This section explains the ABCs of Islam in a very simple and easy Way.
Sheikh Yusuf Estes sheds light on the religion of Islam and its pillars. He also explains the meaning of the testimony of faith. Among other things, this lecture also touches upon the story of Adam and Eve and how Satan caused them to be drived out of Paradise. Watch this video to learn more…
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The Prophets of God came for the guidance of humankind; to save it from shirk, and to take them out of darkness into light.
God, the All Wise, All Knowing, All Merciful and Just, created this Universe in order to test and examine His obedient slaves and reward them, and to punish the disobedient. He says:
We did not create the heavens and the earth and that between them in play. We did not create them except in truth, but most of them do not know. (Ad-Dukhan 44:38-39)
God also made clear the main goal for the creation of mankind saying:
I did not create the Jinn and Mankind except for My worship. (Adh-Dhariyat 51:56)
Allah, the Exalted, did not leave His slaves to rely upon their intellect and inclination to guide them to the correct way; rather He sent them Messengers as bringers of good tidings and warners. He sent the revealed Books with them to be a reference in those matters wherein they disagreed, so that no excuse would remain for the people and the proof would be established against them. Thus, after sending the Messengers, there would be no further excuse for people before Allah.
Indeed, their mission covered every good and banished every evil. They brought to humankind everything needed for their wellbeing and happiness in this world and the Hereafter. There is nothing good, which they did not inform the people about and nothing evil that they did not warn the people against.
‘Abdullah bin `Amr ibn Al-`Aas (may God be pleased with him) said that the Prophet (peace be upon him) said: “There was never a Prophet before me except that it was a duty upon him that he should guide his nation to every good that he knew and warn them against every evil that he knew…” (Muslim)
Indeed, calling to God was the mission of the Messengers in order to bring the people out from darkness into light. There are many basic principles upon which their calls were based, which were the starting point for calling to God. These fundamental principles are:
1. Tawheed (monotheism)
2. Prophethood
3. The Hereafter
Every book revealed by Allah gave great importance to these points. The most important and sublime of these three principles and the most fundamental of them all is Tawheed (Oneness) of God.
Allah says:
And We certainly sent into every nation a Messenger, (saying): ‘Worship Allah and shun Taghut (all false objects of worship).’ (An-Nahl 16:36)
God has informed us about some of the Prophets (peace be upon them) and how they faced their people. We see that all of them proceeded upon the universal way laid down by God and followed the methodology He established for all of them. Not a single one of them is at variance with it:
And We had certainly sent Noah to his people, (saying): ‘Indeed, I am to you a clear warner, that you not worship except Allah. Indeed, I fear for you the punishment of a painful Day.’ (Hud 11:25-26)
The noblest of all Prophets and the last of them, Muhammad bin ‘Abdullah (who was sent with the greatest, most complete and comprehensive message), began with what all the Prophets started their Da`wah (call) – calling to the `aqeedah (creed) of Tawheed (Oneness of God), and calling for all worship to be made purely and sincerely for God alone. Allah’s Messenger started with the principle: ‘Witness that none has the right to be worshipped except Allah.’
Say, (O Muhammad): ‘O mankind, indeed I am the Messenger of Allaah to you all, (from him) to Whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.’ So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him that you may be guided. (Al-A`raf 7:158)
The verses in this regard are many, what we quote here is just one example. With regard to the Sunnah (traditions and approved actions of Prophet Muhammad), there are many clear indications that Allah’s Messenger began his call to Islam with Tawheed.
1. `Amr ibn `Abasa Sulami said: “During the times of ignorance … I heard of a man in Makkah who received revelation. So I set upon my riding beast and came to him. At that time he was in hiding, due to the oppression of his people. So I behaved in a way that enabled me to gain access to him in Makkah. I said to him: “Who are you?” He replied: “I am a Prophet.’ So I said: ‘And what is a Prophet?’ He said: ‘Allah has sent me as a Messenger.’ So I said: ‘And what is it that He has sent you with?’ He said: ‘I have been sent to order the joining of ties of relationship, to break the idols, so that Allah is worshipped Alone and nothing at all is associated in worship along with Him.” (Muslim)
2. At the time of the peace of Hudaybiyah Hiraql (Heraclius) asked Abu Sufyan some questions about Allah’s Messenger, among which he asked: “What does he (Muhammad) command you?” Abu Sufyan replied: “He says: ‘Worship Allah Alone and do not worship anything else along with Him, and abandon what your fathers say. He also orders prayers, charity, and the joining of the ties of relationship.’” (Al-Bukhari)
Consequently, the Prophets did not come to bring about the downfall of one state to replace it with another. They did not seek sovereignty, nor did they organize political parties for this reason. Rather, they came for the guidance of humankind, to save it from misguidance and shirk (polytheism), and to take them out of darkness into light.
In this regard Prophet Muhammad gave an example about himself. He said:
“The similitude of me and the message with which Allah has sent me, is like a man who came to some people and said: ‘I have seen the enemy forces with my own eyes and I am a mere warner (to you). So, save yourselves, save yourselves!’ A group of his people obeyed him and went out at night, slowly and steadily and was safe; while another group belied him and stayed in their place until the morning when the army destroyed them. Such is the similitude of those who obey me and follow what I have brought (i.e., Message) and of those who disobey me and belie the Truth which I have brought.” (Al-Bukhari, Muslim and others)
The message of the Messengers, by the Mercy of God, revives and enlightens the believer’s soul. This enlightenment is the revelation of Allah, which leads mankind from the darkness of polytheism and ignorance to the light of truth and Islam:
Allah is the ally of those who believe. He brings them out from darkness into the light. (Al-Baqarah 2:257)
The Messenger and the Message are evidence against the disbelievers.
Allah sent His Messengers and His Books so that there can be no excuse for mankind on the Day of Judgment. The Qur’an says:
(We sent) Messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after Messengers. (An-Nisaa’ 4:165)
The message of God deals with the rights of Allah on His bondsmen, the rights of man on His Creator, The Oneness of Allah and its influence on the creation, knowledge, admonition, the wisdom behind the creation, righteousness, mutual interactions, refutation of incorrect beliefs and deviations, lawful and unlawful, migration and Jihad. In totality, it is the complete code for righteous living, which results in delight, pleasure and harmony in this life and the Hereafter.
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Source: Islamweb.net
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Listen to a reading of the book “A Beneficial Summary of Rulings to New Muslims” produced by the Iftaa Department-Ministry of Awqaf, Kuwait.
The recording includes the interpretation of some Quranic verses and other issues related to new Muslims after taking the Shahadah.
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Shams al-Islam broadcasts its rays of light into the sky of knowledge, presenting Islamic knowledge to both Muslims who seek to learn about their religion, and non-Muslims looking for the truth of Islam.
With us, your time is invested with the light of Islam & Iman.
The radio broadcasts an interpretation of some Quranic verses and a reading of the book: A Beneficial Summary of Rulings for New Muslim”.
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In every age, in every country and among every people, all God-knowing and truth-loving men have believed and lived this very religion.
The life of a Muslim will always be filled with godliness, piety, righteousness and truthfulness. How and why should it be?
He will live in the belief that God alone is the Master of all, that whatever he and other men possess has been given by God, that the powers he wields are only a trust from God, that the freedom he has been endowed with is not to be used indiscriminately, and that it is in his own interest to use it in accordance with God’s will.
He will constantly keep in view that one day he will have to return to the Lord and submit an account of his entire life. The sense of accountability will always remain implanted in’ his mind and he will never behave irresponsibly.
Think of the moral excellence of the man who lives with this mental attitude – his will be a life of purity and piety and love and altruism. He will be a blessing unto mankind. His thinking will not be polluted with evil thoughts and perverted ambitions. He will abstain from seeing evil, hearing evil, and doing evil.
He will guard his tongue and will never utter a word of lie. He will earn his living through just and fair means and will prefer hunger to a food acquired unfairly through exploitation or injustice. He will never be a party to any form of oppression or violation of human life and honor. He will never yield to evil, whatever the cost of defiance.
He will be an embodiment of goodness and nobility and will defend right and truth even at the cost of his life. Such a man will be a power to be reckoned with. He is bound to succeed.
He will be highly honored and respected. How can humiliation ever visit a person who is not prepared to bow his head before anyone except God the Almighty, the Sovereign of the universe?
No one can be more powerful than he – for he fears none but God and seeks blessings from none but Him. What power can make him deviate from the right path? What wealth can buy his faith? What force can shape his conscience? What power can compel him to behave as he does not want to?
He will be the most wealthy. No one in the world can be richer or more independent than he – for he will live a life of austerity and contentment. He will be neither a sensualist, nor indulgent, nor greedy.
He will be contented with whatever he earns fairly and honestly and however much ill-gotten wealth is heaped before him he will not even look at it. He will have peace and contentment of heart and what can be a greater wealth than this?
He will be the most revered, popular and beloved. No one can be more lovable than he – for he lives a life of charity and benevolence. He will be just to everyone, discharge his duties honestly, and work for the good of others. People’s hearts will be naturally drawn towards him.
No one can be more trustworthy than he – for he will not betray his trust, nor will he stray from righteousness: he will be true to his word, and straightforward and honest in his dealings. He will be fair and just in all his affairs, for he is sure that God is Ever-Present, Ever-Vigilant. Words fail to describe the credit and goodwill which such a man commands. Can there be anyone who will not trust him? Such is the life and character of a Muslim.
If you understand the true character of a Muslim, you will be convinced that he cannot live in humiliation, abasement or subjugation. He is bound to prevail and no power on earth can overwhelm him. For Islam inculcates in him the qualities which cannot be driven out.
And after living a respectable and honorable life on this earth, he will return to his Creator Who will shower on him the choicest of His blessings – for he will have discharged his duty ably, fulfilled his mission successfully and emerged from his trial triumphantly. He is successful in life in this world and in the hereafter will live in eternal peace, joy and bliss.
This is Islam, the natural religion of man, the religion which is not associated with any person, people, period or place. It is the way of nature, the religion of man. In every age, in every country and among every people, all God-knowing and truth-loving men have believed and lived this very religion. They were all Muslims, irrespective of whether they called that way Islam. Whatever its name was, it signified Islam and nothing but Islam.
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The article is excerpted from the author’s book “Towards Understanding Islam”.
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Islam does not draw a distinction between the ‘inner’ and ‘outer’ aspects of life, between belief and actions
No Muslim can accept the categorization of Islam as merely an “idea”. Islam is based on the word of God, revealed syllable by syllable to Prophet Muhammad (peace be upon him) 1400 years ago. Thus, it is not merely idea; rather it is an idea, ideology, the truth and a complete way of life. As the Qur’an states:
Whoever wishes for a way of life other that Islam, never will it be accepted from him and in the Hereafter he will be amongst the losers. (Aal `Imran 3: 85)
God mentions that this religion has been completed and perfected, and has no need for alteration or adjustment:
This day I completed your religion for you and perfected My favor upon you and chosen for your way of life Islam. (Aal `Imran 3:85)
The Prophet also said: “There is not one thing that shall bring you closer to the Paradise and away from the Fire without me having informed you of it, and there is not one thing that will take you away from Paradise and towards the Fire except that I have warned you about it.” (Musnad Ash- Shafi`i and others)
It is true that Islam does not draw a distinction between the ‘inner’ and ‘outer’ aspects of life, between belief and actions, religion and politics; in reality, such distinctions are fallacious. Man’s beliefs are the foundations and prime motivators for actions, for what is held to be true on the inside must manifest itself outwardly.
Indeed, the very first task given to Prophet Muhammad was to correct the false beliefs. It was not that the pagan Arabs did not believe in God, the Creator. In fact, the Qur’an tells the Prophet:
If you ask them who sends down rain from the sky, and gives life therewith to the earth after its death? They would certainly say ‘Allah!’ Say: ‘All praise and thanks be to Allah!’ Nay! Most of them have no sense. (Al-`Ankabut 29:63)
The pagan Arabs used to worship Allah, pray to Him and sacrifice to Him in times of need and distress, as did the Jews and Christians, and they even claimed to love Him, but Allah rejected their actions and referred to them as ‘senseless’, ‘astray’ and ‘disbelievers’. Hence, this is the reality concerning most of the men and Jinn; they claim to believe in Allah and worship Allah, but what they believe about Him is incorrect and the way they worship Him is incorrect.
Most of them do not believe in Allah except while joining partners with Him (Yusuf 12:106)
There is one common cause for this rejection, that is, thinking and speaking about God without knowledge, and thus ascribing to Him that which should not be ascribed to Him, such as sons, or daughters, or human qualities and weaknesses; claiming that some of the creation possess His powers and abilities, or by claiming that He, the Majestic, is pleased by some action that in fact angers Him, or that He is angered by some action that in fact pleases Him.
Thus, the idol worshippers call upon that which can neither benefit nor harm them; the Christians call upon Jesus ; the Jews believe their racial origins guarantee His good pleasure; and there are those who believe that power and wealth are means of success — all have put their faith and trust in something in vain. This in itself is a great evil, for they have only wasted their time and effort, yet this is least of the evil consequences.
As for that which is most severe- those who have fallen into associating partners with God, have earned His anger and wrath, and upon them shall fall humiliation in this life and a most terrible fate in the next:
Surely Allah will not forgive al-Shirk (the association of partners with Him), but He forgives sins less than that of whomever He wishes. (An-Nisaa’ 4:48)
So Shirk or ascribing partners to God (whatever form it may take) is an unforgivable sin, because it is the source of all evil, the greatest injustice, the worst oppression and wrongdoing. For, if one is unafraid of speaking about Allah without knowledge (and this knowledge is attained only through Him, for He is the best knower of Himself and His will) and that which pleases and displeases Him, then what will one be afraid of speaking about ignorantly?
Witnessing the destructive forces of nature and the untold misfortunes and miseries over which God alone has ultimate power and control, both in this life and the next, anyone would realize that God is the most worthy of being feared. Similarly, anyone contemplating the miraculous order, precision and symbiosis within the earth and universe, must realize the unparalleled knowledge and wisdom of its Creator.
If one is heedless of transgressing the laws of Allah, and attaches little or no importance to them, or worse considers them bad, evil, and outdated, then what of the laws conceived in the limited minds of men? If one is ungrateful to his Lord, the Provider of all, then of what little consequence to such a one is ingratitude to the creation? If one denies the rights and dues of Allah, which are the most worthy of being fulfilled, then what rights and dues will such a person be fearful of denying?
Imagine the case of a fictional worker in a company owned and run by you, who believes you are the lavatory cleaner and the lavatory cleaner is the director! Would there not be evil results? Would you tolerate such a person? If so, for how long?
Now envisage this fool teaching this to others and insisting on it, so that the majority of the company came to believe it, ignoring your orders and prohibitions and inventing their own rules, making the lavatory cleaner who is deaf and dumb their guide!
The true causes of the evils that beset mankind are disbelief, sinfulness and ingratitude to God:
And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. (Ash-Shura 42:30)
The Prophet said: “There is none who has a greater sense of ghayrah (a feeling of great fury and anger when one’s honor and prestige is injured or challenged) than Allah, and so He has forbidden shameful deeds and sins. And there is none who likes to be praised more than Allah does.” (Al-Bukhari)
Allah is more infuriated by the disobedience of His slave than a man of honor who finds his wife fornicating with another man. So how is His fury with those who insult Him by ascribing rivals and partners with Him, while He is Glorious above such things! In addition, the evil consequences are not limited to this life, as the Qur’an says:
Verily, those who disbelieved and die while they are disbelievers, the whole earth full of gold will not be accepted from anyone of them even if they offered it as a ransom. For them is a painful torment and they will have no helpers. (Aal `Imran 3:91)
The Prophet explained:
“On the Day of Judgment, the disbeliever will be asked: ‘Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself from the hell-fire?’ He will reply: ‘Yes!’ Then it will be said to him: ‘You were asked for something easier than that; that you should join none in worship with Allah, and submit yourself to Him, but you refused.’” (Al-Bukhari)
The message of all the Prophets (peace be upon them) is one and the same:
Verily, We have sent to every nation a Messenger, saying: ‘Worship Allaah and avoid false objects of worship.’ (An-Nahl 16:36)
Indeed this is the very purpose for which Allah created mankind, as He says:
I did not create the Jinn and mankind except for My worship (Adh-Dhariyat 51:56)
Hence, shirk (ascribing partners to God) is in contradiction to the reason for which we exist- which is to single out God for worship, avoiding all false deities and to worship Him completely, with sacrifice, supplication, submission, subjugation, obedience, compliance; and with love, fear, hope, trust and reliance upon Him, seeking only His pleasure and not the admiration of His creatures; and to do all of that according to that which was revealed to His last and final Messenger Muhammad and not according to whims, desires and mere conjecture.
Furthermore, of immediate relevance to the discussion, are those qualities unique to Allah that single Him out, such as Al-Hakam (The Judge); Al-Hakeem (The Wise) and Al -‘Alim (The All-Knowing). Not only is Allah the Creator, Controller and Sustainer, He is also the Sole Possessor of the wisdom and knowledge, to legislate for mankind and to determine what is good and what is evil, what is right and what is wrong, what is lawful and what is prohibited; thus extending to the laws we should judge by and the social, economic and political system we should utilize:
And no partner in legislating has He – He is Alone. (Al-Kahf 18:60)
Allah admonished the Jews and Christians and called them disbelievers:
…taking their priests and rabbis as lords besides Allah. (At-Tawbah 9:31)
If God blamed the Jews and Christians for accepting changes and alterations made by the men learned in the Scripture and Divine legislation, for making the forbidden allowed and vice versa, then how about those who accept such actions from every Tom, Dick and Harry, who have no scripture, no wisdom and only pure speculation, whims and desires?
Islam makes no distinction between outward and inner, private and public life. People should not adopt ways of the worst error: disobedience to and rebellion against Allaah and not commit the unforgivable sin of ascribing partners to Him.
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Source: Islamweb.net
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By: Abul A`la Mawdudi
How does one acquire knowledge of and belief in God, His Attributes, His Law and the Day of Judgment?
There are countless manifestations of God around us and in our own selves, which bear witness to the fact that there is One and only One Creator.
There are countless manifestations of God around us and in our own selves, which bear witness to the fact that there is One and only One Creator and Governor of this Universe and it is He Who controls and directs it.
These manifestations reflect the divine attributes of the Creator: His great wisdom, His all-embracing knowledge, His omnipotence, His mercy, His all-sustaining power – in short His attributes can be traced everywhere in His works. But man’s intellect and capacity for knowledge have erred in observing and understanding them.
Some men have argued that there are two gods, others have professed belief in a trinity, and still others have succumbed to polytheism. Some have worshiped nature and others divided the Creator into the gods of rain, air, fire, life, death and so on.
Similarly, men have put forward many erroneous notions about life after death; for instance, that man is reduced to dust after death and will not rise to life again; or that man is subject to a process of continuous regeneration in this world and is punished or rewarded in future cycles of life.
Even greater difficulty arises when we come to the question of a code of living. To formulate a complete and balanced code that conforms to God’s pleasure merely using human reason is an extremely difficult task.
Even if a man is equipped with the highest faculties of reason and intellect and possesses matchless wisdom and experience, the chances of his formulating the correct views on existence are slight.
And even if, after a lifetime of reflection, he does in fact succeed he will still lack the confidence that he has really discovered the truth and adopted the right path.
The fullest and fairest test of man’s wisdom, reason and knowledge might have been to have left him to his own resources without any external guidance. But this would have meant that only those with the determination and ability to find the path of truth would find salvation.
God, therefore, spared His human creatures such a hard test. Through His Grace and Benevolence He raised for mankind men from among themselves to whom He imparted the true knowledge of His attributes, revealed to them His Law and the Right Code of Living, gave them the knowledge of the meaning and purpose of life and of life after death and thus showed them the way by which man can achieve success and eternal bliss.
These chosen men are the Messengers of God – His Prophets. God has communicated knowledge and wisdom to them by means of revelation, and the book containing the Divine Communications is called the Book of God, or the Word of God.
The test of man’s wisdom and intellect therefore lies in this: does he recognize God’s Messengers after observing their pure and pious lives and carefully studying their noble and flawless teachings? A man of wisdom and common sense would accept instructions given by the Messengers of truth.
If he denies the Messengers of God and their teachings, his denial would signify that he was devoid of the capacity to discover truth and righteousness. He would fail his test. Such a man will never be able to discover the truth about God and His Law and life after death.
It is an everyday experience that when you do not know a thing, you look for somebody who does know. If you get ill and you cannot treat and cure yourself, you go to a doctor and follow his instructions without question. Why? Because he is properly qualified to give medical advice, possesses experience and has treated and cured a number of patients.
Similarly, in matters of law you accept whatever a legal expert says and act accordingly.
In educational matters you trust in your teacher. When you want to go to some place and do not know the way, you ask somebody who knows it, and follow the way he points out. In short, the course that you adopt in your day-to-day life about matters which you do not or cannot know is that you approach someone who does know about them, accept his advice and act accordingly. You make every effort to select the proper person.
But from then on you accept his advice unquestioningly. This kind of belief is called “belief in the unknown (Al-Ghayb)”.
Belief in Al-Ghayb signifies that you get knowledge of what was not known to you from one who knows. You do not know God and His real attributes. You are not aware that His angels are directing the machinery of the whole Universe according to His orders, and that they surround you on all sides. You have not the proper knowledge of the way of life through which you can seek the pleasure of your Creator. And you are in the dark about the life to come.
Such knowledge is given to you by the Prophets, who have had direct contact with the Divine Being. They are the persons whose sincerity, integrity, trustworthiness, godliness and absolute purity stand as irrevocable witnesses to the truth of their claim to knowledge.
And above all, the wisdom and force of their message makes you admit that they speak the truth and deserve to be believed and followed.
This conviction of yours is Belief in Al-Ghayb. Such a truth-discerning and truth acknowledging attitude is essential for obedience to God and for acting in accordance with His pleasure; for you have no other medium than God’s Messengers for the achievement of true knowledge, and without true knowledge you cannot proceed on the path of Islam.
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The article is an excerpt from the book “Towards Understanding Islam” by Abul A`la Al-Mawdudi.
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By Editorial Staff
As well as being the second pillar of Islam, the Salah (performing prayer) is the first practical pillar. Muslims perform five obligatory prayers a day at different prescribed times. The five obligatory prayers are al-Fajr (the Dawn Prayer), al-Dhuhr (the Noon Prayer), al-‘Asr (the Afternoon Prayer), al-Maghrib (the Sunset Prayer), and al-‘Isha’ (the Evening prayer).
For almost every obligatory prayer, there are other supererogatory prayers which are recommended to be performed before and/ or after it. These supererogatory prayers are divided into sunnah mu’akkadah, whose performance is stressed or highly recommended, and sunnah ghair mu’akkadah, whose performance is less recommended or not stressed.
Of these supererogatory prayers which are regarded as sunnah mu’akkadah, there are ten or twelve rak’ahs (units of prayer) that are highly recommended to be performed on a daily basis.
The Prophet (ﷺ) said, “The two rak’ahs before the dawn (Fajr) prayer are better than this world and all it contains.”
When the time of al-Fajr Prayer is due, it is recommended to perform two rak’ahs individually between Adhan (the call to prayer) and Iqamah (the second call to prayer).
Prophet Muhammad (Allah bless him and grant him peace) never missed performing them whether he was resident or travelling. ’A’ishah (May Allah be pleased with her) reported:
The Prophet (ﷺ) said, “The two rak’ahs before the dawn (Fajr) prayer are better than this world and all it contains.” (Muslim)
This hadith highlights the virtue of these two rak’ahs. Furthermore, if this is the case regarding the reward of this supererogatory prayer, how great, then, the reward of the obligatory prayer of al-Fajr is!
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:
Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (Al-Bukhari)
It is an act of the sunnah to recite surat al-Kafirun (Chapter of The Disbelievers) after reciting surat al-Fatihah (Chapter of the Opening) at the first rak’ah and surat al-Ikhlas (Chapter of the Pure Sincerity) at the second one.
In another narration related by Muslim, Prophet Muhammad (Allah bless him and grant him peace) would recite the following verses:
Say, (O believers): We believe in (One) God, and (in) all that has been sent down to us (in the Quran); and (in) all that has been sent down to Abraham, and Ishmael, and Isaac, and Jacob, and (to) the (prophets of the) Tribes (of Israel); and (in) all that was given to Moses and (to) Jesus; and (in) all that was given to (all) the (other) prophets from their Lord. We do not differentiate (in faith) between any of them. Thus are we muslims, in willing submission to Him (alone). (Quran 2:136)
(O Muhammad,) say: O People of the Scripture! Come to an equitable word between us and you: That (together) we shall not worship other than God. And (together) we shall not associate anything (at all) in (our worship of) Him. And (together) we shall not take one another as lords apart from God. Yet if they turn away, (O believers), then say (to them): Bear witness that we, indeed, are muslims, in willing submission to God (alone). (Quran 3:64)
A Muslim can choose to recite either the two surahs or the two verses. However, reciting the two surahs is more common.
They are recommended to be short. Narrated `A’isha:
The Prophet (p.b.u.h) used to make the two rak`at before the Fajr prayer so light that I would wonder whether he recited Al-Fatiha (or not). (Al-bukhari and Muslim)
It should be noted that a person should be aware not to perform them so quickly to an extent that they become invalid. Feeling at rest in every pillar of the prayer is a must.
‘Aishah (May Allah be pleased with her) reported:
The Prophet (ﷺ) used to offer eleven rak’ahs of optional Salat (prayers) in the latter part of night. When it was about dawn, he would offer two short rak’ahs and then would lie down on his right side till the Mu’adhdhin (one who calls for prayer) would come to inform him that the congregation had gathered (for prayer). (Al-Bukhari and Muslim)
Scholars hold different opinions regarding lying down after performing the two supererogatory rak’ahs of al-Fajr. There are three opinions as follows: obligatory, recommended and allowed.
Scholars who adopt this opinion use the following hadith to support it. Abu Hurairah narrated that:
Allah’s Messenger (S) said: “When one of you prays the two (supererogatory) Rak’ahs of Fajr then let him lay down on his right (side).” (Abu Dawud and Al-Tirmidhi)
To explain how they deduced this legal ruling, they say that this hadith contains the form of imperative which denote obligation in Arabic.
Discussing this opinion, scholars of hadith consider this narration, which contains the form of imperative, as shadh (anomalous). Secondly, supposing it is authentic, the form of imperative here should not be understood to mean obligation because there are other proofs that clearly denote that lying down is not obligatory.
The following hadith denotes that lying down is not obligatory. Narrated `A’isha:
After offering the two (supererogatory) rak`ahs, the Prophet (p.b.u.h) used to talk to me, if I happen to be awake; otherwise he would lie down. (Al-Bukhari and Muslim)
Lying down was the practice of Prophet Muhammad (Allah bless him and grant him peace), however, he did not command Muslims to do that. Furthermore, had it been common among the Companions of the Prophet (Allah bless him and grant him peace), they would have reported it.
Anas (May Allah be pleased with him) reported:
The Messenger of Allah (ﷺ) said: “The supplication made between the Adhan and the Iqamah is never rejected.” (Abu Dawud and Al-Tirmidhi)
If a person arrives at the masjid (mosque) and finds out that Muslims are performing the obligatory congregational prayer of al-Fajr, he must join them.
As for the missed prayer, there are two opinions concerning the time when a person can make it up.
The person should wait till about 10 or 15 minutes after sunrise to be able to make up the sunnah (supererogatory) of al-Fajr.
Abu Huraira is reported to have said that the Messenger of Allah (ﷺ) prohibited to observe prayer after the ‘Asr prayer till the sun is set, and after the dawn till the sun rises. (Muslim)
Scholars who support this opinion say that making up the missed prayers is an exception.
Qatada narrated on the authority of Anas b. Malik that the Messenger of Allah (ﷺ) said:
He who forgets the prayer, or he slept (and it was omitted), its expiation is (only) that he should observe it when he remembers it. (Muslim)
Um Salamah (Allah be pleased with her) said, “I sent a slave-girl to Prophet Muhammad (PBUH) asking her to stand by his side and say to him that Umm Salama says:
Messenger of Allah, I heard you prohibiting these two rak’ahs, whereas I saw you observing them; and if he (the Holy Prophet) points with his hand (to wait), then do wait.
The slave-girl did like that. He (the Holy Prophet) pointed out with his hand and she got aside and waited, and when he had finished (the prayer) he said:
O Daughter of Abu Umayya! You have asked about the two rak’ahs after the ‘Asr prayer. Some people of ‘Abd al-Qais came to me for embracing Islam and hindered me from observing the two rak’ahs which come after the noon prayer. So those are the two I have been praying. (Al-Bukhari and Muslim)
Both the time after al-Fajr Prayer and the time after al-‘Asr Prayer have the same ruling. This makes the second opinion more preferred.
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One of the biggest misconceptions about Islam concerns the name “Allah”. Some people believe that Muslims worship a different God than Christians, Jews and others, and some missionary organizations distribute literature in English in which they say such things as: “Allah is the god of the Muslims” and “Muhammad told people to believe in the god, Allah”.
“Allah” is the only word in the Arabic language equivalent to “God”
They thus imply and reinforce the idea that “Allah” is some sort of false deity.
This is totally incorrect because “Allah” is the same word that Arabic-speaking Christians and Jews use for God. If you pick up an Arabic Bible, you will find the word «Allah» wherever «God» is used in English.
“Allah” is also the proper name of God. Therefore, Muslims use the name “Allah” even when they speak other languages.
“Allah” is a special word. It indicates the only entity in existence who truly possesses the qualities of divinity and lordship, the Creator and Sustainer of the heavens and earth. It is the name of the only being worthy of worship, the one upon whom all creation is dependent at every moment.
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things). (Ash-Shura 42:11)
O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all gathered together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! (Al-Hajj 22:73)
This name belongs to God alone and no one else. “Allah” is the only word in the Arabic language equivalent to “God” with a capital “G”. It is also a unique word grammatically since it cannot be made plural or given a masculine or feminine gender. This is consistent with the Islamic concept of God. In English and other languages the word “god” can be used in various forms such as “God”, “gods” or “goddess”, all with different connotations and meanings.
The only difference between “god” (meaning a false god or any object of worship) and “God” (meaning the one true God) is a capital “G”.
Thus, a more accurate translation of “Allah” might be “the one and only true God”.
But there is another important point, which is that Islam is particularly concerned with the correct concept of God.
Someone can have an erroneous concept of Him whether he uses the name “Allah” or the word “God”.
Followers of previous religions gradually deviated from the original pure belief in God due to the fact that their scriptures were not adequately protected from loss and alteration. None of these are still available for study in their original form or language.
But this is not true of the last divinely revealed message, the Qur’an.
No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him! (Al-Mu’minun 23:91)
Hence, the accurate concept of God can be found therein.
Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begets not, nor is He begotten; And there is none like unto Him. (Al-Ikhlas 112:1-4)
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Source: The article is excerpted from the book Clear Your Doubts about Islam, Compiled by Saheeh international.
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It was 620, a year after the deaths of Muhammad’s wife, Khadijah, and his uncle Abu Talib, and the time of the yearly pilgrimage to the Ka`bah and Makkah’s annual market period was drawing near. Muhammad (peace be upon him) was still dispensing his teachings in a climate of rejection, exclusion, and persecution.
About a hundred Muslims now lived under protection in Abyssinia, but no solution seemed to present itself for the faithful who lived in Makkah.
The pilgrims, coming from all areas of the peninsula, started to settle in the Mina area, to remain there throughout the festival period. Muhammad often went there and conveyed his message to women and men who, in their distant dwelling places, had heard about it but did not know its actual contents. He was far from always receiving a favorable response.
At Al-`Aqabah, not far from Mina, the Prophet met a group of people from Yathrib. They were from the Khazraj tribe, one of the two great rival tribes in Yathrib (the other being the Aws), and he began to deliver his message to them. They had already heard of the message from the Jewish tribes who lived in their city, and they wished to know more about it. They listened to the Prophet and eventually accepted the message of Islam: they promised to inform the members of their tribe of the substance of the message and to keep in permanent contact with the Prophet. They went back home and started preaching in Yathrib.
In Makkah, conversions kept increasing, and Muhammad carried on with his public call. As far as his private life was concerned, many advised him to think of remarrying. Proposals had been made, but the Prophet had never pursued the matter. He had, however, had two dreams in which the very young `Aa’ishah, Abu Bakr’s daughter, who was then six years old, was offered to him in marriage.
When Khawlah, who had taken care of the Prophet’s needs since Khadijah’s death, advised him to remarry and suggested two names-Sawdah, a widow in her thirties who had very recently come back from Abyssinia, and `Aa’ishah, Abu Bakr’s daughter- Muhammad saw in this strange coincidence a sign of the truthfulness of his dreams, and he asked Khawlah to do what was necessary to find out whether the two unions were possible.
Polygamy was the norm in Arabia then, and the Prophet’s situation was the exception, since he had remained monogamous for twenty-five rears. The union with Sawdah was particularly easy to concretize: Sawdah immediately, and most favorably, answered the proposal made to her, and they married a few months later.
`Aa’ishah had already, in keeping with Arabian customs, been promised by Abu Bakr to Mutim’s son, and her father had to negotiate with Mutim in order to break the engagement. `Aa’shah then officially became Muhammad’s second wife, though the union would not be consummated for several years.
A year later, pilgrims and traders were again flocking to Makkah for the celebrations of 621. A second meeting was organized at Al-`Aqabah between the Prophet and the Yathrib delegation that had come to report on the evolution of the situation in their city. Twelve people from Yathrib, two of whom belonged to the Aws clan, took part in the meeting. They pledged allegiance to the Prophet, stipulating that they would worship only the One God, no others, and that they would honor the duties and interdictions of Islam.
They were therefore to constitute the first Muslim community in Yathrib. Muhammad sent back with them a Companion, Mus`ab ibn `Umayr, who had just returned from Abyssinia and who was known for his calm, his wisdom, and tile beauty of his recitation of the Qur’an.
Back in Yathrib, the delegation kept spreading the message and Mus`ab taught Islam, recited the Qur’an, and answered questions. In spite of age-old and still very sharp divisions between the Aws and Khazraj, members of both tribes converted to the new religion and realized that their former rivalries had become pointless: ’Islam’s message of brotherhood united them.
Clan chiefs nevertheless remained very reluctant to embrace Islam. Mus`ab never reacted to their attacks nor to their aggressive attitude; rather, he invariably answered: “Sit down and listen to the message: if you like it, accept it, if you do not, leave it.” As a result, the number of conversions was high, even among leaders.
During the following year’s pilgrimage, the Prophet met an important delegation of Yathrib. Muslims, composed of seventy-three people, two of them women. They belonged to both me Aws and the Khazraj, and they had come to bring the Prophet the good news of their commitment to Islam. After a few discussions about the nature of their future relationship, they concluded a second covenant stipulating that the Yathrib.
Muslims pledged to protect the Prophet, as well as Makkah’s Muslim women and children, against any aggression. This second covenant, granting refuge and protection and a commitment of Yathrib Muslims to support their Makkan brothers, opened before the Prophet the prospect of a promising future.
From then on, Muhammad encouraged Muslims to emigrate to Yathrib discreetly, while his closest Companions still remained by his side.
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The article is an excerpt from Dr. Tariq Ramadan’s In the Footsteps of the Prophet: Lessons from the Life of Muhammad, Oxford University Press (2007).
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