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How to Raise Truthful Children

By Muhammad Al-Ghazali

Islam commands that in the hearts of the children the seeds of the greatness and importance of truth be sown, so that they may grow up and develop on truth and may become young in its lap; and they may give it its due place in their talks.

How to Raise Truthful Children

Adoption of straight dealing and telling the truth has been very strictly insisted upon in Islam.

`Abdullah ibn `Aamir said: “once my mother called me when the Prophet was present in my house. My mother asked me to come and said that she would give me a certain thing. He asked what did she want to give? She said that she wanted to give me a date (fruit). The Prophet said: “If you had not given him this date, then the committing of a falsehood would have been entered into your record of deeds”. (Abu Dawud)

Abu Hurayrah says that the Prophet has said:

“Anybody who called a child saying that he would give him a certain thing, and did not give it, then it is a lie.” (Ahmad)

It is worth noting that in what a wise way the Prophet has instructed his followers to train their children in such a manner that they should consider truth and straight dealing respectable things and should avoid telling lies. Had the Prophet ignored these things and had not emphatically reminded about them, then there was a danger that the children on growing up would not have considered telling lies as sin.

Adoption of straight dealing and telling the truth has been very strictly insisted upon, so much so that it has been enjoined upon to take care about this in even small household matters.

Asmaa’ bint Yazid narrates that she once asked the Messenger of Allah:

“If someone of us women stated that she had no desire to have a certain thing even though she had that desire, then would it be considered a lie?”

He replied: “Falsehood is written as falsehood, and a small falsehood is written as a small falsehood.” (Muslim)

Not to Tell a Lie Even in a Joke

The establisher of the Shari`ah (peace be upon him) has warned of all the occasions where falsehood can be used and the adverse consequences of the same, so much so that it is not possible for even an ordinary enforcer to misguide the people about the reality or to lessen its importance.

A man tends to make false statements in cutting jokes, thinking that on the occasions of entertaining people there is nothing wrong if baseless information is given or false and imaginary events are related. But Islam, which considers providing relief to hearts as permissible, has fixed only those methods proper and permissible which are within that: limits of truth, because halal is much broader than haram and that truth is independent of falsehood. Allah’s Messenger has said:

“Death for the man who indulges in story-telling in order to make some people laugh and for that he relies on falsehood. There is death for him, there is destruction for him.” (At-Tirmidhi)

In another hadith it is stated:

“I give guarantee of a house in the middle of Paradise for the man who has given up falsehood, though he was required to indulge in humor.” (Al-Bayhaqi)

The Prophet has said:

“A believer cannot have complete faith unless he gives up falsehood in his jokes and debates though in all other matters he speaks the truth.” (Ahmad)

This is our daily observation that people give full rein to their tongues in the matter of humorous talks to make others laugh, and do not hesitate to spread the tales and stories invented by friends or foes only for the purpose of getting some pleasure or for pulling some one’s leg, when the world has absolutely prohibited such a wrong policy, and this is a fact that this kind of entertainment and amusements and false acts create enmities and rivalries,

Avoid Exaggeration in Praise

Some peoples when they praise somebody, go to the extent of exaggerating and making false statements. For a Muslim it is necessary that when he praises somebody he should do it to the extent to which he knows about that man, he should avoid exaggeration and falsehood in showering praises of the praised one, although he may be deserving of the praises, for exaggeration is a kind of falsehood which has been forbidden,

To a person who was praising the Prophet, he said: “Do not indulge in exaggeration while praising me, as the Christians did in the case of Ibn Maryam (Christ). I am only a slave. So only say that he is a slave of Allah and His Messenger.” (Al-Bukhari)

A group of such people is always found who lick the boots of the leaders and rulers of the country and praise them to heaven. The main purpose of their lives is to compose very lengthy panegyric poems or to write long-drawn essays in praise of their benefactors.

Thus, they try to make a mountain of the molehill and place an unknown person in the palace of fame. Sometimes they do not even hesitate to call the tyrant rulers as standard bearers of justice and coward and chicken hearted soldiers as brave and lion-hearted fighters. Their only purpose in this is to earn wealth.

This is the worst kind of falsehood. Allah’s Messenger has counseled us to totally reject them and expose them till they give up their wrong practices.

Abu Hurayrah says that the Prophet has commanded us that we should throw dust in the face of those who indulge in exaggeration in their praises. (At-Tirmidhi)

The commentators have pointed out that the persons mentioned here are those who make exaggeration as their habit and through this try to earn gifts and presents from the praised ones but those persons who praise the performers of good acts with a view to encouraging them and to inciting others to follow their example are not meant.

The limits where a Muslim stops and which keep him distinct from the bootlickers and the exaggerators are: that he praises his benefactor or a good person, but he does not let him indulge in vanity and pride. These limits have been clarified by the Prophet.

Abu Bakr narrates that a man praised someone in the presence of Allah’s Messenger and the Prophet told him:

“Fie on you, you have separated the head of your companion,” He repeated these words and then said: “If someone wants to praise his brothers then if he is aware of the facts then he should say that I think he is such and such and Allah is the real Knower, and there is none purer and innocent than Allah; I consider him bearer of these qualities.” (Al-Bukhari)

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The article is excerpted from the book  “Muslim Character” , an American-English translation of Muhammad Al-Ghazali’s Khuluq Al-Muslim

 

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Ethics & Values New Muslims

The Neglected Value of Greeting

How important is greeting? What moral and social impacts does it have? How do Muslims greet each other?  How can we make it a habit?

In this age of technology and science, moral values and religious teachings taught in order to promote a refined society largely are neglected by all nations, and most unfortunately, Muslims are one of them.

Islamic greeting

Greeting in Islam not only increases friendship, harmony and respect, it simultaneously signifies fulfilling the rights of du`aa’

These moral downfalls are leading the Ummah toward the ditch of destruction; thus, it’s time we examine our attitude and improve it. Each community has words of greeting that are used when members of a community meet. Such greetings are to express courtesy and promote positive feelings.

The Islamic Greeting

The greetings granted to Muslims by the Qur’an hold the highest spiritual as well as moral values among the greetings of other nations.

Prior to Islam, it was common among the dwellers of the Arabian Peninsula to say, “Hayak Allah” (May Allah grant you life) and “Sabah Al-khair” (Good morning).

A person once came into the presence of Al-Husayn ibn `Ali and said, “Kayfa anta? `Aafak Allah” (How are you? May Allah keep you safe). Al-Husayn immediately corrected him in the best manner, nicely giving him the basic teaching of Islam and responding with the following words, “Assalamu qabal al-kalaamu, `aafak Allah” (Say Salam prior to talking, may Allah protect you). He then taught: Don’t give permission to anyone until he says Salam.

At another place, Al-Husayn described the reward of Salam very precisely in these words: “There are 70 good deeds in Salam: 69 for the one who says it and only one for the person who responds. One who doesn’t reply to Salam is a miser” (Bihaar Al-Anwaar, Vol. 17, Qum).

The Qur’an directs us to respond Salam in a more courteous manner:

And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. (An-Nisaa’ 4:86)

Proud and arrogant people never initiate saying Salam, considering it below their dignity to reply. They only slightly move their head and smile instead of saying “Wa`alaykum assalam” They are misers of the worst class, as per Prophetic traditions.

Al-Husayn said, “The greater miser is the one who displays misery in reciting Salam”. Not only this, but the Prophet Mohammad (peace be upon him) declared in crystal clear terms, “Whoever does not reply ‘Salam’ is not from us,” while one hadith notes, “The principal of humility begins with Salam.”

Greeting in Islam not only increases friendship, harmony and respect, it simultaneously signifies fulfilling the rights of du`aa’ (supplicatory prayer) for Muslims. Additionally, As-Salam is one of the Names of Allah.

Salam is highly recommended when visiting the graves:

Salaam upon you, O people of the graves, from the believers. You preceded us and we shall meet you, Insha’Allah).

How to Say Salam?

One hadith recommends reciting Salam in a manner that each one can hear clearly. The one who initiates the Salam first is closest to Allah. Hadith literature provides us with glorious teachings in this regards.

When someone questioned who should initiate Salam, the Prophet answered, “The one who (wish to) is closer to Allah. A rider should greet a pedestrian, a pedestrian should greet one who is sitting and a small group should greet a large number.”

Salam should be offered to all Muslims, irrespective of whether they are acquaintances or strangers. Saying Salam aloud to everyone in a gathering is sufficient, as it’s unnecessary to greet each person individually. However, it’s incorrect to greet only a particular person in a gathering. Additionally, always convey Salam cheerfully.

In this regard, the following conversation is worth mentioning and available in the sacred scriptures. When Yahya met Isa (peace be upon them), he began by saying, “Salam,” and was answered with, “Salam.” Whenever Yahya met `Isa, Yahya always was happy and smiling, but `Isa was sorrowful, as if he resembled a crying person.

`Isa asked Yahya, “You smile like a happy person, as if you’re secure and protected,” to which Yahya replied, “You display such sorrow, as if you’ve given up all hope.” Then the commandment appeared, “The one who smiles the most is the dearest to Me.”

If a person is at a distance where Salam may not be heard, then Salam can be offered with a hand signal.

When?

However, it’s undesirable to recite Salam when a person is engaged in the following activities:

  • While performing salah (prayers)
  • While one is engaged in tasbeeh (glorifying and praising Allah) or dhikr; gathering for remembering and thanking Allah.
  • During khutbah (sermon), sitting together to study or listen to lectures.
  • While one is busy in reciting the Qur’an
  • During adhan; to repeat the wordings of adhan at the beginning of each prayer. It is a call to pray together in the Mosque.
  • While doing du`aa’ (supplicatory prayer)
  • While occupied in discussion or research of religious sciences
  • While a judge is delivering a verdict
  • While eating or drinking
  • While reciting talbiyah during the Hajj .

Unpleasant Practices

If one says, “Convey my Salam to your parents,” don’t reply on behalf of your parents, as you aren’t authorized and have no right to do that. An amazing practice prevalent on written invitations is, “Salam from our late parents.”

Does anyone have the power to visit, meet and hear Salam from the deceased and then forward it to others? All credit goes to the silly writer who designed such a text and which others blindly follow.

Another unpleasant practice very common today is using “Hi” instead of Salam in email and SMS prior to beginning a conversation.

Salam is also done by embracing a person and drawing him close to you upon meeting him after returning from a journey or after a long absence. Using both arms, hug the person around the neck and shoulders and draw him toward your chest. Men may practice this Sunnah with men and women can do it with women.

Always say Salam when visiting or telephoning others and care should be taken not to visit or phone anyone during times of rest or salah.

Additionally, never enter a home – no matter whose it is – without permission. To ask permission to enter, ring the bell and when the person of the house enquires as to who’s there, say Salam aloud and give your name, instead of saying, “Me,” as the Prophet instructed.

If you realize the one inside has heard your ring or voice and is purposely ignoring it, then repeat the ring three times. If there’s no permission or answer, then as per the Hadith, you must return.

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Source: www.irfi.org

Dr. Qazi Shaikh Abbas Borhany is an attorney, a religious scholar and a member of Pakistan’s Ulama Council. He received a doctorate in the United States at NDI and a Shahadat Al-Aalamiyah in Najaf, Iraq.

 

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Muslim Lifestyle New Muslims

Islam and the Right of Privacy

By Zeinab Hassan Ashry

In Islam, the right of privacy for every individual is highly respected.

Prying into people’s private affairs and spying on their secrets are not permitted even if they are engaged in sins as long as they do it privately and not openly.

Respect People’s Privacy

The Prophet (peace be upon him) said, ”Whosoever listens to people’s conversation against their wishes will have molten lead poured into his ears on the Day of Resurrection.” (Abu Dawud and others)

The Prophet (peace be upon him) also said:

“Beware of suspicion (about others), as suspicion is the most dishonest talk, and do not spy upon each other, and do not listen to the evil talk of the people about others’ affairs, and do not have enmity with one another, but be brothers. And none should ask for the hand of a girl who is already engaged to his (Muslim) brother, but one should wait till the first suitor marries her or leaves her.” (Al-Bukhari)

Be a Big Brother/Sister

Islam builds its community on mutual love, brother-hood co-operation. Muslims are but brothers and sisters. The Qur’an states:

The believers are but a single Brotherhood. So make peace and reconciliation between your brothers. And fear Allah so that you may receive Mercy.

A Muslim should guard the rights of brotherhood. He should do his best to show sympathy toward people and remove their difficulties.

He must strive to overcome his pride, anger, hatred, ill feelings, and jealousy toward people and humble himself toward them.

The Prophet (peace be upon him) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever covered a Muslim, Allah will cover him on the Day of Resurrection.” (Al-Bukhari)

The Prophet also said:

“Do not envy one another, and do not inflate prices one to another, and do not turn away from one another, and do not undercut one another, but be you, O servants of Allah, brothers. A Muslim is the brother of a Muslim: he neither lies to him nor does he hold him in contempt.

Piety is right here,” and he pointed to his breast three times. “It is evil enough for a man to hold his Muslim brother in contempt. The whole of a Muslim for another Muslim is inviolable: his blood, his property, and his honor.” (Muslim)

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The article is excerpted from the author’s  The True Muslim, published by Islam Presentation Committee (IPC), Kuwait.

 

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Moral Teachings of Muhammad: Lessons from the Sunnah

By Editorial Staff

Prophet Muhammad had possessed an exceptionally moral character among his people from the very beginning of his life. God selected such a man to convey the message of Islam.

morals sunrays

The Prophet’s life mirrored the due harmony between faith and actions.

Muhammad perfectly fulfilled his message of responsibility of leading Arabia from the darkness and ignorance of Jahiliyyah to the light of Islam and its moral teachings which are actually offered to all humanity.

It was by the mercy of Allah that you deal gently with them (O Muhammad), for if you had been severe or harsh-hearted, they would have dispersed from round about you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in Allah. Lo! Allah loves those who put their trust (in Him). (Aal `Imran 3:159)

The Prophet’s life mirrored the due harmony between faith and actions. He is the exemplary and the prime model of conduct for all Muslims to follow.

The Qur’an emphasizes the exalted moral character of the Prophet (peace be upon him):

Nun. By the pen and by what you write, (Muhammad), you are not insane, thanks to the bounty of your Lord. You will certainly receive a never-ending reward. You have a sublime morality. (Al-Qalam 68:1-4)

Lessons from the Sunnah

The Prophet’s hadiths about righteousness, tolerance and moral conduct are the embodiment of his noble character.

Morality and moral conduct constitute a basic principle of Islam and one cannot be a true Muslims without good moral qualities.

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

“There are two characteristics which are not combined in a believer; miserliness and bad morals.” (At-Tirmidhi)

Abu Ad-Darda’ (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

“The heaviest thing which will be put on the believer’s scale (on the Day of Resurrection) will be good morals.” (Abu Dawud and At-Tirmidhi)

Also, Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah  said: “The fear of Allah and good morals (akhlaq) are the two major characteristics which lead to Paradise.” (At-Tirmidhi and Al-Hakim)

The Best Believer

Allah’s Messenger also said: “The best amongst you are those who are best in morals.”  (Muslim)

An-Nawwas ibn Sam`an narrated, ‘I asked the Messenger of Allah about virtue and sin and he replied:

“The essence of virtue is (manifested in) good morals (akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.” (Muslim)

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah said:

“You (people) cannot satisfy people with your wealth, but satisfy them with your cheerful faces and good morals.” (Abu Ya`la and Al-Hakim)

Moral Conduct in Daily Life

Once the Prophet passed by an Ansari who was scolding his brother about his immodesty. The Prophet advised him to let him go as modesty was a branch of faith.

A man who harasses his neighbor and makes him suffer any kind of damage is called cruel and stonehearted by the religion. In this connection the decision of the Prophet is:

“By God, he cannot be a believer; by God, he cannot be a believer; by God, he cannot be a believer. He was asked: ‘who’, He answered: ‘He from whose misdeeds his neighbor is not safe’.“ (Al-Bukhari)

The Prophet advises his companions to keep away from the talk that is trash, the acts that are wicked, and the deeds that are senseless. He says:

“A person who believes in Allah and the Hereafter should speak about good things or else should keep quiet.” (Al-Bukhari)

The Prophet’s Du`aa’ for Perfect Morality

Ibn Mas`ud (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “O Allah You have made my creation perfect, so make my moral characteristics also be the best.” (Ahmad)

Also, Qutbah bin Malik (may Allah be pleased with him) narrated, the Messenger of Allah (peace be upon him) used to say:

“O Allah, I seek refuge in you from evil morals, deeds, passions and diseases.” (At-Tirmidhi and Al-Hakim)

 

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Ethics & Values New Muslims

The Foundations of Good Moral Character: The Prophet’s Excellent Example

Mere teachings and commands of Do’s and Don’ts do not form the foundations of good moral character in a society, because these things are not sufficient for developing these good qualities in the human nature; a teacher may merely order to do such and such things and not to do such and such things, and the society becomes a moralist society.

Perfect Trainer

The teachings of fruitful good conduct requires long training and constant watchfulness.

The training cannot be on the right lines if the example before the society is not such that commands full confidence, because a person having a bad moral character cannot leave a good impression on his surroundings.

The best training can be expected only from such a man whose personality, by the force of its morality, would create a scene of admiration in the beholders. They would sing praises of his nobility and feel the irresistible urge to benefit from the example of his life. The world would spontaneously feel the urge to follow his footsteps.

For nourishing and developing more and more excellent good character among his followers it is necessary that the leader must possess higher and nobler character and attributes than his followers.

The Prophet himself was the best example of the good moral character, to emulate the call he was giving to his followers. Before advising them to adopt a moral life by giving sermons and counsels, he was sowing the seeds of morality among his followers by actually living that kind of life.

`Abdullah ibn `Amr says:

“The Messenger of Allah (peace be upon him) was neither ill-mannered nor rude. He used to say that the better people among you are those who are best in their moral character.” (Al-Bukhari)

Anas says: “I served the Prophet for ten years. He never said ‘Uf’ (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that.” (Muslim)

It is also reported by him: “My mother used to hold the Prophet’s hand and used to take him wherever she wanted. If any person used to come before him and shake his hand, the Prophet never used to draw away his hand from the other person’s hands till the latter drew away his hands, and he never used to turn away his face from that person till the latter himself turned away his face. And in the meetings he was never seen squatting in such a way that his knees were protruding further than his fellow-squatters.” (At-Tirmidhi)

Lady `A’ishah says: “If there were two alternatives, the Prophet used to adopt the easiest alternative, provided there was no sin in it. If that work were sinful, then he used to run away farthest from it. The prophet did not take any personal revenge from anybody. Yes, if Allah’s command were to be disobeyed, then his wrath was to be stirred. Allah’s Messenger did not beat anybody with his own hands. neither his wife nor a servant. Yes, he used to fight in the wars in the cause of Allah.” (Muslim)

Anas has narrated:

“I was walking with the Prophet. He had wrapped a thick chadar round his body. One Arab pulled the chadar so forcefully that a part of his shoulder could be seen by me, and I was perturbed by this forceful pulling of the chadar. The Arab then said: ‘0 Muhammad! Give me some of my share from the property which Allah has given you.’ The Prophet turned towards him and laughed, and gave orders for a donation being given to him.” (Al-Bukhari)

`A’ishah has reported that Allah’s Messenger has said:

“Allah is soft-hearted. He likes soft heartedness. And the reward which He gives for soft-heartedness does not give for hardness, nay, such a reward He does not give for anything.” (Muslim)

In another tradition it is stated: “Softness in whichever thing it may be, will make that thing beautiful. And from whichever thing softness is taken out, it will become ugly.”

Jarir narrates that the Prophet has said:

“The reward which Allah gives for soft-heartedness He does not give it for folly; and when Allah makes any slave His favorite, He gives him softness. Those families that are devoid of softness become deprived of every virtue.”(At-Tabarani )

`Abdullah ibn Harith has reported that he did not see anybody smiling more than the Messenger of Allah. (At-Tirmidhi)

`A’isha was asked what did Prophet do at home?

She replied:” He used to be in the service of his home people; and when the time of prayer came he used to perform ablutions and go out for prayer.” (Muslim)

Anas has narrated:

“Allah’s Messenger had the best manners of all the persons. I had an adopted brother, whose name was Abu `Umayr. He had a sick sparrow, who was called ‘Nagheer’. Allah’s Messenger used to be playful with him and ask him : ‘0 Abu `Umayr! what has happened to your Nagheer” (Al-Bukhari)

Of the habits and traits of the Prophet one trait was very well known that he was extremely philanthropic. He was never miserly in anything. He was very brave and courageous. He never turned away from Truth. He was just, loving. In his own decision he never committed any excesses or injustice. In his whole life he was truthful and an honest trustee.

The same Qur’an, Same Criterion, Same Yasin, Same Taha

Allah has commanded all the Muslims to follow the excellent habits and the best traits of the Prophet and to take guidance from the holy life of the holy Messenger.

Surely there is in the person of Allah’s .messenger an excellent example for you-for every person who has hope in Allah and the Hereafter and remember, Allah, reciting His name many times. (Al-Ahzab 33:21)

Qazi A ‘yaz says that the Prophet was the most excellent-mannered, most philanthropic and the bravest of all. One night

the people of Medina were terribly frightened. Some people proceeded towards the sound ( which was probably the

cause). They saw that the Prophet was coming from that direction. He had rushed before all others to find out what was

the trouble. He was riding the horse of Abu Talha, without a saddle, and a sword was hanging from his neck, and he

was comforting the people not to be afraid saying there was nothing to worry.

Hazrat Ali says that in the battles when fighting started, we used to worry much about the Prophet, because nobody was nearer to the enemy in the fighting than the Prophet.

Jabir ibn `Abdullah says that whenever anything was requested of him, he never said: No.

Lady Khadija had told him when he was first blessed with the Divine Revelation:

“You carry the loads of the weak people, you earn for the poor, and help a person if any trouble comes to him in following the Truth.”

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The article is excerpted from the book  “Muslim Character” , an American-English translation of Muhammad Al-Ghazali’s Khuluq Al-Muslim published by Islam Presentation Committee (IPC), Kuwait.

 

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Acts of Worship New Muslims

First Ten Days of Dhul-Hijjah: Do’s and Don’ts

By the Editorial Staff

Among the great seasons of worship are the first ten days of Dhul-Hijjah, which Allah has favored over other days. There are numerous hadiths indicating that these ten days are better than all other days of the year, with no exception. The Muslim should hasten to utilize this opportunity by offering sincere repentance to Allah, and multiplying the good deeds in these blessed days.

First Ten Days of Dhul-Hijjah

These ten days are better than all other days of the year.

Regarding the superiority of these days of Dhul-Hijjah, Sheikh Ibn `Uthaymin said, “Indeed it is a great favor and blessing from Allah that He has made for His righteous servants periods of time within which they can increase in good deeds to attain great rewards. One of these opportunistic periods is the first ten days of Dhul-Hijjah.

The excellence of these ten days has been mentioned in the Qur’an and the Sunnah. Allah says in the Qur’an:

By the dawn and by the ten nights… (Al-Fajr 89:1-2)

Ibn Kathir said that “the ten nights” referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn `Abbas, Ibn Az-Zubair, Mujahid and others.

The Messenger of Allah (peace be upon him) said: “There are no deeds as excellent as those done in these ten days.” They (the companions) said, “Not even Jihad?” He said, “No, not even Jihad except a man who goes forth endangering his life and wealth and does not return with anything.” (Al-Bukhari)

Also, Allah says:

…and remember the name of Allah in the appointed days. (Al-Baqarah 2:203)

Ibn `Abbas and Ibn Kathir said: this means in the ten days of Dhul-Hijjah.

The Messenger of Allah said: “There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahlil (to say la ilaha ill Allah “No one worthy of worship but Allah), takbir (to say allahu akbar “Allah is the Greatest”) and tahmid (to say alhumdulillah “praise be to Allah”).” (At-Tabarani)

It is reported that the noble companion Sa`id ibn Jubayr, when the days of Dhul-Hijjah began he would strive to increase in good actions with great intensity to the extent that no one can do like that. (Ad-Darimi)

Ibn Hajar says in Fat-h Al-Bari: “The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawat (prayers), siyam (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine.”

What Are the Recommended Acts in These Days

Prayer

It is highly recommended to perform the obligatory acts at their prescribed times and to increase oneself in the supererogatory (nawafil) acts, for indeed, this is what brings a person closer to their Lord.

The Messenger of Allah said: “Upon you is to increase in your prostration to Allah, for verily you do not prostrate to Allah with even one prostration, except that He raises you in degrees and decreases your sins because of it.” (Muslim)

Fasting

This has been mentioned as one of the acts of righteousness where Handabah ibn Khalid reports on the authority of his wife who reports that some of the wives of the Prophet (peace be upon him) said: “The Prophet would fast on the ninth of Dhul-Hijjah, the day of `Ashura and three days in every month.” (Abu Dawud)

Imam An-Nawawi said that fasting in these ten days is extremely recommended.

Takbir, Tahlil and Tahmid

In the aforementioned narration of Ibn ‘Umar, the Prophet said: “So increase yourselves in saying la ilaha illa Allah, Allahu akbar and alhamdulillah.”

Imam Al-Bukhari (may confer mercy on him) said: “Ibn `Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the markets in the ten days saying the takbir causing the people to follow them in this action.”

He also said: “`Umar ibn Al-Khattab used to say the takbir in his minaret in Mina, whereupon the people of the mosque hearing `Umar, would start to say the takbir as would the people in the markets until the whole of Mina was locked in glorifying Allah.”

Ibn `Umar used to say the takbir in Mina during these ten days and after prayers, whilst on his bed, in his tent, in his gathering and whilst walking. What is recommended is to say the takbir aloud due to the fact that `Umar ibn Al-Khattab, his son and Abu Hurayrah used to do likewise, may Allah be pleased with them all.

Muslims has to strive with in reviving this sunnah that has become lost in these times and it was almost forgotten, even amongst the people of righteousness and goodness all of which is unfortunately in opposition to what the best of generations were upon (preserving and maintaining the supererogatory acts).

Fasting on the day of ‘Arafah

Fasting has been affirmed on the day of `Arafah, where it has been authentically reported from the Prophet that he said regarding fasting on the day of `Arafah: “I hope that Allah will expiate for you your sins for the year before (the day of `Arafah) and the year after (the day of `Arafah).” (Muslim)

However, whoever is at `Arafah as a pilgrim then fasting is not expected of him, as it is reported that the Prophet stopped at `Arafah to eat.

What Should Be Avoided during Them?

Sheikh `Abudl-`Aziz ibn Baz (may Allah confer mercy on him) said: “If anyone wants to offer an Ud-hiyah, and the month of Dhul-Hijjah has begun, then it is haram for him to remove anything of his hair or nails or skin until he has slaughtered the Ud-hiyah, because of the hadith of Umm Salamah (may Allah be pleased with her) that the Prophet said: “When you see the new moon of Dhul-Hijjah – according to another version, When the ten days (of Dhul-Hijjah) begin – and any one of you wants to offer an Ud-hiyah, let him refrain (from cutting) his hair and nails.” (Muslim) According to another version, “Let him not remove anything from his hair and nails until he offers the Ud-hiyah.”

The reason for this prohibition is that when the person who wants to offer the Ud-hiyah joins the pilgrims in some of the rituals of Hajj – namely drawing closer to Allah by slaughtering the Ud-hiyah – he also joins him in some of the features of ihram, namely refraining from cutting his hair etc.

This ruling applies only to the one who is going to slaughter the Ud-hiyah. It does not apply to the one on whose behalf an Ud-hiyah is offered. Based on this, it is permissible for the family of the person who is going to offer the Ud-hiyah to remove things from their hair, nails and skin during the first ten days of Dhul-Hijjah.

If one has to remove them because of necessity, there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.” (Fatawa Islamiyyah)

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Acts of Worship New Muslims

A Brief Guide to Hajj (Poster)

Through this poster, we briefly introduce you to the types of Hajj, and- both in words and pictures, the rites of Hajj.

 

 A Brief Guide to Hajj-

A Brief Guide to Hajj-

A Brief Guide to Hajj (eBook) 

Book Author: E-Da`wah Committee (EDC)

Number of Pages: 1

Book Description: A Brief Guide to Hajj in English

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Read more about Hajj, the fifth pillar of Islam…

–      All about Hajj (1435/2014)

–      Hajj Rites Made Easy…

–      The Fifth Pillar of Islam: Hajj

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Acts of Worship New Muslims

New Muslims & Ramadan’s Last Precious Ten Days

By Amal Stapley

The last ten days of Ramadan are here. How do you find yourself, your heart and worship so far? How’s Ramadan going for you?”

It’s the perennial question on everybody’s lips at this time of Ramadan, and how are you answering it?

Insha’Allah you’re able to say that it’s going well for you and you’re achieving your targets and gaining the benefit from this blessed month. But don’t worry if you can’t say that fully yet, as the best has been saved for last!

We’re now on the final run down to `Eid, having passed through the ten days of asking for mercy and the ten days of asking for forgiveness, and now we’re into the ten days of asking for protection from the Fire. These last ten days are the most precious days of the most precious month.

The Prophet (peace be upon him) “would strive (to do acts of worship) during the last ten days of Ramadan more than he would at any other time”. (Muslim)

So this is the time to follow his beautiful example and really start to focus on your `ibadah (worship). So how can you, as a new Muslim, do that?

Be Generous in Thoughts…

“Allah’s Messenger (peace be upon him) was the most generous of all people in doing good, and he was at his most generous during the month of Ramadan.” (Al-Bukhari and Muslim)

This is the time to be generous in both your thoughts and your deeds.

It’s very easy as a new Muslim to be critical of other people, especially about other Muslim’s practice of Islam. Sometimes we get so carried away with our own striving to please Allah that we forget that Islam for others isn’t something new and exciting. It’s something they have been living with all their lives; they may not have sought knowledge as enthusiastically as you have been doing or they may be experiencing an iman dip.

So instead of criticizing other Muslims, who find it difficult to practice Islam as well as you’d like them to, try to understand them and then try to gently encourage them. The same goes for non-Muslims. Remember back to your pre-Islamic days and how you justified your behavior? Be generous in your thoughts of others and instead of criticizing, find an excuse and also ask Allah to guide them.

“…and there is no one who loves to accept an excuse more than Allah, and because of this He sent the bringers of good news and the warners…” (Al-Bukhari)

… and Deeds

Also strive to be generous in your deeds. Look out for any opportunities to do a good turn for your family, neighbors and friends. Use your initiative and show them the best face of Islam that you can. You could even invite them to join you in iftar (breaking fast) or just take some food round to them.

This is also a great time for giving extra in charity, as its reward is increased. Many people choose this time to give their zakat al-mal (obligatory charity on wealth) away to cleanse their wealth and to get the extra benefit. If you don’t personally know someone from the eight categories who is deserving of zakah, look out for charities that support people in your local area or country, and if there is no-one locally in need, seek out those in other countries in need. Many charities have special Ramadan drives to take advantage of this generous time, so choose the most reliable trustworthy ones, as far as you can.

The last ten days of Ramadan is a great time to clear out your cupboards. I make it an annual habit to go through mine and give away all my unwanted and unused items or send them to be recycled. If you have items in the back of your cupboards that you have no use for and that others might benefit from, give them away or find a local charity or charity shop to give them to. If you have clothes that you haven’t worn for a year, especially your old pre-Islamic ones, do you really need to keep them? And don’t just give away the tatty ones; give the good stuff away too:

Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love. (Aal `Imran 3:92)

I`tikaf or Qiyam

One of the best ways of really focusing on your worship is to spend the last 10 days of Ramadan in the mosque; cutting out all worldly cares and just concentrating on getting closer to Allah. This can be a great opportunity to learn more about the religion from good practicing Muslims and many mosques hold extra talks and classes at this time. If you’ve been able to plan for this and make arrangements to do this, do make the most of it, and do lots of du`aa’ that the rest of us will be able to do it next year with you!

If you can’t spend all the last ten days in the mosque, try to spend some time at least, even if it’s only over the weekend or maybe at night between Maghrib and Fajr. As long as you make your intention for i`tikaf (retreat in the mosque), your reward will be in accordance with the amount of time you spend there. The same applies to sisters too. If your local mosque has provision for sisters, follow in the steps of the Prophet’s wives and spend some time in i`tikaf too.

If you really can’t get to a mosque, make sure that you increase your efforts to worship at night either at home or with other new (or not-so-new) Muslims in your area. You could maybe organize Qiyam (Night Worship) gatherings, so those who live with their non-Muslim families can come and worship in a relaxed Islamic atmosphere.

Wherever you spend your time, find a quiet place where you can bury yourself in worship of your Creator, away from the internet, TV and family worries. If you have slipped in any of your targets of reading the Qur’an in your language or in Arabic, or memorizing Qur’an or new du’a`, this is the perfect time to catch up. You can get out your du’a` list and use this time to supplicate for everything you want Allah to help you or others with; especially for Him to guide your family to Islam. And you can read inspiring books and articles and make pledges about the changes you’re going to make in your life. And just take time out to contemplate on Allah’s blessings and mercy.

Last Precious Ten Days & Laylat Al-Qadr

“Look for Laylat-Al-Qadr (The Night of Power) in the last ten nights of Ramadan, on the night when nine or seven or five nights remain out of the last ten nights of Ramadan.” (Al-Bukhari)

This is the most precious night of the precious days of the precious month. Whatever you do, make plans to spend the odd nights of the last ten (i.e. the night before the odd day, as Islamic days start from Maghrib) in deep worship, either in the mosque, with friends or at home. Set aside all other plans so you can get the reward of this night, which is worth that of a thousand months. Imagine one night’s worship being equivalent to worshipping consistently for 83 years and 4 months! How can you afford to miss it?

This is a great night to ask Allah to keep you on the path He has guided you to, to ask Him to strengthen your faith and your wisdom, and to ask Him to help you find the path by which you can best serve Him and His Ummah. And while you’re there, add this du`aa’ as well:

`A’ishah (may God be pleased with her) said: “O Messenger of Allah! What if I knew which night Laylat-Al-Qadr was, what should I say in it?”

He said

“Say: Allahumma innaka ‘affuwwun tuhibbul `afwa fa`fu `annee (O Allah! You are the One who pardons greatly, and loves to pardon, so pardon me).”

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Source: onislam.net.

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Ethics & Values New Muslims

Self-development between Purity of Heart & Worldly Conduct

road_nature

Even though spiritual purification is important seclusion and neglect of worldly responsibilities are not condoned by Islam.

Islam is a way of life that teaches Muslims to focus on bettering themselves by following the Qur’an, the holy book of Islam, and the teachings of the final Prophet, Muhammad (peace be upon him).

Prophet Muhammad once said, “Truly I was sent as a Prophet for the purpose of perfecting human character.” (Ahmad) This prophetic tradition defines a very important aspect of Islam: self-improvement through spiritual and physical purity.

An old Arab proverb aptly states: “The one who lacks something cannot give it to others.” This saying establishes the fact that in order for one to spread “good” in terms of his or her character, manners, words or actions, he or she must first strive to possess it. One should not neglect to improve one’s own faults even as they attempt to assist others.

Of course, this does not mean that one has to be perfect in order to be of benefit to others; for instance, some people think that they cannot spread knowledge because they are not scholars. Instead, this adage goes hand in hand with the English saying, “Practice before you preach.” As Prophet Muhammad said, “Who are the learned? Those who practice what they know.”

In Islam, it is of utmost importance for Muslims to seek self-improvement in regards to every aspect of their lives. As a result, one’s good character will impact others and therefore improve society as a whole. This dynamic change all begins at the individual level. In this regard, God says:

Truly God does not change the condition of a people until they change what is in themselves. (Ar-Ra`d 13:11)

Pure Intentions

Before an individual consciously embarks on this journey, he or she must define and cleanse their intention. A pivotal teaching of Islam is derived from the prophetic statement, “All actions are judged by their intentions, and each person will be rewarded according to his or her intention.”

Hence, a desire to genuinely improve oneself, please God, and provide benefit is paramount. On the other hand, having impure intentions such as seeking the admiration of other people or showing off is counterproductive. For these reasons, purifying one’s intentions is critical to the success of one’s pursuit of self-development.

Cleansing of the heart is also a large component of self-improvement because it directly impacts one’s actions. God says in the Qur’an:

God did confer a great favor on the believers when He sent among them an apostle from among themselves, rehearsing unto them the signs of God, sanctifying them, and instructing them in scripture and wisdom, while, before that, they had been in manifest error. (Aal `Imran 3:164)

This verse demonstrates the role of Prophet Muhammad (peace be upon him) and the importance of self-improvement in Islam. Prophet Muhammad taught the pagan Arabs of Makkah to believe in the One God and to live righteously; he implored them to renounce idolatry and their impulsive lifestyles. Over the course of 23 years, his message uplifted the status of women, brought God-consciousness among people, and safeguarded the poor and needy.

In doing so, not only did he help individuals to attain self-improvement, he rehabilitated an entire society: racial discrimination was practically eliminated, tribal warfare was replaced with united ties of brotherhood, usury and alcohol were completely forbidden.

Righteous Actions

Self-development begins at the individual level and requires a vast amount of discipline. Along with striving to become more physically pure by maintaining a healthy and clean body, it is equally important for an individual to maintain his or her spiritual health through righteous actions. Purification of the soul allow an individual to become closer to God and exhibit more positive behavior which will translate into his or her deeds.

In order to purify and enhance oneself, Islam outlines several pragmatic steps:

Core worship, such as prayer, fasting, supplication, etc. Performing these allows Muslims to draw closer to God by increasing the individual’s awareness of God throughout the day.

This will, in turn, decrease his or her likelihood to commit acts that would displease God, enabling people to raise their moral and ethical standards.

Smiling, being kind, and staying positive when interacting with others. This leads to mercifulness and forgiveness, which are attributes which God loves in human beings.

Prophetic traditions mention that smiling is an act of charity and removing obstacles from the road is a sign of faith; others encourage people to spread good news and exchange gifts as a way of increasing love between people.

Having self-discipline and managing one’s time so that the person is more productive throughout the day:

By (the token of) time (through the ages), verily man is in loss, except such as have faith, and do righteous deeds, and (join together) in the mutual teaching of truth, and of patience and constancy. (Al-`Asr 103:1-3)

Lending a helping hand to those in need. Once Prophet Muhammad was asked: “What actions are most excellent?” He answered: “To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured.”

Striving to increase one’s knowledge whether it be religious or academic. Working towards becoming an informed and proactive citizen.

According to Prophet Muhammad, “The seeking of knowledge is obligatory for every Muslim.” (Ibn Majah)

Maintaining good company and friends that will influence the individual in a positive manner.

Prophet Muhammad has stated, “It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words.”

Performing sincere repentance for one’s sins and seeking the mercy and forgiveness of God. Feeling guilty for transgressions that one has made, and then making an active effort to learn from one’s mistakes and never repeat them again:

Your Lord has inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance, and thereafter repented, and amend (his conduct), lo! He is Oft-forgiving, Most Merciful. (Al-An`am 6:54)

As you may have noticed, many of these steps involve interacting with others. Even though spiritual purification is important, it is critical to note that seclusion and neglect of worldly responsibilities are not condoned by Islam.

Prolonged seclusion for the purpose of spiritual purification is in fact inconsistent with Islamic teachings. A large component of self enhancement involves treating others with compassion and respect, and helping the less fortunate. This is not possible if one leads the life of a recluse.

One of the prophetic traditions encourages people to look at those less privileged when making worldly comparisons with others: “When you see a person who has been given more than you in money and beauty, look to those who have been given less.”

This advice is very important because it enables us to be grateful for the blessings we have and be less greedy or miserly. Such an attitude allows one to remain focused on the quest of attaining self-improvement and eternal success in the hereafter rather than the transient materials of this temporary life.

The Virtues of Selfishness!

Self-improvement plays a significant role in the lives of Muslims also due to another key Islamic concept: that every individual will be held accountable for only him/her self in the hereafter. On the Day of Judgment, God will question each soul on its actions, and how it spent time on earth. On that day, each person will solely be concerned about the magnitude of his or her deeds.

The importance of self-development cannot be overemphasized in Islam although it may seem like a selfish endeavor on the surface. However, such “selfishness” may actually be considered a virtue rather than a vice. When one is constantly struggling for self-improvement, he or she becomes more willing to help others and disperse the good that he or she has gained to society at large.

As a result, one person’s efforts contribute towards collective development. Such commitment is not possible in the individual who is self-absorbed for the sake of self-gratification. Therefore, “selfishness” for the purpose of self-improvement and the greater good is the first step to selflessness.

Indeed, the essence of all good deeds stems from a pure and tranquil soul.

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Source: whyislam.org.

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FEATURED New Muslims

The Social System in Islam: Foundations and Practices

By Abul A`La Mawdudi

The foundations of the social system of Islam rest on the belief that all human beings are equal and constitute one single fraternity.

The Social System in Islam

In Islam, if there is any real difference between man and man it cannot be one of race, color, or language, but of ideas, beliefs and principles.

Equality of Mankind

God created a human couple to herald the beginning of the life of mankind on earth, and everybody living in the world today originates from this couple. The progeny of this couple were initially a single group with one religion and the same language.

But as their numbers gradually increased, they spread all over the earth and, as a natural result of their diversification and growth, were divided into various tribes and nationalities. They came to speak different languages; their modes of dress varied; and their ways of living also differed widely. Climates and environments affected their color and physical features.

All these differences exist in the world of reality and Islam does not seek to ignore them. But it disapproves of the prejudices which have arisen among mankind because of these differences in race, color, language and nationality.

Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.

Islam says that if there is any real difference between man and man it cannot be one of race, color, country or language, but of ideas, beliefs and principles.

Two children of the same mother, though they may be equal from the point of view of a common ancestry, will have to go their different ways in life if their beliefs and moral conduct differ.

On the contrary, two people, one in the East and the other in the West, even though geographically and outwardly separated by vast distances, will tread the same path in life if they share the same code of moral behaviour.

On the basis of this fundamental tenet, Islam seeks to build a principled and ideological society very different from the racial, nationalistic and parochial societies existing in the world today.

The basis of co-operative effort among men in such a society is not the place of one’s birth but a creed and a moral principle. Anyone, if he believes in God as his Master and Lord and accepts the guidance of the Prophets as the law of his life, can join this community, whether he is a resident of America or Africa, whether he belongs to the Semitic race or the Aryan, whether he is black or fair-skinned, whether he speaks a European language or Arabic.

All those who join this community will have the same rights and social status. They will not be subjects to any racial, national or class distinctions. No one will be regarded as high or low. There will be no untouchability. There will be no special restrictions upon them in making marriages, eating and drinking and social contacts. No one will be looked down upon because of his birth of work. No one will claim any distinctive rights by virtue of his caste, community or ancestry.

Islamic Criterion

Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

Such social order, transcending as it does geographical boundaries and the barriers of race, color and language, is appropriate for all parts of the world; on its foundations can be raised the universal brotherhood of man.

In societies based on race or nationality only those people can join who belong to a particular race or nation, but in Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else.

Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.

It is clear that if two children of the same mother differ in their ideas, their ways of life will be different; but this does not mean that they cease to be brothers.

In the same way, if two nations or two groups of people living in the same country differ in their fundamental beliefs, principles and ideology, their societies will also certainly differ; yet they will continue to share the common ties of humanity.

Hence, the Islamic society offers to non-Muslim societies and group the maximum social and cultural rights that can possibly be accorded.

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The article is excerpted from the author’s book “The Islamic Way of Life”.

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