Tag: Qur’an and Sunnah

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Articles of Faith New Muslims

A Well-Balanced Life after Conversion

Well-balanced Life after Conversion

Islam teaches that the most important thing after conversion to Islam is to focus on the basics and to leave out the minor and controversial issues.

When the light of guidance approaches someone, he/she seizes the opportunity and converts to Islam.

We would like to congratulate all those who made their minds and took the best decision in their life and became Muslims. Welcome to the fold of Islam. We ask God the Almighty to strengthen your faith and reward you abundantly.

After conversion to Islam there are many choices ahead of new Muslims. Some new Muslims start to learn the basics of their new religion and way of life from authentic sources. Some others focus on how to cut their relations with their families because they remind them of their past. Another group has excessive indulgence in the practices of their families which contradict the teachings of Islam. Still a final group commits itself to the beliefs and practices of a certain Islamic group or a certain Islamic center without giving themselves a chance to evaluate such practices.

If you are in a non-Muslim country you will recognize new Muslims from their long beard and short clothes with a siwak (a teeth cleaning twig) in their hands. We are not against this way of dressing, but most importantly is how we deal and interact with people. What should new Muslims do to live a well-balanced life after conversion?

A Practical Religion

Before delving into this issue, I would like to emphasize that Islam is a practical religion and needs to be embraced fully in our life. Islam teaches that the most important thing after conversion to Islam is to focus on the basics and to leave out the minor and controversial issues. First and foremost, we should do our best to correct the new Muslims’ understanding of Islam.

The details come later. Once a new Muslim’s firm belief in God is established, we can introduce the rest of the beliefs and pillars of Islam and how to lead his life in accordance with what pleases God.

This is exactly what Prophet Muhammad (peace be upon him) did when he advised his Companion Mu`adh ibn Jabal who was going to Yemen to call the Yemeni people to Islam.

“You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Oneness of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them zakat (obligatory alms) of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them zakat but avoid the best property of the people.” (Al Bukhari)

Sheikh Yusuf al-Qaradawi relates this anecdote:

’I was shocked and dismayed during a tour of North America to find that devout young Muslims, who belong to some Muslim groups, have initiated a great controversy because Muslims sit on chairs during the Saturday and Sunday lectures in mosques instead of sitting on mats on the ground, and do not face the Ka`bah as Muslims do and also because those who attend wear shirts and trousers rather than loose outer coverings, and sit at dining tables to eat rather than on the ground.

I was angered by this kind of thinking and behavior in the heart of North America. I, therefore, addressed these people: It would be more worthwhile in this materialistic society to make your paramount concern the call to monotheism and the worship of Allah, to remind people of the hereafter, of the noble Islamic values, and to warn them of the heinous acts in which the materially-developed countries have been totally immersed.

The norms of behavior and the ameliorations in religious practice are governed by time as well as place, and should be introduced only after the most necessary and fundamental tenets have been firmly established. In another Islamic center, people were creating a considerable fuss over the showing of a historical or educational film in a mosque, claiming that ’mosques have been turned into cinemas’, but forgetting that the purpose of the mosque is to serve the worldly as well as spiritual interests of Muslims.

During the time of Prophet Muhammad the mosque was the center of da`wah and of the state, as well as of social activities. We are all aware of the Prophet’s granting permission to a group of people from Abyssinia to sport with their spears in the middle of his mosque, and that he allowed `A’ishah to watch them.’ (38-9)

To the hard-line sects of Islam, remember Prophet Muhammad’s advice. The Prophet is reported to have said:

“Surely this religion is firm, so walk through it step by step.” (Al Bayhaqi)

Islamic Dress Code

Gradual legislation must be applied on new Muslims. Do not expect from new Muslims to know all the rules and apply them in a day. The Prophet continued to say in the same hadith: “This is because the traveler who is too harsh on his riding animal will not reach his destination, and the riding animal will die.”

Another important issue is that of the Islamic dress code. Some new Muslims insist on wearing short garments because, they argue, the Prophet wore it and that they should not imitate non-Muslims. We do not blame those people for applying the Sunnah; what is blameworthy is their insistence on such issues without having proper knowledge. Wearing short garments is desirable, but wearing long clothes is not forbidden if it is just a habit and it is not for showing off and arrogance.

If we read Prophet Muhammad’s biography carefully, we will know that the Prophet wore whatever was available to him. He wore shirts and robes. He also wore garments and garbs made in Yemen and Persia, which were embroidered on the sides with silk.

The Muslim scholar Ibn al-Qayyim al-Jawziyah says:

’The best guidance is the Sunnah of the Prophet, the things he regularly practiced, ordered, and encouraged people to do. His Sunnah in dressing is that he used to wear whatever was available for him whether made of cotton, wool, or linen. He is known to have worn cloaks from the Yemen, green cloaks, jubbah, garments with full length sleeves, shirts, pants and robes, shoes and slippers… He used, sometimes, to grow a plait in the back.’ (Qtd.in Zad al-Ma`ad:134)

Family and Relatives

Some new Muslims treat their families and relatives badly. They treat them with ridicule and contempt because they are still non-Muslims. God says in the Qur’an:

Now (among the best of righteous deeds which) We have enjoined upon man (is) goodness towards his parents; yet (even so,) should they endeavor to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept (as divine), obey then, not… (Al-`Ankabut 29:8)

In another verse we read what means:

(Revere thy parents;) yet should they endeavor to make thee ascribe divinity, side by side with Me, to something which thy mind cannot accept [as divine], obey them not; but [even then] bear them company in this world’s life with kindness… (Luqman 31:15)

Even when some new Muslims tell their family about Islam, they act in an improper way. They make fun of their beliefs and invoke curse on them. God says what means:

Call thou (all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner- for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided. (An-Nahl 16:125)

In another verse we read:

And do not argue with the followers of earlier revelation otherwise than in the most kindly manner… (Al-`Ankabut 29:46)

Muhammad Asad, the renowned Muslim scholar, comments that: ‘this stress on kindness and tact and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction’:

There shall be no coercion in matters of faith. (Al-Baqarah 2:256)

God defines the way of treating the Prophet’s companions in the following verse:

It was by the mercy of God that you were lenient with them; had you been harsh and fierce of heart, they would have dispersed from about you. So pardon them, and ask forgiveness for them, and consult them in the matter. And when you are resolved, rely on God; for God loves those who rely. (Aal `Imran 3:159)

There is a special need for understanding the Qur’an and the Sunnah properly. Good Knowledge is the key to understanding them. New Muslims should always act with moderation and should not go to extremes.

 

 

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Works Cited

Al-Qaradawi, Yusuf. Al-Sahwah al-Islamiyyah bayna al-Jumud wa al-Tatarruf. Cairo: Dar al-Shuruq, 2001)

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New Muslims Qur'an & Sunnah

How Do We Determine What Is Right and Wrong?

Religious Criterion

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct.

Do methodologically sound criteria exist for determining what is correct and what is in error? They certainly do. Those criteria are clear and precise, and we shall be discussing some of them.

One: The Religious Criterion

This criterion is established upon three sources:

1- The Qur’an

Allah says:

Lo! those who disbelieve in the Reminder when it comes unto them (are guilty), for lo! it is an unassailable Scripture. Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise. (Fussilat 41:41-42)

The Qur’an is absolutely certain in its authenticity. This is a point upon which all Muslims unanimously agree.

As far as what we derive from it or its meanings, this depends on the specific passage and the manner of interpretation. Some verses convey meanings that are absolutely certain so that no alternative interpretation is tenable. Much of the Qur’an is of this nature, especially the texts that refer to the essentials of faith and the guiding principles upon which the edifice of Islam is built.

Some passages of the Qur’an indicate meanings that are conveyed with less certainty, and scholars differ as to their interpretation. One interpretation is given preference over another by considering the scholarly disagreement, the opinions of Arabic linguists, and commentaries of the Qur’an.

It is possible that some scholars will classify a certain passage as being absolutely certain in its indication of a given meaning while others consider the indication to be uncertain. However, this is rare, and when it occurs, the matter remains open to juristic discretion and opinion.

2- The Sunnah

Whatever is established to be authentically related from Prophet Muhammad (peace be upon him), is clear in meaning, and is not countered by any other evidence, is something that a Muslim has no option but to accept.

The authenticity of some narrations from the Sunnah might be unquestionably certain to those who are specialists in the field of Hadith criticism, though that certainty may not be felt by a non-specialist. Those who are proficient in studying and cross-referencing the lines of transmission will be sure of the Hadith’s authenticity. On the other hand, a jurist or legal theorist – never mind the layman – who is not so skilled in Hadith studies will not be able to regard the narration with the same level of confidence.

Indeed, specialists of Hadith disagree with each other in their assessment of certain hadiths. This leads to disagreements among those who are certain of a hadith and are obliged to act upon the dictates of its textual evidence and those who do not regard the Hadith with such certainty or who do not regard it as authentic or who simply are unaware of it.

3- Consensus of the Muslims

What we are concerned with here is consensus that is well established where we are absolutely certain of unanimity of opinion. Nevertheless, we can see from looking at numerous examples that the opinion held by the majority of the people of knowledge is usually the correct one.

Two: The Criterion of Considering the General Welfare

Islam came to secure the welfare of people. Therefore, something that brings about the realization of the general welfare and prevents harm is correct. By contrast, something that results in harm while failing to further the general welfare is clearly wrong. When something furthers the general interest more than it causes harm, it is preferable. Whatever does more harm than good, by contrast, is generally to be rejected.

Al-Faysal ibn `Iyad, when commenting on Allah’s words “…which of you is best in deeds…” (AL-Mulk 67:2), discusses what it means for something to be described as “good”.

He explains that when the matter relates to acts of pure worship, good is defined as that which fulfills two criteria: It must be carried out sincerely and exclusively for Allah’s sake and it must be in accordance with the Sunnah of the Prophet (peace be upon him).

When the matter relates to the worldly activities of our daily lives, or in matters wherein the law is silent, that which is good is defined as that which furthers the general welfare.

The scholars of Islamic jurisprudence have set forth principles to govern legal research into these matters. There is the principle of choosing the greater of two benefits and the principle of choosing the lesser of two evils. There is the principle that avoiding harm takes precedence over achieving a benefit when the benefit and harm are equal.

Otherwise, the overwhelming benefit is to be sought, even if achieving it brings about some lesser harm. Likewise, an overwhelming harm is to be avoided, even if it means sacrificing some lesser benefit. Matters need to be weighed justly.

The question that remains to be answered is: how do we recognize that which is a benefit, that which constitutes part of the general welfare?

When there is no evidence from the sacred texts on a matter, benefits are determined by employing reason, research, and drawing conclusions. A person who enjoys greater intellectual abilities, experience, education, and understanding of the intent of Islamic Law will be better equipped to correctly determine what is of greater benefit.

This question of the general welfare is extremely important, and deserves considerable research and discussion. In all aspects of life – economics, politics, society, Islamic work – we are faced with many problems, contradictions, and disagreements. Each party to these disagreements has its own arguments and evidence. Often none of the evidence related to an issue will be able to stand on its own. Sometimes, a person might rely on textual evidence that brings about confusion in those trying to follow the argument, while the real crux of the matter. This is the greatest aspect of Islamic Law that only the most erudite scholars have a mastery of. Allah says:

And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune. (Fussilat 41:35)

When we talk about the general welfare, we do not mean the interests of any individual, group, or faction, but the interests of everyone in society. Only if the issue at hand is individual in scope do individual interests come into play. Those who are referred to in such matters are “those among them who can search out the knowledge of it.” (An-Nisaa’ 4:83) They are the scholars of Islam and the scholars in the various fields of worldly knowledge, those who have the wisdom, the sagacity, and the intelligence to be qualified to make such determinations.

`Izz Ad-Din ibn `Abd As-Salam writes in his book on the general axioms of Islamic Law entitled ‘Qawa`id Al-Ahkam’:

As for questions of welfare related to matters of the world – what brings about such welfare and what spoils it – these questions are known by means of necessary knowledge, by experience, by way of custom, and by educated assessments. If anything still remains obscure, then evidence is sought out.

Whoever wishes to know what is appropriate, what is beneficial, what is harmful, what takes precedence and what is to be forgone for the sake of something else, he must deliberate on the matter with his mind under the assumption that it has not been addressed by Islamic Law, and then build his rulings upon it. He will find that the rulings he arrives at rarely differ, except in matters of pure worship, an area where we have not been given to discern specific benefits and harms. In his way, you can distinguish the good works from the bad.

When juristic matters are decided by a large number of scholars and experts working together, the results are better, more accurate, and less biased than when such matters are decided by a single individual working on his own. This is especially true in modern times, when the relationships between various interests are quite complex and inter-related, scientific advances have been considerable, and many matters require specialized knowledge. Working together is also more possible now than ever before, because of advances in communications.

We need to organizations devoted to the research of Islamic legal matters that Muslims scholars from all over the world can participate in. To the extent that these organizations operate independently and are free from political influence, they will be effective and balanced in their resolutions. Unfortunately, the prevailing situation in the Muslim world today is that each country has its own organizations that look into matters and study them in light not only their intrinsic natures, but also in how they relate to the interests of the political establishment.

The Personal Criterion

The individual, in numerous instances, is able to distinguish between right and wrong, to determine what is satisfactory and what is censurable. His heart tells him whether what he is doing is right or wrong.

This is what the Prophet meant when he said: “Appeal to your heart, and to your soul, for a verdict. Righteousness is what your soul will be at peace with and sin is what disquiets you and makes you feel hesitant – even if the people repeatedly tell you otherwise.” (Ahmad and Ad-Darimi)

A person sees what he should not be looking at and his own heart gives him a decision about it. This is because his heart can detect the ill-will, the vain desires, or the unfulfilled passions that his gaze incites.

This criterion is, by and large, restricted to purely personal matters involving the individual and his private relationship with his Lord when the question is one of piety and sinfulness. A person might find himself beset by hesitations or misgivings and have to explore his heart to arrive at the truth of the matter, a matter too subtle and intrinsically personal to ask others about.

These are some of the criteria by which we can determine what is right from what is in error.

Allah says most eloquently:

O ye who believe! if you fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded. (Al-Anfal 8:29)

He also says:

Oh, but the human being is a telling witness against himself, though he puts forth his excuses. (Al-Qiyamah 75:14, 15)

An honest soul is like a mirror that reflects the facts as they are.

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Source: islamtoday.net.

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New Muslims Prayer

What Qur’an and Sunnah Say about Those Who Ignore Their Prayers

By: Sayyid Saabiq

Prayer is one of the most important acts in Islam, and thus it requires a special guidance. Ibrahim asked his Lord to give him descendants who abided by their prayers:

What Qur’an and Sunnah Say about Those Who Ignore Their Prayers

Not praying and denying its obligation is seen as disbelief.

My Lord! Cause me and (some) of my offspring to remain constant in prayer. And O our Lord! Accept my supplication. (Ibrahim 14:40)

Those Who Tamper with Their Prayers

Allah also strongly warns those who tamper with their prayers or are heedless. Allah says in the Qur’an:

Now there has succeeded them a later generation who have ruined their prayers and have followed lusts. But they will meet deception. (Maryam 19:59)

Ah, woe unto worshipers who are heedless of their prayers. (Al-Ma`un 107:4-5)

One Who Ignores His Prayers

Not praying and denying its obligation is seen as disbelief and places the person outside the religion of Islam. All scholars agree on this point. They base their opinion on several hadiths, some of which are:

Jabir reports that the Prophet (peace be on him) said, “Between a person and disbelief is discarding prayer.” (Ahmad, Muslim, Abu Dawud, At-Tirmidhi and Ibn Majah)

Buraidah reported that the Prophet (peace be on him) said, “The pact between us and them is prayer. Whoever abandons it is a disbeliever.” (Ahmad, Abu Dawud, At-Tirmidhi, An-Nas’i and Ibn Majah)

`Abdullah ibn `Amr ibn Al-`Aas reported that the Prophet one day mentioned the prayer and said, “Whoever guards and observes his prayer, they will be a light and a proof and a savior for him on the Day of Resurrection. Whoever does not guard and obvserve them, they will not be a light or a proof or a savior for him. On the Day of Resurrection, he will be with Qarun (Korah), Fir`awn, Haman and Ubay ibn Khalaf.” (Ahmad, At-Tabarani and Ibn Hibban)

That one who does not pray will be with the leaders of the unbelievers in the Hereafter makes it evident that such a person is an unbeliever. Says Ibn Al-Qayyim,

“The one who does not pray may be preoccupied with his wealth, kingdom, position or business. If one is kept away from his prayers by his wealth, he will be with Qarun. One whose kingdom keeps him away from the prayers will be with Haman, and one whose business keeps him away from the prayers will be with Ubay ibn Khalaf.”

Says `Abdullah ibn Shaqiq Al-`Aqeely, “The Companions of Muhammad (peace be upon him) did not consider the abandonment of any act, with the exception of prayer, as being disbelief.” (At-Tirmidhi and Al-Hakim, who said it met Al-Bukahri’s and Muslim’s conditions)

Says Muhammad ibn Nasr Al-Mirwazi, “I heard Ishaq say, ‘It is authentic (that) the Prophet (said or ruled): One who does not pray is an unbeliever.” It is from the Prophet himself that one who intentionally does not pray until the time for the prayer is over is an unbeliever.

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

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New Muslims Qur'an & Sunnah

The Qur’an and Our True Identity as Muslims

What does it mean to be Muslim? Put differently, what does make one worthy of being Muslim? What role does the Qur’an play in your life and identity as Muslim?

Two most important things every Muslim must know to do justice to the Book of God, the Qur’an: who is truly a Muslim and what the word ‘Muslim’ means, what defines our identity as Muslims.

Human beings who do not know what humanity is and what the difference is between man and animal will inevitably indulge in behavior unworthy of the human race and attach no value to being human.

Similarly, people who do not know the true meaning of being Muslims and how a Muslim is different from a non-Muslim will behave like non-Muslims and will not be worthy of being Muslims.

Identity of Muslim

Every Muslim, adult or child, should therefore know what it means to be a Muslim, what difference being a Muslim must make to his life, what responsibilities devolve on him, and what limits are set by Islam within which a man remains a Muslim and by transgressing which he ceases to be a Muslim.

Islam means submission and obedience to God. To entrust yourselves completely to God is Islam. To relinquish all claims to absolute freedom and independence and to follow God’s will is Islam.

To surrender yourselves before the sovereignty of God is Islam. If you bring all the affairs of your lives under God you are Muslims and if you keep any of the affairs in your own hands or entrust them to someone other than God you are not Muslims.

To bring your affairs under God means to accept unreservedly the guidance sent by God through His Book, and His Messengers.

It therefore becomes necessary to follow only the Qur’an and the Prophet’s Sunnah. Muslims follow no authority other than that of God, whether it be their reason or customs.

In every matter they seek guidance from God’s Book, the Qur’an, and His Messenger (peace be upon him) to find what they should do and what they should not do. They accept without hesitation whatever guidance they get from there and reject whatever they find opposed to it.

Such total surrender to God is what makes one a Muslim.

Source of Guidance

By contrast, people are certainly not Muslims who, instead of following the Qur’an and the Sunnah, obey the dictates of their own reason and desires, follow the practices of their forefathers, accept what is happening in society, and never bother to ascertain from the Qur’an and Sunnah how to run their affairs, or refuse to accept the teachings of the Qur’an and Sunnah by saying: ‘They do not appeal to my reason’, or ‘They are against the ways of my forefathers’ or ‘The world is moving in an opposite direction’. Such people are liars if they call themselves Muslims.

The moment you recite the word: ‘La ilaha illa Allah and Muhammad rasulu Allah’ (There is no god but Allah and Muhammad is His Messenger) ) you accept that the only law you recognize is the law of God, only God is your sovereign, only God is your ruler, only God you will obey, and only the things given in God’s Book and by His Messengers are true and right.

It means that as soon as you become Muslims you must renounce your authority in favour of God’s authority.

Consequently, you have no right to say, ‘My opinion is this, the prevalent custom is this, the family tradition is this, that scholar and that holy person say this.’

In the face of Allah’s word and His Messenger’s Sunnah, you cannot argue in this manner. You should judge everything in the light of the Qur’an and Sunnah; accept what is in conformity with them and reject what runs counter to them, irrespective of the people who may be behind them.

It is a contradiction in terms to call yourselves Muslims on the one hand, and, on the other, follow your own opinions or the customs of society or some person’s words or actions as against the Qur’an and the Sunnah. Just as a blind person cannot claim to have eyes, nor a deaf person to have ears, so a person who refuses to subordinate the affairs of his life to the dictates of the Qur’an and the Sunnah cannot call himself a Muslim.

Once Being Muslim…

No one who does not want to be a Muslim can be compelled to be one against his will. You are free to adopt any religion you like and call yourselves by any names you like.

But, once having called yourselves Muslims, you must fully understand that you can remain Muslims only as long as you stay within the bounds of Islam. These bounds are: to accept the word of God and His Messenger’s Sunnah as the ultimate criteria of truth and justice and to consider everything opposed to them as wrong.

If you remain within these bounds you are Muslims, but if you overstep them you cease to be part of Islam. To continue, in such circumstances, to consider yourselves and call yourselves Muslims is tantamount to both self-deception and deception of others.

Whoever so judges not according to what God has sent down, they are the unbelievers. (Al-Ma’idah 5:44)

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The article is an excerpt from Abul A`la Al-Mawdudi’s Let Us Be Muslims.

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New Muslims Qur'an & Sunnah

How to Build a Lifelong Relationship with the Qur’an

Prolonged companionship with the Qur’an must become one of your most cherished desires and occupations. Read it, therefore, as often and as much as you can. Spend as much time with it as you can find, especially the hours of night.

How to Build a Lifelong Relationship with the Qur’an

Reading the Qur’an is certainly the best way to remember Allah.

In this manner were the souls of the Prophet (blessings and peace be on him) and his Companions schooled in the way of Allah, to prepare them to shoulder the huge and weighty task that the Qur’an placed upon them.

There are a few guidelines and rules in this reward that you must bear in mind.

How Often to Read?

Every day you must read some of the Qur’an. In fact do not consider a day complete unless you have spent some time with the Qur’an. It is better to read regularly, even if it be only a small portion, than to read long parts, but only occasionally.

“Allah likes things which are done regularly, even if little”, said the Prophet (peace be on him). (Al-Bukhari & Muslim).

He also warned especially that you must attend to the Qur’an regularly, otherwise you may easily lose your gains.

“The parable of the companion of the Qur’an is like a tethered camel; a man holds on to it so long as he attends to it, and it escapes if he lets it loose. (Al-Bukhari & Muslim)

How Much to Read?

There can be no fixed answer. It will vary from person to person, and from situation to situation. The guideline must be what Allah, after taking into account all human factors, has said: “Read whatever you can with ease”. (Al-Muzzammil 73:20)

The practice of the Companions and those who followed them varied considerably. Some used to finish the whole Qur’an in two months, some in one month, some in ten days, some in one week, some even in one day. You should, however, bear in mind the following hadith as the governing criteria:

“One who reads the Qur’an in less than three days does not understand it.” (Abu Dawud & At-Tirmidhi)

Once, when Ibn `Umar upon being asked by the Prophet to read the Qur’an in one month insisted on doing so in less time, he told him:

“Read it in seven days and do not increase on this.” (Al-Bukhari)

That the Qur’an is divided into 7 hizb (groups) and 30 juz’ (parts) gives some indication of what is considered desirable.

In this respect Al-Nawawi’s advice is very sensible: One who can discover deeper meanings by contemplation should read less, similarly one who has to devote time in pursuits like education, affairs of government, or important tasks entrusted by Islam may read less. (Kitab Al-Adhkar)

The quantity of reading will very much depend on the purpose of reading. If you just want to spend time with the Qur’an, or get a quick overview, you may read much faster and, therefore, more. If you want to ponder and reflect, you may read much slower and, therefore, less. This is what Al-Ghazali means when he quotes someone as saying ‘I complete the reading of the Qur’an sometimes on every Friday, sometimes every month, sometimes every year. And (in one type of reading) I have been trying to complete it for the last thirty years but have not yet done so’. (Ihya’).

Under our present circumstances, I think, most of us should aim to finish a general reading of the whole Qur’an at least once every eight months. This should not take more than 5-15 minutes every day, depending on whether you understand the meaning directly or through a translation.

But, at least on a few occasions in your lifetime, you should also attempt to finish one reading in seven days. Or, in one month, especially in the month of Ramadan. Some time should also be devoted to reading slowly, with pondering and reflection, though not necessarily daily.

When to Read?

No time of the day or night is unsuitable for reading the Qur’an, nor is there any physical posture in which you may not do so. Allah says:

Remember the name of your Lord at morning and in the evening and part of the night. (Al-Insan 76:25)

Those who remember God when they are standing, and when they are sitting and when they are lying. (Aal `Imran 3:191)

Reading the Qur’an is certainly the best way to remember Him. The Companions and those who followed them, says An-Nawawi, used to read it during all hours of the day and night, whether they stayed in one place or were travelling.

Yet there are some specific times which are more desirable as they are recommended by the Qur’an and the Prophet (peace be on him); those moments are more rewarding and fruitful. So too there are certain recommended postures.

The Qur’an & Night Prayers

The most excellent time to read is at night, and the most desirable posture is to stand in Prayer. In one of the earliest surahs, Al-Muzzammil, as in numerous other places, the Qur’an tells us so:

They are not all alike. Of the People of the Scripture there is a staunch community who recite the revelations of Allah in the night season, falling prostrate (before Him). (Al ‘Imran 3:113)

And some part of the night awake for it, a largess for you. It may be that your Lord will raise you to a praised estate. (Al-Israa’ 17:79)

Is he who prays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed. (Al-Zumar 39:9)

It also explains why reading the Qur’an during night-Prayers enables your heart to remain with your reading and strengthens your will in surrendering yourself to Allah’s guidance and fulfilling the mission He has entrusted to you.

To do so, however, requires that you should (a) memorize some portions of the Qur’an, and (b) remain awake for some time during the night.

All of you may not therefore be able to do so all the time for various reasons; the Qur’an recognizes such limitations. It, therefore, permits you to read ‘whatever you can do with ease’ which means ‘whatever portion’, at ‘whatever time’, and in ‘whatever position’.

The great need and immense benefits of reading the Qur’an in Prayer during the night however remain. Hence you should assign at least some time, however little, even a few minutes with some regular frequency, however long, say weekly or even monthly, for this purpose.

To keep as near as possible to the ideal way, it may be desirable if you read the Qur’an after or before Fajr and `Isha’ Prayers, or at dawn, or before going to bed. “Reading the Qur’an at dawn is especially commended in the Qur’an.

Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. (Al-Israa’ 17:78)

To read the Qur’an while sitting on a chair, resting against a pillow, lying in bed or on a couch is not desirable, but is not prohibited. But never do so without excuse, nor make it a habit.

However, if one totally misses reading the Qur’an only because one cannot afford to sit in a proper posture, one loses something more precious.

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The article is excerpted from the author’s Way to the Qur’an.

 

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New Muslims Qur'an & Sunnah

Nouman Ali Khan: The Impact of Following the Qur’an

Why do we fellow the Qur’an? How does following the Qur’an impact every aspect of our lives? Why do we have to live by the Book of Allah? What change does it bring, and to what aspects of one’s life? Put differently, does it affect this life or the Hereafter?

The following is an illustrated video by brother Nouman Ali Khan explaining how following the Qur’an impacts every aspect of our lives and brings a positive change in everything we do.

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New Muslims Qur'an & Sunnah

The Qur’an: Allah’s Divine Mercy

By Khurram Murad

It is beyond man’s power to comprehend, or to describe, the greatness and importance of what the Qur’an holds for him. Yet, to begin with, you must have some idea of what it is and what it means to you, such that you are inspired to immerse the whole of yourself in the Qur’an, in total commitment, complete dedication and ceaseless pursuit, as it demands.

The Qur’an Allah’s Divine Mercy

What you read in the Qur’an is the word of Allah which He has conveyed to you in a human language, only because of His mercy.

The Qur’an is Allah’s greatest blessing for you. It is the fulfillment of His promise to Adam and his descendants:

There shall come to you guidance from Me, and whosoever follows My guidance no fear shall be on them, neither shall they sorrow. (Al-Baqarah 2:38)

Best Companion

It is the only weapon to help your frail existence as you struggle against the forces of evil and temptation in this-world. It is the only means to overpower your fear and anxiety. It is the only ‘light’ (nur), as you grope in the darkness, with which to find your way to success and salvation. It is the only healing (shifa’) for your inner sicknesses, as well as the social ills that may surround you.

It is the constant reminder (dhikr) of your true nature and destiny, of your station, your duties, your rewards, your perils.

It was brought down by one who is powerful and trust- worthy in the heavens – the Angel Gabriel (Jibreel). Its first abode was that pure and sublime heart, the like of which man has never had – the heart of the Prophet Muhammad, blessings and peace be on him.

To Get Closer

More than anything, it is the only way to come nearer and closer to your Creator. It tells you of Him, of His attributes, of how He rules over the cosmos and history, of how He relates Himself to you, and how you should relate to Him, to yourself, to your fellow men and to-every other existence.

The rewards that await you here are surely many, increasing manifold in the Hereafter, but what awaits you at the end of the road, promises Allah in the hadith qudsi, “the eye has seen not, nor the ear heard, nor the heart of man ever conceived”, and, adds Abu Hurayrah: read if you wish (in Al-Sajdah 32:17): “No human being can imagine what joys are being kept hidden for them in reward for all that they did”. (Bukhari and Muslim)

Infinite Mercy and Majesty

Most important to remember is that what you read in the Qur’an is the word of Allah, the Lord of the worlds, which He has conveyed to you in a human language, only because of His mercy and care and providence for you:

The Most-merciful, He has taught the Qur’an. (Ar-Rahman 55:1-2)

A mercy from your Lord. (Ad-Dukhan 44:6)

The majesty of the Qur’an, too, is so overpowering that no human being can comprehend it. So much so that, says Allah:

If We had sent down this Qur’an upon a mountain, you would have seen it humbled, split asunder out of the fear of Allah. (Al-Hashr 59:20)

This act of Divine mercy and majesty is enough to awe and overwhelm you, to inspire you to ever-greater heights of gratitude, yearning and endeavor to enter the world of the Qur’an. Indeed, no treasure is more valuable and precious for you than the Qur’an, as Allah says of His generosity:

O men! There has come to you an exhortation from your Lord, healing for what is in the hearts, and a guidance, and a mercy for believers. Say: In (this) bounty of Allah, and in His mercy – in it let them rejoice. It is better than whatever they amass. (Yunus 10:57,58)

Hazards and Perils

Rejoice you must, in the mercy and blessing and generosity of Allah. Seek you must, for the treasures that await your search herein. But the Qur’an opens its doors only to those who knock with a sense of yearning, a sincerity of purpose and an exclusive attention that befit its importance and majesty.

And only those are allowed to gather its treasures, while they walk through it, who are prepared to abandon themselves completely to its guidance and do their utmost to absorb it.

It may quite possibly happen therefore that you may read the Qur’an endlessly, turn its pages laboriously, recite its words beautifully, study it most scholarly, and still fail to make an encounter with it that enriches and transforms your whole person.

For, all those who read the Qur’an do not profit from it as they should. Some remain unblessed; some are even cursed.

The journey has its own hazards, as it must, just as it has its own precious and limitless rewards. Many never turn to it, though the Book always lies near at hand, and many are turned away from its gates.

Many read it often, but come back empty-handed; while many others who read it never really enter its world. Some do not find, but are lost. They fail to hear God even among His own words; instead, they hear their own voices or those other than God’s. Still others, though they hear God, fail to find inside themselves the will, the resolve and the courage to respond and live by His call.

Some lose even what they had and, instead of collecting priceless gems, they return with back-breaking loads of stones which will hurt them for ever and ever. What a tragic misfortune it would be if you came to the Qur’an and went away empty-handed- soul untouched, heart unmoved, life unchanged; ‘they went out as they came in’.

The Qur’an’s blessings are limitless, but the measure of your taking from it depends entirely upon the capacity and the suitability of the receptacle you bring to it.

So, at the very outset, make yourself more deeply aware of what the Qur’an means to you and what it demands of you; and make a solemn determination to recite the Qur’an in an appropriate manner, so that you may be counted among “Those whom We have given the Book, they recite it as it ought to be recited; it is they who believe in it”. (Al-Baqarah 2:121)

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The article is excerpted from the author’s Way to the Qur’an.

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New Muslims Qur'an & Sunnah

For a Fruitful Relationship with the Qur’an: Basic Prerequisites (Part 1)

By: Khurram Murad

Certain basic states and attitudes of heart and mind are a necessary prerequisite to any fruitful relationship with the Qur’an. Develop them as much as you can. Make them part of your consciousness, keep them ever alive and active. Integrate them in your actions. Let them penetrate the depth of your being.

For a Fruitful Relationship with the Qur’an Basic Prerequisites (Part 1)

Come to the Qur’an with a strong and deep faith that it is the word of Allah, your Creator and Lord.

Without the help of these inner resources you will not receive your full measure of the Qur’an’s blessings. They will be your indispensable companions, too, throughout your journey.

These inner resources are neither difficult nor impossible to find. Through constant awareness and reflection, through appropriate words and deeds, you can acquire and develop them.

The more you do so, the closer you will be able to come to the Qur’an; the closer you come to the Qur’an, the greater will be your harvest.

Faith: The Word of God

First: Come to the Qur’an with a strong and deep faith that it is the word of Allah, your Creator and Lord.

Why should such a faith be a necessary prerequisite? No doubt such is the power and charm of the Qur’an that even if a man takes it up and starts reading it as he would an ordinary book, he will still benefit from it, should he read it with an open mind. But this book is no ordinary book; it opens with the emphatic statement: “This is the Book (of God), there is no doubt in it.” (Al-Baqarah 2:2)

Your purpose in reading and studying it is no ordinary purpose; you seek from it the guidance that will transform your whole being, bring you and keep you on the Straight Path: “Guide us on the Straight Path” (Al-Fatihah 1:5) is the cry of your heart to which the Qur’an is the response.

You may admire the Qur’an, even be informed by it, but you cannot be transformed by it unless its words soak in to awaken you, to grip you, to heal and change you. This cannot happen unless you take them for what they truly are the words of God.

Without this faith you cannot come to acquire all the other inner resources you will need to reach the heart of the Qur’an and absorb its message. Once it comes to reside in your heart, you cannot but be filled with the qualities and attitudes such as sincerity of purpose, awe and reverence, love and gratitude, trust and dependence, willingness to labor hard, conviction of its truth, surrender to its message, obedience to its commands, and vigilance against dangers which stalk to deprive you of its treasures.

Think of His majesty and glory and power, and you will feel awe and reverence and devotion for His words.

Reflect on His sustenance and mercy and compassion, and you will be filled with gratitude and love and longing for His message. Know His wisdom and knowledge and kindness, and you will become willing and eager and ready to obey His commandments.

That is why the Qur’an reminds you of this important truth again and again: in the very beginning, in the opening verses of many surahs (chapters), and frequently in between.

That is why even the Messenger, blessings and peace be on him, is instructed to proclaim his own faith: “Say: I believe in whatever God has sent down in this Book.” (Ash-Shura 42:15)

In his faith all believers must join him: “The Messenger believes in what has been sent down to him by His Lord, and all believers too.” (Al-Baqarah 2:285)

You must, therefore, always remain conscious that each word that you are reading, reciting, hearing, or trying to understand, has been sent for you by Allah.

Do you truly have this faith? You do not have to look far for an answer. Just examine your heart and behavior.

If you have it, then, where is the desire and longing for companionship with the Qur’an, where is the labor and hard work to understand it, where is the surrender and obedience to its message?

How do we obtain this faith, and how can it be kept alive? Although there are many ways, I will mention only one here . The most effective way is reciting the Qur’an itself. This may look as if we are moving in a circle, but this is not really the case.

For, as you read the Qur’an, you will surely recognize it as being the word of God. Your faith will then increase in intensity and depth: “Believers are only those who, whenever God is mentioned, their hearts tremble with awe; and whenever His revelations are recited to them, they increase them in faith …” (Al-Anfal 8:2)

Purity of Intention and Purpose

Second: Read the Qur’an with no purpose other than to receive guidance from your Lord, to come nearer to Him, and to seek His good pleasure.

What you get from the Qur’an depends on what you come to it for. Your niyyah (intention) is crucial. Certainly the Qur’an has come to guide you, but you may also go astray by reading it should you approach it for impure purposes and wrong motives.

Thereby He causes many to go astray, and thereby He guides many; but thereby He causes none to go astray save the iniquitous. (Al-Baqarah 2:26)

The Qur’an is the word of Allah; it therefore requires as much exclusiveness of intention and purity of purpose as does worshiping and serving Him.

Do not read it merely for intellectual pursuit and pleasure; even though you must apply your intellect to the full to the task of understanding the Qur’an. So many people spend a lifetime in studying the language, style, history, geography, law and ethics of the Qur’an, and yet their lives remain untouched by its message.

The Qur’an frequently refers to people who have knowledge but do not derive benefit from it.

Nor should you come to the Qur’an with the fixed intention of finding support for your own views, notions and doctrines. For if you do, you may, then, hear an echo of your own voice in it, and not that of God.

It is this approach to the understanding and interpreting of the Qur’an that the Prophet (peace be on him) has condemned. “Whoever interprets the Qur’an by his personal opinion shall take his place in the Fire.” (At-Tirmidhi)

Nothing could be more unfortunate than to use the Qur’an to secure, for your own person, worldly things such as name, esteem, status, fame or money. You may get them, but you will surely be bartering away a priceless treasure for nothing, indeed even incurring eternal loss and ruin.

Indeed, the Prophet (peace be on him) said: “If anyone studies the Qur’an seeking thereby a living from people, he will rise on the Day of Resurrection with his face as a fleshless bone.” (Al-Bayhaqi)

He also said that one who learns, recites and teaches the Qur’an for worldly acclaim will be thrown into the Fire. (Muslim)

You may also derive other lesser benefits, from the words of the Qur’an, such as the healing of bodily afflictions, psychological peace, and deliverance from poverty. There is no bar to having these, but, again, they should not become the be all and end all that you seek from the Qur’an nor the goal of your intention. For in achieving these you may lose a whole ocean that could have been yours.

Reading every single letter of the Qur’an carries with it great rewards. Remain conscious of all the rewards, and make them an objective of your intention, for they will provide you with those strong incentives required to spend your life with the Qur’an. But never forget that on understanding, absorbing and following the Qur’an you have been promised much larger rewards, in this-world and in the Hereafter. It is these which you must aim for.

Not only should your purpose be pure, but you should also, once you have the Qur’an with you—both the text and its living embodiment in the Sunnah—never go to any other source for guidance. For that would be like running after mirages. It would mean a lack of confidence, a denigration of the Qur’an. It would amount to divided loyalties.

Nothing brings you nearer to your Lord than the moments you spend with His words. For it is only in the Qur’an that you enjoy the unique blessing of hearing His ‘voice’ addressing you. So let an intense desire to come nearer to Allah be your one overwhelming motive while reading the Qur’an.

Finally, your intention should be directed to seeking only your Lord’s pleasure by devoting your heart, mind and time to the guidance that He has sent to you. That is what you barter when you surrender yourself to Allah:

There is such as would sell his own self in order to please God. (Al-Baqarah 2:207)

Purpose and intentions are like the soul of a body, the inner capability of a seed. Many seeds look alike, but as they begin to grow and bear fruits, their differences become manifest. The purer and higher the motive, the greater the value and yield of your efforts.

So always ask yourself: Why am I reading the Qur’an? Tell yourself constantly why you should. This may be the best way to ensure the purity and exclusiveness of purpose and intention.

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The article is excerpted from the author’s Way to the Qur’an.

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New Muslims Pillars of Islam

The Muslim’s Rights towards the Prophet

Allah sent His Messenger and Prophet to guide mankind and if man believes and obeys him giving him all his due rights, Allah has promised success in this life and the Hereafter as a reward. These rights are summarized in the Testimony of Faith (There is no god worthy of being worshipped except Allah). Muhammad (peace be upon him) is the slave and Messenger of Allah).”

This declaration requires the following:

– A Believer must comply with the commands of the Prophet and must strive to avoid acts of disobedience as Allah says in the Qur’an:

So take what the Messenger gives you, and abstain from that which he forbids you. And fear Allah, verily Allah is severe in Punishment. (Al-Hashr 59:7)

– A Muslim must follow the authentic traditions of the Sunnah (way of the Prophet) to the best of his ability. No one has any authority to alter, add or omit any of the Sunnah traditions of the Messenger of Allah. Allah says in the Qur’an:

Say: ‘If you do love Allah, follow me: Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aal `Imran 3:31)

– A Believer must honor the special status and dignity bestowed by Allah to His Prophet (peace be upon him). No one must adulate or degrade this status. The Prophet said:

“Do not adulate me as the Christians adulated the son of Maryam; (as) I am no more than a salve of Allah…so  say: Allah’s slave and His Messenger.” (Al-Bukhari)

And he (peace be upon him) said:

“O people! Say what you have to say, and do not allow yourselves to be seduced by Satan. I am Muhammad, the slave and Messenger of Allah. I do not like you to elevate me above the status assigned to me by Allah the Almighty.” (An-Nasa’i)

And he is reported to have said:

Do not praise me more than I deserve. Allah (Exalted be He) created me as a slave before calling me a Prophet and Messenger.” (At-Tabarani)

– A Muslim must show acceptance and satisfaction of any verdict passed by the Prophet of Allah as Allah (the Exalted) says in the Qur’an:

But no, by Your Lord, they can have no (real) Faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions and accept them with full submission. (An-Nisaa’  4:65)

– Belief in the universality of the Message of Prophet Muhammad to all humanity. Islam is not oriented to a specific category of people, as it was the case with previous Prophets and Messengers. This is derived from the verse of the Qur’an:

Say:  “O mankind! Verily, I am sent to you all as the Messenger of Allah – to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (there is no god but He); It is He Who gives life and causes death. So believe in Allah and His Messenger, the Prophet who can neither read nor write, who believes in Allah and His Words, the Tawrah (Torah) and the Injeel (Gospel) and also Allah’s Word: “Be!” – and he was, i.e. `Isa (Jesus) son of Maryam (Mary), and follow him (Muhammad) so that you may be guided. (Al-A`raf 7:158)

– Belief that Allah’s Prophet and Messenger Muhammad has been protected by Allah against possible human errors in relation to his mission to mankind. This includes the belief that the Prophet never omitted or added anything to the complete Message of Allah. This is based on the verse of the Qur’an:

Nor does he speak of (his own) desire. (An-Najm 53:3)

– Belief that Prophet Muhammad (peace be upon him) is the final Prophet and Messenger of Allah to mankind, and that no Prophet or Messenger will come after him. Allah says in the Qur’an:

Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Last of the Prophets. (Al-Ahzab 33:40)

And the Messenger of Allah said: “…and there’s no prophet after me.” (Al-Bukhari and Muslim)

– Belief that the religious duties and divine commands Allah sent to mankind are complete, and that the Prophet has delivered the Message of Allah in its entirety, and gave the best advice to his Ummah (nation) and the best guidance to do all good and to avoid all evil. This is based on the verse of the Qur’an:

This day, those who rejected Faith have given up all hopes of your religion, so fear them not, but fear Me. This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. (Al-Ma’idah 5:3)

– Belief that the laws legislated in Islam are approved by Allah, and that all the various types of worship are based upon and revolve around these divine laws. Independent human actions will not be accepted, Allah knows best, unless and until they are in conformity with these divine laws. This is based on the verse:

And whoever seeks a religion other than Islam (submission to Allah), never will it be accepted of him, and in the Hereafter he will be among the losers. (Aal `Imran 3:85)

– A Muslim must offer the proper greeting to Allah’s Prophet and Messenger (peace be upon him) when his name is mentioned as a form of respect, as instructed in the verse of the Qur’an:

Allah and His Angels send blessings on the Prophet: O you who believe! Send your blessings on him, and salute him with all respect. (Al-Ahzab 33:56)

– A Believer must have true love and affection for the Prophet and Messenger of Allah above the love of all others, since information and practices of the true religion of Allah and the many blessings that the Prophet (peace be upon him) brought as guidance, are the only means of salvation by the will of Allah. This is based on the instruction of Qur’an:

Say: If your fathers, your sons, your brothers, your wives, your kindred; the wealth that you have gained; the commerce in which you fear a decline; and the dwellings in which you delight -are dearer to you than Allah and His Messenger, and striving hard and fighting in His cause- then wait until Allah brings about His decision. And Allah guides not the rebellious. (At-Tawbah 9:24)

– A Muslim must devote every possible effort and opportunity available to him to call, with wisdom and patience, all others to the Message of Muhammad (peace be upon him). He should strive to inform those who are unaware and misinformed and strengthen the faith of people with weak, wavering faith. As Allah (the Most Wise) says:

Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in a way that is better and most gracious. Truly, your Lord knows best who has gone astray from His Path, and He is the Most Aware of those who are guided. (An-Nahl 16:125)

This is also based on the statement of Allah’s Prophet and Messenger: “Propagate, on my behalf, even if one verse.” (Al-Bukhari & At-Tirmithi)

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Source: The article is an excerpt from the author’s book “Human Rights in Islam and Common Misconceptions”.

 

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Articles of Faith New Muslims

Acts of Worship beyond Qur’an & Sunnah in the Love of Allah

Can we use the love of Allah as a means to worship Him beyond what is in the Qur’an and Sunnah, because our love makes us transcend those two sources?

The answer is no.

When a person loves Allah, it should make them excel in worshiping Him in ways found in the Qur’an and Sunnah. If you love Allah, then follow the Messenger (peace be upon him), and Allah will love you.

Sheikh Ammar AlShukry explains….



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Source: Faith IQ

 

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