with sincere love and compassionate mercy.

Allah says in Quran

"Among His Signs Is That He Created Companion (Partner,Spouse) For You From Among Yourself, So That You May Find Tranquility With Them, And (He) Set Love And Mercy Between You. Surely In This Are Signs For People Who Reflect" (30:21).

The Necessity of Marriage from Youth

Allah created man in a manner that he is incomplete and imperfect without a spouse. Man may upgrade his knowledge, faith and excellencies, but he shall never reach the desired perfectness if he does not get a spouse. (Be it man or woman). Nothing can substitute marriage and the raising of a family. Male and female sexes need each other both from spiritual as well as physical points of view. And each of them is incomplete and imperfect when alone and in solitude. And when they get placed beside each other, they complete each other. This is the law of creation and it commands all the universe. The function of marriage and family is emphasized in the Quran in a number of ways.

At another place, the relationship between the spouses has been described as that between "the body and the garment"

{They are dress for you and you are dress (Libas in arabi) for them.} (Al-Baqarah 2: 187)

That is to say, they are the completive, counterpart, and the guard of each other's honour and secrets, and each one needs the other.

Marriage is one of the most important acts of worship in Islam.

Allah says in the Qur'an:

Marry off those amongst you who are not married (single or people who don't have a spoue) and marry those who are capable of marrying from your male and female slaves. If they are poor (then don't worry) Allah will enrich them out of His grace, Allah (God) is ample giving and All-knowing) . And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty (Chapter 24 Sura Noor, Verse 32-33)

Prophet Muhammad (Sallallahu Alayhi Wa Sallam) has said:

“O young men! Whoever is able to marry should marry, for that will help him to lower his gaze and guard his modesty.” [Saheeh al-Bukhari]

The Holy Prophet Muhammad (peace and blessings be upon him) also said:

“Nikah (marriage) is my Sunna (tradtion). He who shuns (avoids, rejects) my Sunna is not of me.” (Muslim)

Wedding of Julaybib, the Prophet's companion

....Julaybib was an orphan, deformed and extremely short. He was brutally rejected by society because the people were more concerned with his physical appearance and status than integrity.

...In addition to his physical appearance, another important factor in his mistreatment had to do with his lineage. Lineage was an essential part in the Arab society he lived in, just as it is still important today in many cases. One's lineage determined his or her status in the society. His physical appearance, and unknown lineage, made people shun and spurn him. He was an outcast which caused him much public humiliation and disgrace.

...The Prophet went to a man of the Ansar and said:

"Give me your daughter for marriage."

The man answered excitedly, "Yes, O Messenger of Allah , it would be an honor and a blessing."

For which the Prophet said, "I do not want her for myself."

The Ansari man asked, "Then for whom, O Messenger of Allah?"

And the Prophet answered, "For Julaybib."

When the Ansari man heard this, he was shocked and said, "O Messenger of Allah, let me consult her mother." So he went to the girl's mother (his wife) and told her, "The Messenger of Allah is proposing marriage for your daughter."

The wife of the Ansari seemed overjoyed and said, "Yes, it would be a pleasure."

The Ansari explained to his wife that the Prophet was not proposing to marry their daughter for himself but he is proposing on behalf of Julaybib.

His wife was almost shaken and immediately responded, "What! Julaybib? No, by Allah, we will not marry her to him."

When the Ansari prepared to leave to meet the Messenger of Allah and mentioned to him his mother's disapproval, his daughter, a pious Muslim, asked her father, "Who is asking for my hand?"

Her mother told her that the Prophet was asking her hand on behalf Julaybib.

Their daughter instantly asked them, "Are you refusing to follow the command of the Messenger of Allah? Follow his command, for I will not come to any harm."

The following day the marriage was in place, Uthman and Ali, two of the Prophet's Companions, presented Julaybib a gift of money to help arrange the wedding reception, and to purchase necessary accommodation.

So the Prophet married the beautiful daughter of the Ansari to Julaybib who was once rejected by the whole society. The attitude of the daughter of the Ansari was that of a true believer.

The daughter's attitude shows her confidence of a Muslim woman who could not be influenced by the whims of the society. Unlike the parent's of today's world who are more concerned about status and money, her parents' reaction to her approval explains how Islam does not pressure a woman nor does it disregard her right to choose her husband.

Islam gave the happiness Julaybib deserved and he lived happily together with his beautiful wife until he was martyred.

....After a battle, the Prophet asked his Companions:

"Is anyone missing amongst you?"

They said: "So and so and so."

He asked them again: "Is there anyone missing amongst you?"

They answered: "So and so and so."

He asked them for the third time: "Is there anyone missing amongst you?"

They said: "No."

Thereupon the Prophet said:

"But I see that Julaybib is missing."

The Companions searched for him amongst those who had been killed and found him by the side of seven enemies whom he had killed. He had been killed. The Prophet came there and stood by his body and said:

"He killed seven people. Then his opponents killed him. He is mine and I am his."

He then placed him upon his hands and there was none else to lift him but the Prophet Muhammad (pbuh).

Then the grave was dug for him and he was placed in it.

His life is an example and hope for human souls which are filled with desolation.

Reference: http://www.jannah.org , islamonline. net

Lessons from the story

Prophet Muhammad (SAW) advice regarding the choice of a spouse
The above story is the practical example of given Hadeeths.

The most comprehensive advice given regarding the choice of a spouse is the teaching of our beloved Prophet Muhammad (peace and blessings be upon him) who said, on the authority of Abu Hurairah (may Allah be pleased with him),

"A woman is married for four things: her wealth, her family status, her beauty, and her religion. So you should marry the religious (pious) woman (otherwise) you will be losers." (Al-Bukhari, Book 62, hadith 27).

A Poor Pious Man is a Better Marriage Suitor than a Rich Man Who is Not Pious

Hadith - Bukhari 7.28,

Narrated Sahl A man passed by Allah's Apostle and Allah's Apostle asked (his companions) "What do you say about this (man)?"

They replied, "If he asks for a lady's hand, he ought to be given her in marriage; and if he intercedes (for someone) his intercessor should be accepted; and if he speaks, he should be listened to."

Allah's Apostle kept silent, and then a man from among the poor Muslims passed by, an Allah's Apostle asked (them)

"What do you say about this man?"

They replied, "If he asks for a lady's hand in marriage he does not deserve to be married, and he intercedes (for someone), his intercession should not be accepted; And if he speaks, he should not be listened to."

Allah's Apostle corrected the companions and said, "This poor man is better than so many of the first as filling the earth."

Hadith - Al-Tirmidhi #3090, Narrated Abu Hurairah, r.a.

Prophet Muhammad (peace be upon him) said, 'When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption.' [Tirmidhi, Nasa'i and Ibn Majah]

As Muslims, we believe that Allah wants the best for us, and that His Prophet (saws) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful.

Dua for bride and bridegroom

The Importance of a good wife to her husband (and of course vice versa) is Great to Allah (SWT).

Nothing can illustrate the point better than the Qur'anic statement which describes the righteous people as those who pray:

"Rabba-na hab la-na min azwaji-na wa dhuriyyati-na qurrata a'yunin wa aj'al-na li al muttaqin imama"

"Our Rabb! Make our Life Partners (spouse) and our Children to be the Comfort (joy) of our Eyes , and make us Leaders of the Righteous ...Sura 25 Al-Furqan Verse 74 Amen

The Necessity Of Marriage For Youth

Nikah :When Two Become One *

On Marital Love By Khurshid Ahmad

Despite today's liberality, Islam sees marriage as a valid and vital social institution.

In Islam, the family is not just a factory for the procreation of the human species, although the preservation and continuation of the race is one of its objectives.

It is the basis of the entire socio-cultural structure and a self-sustaining mechanism to ensure social, ideological and cultural stability over the entire span of society on the one hand and in time, past, present and future, on the other.

Preservation of the Human Race

The survival of the human race and culture, and continuity in the functioning of man'svicegerency depends on the effective operations of the mechanism for procreation and reproduction.

Nature has provided for this in that the psychological and physiological differences between the sexes are complementary to each other. All the facts of procreation demand that the process needs a stable structure to come into operation.

Man, woman, and child are all in need of a permanent and lasting institution in order to fulfill this role. The family is the institution which can take care of the entire process, from the initial phases to its fruition.

God says in the Quran what means:

{O Mankind, be conscious of your duty to your Lord, Who created you from a single soul, created of like nature, his mate, and from the two created and spread many men and women.} (An-Nisaa' 4:1)

{Your wives are tilth for you; so go to your tilth whenever you wish; and take care of what is for you, and heed God and know that you will meet Him.} (Al-Baqarah 2:223)

Protection of Morals

The sexual urge is a natural and creative urge. Although common to all living beings, in the case of men and women there are some unique aspects.

In other animals, it is primarily for procreation and is regulated through instinct and the processes of nature. The mating urge is not effective at all times; it is bound by its own seasons and cycles.

With humanity, this is not so. The urge is always there and lacks any built-in physiological control mechanism. But control and regulation are essential for a healthy existence, even at a biological level.

They become more important at the social and cultural levels. Neither total abstinence nor unceasing promiscuity can lead to a stable and healthy existence.

Islam forbids non-marital sex in all its forms. But it enjoins marriage to enable men and women to fulfill their natural urges, to enjoy this aspect of life in such a way that pleasure and responsibility go hand in hand.

Sex is through marriage and marriage alone provides the control mechanism for the sexual urge. It also acts as a safety valve for sexual morality.

Through it, fulfillment and sublimation are achieved in a balanced way and equilibrium is attained in inter-sex relations. The Quran calls marriage a hisn, a 'castle', i.e. (it is a protection) against a life of debauchery.

God says in the Quran what means:

{So marry them with their guardian’s permission and give them their marriage portions as wives, they being chaste, not committing fornication or having illicit friendships}. (An-Nisaa' 4: 25)

At another place, the same point is stressed with reference to the man:

{And respectable, believing women (are lawful) as well as respectable women from among those who are given the Book before you, once you have given them their marriage portion and taken them in wedlock, not fornicating or having illicit friendships.} (Al-Ma'idah 5:5)

Psycho-Emotional Stability

Another objective of marriage is to attain psychological, emotional and spiritual companionship. The relationship in the family, between all its members, and most important of all, between the husband and wife, is not merely a utilitarian relationship.

It is a spiritual relationship and sustains and generates love, kindness, mercy, compassion, mutual confidence, self-sacrifice, solace and succor.

The best in human nature expresses itself in the flowering of these relationships. It is only in the context of the family that what is spiritually potential in men and women becomes real and sets the pace of the blossoming of goodness and virtue within the family and outside it.

In marriage companionship, each partner seeks ever-increasing fulfillment. With children in the family, the values of fellow-feeling, of love and compassion, of sacrifice for others, of tolerance and kindness are translated into reality and implanted in character.

It is the family that provides the most congenial climate for the development and fulfillment of human personality. That is why the Prophet Muhammad has said that home is the best place in the world.

This function of marriage and family is emphasized in the Quran in a number of ways. It says:

{And (one) of His signs is that He created for you, of yourselves, spouses so that you may console yourselves with them (and find rest and tranquility in them). He has set between you love and mercy.} ( Ar-Rum 20:31)

At another place, the relationship between the spouses has been described as that between "the body and the garment"

{They are garments (dress) for you and you are garments for them.} (Al-Baqarah 2: 187)

This emphasizes their sameness, their oneness, something much more sublime than legal equality. The husband and the wife both are described as each other's raiment, not one as the garment and the other the body.

A garment is something nearest to the human body; it is that part of the external world, which becomes a part of our being. Such is the closeness of the relationship between the spouses. Dress is something that covers the body and protects it. The spouses are protectors and guardians of each other.

The dress beautifies the wearer. One feels oneself incomplete without it. Husband and wife complement each other; one completes and perfects and beautifies the other.

This relationship also protects the morals, without this shield one is exposed to the dangers of illicit carnality. All these aspects have been captured in the single but succinct phrase: "You are like a garment for each other."


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Dua

The Importance of a good wife to her husband (and of course vice versa) is Great to Allah (SWT). Nothing can illustrate the point better than the Qur'anic statement which describes the righteous people as those who pray:

"Rabba-na hab la-na min azwaji-na wa dhuriyyati-na qurrata a'yunin wa aj'al-na li al muttaqin imama"

"Our Rabb(Lord )! give us spouse and children who will be the joy of our eyes, and make us Leaders of the Righteous” Sura 25-Al-Furqan Verse 74 -Amen

Complain-Which one is you???

Assalamualaikum,Today would like to share an Interesting story ....

Are you a potato, an egg, or a coffee bean?"

POTATO ....


EGGS.....



AND...COFFEE..!!!



Once upon a time a daughter complained to her father that her life was miserable and that she didn't know how she was going to make it.

She was tired of fighting and struggling all the time. It seemed just as one problem was solved, another one soon followed.

Her father, a chef, took her to the kitchen. He filled three pots with water and placed each on a high fire.

Once the three pots began to boil, he placed potatoes in one pot, eggs in the second pot and ground coffee beans in the third pot.

He then let them sit and boil, without saying a word to his daughter. The daughter, moaned and impatiently waited, wondering what he was doing.

After twenty minutes he turned off the burners. He took the potatoes out of the pot and placed them in a bowl.

He pulled the eggs out and placed them in a bowl. He then ladled the coffee out and placed it in a cup.

Turning to her, he asked. "Daughter, what do you see?"

"Potatoes, eggs and coffee," she hastily replied.

"Look closer", he said, "and touch the potatoes."

She did and noted that they were soft.

He then asked her to take an egg and break it. After pulling off the shell, she observed the hard-boiled egg.

Finally, he asked her to sip the coffee. Its rich aroma brought a smile to her face.

"Father, what does this mean?" she asked.

He then explained that the potatoes, the eggs and coffee beans had each faced the same adversity-the boiling water. However, each one reacted differently.

The potato went in strong, hard and unrelenting, but in boiling water, it became soft and weak.

The egg was fragile, with the thin outer shell protecting its liquid interior until it was put in the boiling water.

Then the inside of the egg became hard.

However, the ground coffee beans were unique. After they were exposed to the boiling water, they changed the water and created something new.

"Which one are you?" he asked his daughter.

"When adversity knocks on your door, how do you respond?

Are you a potato, an egg, or a coffee bean?"

In life, things happen around us, things happen to us, but the only thing that truly matters is what happens within us.

Which one are you?

When problems come (and they will) how will we react?

Will they make us weak, hard hearted or will they cause us to change into something worthwhile?

"Happiness is not something you find, it's something you create."

"Smile in pleasure, smile in pain; Smile when trouble pours like rain; Smile when someone hurts you, Smile because someone cares for you."

Marriage is a union of souls

Marriage is a union of souls, in the deepest sense. Allah (God) joins these two souls together so that they may enjoy tranquility and stability in a marital home filled with sincere love and compassionate mercy.

The Quran says,

"Among His Signs Is That He Created Companion (Partner,Spouse) For You From Among Yourself, So That You May Find Tranquility With Them, And (He) Set Love And Mercy Between You. Surely In This Are Signs For People Who Reflect" (30:21).

Al-Haafidh Ibn Katheer (d.774H) – rahimahullaah – said whilst explaining the terms muwaddah and rahmah which occur in the above aayah:

"Al-muwaddah means love and affection and ar-rahmah means compassion and pity – since a man takes a woman either due to his love for her, or because of compassion and pity for her; by giving to her a child from himself…"

[Tafseer Qur`aanil A’dtheem (3/439) of al-Haafidh Ibn Katheer.]

Prophet Muhammad (SAW) advice regarding the choice of a spouse

As the best of all leaders, the Prophet Muhammad (peace and blessings be upon him) knew his community well and understood that there are very real considerations that must be taken into account when selecting a spouse. Therefore The most comprehensive advice given regarding the choice of a spouse is the teaching of our beloved Prophet Muhammad (peace and blessings be upon him) who said, on the authority of Abu Hurairah (may Allah be pleased with him),

"A woman is married for four things: her wealth, her family status, her beauty, and her religion. So you should marry the religious (pious) woman (otherwise) you will be losers." (Al-Bukhari, Book 62, hadith 27).

A Poor Pious Man is a Better Marriage Suitor than a Rich Man Who is Not Pious

Hadith - Bukhari 7.28, Narrated Sahl

A man passed by Allah's Apostle and Allah's Apostle asked (his companions) "What do you say about this (man)?"

They replied, "If he asks for a lady's hand, he ought to be given her in marriage; and if he intercedes (for someone) his intercessor should be accepted; and if he speaks, he should be listened to." Allah's Apostle kept silent, and then a man from among the poor Muslims passed by, an Allah's Apostle asked (them) "What do you say about this man?"

They replied, "If he asks for a lady's hand in marriage he does not deserve to be married, and he intercedes (for someone), his intercession should not be accepted; And if he speaks, he should not be listened to." Allah's Apostle corrected the companions and said,

"This poor man is better than so many of the first as filling the earth."

Hadith - Al-Tirmidhi #3090, Narrated Abu Hurairah, r.a.

Prophet Muhammad (peace be upon him) said,

'When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption.' [Tirmidhi, Nasa'i and Ibn Majah]

As Muslims, we believe that Allah wants the best for us, and that His Prophet (saws) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful.

Dua for bride and bridegroom

"O Allah, I ask You for the best of her and the best of what you have endowed her with. And I seek refuge in You from the worst of her and the worst of what You have endowed her with" Sunan Abu Dawud 2:248 #2160]

Note: The bride may also make the same prayer with respect to the bridegroom

The Importance of a good wife to her husband (and of course vice versa) is Great to Allah (SWT). Nothing can illustrate the point better than the Qur'anic statement which describes the righteous people as those who pray:

"Rabba-na hab la-na min azwaji-na wa dhuriyyati-na qurrata a'yunin wa aj'al-na li al muttaqin imama"

"Our Rabb! Make our Life Partners (spouse) and our Children to be the Comfort (joy) of our Eyes , and make us Leaders of the Righteous ...Sura 25 Al-Furqan Verse 74 Amen

May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant Prophet Muhammad (SAW). May Allah bless you and give you the best reward of all your good works.

The ideal muslim man

The ideal muslim man:

1. He is truthful

2. He does not cheat, deceive or stab in the back

3. He is not envious

4. He is sincere

5. He keeps his promises

6. He has a good attitude towards others and treats them well

7. He is characterized by shyness

8. He is gentle towards people

9. He is compassionate and merciful

10. He is tolerant and forgiving

11. He is easy-going in his business dealings

12. He is of cheerful countenance

13. He has a sense of humour

14. He is patient

15. He avoids cursing and foul language

16. He does not falsely accuse anyone of fisq or kufr

17. He is modest and discreet

18. He does not interfere in that which does not concern him

19. He refrains from backbiting and slander

20. He avoids giving false statements

21. He avoids suspicion

22. He keeps secrets

23. He does not converse privately with another person when there is a third person present

24. He is not arrogant or proud

25. He is humble and modest

26. He does not make fun of anyone

27. He respects elders and distinguished people

28. He mixes with people of noble character

29. He strives for peoples benefits and seeks to protect them from harm

30. He strives to reconcile between Muslims

31. He calls people to truth

32. He enjoins what is good and forbids what is evil

33. He is wise and eloquent in his da`wah

34. He is not a hypocrite

35. He does not show off or boast

36. He is straightforward and consistent in his adherence to the truth

37. He visits the sick

38. He attends funerals

39. He repays favours and is grateful for them

40. He mixes with people and puts up with their insults

41. He tries to make people happy

42. He guides others to righteous deeds

43. He is easy on people, not hard

44. He is fair in his judgement of people

45. He does not oppress or mistreat others

46. He loves noble things and always aims high

47. His speech is not exaggerated or affected

48. He does not rejoice in the misfortunes of others

49. He is generous

50. He does not remind the beneficiaries of his charity

51. He is hospitable

52. He prefers others to himself

53. He helps to alleviate the burden of the debtor

54. He is proud and does not beg

55. He is friendly and likeable

56. He checks his customs and habits against Islamic standards

57. He follows Islamic manners in the way he eats and drinks

58. He spreads the greeting of salam

59. He does not enter a house other than his own without permission

60. He sits wherever he finds room in a gathering

61. He avoids yawning in a gathering as much as he can

62. He follows the Islamic etiquette when he sneezes

63. He does not look into other peoples houses

64. He does not imitate women.

Woman in Islam - Role as Mother

Apart from her role as a wife, the Muslim woman has a very important role as mother. The status and value attached to parents in the Muslim world is very high. A woman becomes complete when she becomes a mother. Enjoying her power of creativity and grade of superiority over man, she experiences those precious feelings and senses, which nature gives only to woman. There is no doubt that as a mother, she is superior to man and is the nucleus of her family.

Noble Qur'an says:

"And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord, Have compassion on them, as they brought me up (when I was) little." Noble Qur'an (17:23-24)

Again Noble Qur'an says:

And we have enjoined man in respect of his parents - his mother bears him with faintings upon faintings and his weaning takes two years - saying: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with Me what you have no knowledge of, do not obey them, and keep company with them in this world kindly, and follow the way of him who turns to Me, then to Me is your return, then will I inform you of what you did. Noble Qur'an (31:14-15)

In Islam every day is Mother's Day (Status of Mother in Islam)

One day a man came to see Prophet Muhammad S.A.W. It seemed that he was trying to solve something but couldn't quite work it out. So he asked Prophet Muhammad S.A.W. "Tell me, O Prophet of Allah, I have many relatives and many friends whom I love, and whom I wish to care for and help. But I often find it difficult to decide which of them has the greatest claim upon me? Which of them should come first?" Prophet Muhammad S.A.W replied immediately, "Your mother should come first and before all others."

The man was very pleased to have this clear guidance from Prophet Muhammad S.A.W. But of course there were all his other relatives and his friends, so he asked again: "And after my mother, who has the greatest claim upon me?" Prophet Muhammad S.A.W’s, reply this second time surprised him. "Your mother" he said again.

The man wondered why Prophet Muhammad S.A.W, was repeating himself. Perhaps he had not spoken clearly, the man thought, so he asked the question again, "What I want to know is, after my mother, who has the greatest claim upon me? Again Prophet Muhammad S.A.W, said "your mother"

Your mother, your mother, your mother

Prophet Muhammad S.A.W had now said it three times. Slowly, the man realized why he had done so. Prophet Muhammad S.A.W means that my mother is extremely important, so much so that my duty to her must be stressed over and over again. Even so, the man's thoughts ran on, "what about all the others I love and wish to care for?" Still uncertain and wanting to know more, he once again turned to Prophet Muhammad S.A.W, and said, "and after my mother, who comes after her? Is there anyone besides her?" Prophet Muhammad S.A.W then replied "after your mother, your father." And then? asked the man. "Then people who are nearest to you," said Prophet Muhammad S.A.W.

In universal religion Islam, mother has three times more rights over her off springs than their father because of her significant and crucial role in their birth, brought-up and home education.

In another hadith Prophet Muhammad S.A.W, peace has said: "Paradise lies at the feet of mothers." In other words Paradise awaits those who cherish and respect their mothers.

The Muslim mother has consequently a great feeling of security about the type of care and consideration she can expect from her children when she reaches old age. As the verse of Noble Qur'an quoted above indicates, thankfulness to parents is linked with thankfulness to Allah, and a failure in either of these respects is indeed a major failure in one's religious duties.

The principles of Islam made explicit in Noble Qur'an and hadith are belief and good conduct, and good conduct begins at home with one's closest relatives. A Westerner who has had close contact with a Muslim society cannot fail to be struck by the love and respect given to parents and the honour shown to old people in general, both men and women, as a direct application of these principles of Islam.

Israeli security forces have closed off the al-Aqsa mosque

Clashes broke out at the compound last Sunday after Israeli Jews apparently tried to gain entry [AFP]

Israeli security forces have closed off the al-Aqsa mosque compound in Jersualem as more than 200 Palestinians stage a sit-in at the site.

Sporadic clashes broke out on Sunday as military and police checkpoints were set up around the site, known as the Haram al-Sharif to Muslims and the Temple Mount to Jews.

At least seven people were wounded and seven arrested as clashes broke out at the Lion's Gate entrance to the Old City of Jerusalem.

Al Jazeera's Sherine Tadros, reporting from Jerusalem, said that the mosque was being protected by worshippers who wanted to stop Jewish hardliners from entering the compound.

"They are very keen that what happened in Hebron, where hardliners did in fact storm and take over a mosque there, doesn't happen here in this very holy site," she said

She said that there was a lot of tension in the city because of the standoff.

"It could, of course, boil over if we hear of clashes between the police and those at the sit-in at the al-Aqsa compound," she said.

Palestinian officials told Al Jazeera that Muslim worshippers entered the mosque late on Saturday to prevent a repeat of last Sunday's clashes in the area.

In that incident, at least 13 Palestinians were injured and seven detained when fighting broke when Israeli Jews apparently attempted to enter the mosque.

Police fired tear gas and stun grenades at hundreds of Palestinians, while stones, chairs and other objects were reportedly thrown.

Israeli version

Describing the latest clashes, Shmuel Ben-Ruby, the Israeli police spokesman for Jerusalem, said that about 150 demonstrators were dispersed from one area near the al-Aqsa compound on Sunday, but unrest was continuing in nearby East Jerusalem.

He said some had thrown bottles and rocks.

Micky Rosenfeld, another Israeli police spokesman, confirmed that the compound had been "shut to visitors" this week.

He said that Israeli authorities had also detained Khatem Abdel Khader, an adviser to the Palestinian prime minister on Jerusalem affairs, on suspicion he was trying to incite protests at the site.

Israeli security forces have said that the restrictions will stay in place until the Palestinian protesters turn themselves to authorities.

Israel captured and annexed the Old City with its holy sites, along with the rest of Arab East Jerusalem and the West Bank, in the war of 1967.

God’s Preservation of the Sunnah

God’s Preservation of the Sunnah :

The Companions’ Understanding of Their Heavy Responsibility Description:

The following series of articles discusses the means used throughout history to ensure that the Sunnah, or teachings of Prophet Muhammad, remained authentically preserved and free from alteration and interpolation.

Part One: The warning given by the Prophet to those who say things about him which are untrue, and the companions understanding of this warning.

Introduction: The Sunnah and Its Place in Islam The Sunnah refers to the actions, statements and way of life of the Prophet Muhammad, may the mercy and blessings of God be upon him. It is an essential aspect of the entire system of Islam. God Himself in the Quran has ordered Muslims to take the Prophet as their role model and to listen and obey his words.

The Sunnah is the ultimate normative practical expression of Islam. It is also the definitive explanation of the Quran itself. Without it there can be no true understanding of how to implement Islam.[1]

The Prophet’s Sunnah was preserved in what is known as the hadeeth literature. The question of the preservation of the Sunnah and the hadeeth is actually an issue concerning the preservation and purity of the religion of Islam itself. This issue becomes even more important given the fact that, unfortunately, many have a false conception of how the hadeeth were preserved and, therefore, they do not possess full confidence in the authenticity of the hadeeth of the Prophet. Some of the Means by Which God Preserved the SunnahGod, through humans, used many means by which He preserved the Sunnah. Some of these aspects are unique to the Muslim nation. Most importantly, these means of preservation were followed from the earliest times, without any interval available for the original material and sayings to be lost. Some of the factors and means that contributed to the preserving of the Sunnah include the following:

The Companions’ Understanding of Their Heavy ResponsibilitiesIt is clear in the Quran that the earlier peoples had distorted, tampered and generally failed to minutely preserve the message that they received.[2]

The Companions of the Prophet understood that the Prophet Muhammad was the final messenger sent for humankind and that the task of preserving his teachings would fall upon their shoulders. It was up to them to make sure that what happened to the previous prophets’ teachings would not happen to the Prophet Muhammad’s message. Additionally, the Prophet himself impressed upon them the fact that they had the responsibility of taking from the Prophet and conveying to others.

For example, the Prophet told them, in front of the throngs of the people at the time of pilgrimage: “Let the one who is present inform the one who is absent. Perhaps the one who is present may convey it to one who can grasp it more than he can.” (Saheeh Al-Bukhari, Saheeh Muslim)

This instruction from the Prophet can be seen in a number of his statements, some of which have been narrated from numerous Companions. For example, the Prophet said: “May God make radiant the man who has heard what I said and has preserved it in his memory until he conveys it to another. Perhaps the one he conveyed it to has a better understanding than him.”[3]

The Prophet also warned them in a very stern fashion about conveying anything from him which may not be correct. Using the Arabic word kadhab, which in the dialect of the Prophet did not mean “to lie” but meant to convey something which is not correct, the Prophet stated:

“Convey from me, even if it is just a verse. And narrate [stories] from the Tribes of Israel and there is no harm. And whoever falsely attributes something to my authority shall take his own seat in the Hell-fire.” (Saheeh Al-Bukhari)

It seems that the Prophet stated that warning on a number of occasions, as those words have been recorded from the Prophet by over fifty Companions.[4]

Thus, the Companions realized that they had to be very careful in their narratives. They understood the warning stated above concerning one who falsely attributes something to the Prophet as applying to one who does so intentionally as well as unintentionally.

In a report recorded in Sahih al-Bukhari, the Companion al-Zubair was asked why he did not narrate as many hadeeth as some of the others did. He replied, “As for me, I never parted from him [that is, the Prophet]. However, I heard him say, ‘Whoever falsely attributes something to me shall take his own seat in the Hell-fire.’” Commenting on this statement, ibn Hajar[5] noted that al-Zubair was obviously not speaking about himself forging something in the Prophet’s name.

Instead, he feared that if he narrated a lot, he would make mistakes. And those mistakes would put him under the warning mentioned in that hadeeth.[6]

Anas ibn Maalik also said, “If I did not fear that I may make a mistake, I would narrate to you some of the things I heard from the Messenger of God. However, I heard him say, ‘Whoever falsely attributes something to my authority shall take his own seat in the Hell-fire.’”[7]

This, once again, implies that Anas, a Companion, understood that the threat stated in that hadeeth also applies to the one who makes unintentional mistakes while narrating hadeeth. In reality, some of the Companions, like Abu Hurairah, continued to study and memorize the hadeeth they learned from the Prophet. Therefore, they did not have as much to fear with respect to making mistakes. On the other hand, those who were not dedicated to such study had more to fear because their memories may fail them when they narrated from the Messenger of God.

--------------------------------------------------------------------------------Footnotes:

[1] This author has discussed in great detail the position and role of the Sunnah in Islam in his The Authority and Importance of the Sunnah (Denver, CO: Al-Basheer Company, 2000).

[2] The Quran itself refers to the distortion of the earlier books by the previous peoples as well as their attempts to conceal some of the revelation. See, for example, Quran 5:14-15 and 4:46.

[3] See Abdul Muhsin al-Abbaad, Diraasat Hadeeth Nadhara Godu imraan Sama Muqaalati...: Riwaayah wa Diraayah (no publication information given), passim.

[4] Cf., Sulaimaan al-Tabaraani, Turuq Hadeeth Man Kadhaba Alayya Mutamadan (Beirut: al-Maktab al-Islaami, 1990), passim.

[5] One of the most noteworthy commentators of Saheeh Al-Bukhari – http://www.IslamReligion.com

[6] Ahmad ibn Hajar, Fath al-Baari Sharh Saheeh al-Bukhaari (Makkah: Maktabah Daar al-Baaz, 1989), vol. 1, p. 201.

[7] This narration was recorded by al-Daarimi. According to Abdul Rahmaan al-Birr, its chain is sahih. Cf., Abdul Rahmaan al-Birr, Manaahij wa Adaab al-Sahaabah fi al-Taallum wa al-Taleem (Al-Mansoorah, Egypt: Daar al-Yaqeen, 1999), p. 183.

The power of du’a (supplication)

Man, despite his pride, recognizes that fundamentally he is a weak and limited creature. At times of great despair and distress there is a deep-rooted primordial instinct in man to turn towards an omnipotent, all-hearing power who will help him. We call this power “God”, in Islam “Allah”. Examples of such times are if a man is drowning, or very close to death, or a loved one is sick and dying. Man, no matter how wealthy, successful, intelligent or proud he might be then realizes how powerless he is and turns to a greater power.

In Islam, praying as in the daily act of worship performed 5 times a day is called “salah”. The act of praying, as in supplicating to Allah and asking him for something is called “du’a“. However the act of asking the all-powerful one is something universal to all and usually done in times of great need.

According to Islam, Allah does not get tired of us turning to him, calling him for help. Humans however are the opposite. If we have a friend, no matter how close, they will eventually have some frustration if we constantly ask them for help. Allah is the opposite, the more we ask him, the better. Du’a is an act of worship. It is an act which emanates from man’s realization that he is weak and limited and that the creator is not. Every time we turn towards him we are thus saying he is all powerful.

The Quran says: “And your Lord says: “Call on Me; I will answer your (Prayer)!” ( Surah 40 Verse 60)

Anyone can turn to the creator and ask him in any language. However in Islam there are guidelines.

Best manner of du’a.

Islam tells us that the best way to do du’a is to raise your hands and to:

-Praise Allah and call him by his names in Arabic, i.e. “Ya Rahman” (Oh Merciful one) or “Ya Razzaq” (Oh provider)

-Ask for peace and prayers on his beloved prophet, Muhammad (peace be upon him).

-To make the du’a three times. It is preferrable to do a du’a which the prophet himself (peace be upon him) did, but any du’a in any language is fine as long as it does not ask for something which is wrong.

- Then to finish the du’a by praising Allah and asking for peace and prayers on his prophet (peace be upon him) once again.

Best times for du’a

There are times or situations when du’a is more likely to be accepted or is stronger. These include

- In the last third of the night, when pious Muslims often stay up engaged in prayer.

- When one is a traveller.

- When one has been oppressed. The du’a of the oppresssed is very powerful, this is why in history many tyrants and mighty rulers have faced a humiliating end.

- When one is sick, or are visiting a sick person.

- After one has finished doing wudhu’ (ablutions to perform prayer).

- Between the time of the adhan (call to prayer) and the iqamah.

- When prostrating during prayer.

- Also du’a done in a group e.g behind an Imam after prayer is stronger than if it is done individually.

“Why is my du’a not answered?”

Du’a will only be accepted if a person’s income, the food he eats, and his clothing are not earned in a way which is against Islam. If a person sold drugs, which is against Islam, then his du’a would not be accepted.

Allah is the lord of the worlds, and the master of all. He is our master and we are his servants. He is not our servant and cannot be ordered by us. Du’a is not like going to a vending machine and putting in a coin and then getting a soft drink. This attitude is disrespectful to the lord of the worlds. Du’a requires humility and sincerity and at times can be likened to growing a plant. It will take time for the plant to come into full fruition, but we must be patient, water the plant and wait. If a person becomes impatient for his du’a to be accepted and even says “Allah does not grant my du’a” then his du’a will be rejected by Allah. If we are patient, and make du’a regularly and have trust in Allah and never doubt him and accept whatever his decision is, we will ultimately see the fruits of this and that du’a that we made will come to be, it will blossom as the trees do in spring.




Allah may chose to:

1. Give us what we ask for.

2. Not give it to us, but give us something else – maybe that particular thing which we have asked for – instead in the next world.

3. Avert hardship or problems from us.

However there is no obligation upon the lord of the worlds to accept all du’as. For example if a man is abusive towards his wife, this is against the teachings of Islam which encourage tenderness and love between couples. Here are some sayings of the prophet, peace be upon him, related to this.

“Allah is not merciful to he who is not merciful to people “.

“The believers who show the most perfect faith are those who have the best character, and the best of you are those who are best to their wives”

(Hadiths – sayings of the prophet, peace be upon him, from Bukhari and Tirmihdi).

Allah does not love anyone being abused, the prophet informed us of an incident when a woman from the children of Israel who was a whore was thirsty and went to a well to drink. After quenching her thirst she saw a dog which was thirsty like her, seeing this she felt moved and climbed the well, put water in her shoe and then climbed back out and fed the dog. For this act, the prophet (peace be upon him) told us that this woman was given paradise by the lord of the worlds.

So if a man is abusive to others, cheats, commits sins, and steals and then turns towards Allah supplicating towards him, then Allah may reject his du’a due to his sins.



We can make our du’a stronger by mentioning something which Allah loves. For example on a human level we can make a request to a friend stronger by saying things such as “Do you remember when I helped you?” or “I am your brother’s friend”. We can do a similar thing with Allah and in Arabic this is called tawassul.

The three universally accepted forms of tawassul in Islam (this is a deep and complex issue in Islamic jurispudence) are:

1. To ask Allah by his names and attributes.

So we can say “Ya Allah (Oh Allah), Ya Rahman, Ya Hakeem (Oh merciful one, Oh wise one) and then make our du’a.

We can also see this in our daily lives, if we address someone by his title or role then we will get a better response, for example instead of “Dear Leader, please help us” we could say “Dear Leader, you are the one who is the defender of this nation and its values, please help us”.

2. To ask someone more pious than us.

We can go to a Muslim whom we feel is a good person and closer to Allah than us. For example if someone was a weak Muslim and would do things which were wrong he could ask someone to make du’a for him. In our own daily lives we see that a person in authority would respond to the request of someone they were closer to, than us.

3. To mention your good deeds.

In our du’a we can say things such as “Oh Allah, I pray regularly, please accept my du’a.” or “Oh lord, by my fasting in Ramadan, accept my du’a”. Whether it be praying, fasting, even smiling at someone (which counts as a good deed in Islam), helping an old lady across the road and so on, the mention of a good deed makes our du’a far stronger, as it would do in our daily lives.

How To Weep Before ALLAH With Fear And Hope.

All Praise be to Allaah. May peace and blessings of ALLAH be upon Messenger of ALLAH and his family and on those who follow his path untill the last day.

Undoubtedly the feelings of regret for missing out on this blessing is a very good sign. We should note that the Muslim can accustom himself to weep for fear of Allaah, by doing the following:

1 – Making yourself feel fear of Allaah.

This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary on the verse (interpretation of the meaning):

“And they fall down on their faces weeping” [al-Isra’ 17:109]

This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse.

Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342.

2 – Reading the Qur’aan and pondering its meanings

Allaah says (interpretation of the meaning):

“Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration.

108. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.

109. And they fall down on their faces weeping and it increases their humility” [al-Isra’ 17:107-109]

“Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58]

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah, shall I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he said: “That is enough for now.” I turned to him and saw his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.

3 – Knowing the greatness of the reward for weeping, especially when one is alone.

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (S) said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani.

“until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Tuhfat al-Ahwadhi.

And it was narrated that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah, meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031.

Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful on the Day when there will be no shade but His shade.

4 – Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state.

One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.’” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”

Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.’”

The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”

When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”

Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”

One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”

It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.

Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”

Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.

5 – Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah.

The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary on the verse (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

60. And you laugh at it and weep not”

[al-Najm 53:59-60]

Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses.

Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.

6 – Weeping out of fear of a bad end.

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980.

Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing one's need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.

7 – Listening to moving speeches and lectures that will soften the heart.

It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was one of those who used to weep, said: “The Messenger of Allaah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani.

May Allaah help us and you to do that which our Lord loves and is pleased with him.

Source: www.islamqa.com