Acts of Worship New Muslims

What One Should Do after Pronouncing the Shahadah

By Abdul-Rahman Al Sheha

After pronouncing the Shahadah, it is from the Sunnah that a person do the following things:

It is recommended that one perform a complete bath (ghusl) with pure water a

What One Should Do after Pronouncing the Shahadah

It is recommended that one perform a complete bath (ghusl).

nd then perform a prayer consisting of two rak`ahs. In a hadith, a person named Thumamah Al-Hanafi was taken captive while he was a disbeliever. The Prophet (peace be upon him) would repetitively approach him saying:

“What do you say, O Thumamah?” He would say, “If you decide to kill me, you would be killing (in right) because I have killed; if you let me free, you would be letting free one who shows gratitude; and if you desire wealth, we will give you what you please.” The Companions of the Prophet liked to ransom captives, and so they said, “What would we gain if we killed him?” So finally one day, the Prophet decided to set (Thumamah) free, and [upon that] he accepted Islam. The Prophet untied him and sent him to the walled garden of Abu Talhah, commanding him to take a complete bath (ghusl). He performed a complete bath and prayed to rak‘ahs, and the Prophet said, “Your brother’s Islam is sincere.” (Sahih ibn Khuzaimah)

A Complete Bath (Ghusl)

The Intention (Niyyah). One must intend in his heart that he is performing ghusl to remove himself from a major state of impurity – whether janabah (a spiritual state of impurity which one enters after having sexual intercourse, or after ejaculation of men or the release of orgasmic fluid for women), menstruation or postpartum bleeding – without uttering such intention vocally.

Mentioning the Name of Allah. One should say, ‘Bismillah’ (In the Name of Allah).

He should wash his hands, and then his private parts removing the filth.

Next, he should perform a complete ablution (wudu’) as he would for the Prayer. He may delay washing his feet until the end of his ghusl.

He should pour (at leas) three handfuls of water on his head, running his fingers through his hair and beard so that water reaches the roots of his hair and scalp.

Then he should pour water over the rest of his body, rubbing it, beginning with the right side and then the left. He should take care that water reaches his armpits, ears, navel, and in between the folds of the skin if he were fat, for these folds of flesh which form in the obese prevent water from reaching the areas of skin concealed within the folds, and thus may remain dry. He should then wash his feet if he had not already done so while making wudu’ (before performing the ghusl). `A’ishah (may Allah be pleased with her) reported:

“When Allah’s Messenger (peace be upon him) would perform ghusl due to sexual intercourse, he would first wash his hands, then pour water with his right hand into his left, washing his private parts. After that he would perform wudu’ as he would for the Prayer, and then take water and rub it in to the roots of his hair with his fingers. (Lastly) he would wash his feet.” (Muslim)

Ghusl becomes obligatory after one of the following things:

1- Ejaculation, whether the semen of men or the fluid released by women upon having an orgasm, due to desire, nocturnal emission, or the like.

2- Sexual intercourse, even if it does not result in ejaculation.

3- Following the cease of one’s menses, and

4- Following postpartum bleeding.


The article is an excerpt from the author’s book “How to Become a Muslim”.

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His Life New Muslims

Muhammad: The First Years of His Message

By: Khalid Muhammad Khalid

Logic and reason were – and still are- the best proof of the truth of Muhammad (peace be upon him) when he said, “I am Allah’s Messenger.” It does not appeal to good logic or to sound reason that a man who lived such a good life lies about Allah.

Early believers who hastened to believe in his message had such a relation with him after their guidance from Allah, which is the best evidence of logic and reason.

We see Muhammad (peace be upon him) before his message, and we see him after his message. We see him in his cradle, and we see him shrouded by death. But, have we seen any contradiction or inconsistency in all his life? Never!

Truth & Eminence

Let us now approach the first years of his message. Those were years one rarely finds an equal to in the annals of history for the constancy, truth, and eminence. Those were the years which revealed, more than any others, all the facets of the teacher and guide of all humanity. Those were years that opened the living book of his life and heroism and, more than any other years, represented the cradle of his miracles.

Throughout those years, the Messenger of Allah was alone. He left all he possessed of comfort, security, and settled life. He approached the people with what they were not familiar, or rather with what they detested. He approached them and directed his words to their reasons, and it is a difficult task for a person who directs his speech to the minds of people instead of their feelings.

The Messenger of Allah, Muhammad did not only do that, since the consequence of addressing the mind might be bearable if you are standing within the circle of common conventions and common aspirations. But when you call them towards a distant future which you perceive but they do not, which you live in and they are not aware of, it is a difficult task.

Indeed, when you address their minds and rise to destroy the essence of their lives from the base, though you do that in a sincere, honest way and not urged by a certain purpose or glory, it is a risk which cannot be taken except by the leaders of the righteous people and messengers.

The Messenger (peace be upon him) was the hero and great master of that situation. The form of worship at that time was worshiping idols, whose rites were observed as a religion. The Messenger (PBUH) did not turn to any maneuvers or intrigues. The unpaved road and the heavy burden would have been good excuses if he had used his brilliant mind to prepare them for the word “monotheism” instead of surprising them with it.

He was able and it was his right to prepare to isolate the community from its idol-gods which had been handed down from generation to generation for centuries. He could have started by going around the issue to avoid as much as possible a direct confrontation he knew would bestir all the envy of his people and draw upon them all their weapons against him.

The Core Message

Yet, he did not. This illustrates that he was a Messenger. He heard a divine voice within him telling him to rise, and he did, and telling him to deliver the message, and he did so without the force of  weapons and without fleeing! He confronted them from the first instant with the essence of the message and the core of the case: “O people, I am the Messenger of Allah unto you, to worship Him and not to set partners with Him. These idols are intellectual falsehood. They are of no harm or benefit to you”.

From the very beginning he faced them with such clear and plain words, and from the very beginning he faced the severe struggle which he had to undergo his departure from life!

Or were the early believers in need of a prompting power to support the Prophet!

What awakened conscience would not be stirred by such a rare and unique scene! It was the scene of a man known to the people to have full intellectual power and immaculate behavior, standing alone, facing his people with a call which could bring mountains down. Words were issuing forth from his heart and lips, obedient and superb, as if in them lay all the power, will, and design of the future, as if it were fate announcing its proclamation!

But perhaps this was the prompting of a good spirit, after which Muhammad (peace be upon him) would worship his Lord as he liked, leaving the deities of his people in their place and leaving his community’s religion alone.

If such a thought occurred to some minds at that time, Muhammad (peace be upon him) soon dissipated it. He made it quite clear to the people that he was a Messenger and had to convey the message, that he could not be silent nor turn into himself after being guided by the truth and enlightenment.

Unwavering Will

All the powers of the world and nature could not have silenced him or stopped him because it was Allah Who made him speak and move and Who guided his footsteps.

The Quraysh’s reaction came as swift as flames stirred by a violent wind. Troubles began to be wreaked upon a soul unaccustomed to anything but absolute grace. The Messenger then began to teach his first lessons with utmost mastery and amazing loyalty.

The image of this scene is paramount in all places and at all times, as well as in history. Those with an awakened conscience in Makkah were pleased, filled with admiration, and came closer. They beheld a lofty and majestic man. They did not know whether his neck had become longer until it was able to touch the sky or the sky had come down to crown his head. They beheld loyalty, steadfastness and eminence.

However, the best scene they beheld was on the day when the noblemen of the Quraysh went to Abu Talib saying, “Verily, we cannot tolerate a person who insults our fathers, mocks our dreams, and finds fault with our deities. You either stop him or we fight both of you until one of the parties is destroyed.”

Abu Talib sent a message to his nephew saying, “My nephew, your people have approached me and talked about your affairs. You have to think of me and yourself and not burden me with what I cannot endure.”

What then was the attitude of the Messenger of Allah (peace be upon him)?

The only man who had stood with him seemed to be abandoning him, or rather seemed unable to confront the Quraysh who sharpened all their teeth.

The Messenger did not hesitate in his reply, and his determination did not waver. No! He did not even search for the words to show his tenacity. It was already there, efficiently rising to deliver one of his most significant lessons to the whole of humanity and to dictate its highest principles.

Thus he spoke: “O uncle, by Allah, if they put the sun on my right and the moon on my left in order to abandon this matter until it is manifested by Allah or I perish by it, I would never abandon it!” Peace be upon you, O Prophet of Islam, you who were colossal among men, and your words were colossal. Abu Talib thereupon restored his courage and the courage of his forefathers at once, clasped the right hand of his nephew with his two hands, and said, “Say what you like, for, by Allah, I will never force you to do anything at all.”

Muhammad (peace be upon him) then did not depend on his uncle for protection and security, though his uncle was capable of that, but he was the one bestowing security, protection and steadfastness on people around him.

Any honest person who beholds a scene like that cannot but hasten to love, be loyal to, and believe in that Messenger.


The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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Acts of Worship New Muslims

The Obligatory Acts of Wudu’ (the Ablution)

By: Sayyid Saabiq

Wudu’ (ablution) has certain components which, if not fulfilled according to the correct Islamic procedures, make one’s ablution void.

The Obligatory Acts of Wudu’ (the Ablution)

Washing the face involves “pouring”” or “running” water from the top of the forehead to the bottom of the jaws.

1- Intention

This is the desire to do the action and to please Allah by following His command. It is purely an act of the heart, for the tongue (verbal pronouncement, and so on) has nothing to do with it.

To pronounce it is not part of the Islamic law. That the intention is obligatory is shown in the following: `Umar related that the Prophet (peace be upon him) said, “Every action is based on the intention (behind it), and everyone shall have what he intended” (Al-Bukhari, An-Nasa’i, Ibn Majahh, At-Tirmidhi)

2- Washing the face

This involves “pouring” or “running” water from the top of the forehead to the bottom of the jaws, and from one ear to the other.

3- Washing the arms to the elbow

The elbows must be washed, for the Prophet, upon whom be peace, did so.

4- Wiping the head

This means to wipe one’s head with his hand. It is not sufficient just to place the hand on the head or to touch the head with a wet finger. The apparent meaning of the Qur’anic words, “…and wipe over your heads…” (Al-Ma’idah 5:6) does not imply that all of the head needs to be wiped. It has been recorded that the Prophet used to wipe his head three different ways:

1- Wiping all of his head. ‘Abdullah ibn Zayd reported that the Prophet, upon whom be peace, wiped his entire head with his hands. He started with the front of his head, then moved to the back, and then returned his hands to the front. (the group)

2- Wiping over the turban only. Said `Amru ibn Umayyah, “I saw the Messenger of Allah (peace be upon him) wipe over his turban and shoes.” (Ahmad, Al-Bukhari and Ibn Majah).

Bilal reported that the Prophet (peace be upon him) said, “Wipe over your shoes and head covering.” (Ahmad) `Umar once said, “May Allah not purify the one who does not consider wiping over the turban to be purifying.” Many hadiths have been related on this topic by Al-Bukhari, Muslim and others. Most of the scholars agree with them.

Wiping over the front portion of the scalp and the turban

Al-Mughirah ibn Shu`bah said that the Messenger of Allah, upon whom be peace, made ablution and wiped over the front portion of his scalp, his turban and his socks. (Muslim)

There is, however, no strong hadith that he wiped over part of his head, even though Al-Ma`idah: apparently implies it. It is also not sufficient just to wipe over locks of hair that proceed from the head or along the sides of the head.

Washing the feet and the heels

This has been confirmed in mutawatir (continuous) reports from the Prophet (peace be upon him) concerning his actions and statements. Ibn ‘Umar said, “The Prophet lagged behind us in one of our travels. He caught up with us after we had delayed the afternoon prayer. We started to make ablution and were wiping over our feet, when the Prophet said, ‘Woe to the heels, save them from the Hell-fire,’ repeating it two or three times.” (Al-Bukhari and Muslim)

Needless to say, the preceding obligations are the ones that Allah has mentioned in. (Al-Ma’idah)


The article is an excerpt from the author’s translated book “Fiqh Us Sunnah”.


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ABC's of Islam New Muslims

Tawheed: Its Meaning and Categories

By Muhammad bin Ibrahim bin `Abdullah Al-Tuwayjiri 

Tawheed is to single out Allah (Exalted be He) in what is distinct to Him and obligatory for Him. That is, for the slave to know for certain that Allah is One with no partner in His rububiyyah (lordship), His uluhiyyah (servitude) and His Names and Attributes.

Tawheed: Its Meaning and Categories

Allah is One with no partner; One unparalleled in His essence, His names, His attributes and His actions.

It further means that: The slave knows for certain and acknowledges that Allah alone is the Lord and Sovereign of everything; that He alone is the Creator, the Ever-Living and the Sustainer of all that exists who alone maintains the whole universe; that He alone is worthy of worship with no partner; that everything which is worshipped besides Him is false; and that He possesses attributes of perfection, free of every imperfection and deficiency, and to Him alone belong the best names and loftiest attributes:

Allah – there is no god (worthy of worship) except Him. To Him belong the best names. (Ta-Ha 20:8)

The Fiqh of Tawheed

Allah is One with no partner; One unparalleled in His essence, His names, His attributes and His actions; to Him alone belong the dominion, creation and command with no partner. He is the Sovereign and everything besides Him belongs to Him; He is the Lord and everything besides Him is His slave; and He is the Creator and everything besides Him is created:

Say, ‘He is Allah, (Who is) One; Allah, the Self-Sufficient Master; He neither begets nor is He begotten; nor is there any equivalent to Him.’ (Al-Ikhlas 112:1-4)

He (Exalted be He) is the Most Strong and everything besides Him is weak; He is the Most Powerful and everything besides Him is powerless; He is the Most Great and everything besides Him is minute; He is the Self-Sufficient and everything besides Him is in need of Him; He is the All-Mighty and everything besides Him is subservient; and He is the Truth and all that is worshipped besides Him is false:

That is because Allah is the Truth, and that which they call upon besides Him is falsehood, and that Allah is the Most High, the Most Great. (Luqman 31:30)

He is the Most Magnificent of which there is nothing more magnificent than Him; the Most High of which there is nothing higher than Him; the Most Great of which there is nothing greater than Him; and the Most Merciful of which there is nothing more merciful than Him.

He is the Most Strong who has created strength in every strong one; the Most Powerful who has created power in every powerful one; the Most Merciful who has created mercy in every merciful one; the Most Knowledgeable who has taught every creature; and the All-Provider who has created all sustenance and those who receive it:

That is Allah, your Lord; there is no god (worthy of worship) except Him, the Creator of all things, so worship Him. And He is Disposer of all things. No vision can grasp Him, but His Grasp is over all vision; and He is the Most Subtle, the Well-Acquainted. (Al-An`am 6:102-103)

He is the True God who alone is worthy of worship besides everything else due to the perfection of His essence, His majesty, His beauty and His graceful kindness; and to Him alone belong the best names and loftiest attributes:

There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Ash-Shura 42:11)

He is the All-Wise, the All-Knowing who does what He wills and commands what He desires:

Surely, His is the creation and the command; blessed is Allah, Lord of the worlds. (Al-A`raf 7:54)

He is the First before everything else; the Last after everything else; the Most High above everything; the Most Near closer to everything; and the All-Knower of everything, alone with no partner:

He is the First and the Last, the Most High and the Most Near; and He is the All-Knower of everything. (Al-Hadid 57:3)

He is the True Sovereign in whose hand is everything, while nothing is in the hand of anything besides Him. So turn to Him alone with no partner:

Say, ‘O Allah! Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will; You honor whom You will and You humiliate whom You will. In Your hand is (all) good. Indeed, You are Able to do all things.’ (Aal `Imran 3:26)

He alone is the Owner of all things, the All-Powerful over all things, the All-Knowledgeable of all things and the Granter of all things. He alone is the All-Encompassing of every encompassing one, the All-Powerful over every powerful one, the Subjugator of every subjugating one, the One and the Owner of everyone:

Blessed is He in Whose Hand is the dominion, and He is Able to do all things. (Al-Mulk 67:1)


The article is an excerpt from the author’s book “Summarized Islamic Fiqh In Light of the Qur’an and Sunnah”, translated by Kamil Ahmad & Jawad Beg

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ABC's of Islam New Muslims

The Meaning of La Ilaha Illa Allah (Tawheed)

By Abdul-Rahman Al Sheha

This is the phrase of Tawheed (the concept of the Oneness and Uniqueness of Allah). Due to this concept Allah brought the creation into being, and due to this concept He created Paradise and Hellfire. Allah (Exalted be He) says:

The Meaning of La Ilaha Illa Allah (Tawheed)

This is the belief which all the Prophets and Messengers called to.

And I have neither created the Jinn nor humans except to worship Me. (Adh-Dhariyat 51:56)

This is the belief which all the Prophets and Messengers called to, from Adam, the first Prophet, to Muhammad, the last messenger (peace be upon them all). Allah says:

And we have not sent before you any messenger except that We have revealed to him that there is no deity that is worshipped in truth except Me, so worship and obey Me. (Al-Anbiyaa’ 21:25)

Meanings of the Shahadah

There is no Creator of this existence except Allah. Allah says:

Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship and obey Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things. (Al-An`am 6:102)

There is no True Master and Owner present in this existence except Allah. This is known as Tawheed Ar-Rubobiyyah, or the Oneness of Allah in His Attributes of Lordship. This is the belief that there is no Creator, Sovereign Master, Administrator, Provider, Sustainer, and Owner except for Allah:

Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘aalameen (mankind, Jinns and all that exists)! (Al-A`raf 7:54)

No deity deserves servitude and worship except Allah. This is known as Tawheed Al-Ulohiyyah, or the Oneness of Allah in His Worship. This is the belief that no worship should be directed to any except Allah. Allah says:

No doubt! Verily, to Allah belongs whosoever is in the heavens and whosoever is in the earth. And those who worship and invoke others besides Allah, in fact, follow not the (Allah’s so-called) partners, they follow only a conjecture and they only invent lies. (Yunus 10:66)

All the Names and Attributes of Allah are perfect and complete. This is known as Tawheed Al-Asmaa´ wa As-Sifaat, that Allah has all the Best of Names and Attributes, and that there are none equal, comparable to, or like them. He is high above and free from all faults and shortcomings. Allah says:

And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Al-A`raf 7:180)


The article is an excerpt from the author’s book “How to Become a Muslim”.

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His Character New Muslims

Prophet’s Physical Features: As If You Were Seeing Him

By: Salman Al-Oadah

One feels amazed by the degree of detailing in the description of the Prophet’s physical features. The scholars talked about his external traits in the minutest way.

Prophet’s Physical Features

His body was moderate in everything. He was neither too tall, nor too short, but average height.

His Hair

Thus, they described the hair on his head. It was neither tightly curly nor completely straight, but between the two. At times it would grow until it reached his shoulders, and at others he would cut it to the level of half the ears. And he took good care of it:

Aisha said that “when he was combing his hair, it was like paths of sand being furrowed by that comb”. (Al-Bayhaqi))

Um Hani’ reports that ‘the Messenger of God once came to Mecca, and he had four braids’. (Ahmad, Abu Dawud, At-Tirmidhi)

In another report, she says: “I saw four braids in the hair of the Messenger of God”. (Ahmad, Abu Dawud, At-Tabarani)

His Face

His face was also meticulously portrayed. He had a round face (Muslim, Ibn Hibban), not a complete roundness, but it was like the moon when it is complete. And it was white with a slight ruddiness, as if the sun or the moon were running in it. (Ahmad, Muslim, Al-Bayhaqi) He also had a broad forehead.

Aisha said: ‘The Messenger had a spread out forehead. When it appeared from among the hair, or he would look at us at daybreak or at the onset of the night, or when he turned up to face people, they would see as if the light of a lantern were twinkling on his forehead’. (Al-Bayhaqi, Ibn `Assakir)

His eyes were large and white, as if having kohl. (Ahmad, At-Tirmidhi, At-Tabarani, Al-Bayhaqi) His nose was straight with a little protruding in the middle. (At-Tabarani, Al-Bayhaqi) His cheeks were straight and white. (At-Tabarani, Al-Bayhaqi) His mouth was rather large (Ahmad, Muslim, At-Tirmidhi) and had space between his foreteeth. (At-Tabarani, Al-Bayhaqi) He took great care to clean his teeth by brushing them. (Ahmad, Al-Bukhari, Muslim)

He also had a thick beard. (Ahmad, Muslim, Ibn Hibban) Yet it was neither too long nor too short. He made a point of combing it, cleaning it, anointing it and perfuming it. (Ahmad, Al-Bukhari, Muslim, An-Nasa’i, Ibn Hibban)

His Body

His body was moderate in everything. He was neither too tall, nor too short, but average height. (Ahmad, Al-Bukhari, Muslim)

His Clothing

As for his clothing, he was not particularly strict on garments. He would not ask for what was not to be found, nor refute what was at hand. He put on a gown imported from Levant. (Ahmad, Al-Bukhari, At-Tirmidhi, Ibn Majah)

He put on a turban. (Ahmad, Muslim, Abu Dawud, Ibn Majah, At-Tirmidhi)

And he put on a cloak and a wrapper. (Ahmad, Al-Bukhari, Muslim) He used to like good, clean clothing. But he did not exaggerate in it and dressed without the least sense of pride. He never wore long clothes. He warned people against it, especially if it was accompanied by vanity. He said: ‘God turns away from one who drags his clothes out of vanity’. (Ahmad, Al-Bukhari, Muslim, Abu Dawud, At-Tirmidhi)

His Humility

The Prophet was the best exemplar of simplicity, and hated vanity and arrogance. His constant aim was to remain close to the people in his nutrition, clothing, transport, and when sitting. One day he slept on a bed which left its traces on the side of his body (Ahmad, Al-Bukhari, Muslim) because there was nothing thick between him and the bed. He would often sit on the ground, eat on the floor, and sit on a straw mat. (Ahmad, Al-Bukhari, Muslim)

One day, Mulaikah, Anas iin Malik’s grandmother, invited the Prophet over to share a meal which she had prepared in his honor.

He answered and ate of the food, then said: ‘Stand up so you can pray behind me’. Anas said: ‘So I brought a straw mat which had grown black with use. I sprayed it with water, and then the Prophet stood on it. The orphan and I stood behind him, and the elderly woman behind us. He prayed two rak’has and then he left.’ (Ahmad, Al-Bukhari, Muslim, Abu Dawud, An-Nasa’i)

The mountains would have been made gold and silver for him if so he had wished. Yet what he loved was simplicity (Ahmad, At-Tirmidhi, At-Tabari) and spontaneity. He stayed away from affected behaviour. He preferred to be close to the people and be one of them, never assigning on them tasks beyond their capacity.


The article is excerpted from the author’s book “In the Company of the Prophet (God’s Chosen Messenger)”.


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