Tag: reflections on Islam

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New Muslims Reflections

With Every Shahadah a New Life Is Born

 

Last week my husband alerted me to a halaqah (study circle) for sisters at our local masjid (i.e., the one across the street). I’ve since been recommended to this particular halaqah by a few other sisters in the area, so I’m getting the impression it’s supposed to be pretty good. I’ve been twice now-last Friday and this one-and don’t think I’ve really gotten the chance to see what others see.

The first week, the instructor wasn’t there as she’d recently been visiting with family overseas. This week’s halaqah involved a little bit of catching up, and then it was planned to be short due to some activity at the Redmond Masjid-I can’t seem to figure out what it was though. But it was further cut short by a new sister wanting to take Shahadah (Testimony of Faith).

That actually took 15-20 minutes, even though the sister had studied Islam plenty before choosing to make this decision, I guess it is the protocol here to run through a crash course in `aqeedah (Islamic creed) for anyone who wants to take Shahadah, so the remainder of the halaqah was spent reviewing the articles of faith and pillars of Islam.

In Raleigh, we would basically quickly articulate the primary tenets of faith and practice if the convert was new to the masjid, but not nearly so extensively as I heard tonight. So I begin to wonder how other masjid react when someone wishes to say Shahadah?

But more than the `aqeedah crash course, a new Shahadah is always a reminder of guidance in our lives, a reminder that Allah guides whom He chooses. Maybe if we busy ourselves with da`wah we start to think we have a hand in people finding Islam, but so often people just show up at the masjid, ready to take Shahadah (this happens a lot in Ramadan.)

The guidance truly is from Allah, and He leads people to Islam. While we should definitely try to be as active in da`wah as we can (as it’s from the Sunnah and has the promise of a beautiful reward), it’s plain that we only ignite, and we cannot guide.

Watching someone say their Shahadah also brings to mind the overwhelming feeling of truly embracing Islam. From a hadith qudsi (Divine Hadith) we know that Allah comes closer to us as we come closer to Him, and it’s been my experience that certain acts of worship, performed with sincerity, nourish the soul beyond the imagination.

For me, saying Shahadah was the first such experience I had being overcome with faith in this way, and I’ve seen that experience reflected on the face (and in the tears) of many others when they also embrace Islam. Do you wonder why so often converts cry at their Shahadah?

At the very least, their sins have been forgiven. Even if they don’t know it, all their bad deeds are now written as good, and the effect of that beautiful purification-as we are being purified of our sins by Allah-is not merely academic. It can be felt in the heart, and so it’s extremely emotional.

Tonight, getting to see that, just reminded me of what I should be striving for.

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Source: ibnatalhidayah.blogspot.com.

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Articles of Faith New Muslims

The Last Testimony of God

Testimony of Faith

The Qur’an and the life-example of Muhammad are the only reliable sources available to mankind to learn God’s Will in its totality.

One may wonder how, in the dark ages 1400 years ago in a benighted region of the earth like Arabia, an illiterate Arab trader and herdsman came to possess such light, such knowledge, such power, such capabilities and such finely developed moral virtues?

One may say that there is nothing peculiar about his Message, that it is the product of his own mind.

If this is so, then he should have proclaimed himself God. And if he had done so at that time, the peoples of the earth who did not hesitate in calling Krishna and Buddha gods and Jesus the Son of God, and who could without compunction worship such forces of nature as fire, water and air – would have readily acknowledged him as such.

But he argued just the opposite. For he proclaimed: I am a human being like yourselves. I have not brought anything to you of my own accord. It has all been revealed to me by God.

Whatever I possess belongs to Him. This message, the like of which the whole of humanity is unable to produce, is the message of God. It is not the product of my own mind. Every word of it has been sent down by Him and all glory to Him Whose Message it is.

All the wonderful achievements which stand to my credit in your eyes, all the laws which I have given, all the principles which I have enunciated and taught none of them is from me. I find myself incompetent to produce such things out of my sheer personal ability and capabilities. I look to Divine Guidance in all matters. Whatever He wills I do, what He directs I proclaim.

Hearken! What a wonderful and inspiring example of honesty, integrity, truth and honour those sentiments are! Liars and hypocrites often try to take all the credit for the deeds of others, even when they can easily be found out. But this great man does not claim any of these achievements for himself even when no-one could contradict him as there was no way of establishing the source of his inspiration.

What more proof of perfect honesty of purpose, uprightness of character and sublimity of soul can there be! Who else can be more truthful than he who received such unique gifts through a secret channel and still pointed out their source? All these factors lead to the irresistible conclusion that such a man was the true Messenger of God.

His Life and Teachings

Such was our Prophet Muhammad (blessings of Allah and peace be upon him). He was a prodigy of extraordinary merits, a paragon of virtue and goodness, a symbol of truth, a great apostle of God and His Messenger to the entire world.

His life and thought, his truthfulness and straightforwardness, his piety and goodness, his character and morals, his ideology and achievements – all stand as unimpeachable proof of his prophethood.

Any human being who studies his life and teachings without bias will testify that he was the true Prophet of God and the Qur’an- the Book he gave to mankind – the true Book of God. No serious seeker after truth can come to any other conclusion.

It must also be clearly understood that now, through Muhammad alone can we know the straight path of Islam. The Qur’an and the life-example of Muhammad are the only reliable sources that are available to mankind to learn God’s Will in its totality.

Prophet Muhammad is the Messenger of God for the whole of mankind and the long chain of prophets has come to an end with him. He was the last of the prophets and all the instructions which it was God’s Will to impart to mankind through direct revelation were sent by Him through Muhammad (peace be upon him) and are enshrined in the Qur’an and the Sunnah.

Anyone who seeks to become a sincere Muslim must have faith in God’s last Prophet, accept his teachings and follow the way he has pointed out to man. This is the road to success and salvation.

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The article is an excerpt from the book “Towards Understanding Islam” by Abul A`la Al-Mawdudi.

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New Muslims Prayer

Prayer: The Healthy Structure of Your Life

By Amy Klooz

prayer

Prayer gives you a spiritual retreat at key points during the day, to help you break up the day and to refresh you.

My Lord! Make me one who establishes regular prayer, and also (raise such) among my offspring, O our Lord! And accept my prayer.

O Our Lord! Cover (us) with Your forgiveness: me, my parents, and (all) believers, on the day that the reckoning will be established! (Ibrahim 14:40, 41)

One of the first du`aa’s (supplications) I learned to make in my salah was one from the Qur’an, a du`aa’ of Prophet Ibrahim. In it, Ibrahim asks Allah to make him someone who establishes prayer- although the translation I learned inserted the word “regular”, i.e., “establishes regular prayer”. This du`aa’ reminds me, at the end of every salah, the important of salah, of establishing it and praying it regularly.

On just about every prayer timetable I’ve seen, part of an ayah (Qur’anic verse) is listed somewhere on the page. One translation of the part of the ayah is “Verily, the prayer is enjoined on the believers at fixed hours.” (An-Nisaa’ 4:103) The idea is to remind whoever reads that prayer table about the importance of praying regularly at the appropriate times.

Now a person can view the idea of regular prayer as either a burden, or a blessing. I have a hunch most non-Muslims, and plenty of Muslims, probably see it as a burden. And undoubtedly Satan would rather us see it as a burden, so he can easily distract us from it, urge us to procrastinate it, and eventually even convince us to abandon it altogether. May Allah protect the believers from his whispers.

There are benefits in having the prayers spread throughout the day. It gives you a spiritual retreat at key points during the day, to help you break up the day and to refresh you. And the times of the salah are intricately connected with ideal daily behavior.

We learn the prayer times from the Prophet Muhammad (peace be upon him), who learned them from the Angel Jibreel (Gabriel) over two days.

According to Ibn `Abbas, the Angel Jibreel visited the Prophet Muhammad at the beginning of the each of the prayer times on the first day to lead him in prayer, and on the second day led him in prayer at the end of the prayer times, except for Maghrib (Sunset) Prayer. The times have been further specified by `Abdullah ibn `Amr ibn Al-`Aas, based on the sun and sky, and scholars have differed slightly in their opinions as to the exact timing.

What’s clear however is that the prayers are based on the timing of the sun, indicating that our days should follow a similar schedule. It also keeps us Muslims aware of the motion of the sun throughout the day, as it crosses the sky, and throughout the year as the time it takes to traverse the sky changes. In this way the timings of prayers keeps you alert, and it keeps you from forming a lazy habit or tradition when it comes to the prayer–your schedule will have to be flexible somewhat throughout the year. The beginning and end times for each prayer vary between some schools of thought, though not drastically so and not without evidence.

The first prayer of a waking day is Fajr, and there is unanimous agreement regarding its start and end times. It begins at the time of the ‘second dawn’ or ‘true dawn’. While the sun is at one particular angle below the horizon, there will appear the ‘first dawn’ known as the “’false dawn’, when the light spreads vertically. That is not the start of Fajr time, which actually comes later, when the sun is high enough for the dawn light to spread laterally across the horizon. It ends when the sun rises. This means that our day should begin before the sun comes up. There’s also a special blessing in the Fajr time before the sun rises. While our minds and bodies are refreshed, it can be a very productive time of day before the worries and business of the day start to clog our minds.

The start time of Zhuhr (Noon) Prayer is also unanimously agreed upon- that it is when the sun declines from its zenith. Geographically, unless a person is at the equator he will have a small amount of shadow, even when the sun is at its zenith, but the zenith is when the shadow has reached its minimum size.

There are two opinions about the end time of Zhuhr, though they all agree that Zhuhr ends at the time when asr begins. The first opinion, the Maliki, Shafi`i, and Hanbali opinion, is that Zhuhr ends when the length of an object’s shadow is equal to its height (plus the ‘extra shadow’ just mentioned.) The second opinion, the Hanafi opinion, is that dhuhr ends when the length of an object’s shadow is twice its height (plus the “extra shadow.”) This is based on a hadith that dhuhr is to be delayed on hot days until the day begins to cool off.

The start time of `Asr (Afternoon) is agreed by all to be the end time of Zhuhr, and the same differences just mentioned apply. There is also agreement as to the end time of `Asr, that it be when the sun has completely set. Scholars also agree that it is better to pray `Asr earlier (than later) as long as it is in the specified time. Hanafi scholars prefer it to be delayed as long as the sun hasn’t started to change color.

By unanimous agreement, Maghrib (Sunset) time begins when the sun has set, though there are basically three opinions regarding its end time. The first is the Maliki and new Shafi’i opinion, that basically the time for Maghrib ends once enough time has passed to actually make wudu’, adhan, iqamah, and pray five rak`as (3 for obligatory, 2 for sunnah (voluntary). In other words, Maghrib needs to be prayed right away with no ‘extended time’. The Hanbali and old Shafi`i opinion is that Maghrib needs to be prayed by the time the red twilight has faded, while the Hanafi opinion is that it may be prayed until the white twilight has faded. But they all pretty much agree that it’s best to pray Maghrib at the beginning of its time.

When it comes to `Isha’ (Night), there is unanimous agreement that it begins when the twilight has faded, but there are the same differing opinions about which twilight that means. The Maliki and Shafi`i opinions, for which there is no extended time, also say isha starts after the twilight has faded. When the sun sets, the first twilight is the red twilight, followed by the white twilight, followed by the blue twilight, just as a point of reference. There are two opinions about the end time of `Isha’. The first is the Hanafi opinion, which allows for `Isha’ to be prayed up until the time for fajr arrives. The Maliki, Shafi’i, and Hanbali opinions are that `Isha’ may be prayed until the end of the first half, or first third of the night. This is calculated as the time between the beginning of `Isha’ and the beginning of Fajr, then split into thirds or halves and added to the time `Isha’ begins.

The salah itself is an organizational tool, to help you structure your life. Sometimes people will say that time is money. But no, time is life. Whenever a day passes, part of you goes with it. Following the salah forces you to begin your working day with Fajr time- you shouldn’t go to bed after Fajr Prayer.

You also see that there is time to take a break, for Zhuhr, a good time to eat lunch, and maybe take a nap. `Asr time, when the day starts to draw to a close, is the time to stop working and see to your family. Eat dinner and prepare for bed, these are things to do in the evenings.

Even the prohibited times of prayer reminds us of the appropriate structure for the day, so we don’t turn into monks and try to pray the entire day- there are times that we should spend doing other things as well. But the larger point of regular prayer is to prevent other things, our life in this dunya, from stunting our relationship with Allah.

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Source: ibnatalhidayah.blogspot.com.

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New Muslims Prayer

Prayer: The Natural Human Instinct

prayer

The act of prayer at its highest is much more than abstract reflection.

 

Religion is not satisfied with mere conception; it seeks a more intimate knowledge of and association with the object of its pursuit. The agency through which this association is achieved is the act of worship or prayer ending in spiritual illumination.

The act of worship, however, affects different varieties of consciousness differently. In the case of the prophetic consciousness it is in the main creative, i.e. it tends to create a fresh ethical world wherein the Prophet (peace be upon him), so to speak, applies the pragmatic test to his revelations.

In the case of the mystic consciousness it is in the main cognitive. It is from this cognitive point of view that I will try to discover the meaning of prayer. And this point of view is perfectly justifiable in view of the ultimate motive of prayer. I would draw your attention to the following passage from the great American psychologist, Professor William James:

‘It seems to probable that in spite of all that ‘science’ may do to the contrary, men will continue to pray to the end of time, unless their mental nature changes in a manner which nothing we know should lead us to expect. The impulse to pray is a necessary consequence of the fact that whilst the innermost of the empirical selves of a man is a ‘self’ of the social sort, it yet can find its only adequate ‘Socius’ (its ‘great companion’) in an ideal world.

‘. . . Most men, either continually or occasionally, carry a reference to it in their breast. The humblest outcast on this earth can feel himself to be real and valid by means of this higher recognition. And, on the other hand, for most of us, a world with no such inner refuge when the outer social self failed and dropped from us would be the abyss of horror. I say “for most of us”, because it is probable that individuals differ a good deal in the degree in which they are haunted by this sense of an ideal spectator. It is a much more essential part of the consciousness of some men than of others. Those who have the most of it are possibly the most religious men. But I am sure that even those who say they are altogether without it deceive themselves, and really have it in some degree.’

A Natural Human Inclination

Thus you will see that, psychologically speaking, prayer is instinctive in its origin. The act of prayer as aiming at knowledge resembles reflection. Yet prayer at its highest is much more than abstract reflection.

Like reflection it too is a process of assimilation, but the assimilative process in the case of prayer draws itself closely together and thereby acquires a power unknown to pure thought. In thought the mind observes and follows the working of Reality; in the act of prayer it gives up its career as a seeker of slow-footed universality and rises higher than thought to capture Reality itself with a view to become a conscious participator in its life.

There is nothing mystical about it. Prayer as a means of spiritual illumination is a normal vital act by which the little island of our personality suddenly discovers its situation in a larger whole of life. Do not think I am talking of auto-suggestion. Auto-suggestion has nothing to do with the opening up of the sources of life that lie in the depths of the human ego.

Unlike spiritual illumination which brings fresh power by shaping human personality, it leaves no permanent life-effects behind. Nor am I speaking of some occult and special way of knowledge. All that I mean is to fix your attention on a real human experience which has a history behind it and a future before it. Mysticism has, no doubt, revealed fresh regions of the self by making a special study of this experience. Its literature is illuminating; yet its set phraseology shaped by the thought-forms of a worn-out metaphysics has rather a deadening effect on the modern mind.

Concrete Satisfaction

The quest after a nameless nothing, as disclosed in Neo-Platonic mysticism – be it Christian or Muslim – cannot satisfy the modern mind which, with its habits of concrete thinking, demands a concrete living experience of God. And the history of the race shows that the attitude of the mind embodied in the act of worship is a condition for such an experience.

In fact, prayer must be regarded as a necessary complement to the intellectual activity of the observer of ‘nature’. The scientific observation of Nature keeps us in close contact with the behaviour of Reality, and thus sharpens our inner perception for a deeper vision of it. I cannot help quoting here a beautiful passage from the mystic poet Rëmâ in which he describes the mystic quest after ‘reality’.

The Sëfi’s book is not composed of ink and letters: it is not but a heart white as snow. The scholar’s possession is pen-marks. What is the Sëfi’s possession?

The Sëfi stalks the game like a hunter: he sees the musk-deer’s track and follows the footprints. For some while the track of the deer is the proper clue for him, but afterwards it is the musk-gland of the deer that is his guide. To go one stage guided by the scent of the musk-gland is better than a hundred stages of following the track and roaming about.

The truth is that all search for knowledge is essentially a form of prayer. The scientific observer of ‘nature’ is a kind of mystic seeker in the act of prayer. Although at present he follows only the footprints of the musk-deer, and thus modestly limits the method of his quest, his thirst for knowledge is eventually sure to lead him to the point where the scent of the musk-gland is a better guide than the footprints of the deer. This alone will add to his power over ‘nature’ and give him that vision of the total-infinite which philosophy seeks but cannot find.

Vision without power does bring moral elevation but cannot give a lasting culture. Power without vision tends to become destructive and inhuman. Both must combine for the spiritual expansion of humanity.

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The article is excerpted from the author’s book “The Reconstruction of Religious Thought in Islam”.

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New Muslims Prayer

When Did the Adhan Become the Call to Prayer?

When did the adhan become the call to prayer?

When the Muslim community migrated to Madinah, they faced all sorts of new questions – like when exactly is prayer time over here?

So the Prophet (peace be upon him) gathered the Companions to discuss the matter. Some suggested using a bell like the Christians, or a horn like the Jewish community, but neither were from the traditions of either the Arabs nor or the Muslims. A man then came forth and said, “O Messenger of Allah, I had a very beautiful dream…”

Sheikh Hasib Noor explains in the video below…

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Source: Faith IQ

 

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New Muslims Prayer

The Adhan: Its Virtues and History

The adhan is a call to inform others in specific words that the time for a prayer has begun. It is a call to the congregation, and is an expression of the Islamic practices.

It is obligatory or highly preferred. Al-Qurtubi and others have said that the adhan, although it has very few words, covers all essentials of the faith. It begins by proclaiming the greatness of Allah, pointing to His existence and perfection. It mentions His oneness and the denial of polytheism, and it confers the messengership of Muhammad (peace be upon him).

It calls to specific acts of obedience after testifying to Muhammad’s messengership, and it calls to a prosperity which is everlasting, pointing to the return to Allah. Then, in a manner of emphasis, it repeats some of what was already mentioned.

 Virtues and Excellence of Adhan

Many hadiths describe the virtues of the adhan and the one who calls it. Such hadiths include the following:

Abu Hurairah reported that the Prophet said, “If the people knew what was in the adhan and the first row (of the prayer in virtue), and that they could not get it save by drawing lots, they would draw lots.

If they knew the reward for praying the noon prayer early in its time, they would race to it. And if they knew the reward for the night and the morning prayers in congregation, they would come to them even if they had to crawl .” (Al-Bukhari and others)

Mu`awiyyah reported that the Prophet (peace be upon him ) said, “The callers to prayer will have the longest necks of all people on the Day of Resurrection.” (Ahmad, Muslim, and Ibn Majah)

Al-Barra’ ibn `Aazib reported that the Prophet (peace be upon him) said, “Allah and His angels pray upon those in the first rows. And the caller to prayer is forgiven, for as far as his voice reaches and whoever hears him will confirm what he says. He will get a reward similar to those who pray with him.” (An-Nasa’i)

Abu Ad-Darda’ reported that he heard the Prophet (peace be upon him) say, “If three people do not make the adhan and establish the prayer among themselves, Satan gains mastery over them.” (Ahmad)

Abu Hurairah reported that the Prophet (peace be upon him) said, “The imam (prayer leader) is a guarantor, and the caller to prayer is one who is given the trust. O Allah, guide the imam and forgive the caller to prayer.”

`Uqbah ibn `Aamir said he heard the Prophet (peace be upon him) say, “Your Lord, the Exalted, is amazed (and pleased) by one who is watching sheep in his pasture, then goes to the mountain to make the call to prayer and pray. Allah (the Exalted) says, ‘Look at my slave there who makes the call to prayer and establishes the prayer out of fear of Me. I have forgiven my slave and have allowed him to enter Paradise.’” (Ahmad, Abu Dawud and An-Nasa’i)

The Event Behind the Legislation of Adhan

The adhan was made part of the Shari`ah during the first year after the migration to Madinah. The hadiths clarify what led up to its institution.

Nafi` related that Ibn `Umar said, “The Muslims would gather and calculate the time of prayer, and no one would call them. They spoke about that one day. Some said, ‘We should have a bell like the Christians.’ Others said, ‘We should have a horn like the Jews.’ Suggested `Umar, ‘Why don’t we have one person call the others to prayer?’ The Messenger of Allah said, ‘Stand, Bilal, and make the call to prayer.” (Ahmad and Al-Bukhari)

Reported `Abdullah ibn (Zaid ibn) `Abd Rabbih, “When the Prophet was to order the use of a bell to call the people to prayer, he disliked it because it resembled the Christian practice. While I was sleeping, a man came to me carrying a bell. I said to him, ‘O slave of Allah, will you sell me that bell?’ Said he, ‘What would you do with it?’ I replied, ‘I would call the people to prayer with it.’ Said he, ‘Shall I not guide you to something better than that?’ I said, ‘Certainly.’ Said he, ‘You should say,

‘Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar. Ashhadu alla ilaha illa Allah, ashhadu alla ilaha illa Allah, Ashhadu anna Muhammad Rasulu Allah, Ashhadu anna Muhammad Rasulu Allah,  Hayya `ala as-salah, hayyah `ala as-salah. Hayya `ala al-falah, hayya `ala al-falah. Allahu Akbar, Allahu Akbar. La illaha illa Allah.’

Then he went a short distance away and said, ‘When you stand for the prayer, say, ‘Allahu Akbar, Allahu Akbar. Ashhadu alla ilaha illa Allah, Ashhadu anna Muhammad rasulu Allah,  Hayya `ala as-salah, hayya `ala al-falah. Qad qamat as-salah, qad qamat as-salah. Allahu Akbar, Allahu Akbar. La ilaha illa Allah.’

When the morning came, I went to the Messenger of Allah to tell him what I had seen. He said:

“Your dream is true, Allah willing. Go to Bilal, tell him what you have seen, and tell him to make the call to prayer, for he has the best voice among you.’ I went to Bilal and told him what to do, and he made the call to prayer. `Umar was in his house when he heard it. He came out with his cloak, saying ‘By the One who has raised you with the truth, I saw similar to what he saw.’ The Prophet (peace be upon him) said, ‘To Allah is the praise.” (Ahmad, Abu Dawud, Ibn Majah, Ibn Khuzaimah and At-Tirmidhi)

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Source: The article is excerpted from the book “Fiqh Us-Sunnah” by As-Sayyid Sabiq

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New Muslims Prayer

Prayer: Between Worship and Day-to-day Life

The basic and most important act of worship among those which Allah has taught us to perform is salah, or the prayer. It prepares us to worship Him in our entire lives – the purpose for which He has created us.

Consider carefully why it is so important, what is its true meaning and significance.

prayer

Prayer prepares us to worship God in our entire lives.

Prayer.. Remembering God

The Prayer is an act of worship. We should, therefore, first recollect what worship means.

Worship means revering, serving and obeying God in our whole lives. Being born as God’s servants, we cannot give up serving Him at any time or under any circumstances and still remain His servant as God wanted us to be when He created us.

Just as you cannot say that you are creatures of God for a particular time only, so you cannot say that you will spend only a certain amount of time in worshipping Him and be free to spend the rest as you please. You are born to worship Him. Your whole lives should therefore be spent in `ibadah, you should not neglect it for a single moment.

It is precisely for this reason that worship does not require giving up the day-to-day world and sitting in a corner chanting God’s name. Worship means that whatever you do in the world should be in accordance with God’s guidance. Whether you sleep, are awake, eat, drink or work – in fact, whatever activity you do – you worship Allah if these are done in obedience to Him.

When you are at home with your wives and children, brothers and sisters and relatives, behave towards them exactly as God has laid down, when you talk to your friends and amuse yourselves, remain conscious that you are servants of God, when you go out to work and have dealings with other people, keep in view God’s commandments about what behavior is proper and legitimate and what is not.

When in the dark of night you feel you can commit a sin which nobody in the world can see, then is the time to remember that God is seeing you and it is He, and not your fellow humans, who deserves to be feared.

When you find yourselves in a place where you can commit a crime without fear of the police or any witnesses, then again it is time to remember that God sees everything and refrain from doing anything for transient gain which would displease Him.

And when following the path of truth and honesty causes you material loss or otherwise puts you at a disadvantage, accept this ungrudgingly in the knowledge that you are pleasing Allah by obeying Him and that your gain from Him will far outweigh any temporary, earthly loss.

True Worship

Abandoning the world and sitting in secluded places counting rosary beads is, therefore, not real worship at all. Worship is to be engaged in everyday affairs and yet follow the way of God. What does remembering God (dhikr) mean?

It does not mean merely the continual chanting of ‘Allah, Allah!’. The real remembrance of God consists in recalling to mind the name and will of Allah when you are caught up in day-to-day worldly activities. Being engaged in pursuits which could tend to make you forget God and yet not forgetting Him is in fact remembering Him.

In this life, where opportunities abound for disobeying God and where temptations of huge profits lurk, you must unfailingly remember God and remain steadfast in following His law.

This is the true remembrance of God. This is the kind of remembrance the Qur’an refers to thus:

Then, when the Prayer is finished, disperse on earth and seek God’s bounty; but remember God often, so that you may attain success (Al-Jumu`ah 62: IO)

Keep in mind this comprehensive meaning of `ibadah and see how the prayer helps us realize the qualities which are necessary to live in such `ibadah, what blessings it confers upon us.

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The article is excerpted from the book “Let Us Be Muslims” by Abul A`La Mawdudi.

 

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Articles of Faith New Muslims

The Muslim and the Belief in Allah’s Books

By Abdul-Rahman Al Sheha

To have iman in Allah’s books is to believe that Allah (Exalted be He) revealed heavenly books to His messengers in order to convey them to humankind. These books contain nothing but the truth; they do not contain any falsehood. In them is the message of the Oneness of Allah: that there is no creator, administrator, or owner except Him, that all worship should be directed to Him and none else, and that to Him belong all excellent Names and Attributes. He is nothing like His creation, and none can be compared to Him. Allah says:

Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. (Al-Hadid 57:25)

Some of those books are the following:

1- The Scriptures of Abraham and Moses (peace be upon them)

The Qur`an has given a brief insight about the religious basic principles found in these scriptures. Allah says:

Or is he not informed with what is in the Scriptures of Moses? And of Ibrahim who fulfilled (with sins) shall bear the burden (sins) of another. And that man can have nothing but what he (himsel) strove for. And that his deeds will be seen (in the Hereafter). Then he will be recompensed with a full and the best recompense. (An-Najm 53:36-41)

2- The Tawrah

The Tawrah is the Sacred Book which was revealed to Musa (Moses). Allah says:

Verily, We did send down the Tawrah (to Musa), therein was guidance and light, by which the Prophets, who submitted themselves to Allah’s Will, judged the Jews. And the rabbis and the priests (too judged the Jews by the Tawrah after those Prophets) for to them was entrusted the protection of Allah’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the disbelievers. (Al-Ma’idah 5:44)

3- The Zaboor

The Zaboor is the Book which was revealed to Dawud (peace be upon him) (David). Allah says:

…and to Dawood We gave the Zaboor. (An-Nisaa´ 4:163)

4- The Injeel

The Injeel is the Sacred Book which was revealed to `Isa (peace be upon him) (Jesus). Allah says:

And in their footsteps, We sent `Isa, son of Maryam (Mary), confirming the Tawrah that had come before him. And We gave him the Injeel, in which was guidance and light and confirmation of the Tawrah that had come before it, a guidance and an admonition for the Allah-fearing. (Al-Ma’idah 5:46)

Belief in Them

A Muslim must believe in all the Heavenly Books. He must believe that they are from Allah, but he is required not act upon or follow them, for they were revealed for a specific time and people.

The Qur`an has explained some of the teachings which were found in the Tawrah and the Injeel. Allah says that from the things they mentioned was the prophecy of Muhammad (peace be upon him):

 …and My Mercy embraces all things. That (Mercy) I shall ordain for those who are Allah-fearing, and give Zakah; and those who believe in Our revelations; Those who follow the Messenger, the Prophet who can neither read nor write (Muhammad) whom they find written with them in the Tawrah and the Injeel, – he commands them all good things; and forbids them from of all kinds of evil; he allows them as lawful all good and lawful things, and prohibits them as unlawful all evil and unlawful things; and he releases them from their heavy burdens (of Allah’s Covenant), and from the fetters (bindings) that were upon them. (Al-A`raf 7:156-157)

5- The Qur’an

One must hold the following beliefs concerning it:

a- One must believe that the Qur`an is the exact and literal Speech of Allah which Jibreel (peace be upon him) brought to Muhammad (peace be upon him) in a clear Arabic language. Allah says:

Which the trustworthy Ruh (Gabriel) has brought down; Upon your heart (O Muhammad that you may be (one) of the warners, In a plain Arabic language. (Ash-Shu`araa’ 26:193-195)

b- One must believe that the Qur`an is the last of the heavenly books, giving truth to the previous books in their message of the Tawheed of Allah and the obligation to worship and obey Him Alone. Allah abrogated all the previous books by the Qur`an. Allah says:

(It is) He Who has sent down the Book (the Qur’an) to you (Muhammad ) with truth, confirming what came before it. And He sent down the Tawrah and the Injeel. Aforetime, as a guidance to mankind, And He sent down the Furqan (The Criterion) (of judgment between right and wrong (this Qur’an). (Aal `Imran 3:3-4)

c- One must believe that the Qur`an embodies all divine teachings. Allah says:

This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as a religion. (Al-Ma’idah 5:3)

d- One must believe that it was revealed to all of humanity, and not to a specific nation or specific time period unlike the previous heavenly books. Allah says:

And We have not sent you (O Muhammad) except to all of humanity, as a giver of glad tidings and a warner, but most people know not. (Saba’ 34:28)

  1. e) One must believe that Allah has protected the Qur’an from all types of distortion, whether addition, deletion, substitution or interpolation. Allah says:

Indeed it is We ourselves who have sent down the Remembrance (the Qur`an) and surely, it is We who shall guard it (from distortion). (Al-Hijr 15:9)

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

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Articles of Faith New Muslims

Islam’s Code of Life: Between Faith and Obedience

By: Abul A`la Mawdudi

Islam means obedience to God. And it is common sense that this obedience cannot be complete unless man knows certain basic facts of life and places firm faith in them. What are those facts? And what are the essentials which a man must know to fashion his life in accordance with the Divine Way?

Islam’s Code of Life Between Faith and Obedience

One should have an unshakable belief in the existence of God; without this, obedience to Him is clearly impossible.

Tawheed

First of all, one should have an unshakable belief in the existence of God; without this, obedience to Him is clearly impossible.

Then, one must know the attributes of God. It is the knowledge of the attributes of God which enables man to cultivate the noblest of human qualities and to fashion his life in virtue and godliness. If a man does not know that there is One and only One God who is the Creator, the Ruler and the Sustainer of the Universe and there is none else to share with Him even a shred of Divine power and authority, he may fall prey to false gods, and offer his homage to them in search of favour.

But if he knows the divine attribute of tawheed (Oneness of God), there is no possibility of this. Similarly, if a man knows that God is Omnipresent and Omniscient and sees, hears and knows everything that we do in public or private – including our unexpressed thoughts! – then how can he afford to be disobedient to God?

He will feel that he is under eternal vigil and will, therefore, behave accordingly. But he who is not aware of these attributes of God may be led, because of his ignorance, into disobedience. It is the same with all the other attributes of God.

The fact is that the qualities and attributes which a man must possess, if he wants to pursue the way of Islam, can be cultivated and developed only out of profound knowledge of the attributes of God.

It is the knowledge of God’s attributes which purifies a man’s mind and soul, his beliefs, morals and actions. And a mere cursory acquaintance with or just an academic knowledge of these attributes is not sufficient – there must be an unflinching conviction firmly rooted in the mind and heart of man so that he may remain immune from insidious doubts and perversions.

Moreover, one must know in detail the way of living by following which one can seek the pleasure of God. Unless a man knows the likes and dislikes of God, how can he choose the one and reject the other? If a man has no knowledge of the Divine Law, how can he follow it?

Thus knowledge of the Divine Law and the revealed code of life is essential.

But here, again, mere knowledge is not enough. Man must have full confidence and conviction that it is the Divine Law and that his salvation lies in following this code alone. Knowledge without this conviction will fail to spur man to the Right Path and he may be lost in the blind alley of disobedience.

The Reward

Finally, man must also know the consequences both of belief and obedience and of disbelief and disobedience. He must know what blessings will be showered upon him if he chooses God’s way and leads a life of purity, virtue and obedience. And he must also know what consequences follow if he adopts the way of disobedience and revolt.

Thus, knowledge of life after death is absolutely essential for this purpose. Man must have an unwavering belief in the fact that death does not mean the end of life; that there will be resurrection and he will be brought to the highest court of justice, to be presided over by God Himself; that on the Day of Judgment complete justice will prevail; and that good deeds will be rewarded and misdeeds punished.

Everybody will get his due; there will be no escape. This is bound to happen. A sense of accountability is essential for fully-fledged obedience to the Law of God.

A man who has no knowledge of the world to come may consider obedience and disobedience quite immaterial. He may think that the obedient and the disobedient will both meet a similar end: after death, both will be reduced to mere dust.

With this attitude of mind, how can he be expected to submit to all the inconveniences and troubles that are inextricably associated with the life of active obedience, and avoid committing those sins which do not apparently bring him any moral or material loss in this world? With this mental attitude a man cannot acknowledge and submit to God’s Law.

Nor can a man, who lacks firm belief in the life hereafter and in the Divine Court of Judgment, remain steadfast in the turbulent waters of life with its temptation to sin, crime and evil; for doubt and hesitancy rob a man of his will to action.

You can remain consistent in your behaviour only if you are firm in your beliefs. You can whole – heartedly follow a course only if you are sure of the benefits that will accrue to you by following it and of the losses that will engulf you if you disobey it.

Thus, a profound knowledge of the consequences of belief and disbelief and of the life after death is crucial.

These are the essential facts which one must know if one wants to live the life of obedience, that is, Islam.

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The article is an excerpt from the book “Towards Understanding Islam” by Abul A`la Al-Mawdudi.

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Articles of Faith New Muslims

The True Muslim between Islam and Iman

By: Abul A`la Mawdudi

The Arabic word iman, which we have rendered in English as faith, literally means ‘to know’, ‘to believe’ and ‘to be convinced beyond the least shadow of doubt’.

The True Muslim between Islam and Iman

Faith invariably leads man to a life of obedience and submission to the Will of God.

Faith, thus, is firm belief arising out of knowledge and conviction. And the man who knows and reposes unshakable belief in the Unity of God, in His Attributes, in His Law and the Revealed Guidance, and in the Divine Code of Reward and Punishment is called mu’min (faithful).

This faith invariably leads man to a life of obedience and submission to the Will of God. And one who lives this life of submission is known as Muslim.

It is therefore clear that without faith (iman) no man can be a true Muslim. It is the indispensable essential; rather, the very starting point, without which no beginning can be made.

Islam & Iman

The relation of Islam to iman is the same as of a tree to its seed. As a tree cannot sprout forth without its seed, in the same way it is not possible for a man who has no belief to start with, to become a ‘Muslim’.

On the other hand, just as it can happen that, in spite of sowing the seed, the tree may, for many reasons, not grow, or if it does grow, its development may be impaired or retarded, in the same way, a man may have faith, but due to a number of weaknesses, he may not become a true and staunch Muslim.

From the viewpoint of Islam and iman, men may be classified into four categories:

1- Those who have firm faith – a faith that makes them whole-heartedly submit to God. They follow the way of God and devote themselves heart and soul to seeking His pleasure by doing all that He likes and by avoiding all that He dislikes. In their devotion they are even more fervent than is the common man in pursuit of wealth and glory. Such men are true Muslims.

2- Those who do have faith, who believe in God, His Law and the Day of Judgment, but whose faith is not deep and strong enough to make them totally submit to God. They are far below the rank of true Muslims, deserve Punishment for their defaults and misdeeds, but are still Muslims. They are wrongdoers but not rebels.

They acknowledge the Sovereign and His Law and, although they are violating the Law, they have not revolted against the Sovereign. They admit His supremacy and their own guilt.

Thus they are guilty and deserve punishment, but Muslims they remain.

3- Those who do not possess faith at all. These people refuse to acknowledge the sovereignty of God and are rebels. Even if their conduct is not bad and even if they are not spreading corruption and violence, they remain rebels and their apparent good deeds are of little value. Such men are like outlaws.

Sometimes outlaws may act in accordance with the laws of the land, but this does not make them loyal and obedient citizens; in the same way the apparent good deeds of those who revolt against God cannot compensate for the gravity of the real wrongs, revolt and disobedience.

4- Those who neither possess faith nor do good deeds. They spread disorder in the world and perpetrate all kinds of violence and oppression. They are the worst of the people; for they are both rebels and wrongdoers and criminals.

The above classification of mankind shows that the real success and salvation of man depends on faith (iman). The life of obedience (Islam) takes its birth from the seed of iman.

This Islam of a person may be flawless or defective. But without iman there can be no Islam.

Where there is no faith there is no Islam. Where there is no Islam there is kufr (disbelief). Its form and nature may vary, but it remains kufr and nothing but kufr .

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The article is an excerpt from the book “Towards Understanding Islam” by Abul A`la Al-Mawdudi.

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