Tag: obey God

Categories
New Muslims Qur'an & Sunnah

The Muslims between Hadith & Sunnah

What is a Hadith?

Our scholars from the first century to the fourth gathered millions of hadiths and recorded and classified hundreds of thousands.

In the revelation of Islam, God Almighty has separated His guidance into two entities:

1- The Qur’an is His exact speech which is linguistically miraculous. No one other than Almighty God is responsible for one letter therein and no one else is capable of reproducing such a work.

2- The Sunnah is the authentically recorded words and actions of the Prophet Muhammad (peace be upon him). The Sunnah is inspired by the guidance of God, but is not linguistically miraculous because it came from the mind of the Prophet.

The words Hadith (saying/report) and Sunnah (tradition/life style) of Prophet Muhammad are similar because one is taken from the other. Our scholars from the first century to the fourth gathered millions of hadiths and recorded and classified hundreds of thousands. As you will see some hadiths are regarded as a reliable source of revelation and some are proven to be fabricated by the hands of misguided people. The Sunnah is a collection of all hadiths which are proven to be authentic.

What Is a Hadith?

The word Hadith refers to the recorded sayings, deeds, tacit approvals, as well as the exalted character and physical appearance of the Prophet Muhammad.

Examples of hadiths:

From His sayings which occurred and were recorded throughout His prophethood:

“Indeed, Actions are judged by their intentions and for every person is what he/she intended.” (Al-Bukhari)

From His deeds: This includes all the actions committed by the Prophet which were witnessed, memorized, and recorded such as his performance of the prayer, pilgrimage, and so on.

From His tacit approval: This refers to the occasions when the Prophet approved some statement or action of his companions by remaining silent; for example, when his Companions ate a lizard in front of him. Though he didn’t join them, the Prophet didn’t object to them eating it. Had it have been forbidden, he would have definitely clarified its prohibition.

From His characteristics: The physical characteristics and moral etiquette that are reported about the Prophet.

Hadiths constitute the second source of revelation in Islam. This is made clear in several verses where God commands us “O you who believe! Obey God and Obey His Messenger”. (An-Nisaa’ 4:59) Obeying God can only be in obeying the Qur’an which is His only preserved message to mankind.

The Qur’an never mentions “Obey God” without mentioning “and obey His Messenger” as a separate entity entitled to obedience. The Prophet was sent to expound upon God’s message with the guidance of God. There are a few instances where the Prophet did something and God immediately sent a verse reprimanding him.

God says:

And whoever obeys the Prophet has indeed obeyed God. (An-Nisaa’ 4:80)

God says:

There has certainly been provided an excellent example to follow in the Messenger of God for anyone who hopes to be with God and succeed on the Day of Judgment and remembers God often. (Al-Ahzab 33:21)

_________________________

// <![CDATA[
_uacct = "UA-1527943-1";urchinTracker();
// ]]>

[ica_orginalurl]

Categories
ABC's of Islam New Muslims

Du`aa’: the Essence of Worship

 

Du`aa’ is essentially submission to God and a manifestation of a person’s need for God.

Du`aa’ is essentially submission to God and a manifestation of a person’s need for God.

Du`aa’ is an Arabic word written here in English letters. Three small letters that make up a word and a subject that is large and breathtaking. This word du`aa’ could be roughly translated to mean supplication or invocation, although neither word adequately define du`aa’. Supplication, which means communicating with a deity, comes closer than invocation which is known to sometimes imply summoning spirits or devils.

In Islamic terminology du`aa’ is the act of supplication. It is calling out to God; it is a conversation with God, our Creator, our Lord, the All Knowing, and the All Powerful. In fact the word is derived from the Arabic root meaning to call out or to summon.

Du`aa’ is uplifting, empowering, liberating and transforming and it is one of the most powerful and effective act of worship a human being can engage in. Du`aa’ has been called the weapon of the believer. It affirms a person’s belief in One God and it shuns all forms of idolatry or polytheism. Du`aa’ therefore is essentially submission to God and a manifestation of a person’s need for God.

Prophet Muhammad (peace be upon him) said: “A slave becomes nearest to his Lord when he is in prostration. So increase supplications in prostrations.’’ (Muslim)

“The supplication of every one of you will be granted if he does not get impatient and say: `I supplicated my Lord but my prayer has not been granted’.’’ (Al-Bukhari and Muslim)

At this point in understanding exactly what du`aa’ is, it would be easy for someone from a Christian background to think that du`aa’ is prayer. Du`aa’ certainly holds certain similarities to the prayer of Christians; however it should not be confused with what Muslims call prayer. Prayer, or in Arabic salah, is one of the pillars of Islam, and in performing the five daily prayers a Muslim actually engages in a physical form of du`aa’ asking God to grant them Heaven through their actions. Throughout the prayer one also supplicates to God directly.

For Muslims prayer is a set of ritual movements and words performed at fixed times, five times per day. God says in Qur’an:

Verily, the prayer is enjoined on the believers at fixed hours. (An-Nisaa’4:103)

Muslims pray in the early morning before sunrise, in the middle of the day, in the afternoon, at sunset and at night. Prayer is an act of worship, in which a Muslim reaffirms his belief in One God and demonstrates his gratefulness. It is a direct connection between God and the believer and it is an obligation.

Du`aa’ on the other hand is a Muslims way of feeling that connection to God at anytime, in any place. Muslims call on God frequently throughout the day and night.  They raise their hands in supplication and ask for His help, mercy, and forgiveness. Du`aa’ incorporates praise, thanksgiving, hope, and calling on God to assist the one in need and grant his or her requests.

Du`aa’ can be made for the individual, their family, friends, strangers, those in dire circumstances, for the believers, and even for the whole of humanity. When making the du`aa’ it is acceptable to ask for good in this worldly life and in the hereafter. A person making du`aa’ should not hold back, but ask God to grant both the largest and smallest requests.

Prophet Muhammad encouraged the believers to make du`aa’. He said:

“The du`aa’ of a Muslim for his brother in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial du`aa’ for his brother the appointed angel says: Ameen. And may you also be blessed with the same’”. (Muslim)

Although making du`aa’ is not an obligation, there are many benefits to making du`aa’ to God frequently and with full submission. Feeling the closeness to God that comes with sincere du`aa’, it increases faith, gives hope and relief to the distressed and saves the supplicant from the despair and isolation.

Throughout the Qur’an, God encourages the believer to call on Him, He asks us to lay our dreams, hopes, fears and uncertainties before Him and to be sure that He hears every word.

You alone do we worship and You alone do we ask for help. (Al-Fatihah 1:5)

And your Lord says, Call on Me; I will answer your (prayer). But those who are too arrogant to worship Me will surely find themselves in Hell, in humiliation. (Ghafir 40:60)

Say, O My slaves who have transgressed against their souls; despair not of the Mercy of Allah: For Allah forgives all sins; for He is oft Forgiving, most Merciful. (Az-Zumar 39:5)

Say, Call upon Allah, or call upon Ar-Rahman (The Most Beneficient): By whatever name you call upon Him, (it is well): For to Him belong the Most Beautiful Names. (Al-Israa’ 17:110)

And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the supplications of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. (Al-Baqarah 2:186)

Prophet Muhammad called du`aa’ the essence of worship. (At-Tirmidhi)  He also  suggested that the believer  be humble, yet firm when making du`aa’ and said: “When one of you supplicates, he should not say: ‘O God, forgive me if You will’, but be firm in asking and make the desire great, for what God gives is nothing great for Him.” (Muslim)

When we make du`aa’, when we call upon God in our hour of need, or express our gratefulness, or for any other reason including simply to feel the comfort of being close to God, we must remember to examine our sincerity and to check our intention. Du`aa’ must be addressed to God Alone, who has no partners, sons, daughters or intermediaries. Our intention when making the du`aa’ must be to please God, obey Him and trust Him completely.

When a person makes du`aa’ God may give him what he asked for or He may divert a harm that is greater than the thing he asked for, or He  may store up what he has asked for, for the Hereafter. God has commanded us to call upon Him and He has promised to respond to our call.

_________________________

Source: islamreligion.com

[ica_orginalurl]

Categories
Ethics & Values New Muslims

The Straight Path and How to Follow It

nature

The thrust is that man should be just and truthful in his social relations.

God says:

Say: “Come, I shall recite what your Lord has forbidden to you”:

Do not associate anyone with Him in His divinity.

Be good to your parents.

Do not kill your children for fear of want.

We shall provide for you and for them.

Do not approach shameful deeds, whether open or secret.

Do not take life which Allah has made sacred, except in a just cause.

This He has enjoined upon you so that you may reflect.

And do not approach the property of an orphan except in the best manner until he comes of age.

And give full measure and weight with justice. We do not burden anyone beyond his capacity.

When you speak, be just, even though it be against a near relative.

And fulfill the covenant of Allah. This He has enjoined so that you may remember.

This is My way – the Straight way. Follow it then and do not follow other paths; that will deviate you from His way. This He has enjoined so that you may fear Allah.

And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice- We do not impose on any soul a duty except to the extent of its ability. (Al-An`am 6:151-152)

Exploitation of the weaker sections of society is a common sight. The Qur’anic guidance for following the ‘straight way’ covers this aspect of social life as well. For the Qur’an forbids all forms of usurpation or misappropriation of an orphan’s property.

The Qur’an aims at developing such righteousness among man that any wicked thought of taking away an orphan’s belongings should not even cross one’s mind. For the Qur’an instructs that the guardian’s sole concern should be the protection and betterment of the orphan’s interest. He should look after such orphans until they come of age and are in a position to manage their own affairs.

The Islamic stance on ensuring the welfare of orphans has elicited the following tribute from a leading Western social scientist:

“One of the most commendable things which one finds in reading the Qur’an is the solicitude which Muhammad (peace be upon him) shows for the young, and especially for such as have been deprived of their natural guardians. Again and again, he insists upon kind and just treatment being accorded to children.

And working upon his words, the Muhammadan doctors have framed a system of rules concerning the appointment and duties of guardians which is most complete, and extending to the most minute details.” (Robert Roberts, Social Laws of the Quran, London, 1911)

Consciousness-based

The same Qur’anic concern for extirpating injustice and for promoting peace and cordial relations in society lies at the core of its other directives for acting with honesty and fairness in business transactions.

It goes without saying that fraudulent trade practices make man’s life miserable and breed a host of vices which tarnish man’s spiritual and moral well-being. Let it be clarified that the directive for giving full measure and weight signifies uprightness on man’s part. Included in it, by implication, is the point that man should be conscientious in all that he does. For example, he should perform his duty well and not waste time.

Punctuality in duty is as important as precision in weight and measure. As a trader is forbidden from cheating customers, an employee should faithfully serve his employer. The employer too, stands obliged to act fairly towards his employees. The Qur’anic worldview is all-inclusive.

It is not restricted to the performance of obligatory prayers on time in the prescribed manner. Rather, it seeks that the same spirit of devotion to Allah, which permeates one’s prayer, should also be reflected in every walk of life, especially in a person’s dealings with his fellow human beings.

It is not therefore surprising to note that many components of the Straight Way, as embodied in this passage, relate to man’s social life, not to devotional theology. As part of the same stance, business practices find mention in clear terms in that these affect all members of society. The Qur’an insists that these be characterized by fairness, transparency and justice.

After having prescribed this particular code of conduct and exhorted man to abide by it, failing which he will incur Allah’s wrath, the Qur’an comforts man also with an eye on bolstering his morale.

Within Capacity

It is noteworthy that at the conclusion of these commandments the Qur’an records the observation that Allah does not burden man beyond his capacity. Gifted with the numerous faculties and potentials granted to him by Allah, man can easily follow all these commands.

The Qur’an has not set man some gigantic tasks, which are beyond his capacity to accomplish. The Prophet Muhammad (peace and blessings be upon him) and his Companions stood this test and performed admirably what was expected of them.

It is not therefore beyond our capacity to emulate them. Implicit in the above assurance is the fact that Allah will condone any lapse on man’s part in pursuing the Straight Way, as long as his intention to observe these directives is pious and sincere.

The Qur’anic exhortation to profess and practise justice at all costs is to the fore, once again, in its directive that man should be fair in his testimony. Evidently this directive is not special to the legal sphere. The thrust is that man should be just and truthful in his social relations. This point emerges on studying the above directive in conjunction with the following verses:

O Believers! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be against the rich or the poor. For Allah can best protect both. (An-Nisaa’ 4:135)

O Believers! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just. That is next to piety and fearing Allah. For Allah is well-acquainted with all that you do. (Al-Ma’idah 5:8)

_________________________

The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation, 2005/1426 H.

[ica_orginalurl]