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Articles of Faith New Muslims

The Straight Path & Life’s Inevitable Change

the greatest constant in my life has been my faith in Allah

If I stop moving in such a dynamic world, I will wake up suddenly one day to find that I have been left behind all alone.

 

In my prayers, I am constantly beseeching Allah with the words: “Guide us to the straight path.” Why, then, would I not see any changes in my personality?

Change, after all, is how we learn to respond correctly to new developments. It is how we move away from blind following and dependence on others towards independent thinking. It is the natural response to a world which is, by its very nature, in a perpetual state of change.

Religion, in its essence, is constant. However, our human interpretations and opinions are subject to reassessment. Prophet Muhammad (peace be upon him) used to beseech Allah with the words: “You Who turn our hearts, make my heart constant in Your faith.” However, he would also make the following supplication: “Guide me to the truth in those matters wherein people have differed.”

The circumstances the first Muslims faced when they were in Makkah were different from those they found when the emigrated to Madinah. The Prophet’s era was different from the era of the rightly guided Caliphs that followed. If we consider the Islamic legal opinions of the great jurist Ash-Shafi`i, we find that the rulings he formulated in Iraq were quite different than those he later codified in Egypt. Ibn Taymiyah, likewise, changed his views many times throughout his life.

In Islamic Law, commands take precedence over prohibitions, mercy takes precedence over strictness, and winning hearts takes precedence over deterrence. In my personal life, I prefer to judge and criticize myself before judging others. I like to discover my own faults instead of seeking out the faults of those around me.

The sky changes by the movement of its clouds. The rivers change through the flowing of their waters. The earth changes in its topography. Every day, the sun sets at a different point on the horizon. If I stop moving in such a dynamic world, I will wake up suddenly one day to find that I have been left behind all alone.

I spent five years secluded from the influence of society. This gave me freedom; the freedom to escape from the narrowness of circumstances to a broader outlook. It gave me renewed life and allowed me to better appreciate the good in others. When I came back into society, I found that a sector of society had moved towards an aggressive attitude. I had to make my stance against their behavior clear, even though it meant losing their favorable opinion of me.

In the Qur’an, we read where Moses (peace be upon him) asked Khidr: “Might I follow you so that you can teach me the wisdom which has been taught to you?” However, who has ever heard someone ask: “Might I follow you so that you can obey me?” This is inconceivable. My freedom is my most precious possession. Freedom does not like being curtailed, whether by a leader or by a follower. I must keep on moving, even if it means I will stumble over and over again. I just have to try and pick myself up every time as quickly as I can.

I am proud that the greatest constant in my life has been my faith in Allah, my deep love for Him and my positive expectations of His providence. I am able to forget my worries, pain and suffering when I bow myself before Him in prayer.

Let me take an example from my life. In my youth, I had unquestioningly followed some of the leading scholars in what was then a commonly-held opinion that Islam prohibited photography except in cases of necessity. I understood that the Prophet (peace be upon him) had cursed the maker of images, and consequently I could not fathom how pictures might be used as a means to call people to Allah.

Now, due to changing circumstances, you hardly find anyone who says Islam prohibits photography. This change did not take place on account of new research, but rather due to changing circumstances in the world. A courageous scholar is one who opens doors that can be opened, rather than waiting for others to break those doors down.

Indeed, I have changed a lot over the years, as well I should. If I was still saying in my forties what I used to say when I was twenty, that would mean I had spent twenty years of my life in vain.

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Source: islamtoday.com.

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Ethics & Values New Muslims

The Believers: The Qur’anic Model

The Qur'an

According to the Qur’an, a believer is by definition someone who stands out for his good deeds.

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It goes without saying that the Qur’an is the Book of guidance par excellence, instructing man how to live his life. As part of its grand plan of instruction, the Qur’an spells out concisely the definition and outstanding features of believers, which are embodied most clearly in verses 1-11 of Surat Al-Mu’minun.

Significantly enough, the surah itself is entitled Al-Mu’minun (Believers) and it opens with the passage under discussion here. As to the importance and excellence of these particular verses the following hadiths further clarify the point.

It is reported on `Umar’s authority in the “Musnad of Imam Ahmad” that once after receiving a fresh part of divine revelation, the Prophet Muhammad (peace and blessings be upon him) made the following supplication in the presence of those Companions sitting around him:

“O Lord, grant us increase and do not afflict us with decrease. Exalt us and do not abase us. Bestow upon us and do not deprive us. Grant us superiority over others and do not deprive us. Grant us superiority over others and do not make others superior to us. Be pleased with us and bless us with Your pleasure.”

He then added:

“I have just now received such verses that whoever acts upon these will go straight to Paradise.”

He then recited this passage from Surat Al-Mu’minun which had then been revealed to him. More importantly, the following hadith throws ample light on the significance of the passage.

On being requested to describe the Prophet’s conduct, which would serve as a model for subsequent generations to emulate, ‘A’ishah, the Prophet’s wife, replied that his conduct exemplified what is stated theoretically in the Qur’an: “His character was that of the Qur’an.” (Ahmad, Muslim and Abu Dawud) . To illustrate her point further, she recited these verses of Surat Al-Mu’minun. (Kitab At-Tafsir, An-Nasa’i’s Sunan)

On studying these verses one can form a clear idea of the Qur’anic model of believers. This passage describes both their sound beliefs and right conduct. The first and foremost point is that the Qur’an accords equal importance to both creed and deed. Both of these should be sound and wedded to the goal of pleasing Allah.

Belief which is not supported by right conduct and by the same token, good deeds which are lacking firm belief in the articles of faith prescribed by the Qur’an, are not acceptable.

According to the Qur’an, a believer is by definition someone who stands out for his good deeds. This amalgam of sound beliefs and right conduct alone ensures success in this world, and more particularly, in the everlasting Afterlife. The Qur’an assures abiding success to those who display the seven characteristics as outlined in this passage.

Another amazing feature of this passage is that it covers the entire gamut of both individual and collective life. Furthermore, it takes into account major social, sexual, moral, economic and spiritual activities. This concise passage thus instructs man in all the important spheres of life, enabling him to profess and practice life as a believer. Implicit in it is also the truth that the profession of Qur’anic beliefs invests man with excellent conduct and perfect morals and manners.

The connection between belief and conduct is logical, rather inevitable. Any flaw in one’s conduct betrays some weakness in one’s faith. Otherwise, in the scheme of things ordained by Allah, sound beliefs must result in excellent conduct.

This explains why the passage opens with the assertion that believers are destined to achieve success. This Qur’anic proclamation does not hinge on any partisanship or jingoism. It rather states the law of nature that true believers, in view of their perfect conduct, which is expected of them, are bound to attain success.

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

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The Believers: The Qur’anic Model (2/2)

prayer

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them.

The Believers: The Qur’anic Model (Part 1)

Successful are the believers. Those who humble themselves in prayers; who avoid vain talk; who are keen on acts of charity; who guard their private parts except with their wives and those who their right hands own. In their case they are free from blame. But those who seek beyond that, they are transgressors. (The believers are) those who faithfully observe their trusts and covenants, those who guard their prayers. They are the inheritors of Paradise. They shall dwell in it (forever). (Al-Mu’minun 23:1-11)

It emerges that believers are those who are characterized by, at least, seven features. Belief should imbue them with these seven outstanding traits, observable in their individual and collective life. As already hinted at, these encompass a wide range of human activities. Significantly enough, this account commences and concludes with a pointed reference to salah (prayer).

Believers are distinct in terms of their total devotion to prayer. It forms the very pivot of their existence. At one level, prayer signifies their complete surrender to their Creator, their willingness to lead life in accordance with His directives and their concern for their moral and spiritual sustenance and growth.

On the singular importance of prayer, the Prophet (peace and blessings be upon him) is on record as saying, as reported by Anas: “Prayer is the joy of my eye.” (Ahmad and An-Nasa’i)

Not only do believers offer prayer, they do so with the utmost humility. In other words, humbleness towards their Lord and towards fellow human beings is their mark of distinction. Prayer moulds them into better human beings who are considerate and conscientious. The Qur’anic expression khushu` literally means humbleness.

This should characterize the believers’ prayer, as is emphasized in several hadiths. Outwardly they should appear humble towards Allah while offering prayers.

Moreover, this quality should pervade their hearts. At one level, it underscores their full attention and devotion to various postures within prayer, avoiding any contact with or interest in anything outside prayer while so engaged.

In the broader context, however, it points to turning to Allah in all matters of life. Only His pleasure engages them and on a constant and consistent basis. It also ensures their utmost sincerity. It trains them to display total commitment to any task which they undertake.

Since only such acts catch their attention which seek to please God, their mindset and their entire way of life are God-oriented. And this is what makes their lives and of others in their company full of peace and cordiality.

As a result of their engagement with prayer, the second feature special to believers is their aversion to anything vain. Whatever does not contribute positively to their moral and spiritual development and to the betterment of the society which they erect, does not evoke their interest.

The Qur’anic expression employed, taqwa, is pregnant with meaning. Apart from ruling out evil in any form, it strikes a fatal blow to all such pursuits which have only entertainment value.

For believers, belief and prayer infuse into them such a sharp and keen sense of responsibility and accountability that nothing vain distracts them. The Qur’an does not negate the point that the world or human society is or can be altogether free from vanities. Believers, however, make a point of passing it by.

Almost the same truth is reiterated in Surat al-Furqan:

Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance). (Al-Furqan 25:72)

In sum, prayer turns them into such decent and God-conscious people that they disregard everything which may distract them from God’s way. Avoidance of vain talk and fruitless pursuits is thus their second prominent feature. The importance of this may be appreciated best in the larger social context. If such restraint is observed, it makes social life immensely meaningful and genuinely rewarding.

Another trait of believers is their constant and consistent engagement with acts of charity. This may obviously refer to their hearty payment of the obligatory zakah. Or it may be construed in a general, wider sense of contributing to all such projects which aim at ameliorating the condition of the poor and the underprivileged. Throughout, their main concern is to purify themselves and attain the heights of self-development. Included therein is the development of their morals and manners and the purification of their wealth.

Qur'an

Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

In turn, it renders them as devout individuals who care for their fellow human beings and the wider community. Not only do they make a point of cheerfully paying the compulsory zakah, they also participate wholeheartedly in all such projects which bring peace and joy to members of their society.

Thus the quality of both individual and collective life is enhanced. A way of life with abundant charity promotes the virtues of hospitality and generosity, creates an atmosphere conducive to cordial social relations and a sense of fraternity and helps ease the tensions arising out of class and financial distinctions. Believers thus create a society which is largely free from inner conflicts and dissensions.

That believers guard their private parts is, once again, a virtue of immense value for both their individual life and for society as a whole.

Studied together with the next verse which clarifies that they should only have sexual relations with their wives and the women whom they legitimately possess brings to the fore the healthy Islamic stance on sexual conduct.

Islam recognizes sex like any other natural function of men and women. It does not prescribe abstinence from sex as a prerequisite for spirituality. Nor does it regard sex as something dirty or shameful.

The significance of this Qur’anic stance comes out more clearly when one compares it with the Christian attitude. In Christianity, sex even within wedlock is seen as an obstacle to achieving salvation. (For details see the Bible: Mt. 22:30 and I Cor. 7:32-34.)

Islam strikes a balance in terms of sanctioning sexual ties within marriage on the one hand and on the other, condemning all forms of extra-marital sex as a cardinal sin which incurs God’s wrath. In the passage under discussion believers are projected as men and women with this balanced, moderate approach towards sex.

Under the sobering influence of Islamic teachings in general and of prayer in particular, believers display exemplary restraint in satisfying their natural sexual urges. In so doing, they do not exceed limits. In essence, a note of moderation permeates the conduct of believers, be it with regard to sex or any other human activity.

The next two traits of believers relate to transactions and their sociocultural, moral and economic life. Whenever they pledge a trust or are assigned with some responsibility they conduct themselves honorably.

Being ever-conscious of their trust to God, it is not surprising to find them so particular about discharging their obligations. Their honesty and fair dealings in monetary and contractual matters contributes to producing and sustaining cordial, friendly social relations, characterized by mutual trust, welfare and sincerity. As a result, the life enjoyed by them is peaceful and fulfilling.

Anxiety or the constant threat of betrayal and the rat race in a cut-throat world does not haunt them. On the contrary, their community life is imbued with acts of charity, sexual restraint, good will and fellow-feeling.

Closely related to honoring trusts is the virtue of keeping promises, which also characterizes believers. They are ever true to their word to their Creator and to fellow human beings in terms of fulfilling the duties which they owe to God and to their social contacts, starting with familial ties and extending to wider community roles.

In so doing, they sacrifice their self-interest. Rather, they lead a life full of self-abnegation and altruism.

It goes without saying that such an attitude cements and reinforces strong family and community relations, which become marked by trust, love and understanding.

In his sermons addressed to the Companions during his Prophetic career the Prophet Muhammad (peace be upon him) made a point of exhorting believers to keep their trusts and promises. He made it plain that one without this virtue cannot be taken as a believer.

This Qur’anic account, mainly of the conduct of believers in their individual and collective life, is rounded off with a pointed reference to their religious observance. They are particular about offering prayer on time and do not miss it. While at the beginning of the passage humility in prayer is mentioned, the concluding note speaks of punctuality and keenness in offering prayer.

They are so diligent in the performance of this duty that they do not miss out any of its components. More significantly, they try their level best to internalize the essence and spirit of prayer in their conduct, as a result of which they grow into perfect human beings. Not only do they observe their religious obligations, they also acquit themselves well of their social role, as a responsible, faithful members of their community.

Believers possessing these traits are promised the inheritance of Paradise, the highest reward imaginable for man. They deserve this in view of their achieving the standard expected of them by God. In essence, the Qur’anic passage holds out a mirror for us to soul-search and a model to emulate.

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

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Islam: The Way to Find True Freedom

Islam is liberation; freedom.

Every person has the ability to be free through Islam if they choose, even if they are poor, even if they are oppressed, even if they are physically in chains – in the bowels of a torturous prison.

How Islam Works?

freedom

Knowledge from the One Who gave life to us liberates you from the shackles of ignorance and the burdens of incorrect advice.

Because Islam straddles every rift. It’s able to encompass every one and every thing.

It’s kind of like this:

Think of a type of success; say, via business.

You want to be successful. Rather, you need a successful form of sustenance. So you decide to start a business.

But you don’t know what kind of business will be successful; how to start one, how to run it.

You know nothing about being an entrepreneur.

If you have to go through the process all alone and figure out every detail from knowing absolutely nothing, it will surely be a struggle.

If your success and wellbeing depend entirely on running that business flawlessly, the process will no doubt be stressful.

Your lack of knowledge is a burden.

Let’s say you are receiving conflicting information about the correct way to run a business. It will be hard to decide which advice will be more beneficial. You may fail many times over.

You struggle every day.

And then suddenly an experienced and highly successful business person comes along. They provide everything you need to make your business more than you even imagined it could be.

They give you the money, the knowhow, the contacts. They educate you on what to do every step of the way. They are entirely at your disposal.

Can you imagine the burden lifted? The relief?

That’s how Islam works.

The tools to surmount every obstacle are provided for you. Handed to you.

For Free

So naturally: implementing it is freeing. The burden of not knowing is lifted.

Guidance is provided at every step. You see and feel the results. And it all has to do with the self, or the soul.

So, that self can adapt to be in the best state relative to its particular situation.

Contrary to what you might think, even wealth and comfort are tests in this life. So someone seemingly living an easy life is also in need of guidance on how to reach true success. That is freedom!

Pitfalls exist in every situation. We need knowledge to avoid them. Opportunities for benefit exist in every situation. We need knowledge to recognize them.

To be successful in the life we all have been given, we need knowledge from the One Who gave life to us.

Naturally

When you have that knowledge, it liberates you from the shackles of ignorance and the burdens of incorrect advice.

It’s like driving on a smoothly paved, straight road as opposed to an uneven ground covered in stones and obstacles.

Wouldn’t you feel free once you get off the rocky terrain onto that smooth road?

Wow! That’s the free life. That’s true freedom.

And I think whatever way someone might follow, the satisfaction can never compare to the complete satisfaction of living the way you are intended to live: Driving on that straight, clean road., and according to the guidance given by the Manufacturer- your Manufacturer.

Freedom & Success

So one might ask how do we know which is the right set of instructions?

If you really want to know, it just takes a little dedication. Truth stands out amongst falsehood.

If you want it, really want it, it will be shown to you. Given to you; handed to you with utmost mercy.

That is the smooth road you were hoping for: comfort, peace. Then if you choose it and put effort into following it, this is the outcome: success, freedom.

Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him – it is those who will be the successful. (Al-A`raf 7:157)

Falsehood shall not come to it from before it nor from behind it; it is a revelation from the Most Wise, the Worthy of Praise. (Fussilat 41:42)

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Source: youramericanmuslimneighbor.com

 

Danielle LoDuca is a third generation American, raised in a homogeneous, white, suburban community. Although raised as a Catholic, she considered herself agnostic and was disdainful of religion in general until she chose Islam in 2002. She is an artist with a BFA from Pratt Institute, as well as a wife and mother of five. She now blogs about Islam and how it relates to American culture and values, using her own experience as well as authentic sources.

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New Muslims Qur'an & Sunnah

How to Live the Qur’an

By Ahmad Kutty

the Qur'an

We cannot expect to benefit from the Qur’an unless we pay undivided attention to it.

The Qur’an is Allah’s choicest gift to humanity. It is the miracle of miracles testifying to the prophethood of Prophet Muhammad (peace and blessings be upon him) and the eternal source of divine guidance, healing, light, mercy.

It is glad tidings for the Allah-conscious, and a warning for the heedless and the insolent. It contains inexhaustible wisdom; it is the quintessence of the knowledge of both ancients and the moderns, the decisive criterion; spirit from Allah, and revelation from on high on the heart of the Messenger.

Finally, it is our rope of salvation, pleader for us or against us on the Day of Final Reckoning. It is therefore imperative that we respond to the Divine Word most appropriately.

Here are a few tips to help us benefit from the Qur’an optimally:

1- Visualize the Grandeur of the Word and the August Majesty of Its Speaker

In order to properly benefit from the Qur’an, it is imperative that our mind and heart be filled with a deep sense of reverence and awe for the mighty Word and its Author, the Creator and Sovereign Lord of all beings, a Word, about which Allah says: “Had We sent down this Qur’an on a mountain you would see it humbling itself, breaking asunder for awe of Allah.” (Al-Hashr 59:21)

2- Keep Your Presence of Mind

We cannot expect to benefit from the Qur’an unless we pay undivided attention to it; so it is imperative that we dispel all distractions. One may do well to take the necessary steps to induce proper concentration, such as purifying oneself both physically and inwardly, sitting comfortably in a relaxed manner, etc.

3- Reflect

Since the main purpose of reading the Word is none other than reflecting on the message, we ought to reflect upon it. `Ali said, “There is no good in worship without knowledge; there is no good in reading without reflection.”

That is the reason why we read in the sources that the Prophet, Companions and As-Salaf As-Salih (righteous early Muslims) often would repeat the same verse continuously in order to better reflect upon the deeper meanings of the verse.

4- Remove Veils and Obstacles

Often one is prevented from attaining due reflection because of the many veils and obstacles that stand in the way of appreciating the Qur’an, veils such as the following:

(1) Obsession with external rules of recitation/articulation of sounds to such an extent that one is totally pre-occupied with them and is thus distracted from paying due attention to pondering the meanings;

(2) Blind imitation of a particular sect or school or ideology and being fanatically attached to it so that one’s own preconceived biases or prejudices prevent one from perceiving the deeper meanings of the Word;

(3) Persistence in sins or pride whereby the mirror of one’s heart becomes rusted so that it is incapable of gaining true spiritual insights;

(4) Clinging to a particular work of tafseer (exegesis of Qur’an) so dogmatically that one holds the false view that the author has exhausted the entire meanings of the Qur’an in his exposition, no matter how articulate and profound he may be, for the Qur’an is inexhaustible in its depth.

5- Identify with the Meanings of the Verses, Respond to Them Sensitively

When reading the verses about attributes of Allah, bring to mind Allah’s incomparable nature and absolute uniqueness. When reading the verses that speak of Allah’s creation, think of the manifestation of divine power as revealed in His work, thus being led to recognize Allah’s might and glory.

When reading the verses describing Paradise, cherish such ardent fervor for it that you spontaneously seek Allah’s mercy. When reading descriptions of Hell, you should tremble and pray that Allah keeps you safe from its torments.

6- Visualize that Allah is Speaking to You Directly through the Qur’an

As the late Dr. Iqbal said, “No advice from anyone benefited me as much as I benefited from the advice of my mother who told me, ‘My son, when reading the Qur’an, visualize in your mind that Allah is speaking to you through it!’”

This is why Muhammad ibn Ka`b Al-Qurazi, one of the scholars of the generation after the Companions of the Prophet said, “Whoever has received the Qur’an, Allah has certainly spoken to him!”

7- Be Sensitive

Imam Al-Ghazali says: In order to benefit from the Qur’an, three of our faculties must participate in the act of recitation, namely, the tongue, the mind and the heart. Thus the tongue articulates the sounds, the mind translates the meanings, and the heart becomes sensitive and receives admonition or counsel.

8- Develop in Yourself the Qualities of the Servants of the Merciful

The ultimate objective of the revelation is to transform our inner personalities in such a way that we personify the ideals and ethics of the Qur’an. This is why the Prophet was described by `A’ishah as a walking Qur’an.

So one must read, reflect on the message, and act accordingly as the Companions of the Prophet (peace be upon him) did, thus combining knowledge with practice.

9- Salute the Messenger, the Medium of the Word

We cannot detach the message from the Messenger, for he alone is the interpreter par excellence of the Word and its living exemplifier.

Therefore, we ought to consistently send salutations of peace and blessings on him. For without a deep love for the Messenger, we cannot truly appreciate the revelations sent down by Allah to him through the medium of Angel Jibreel.

May Allah forever shower His choicest blessings and peace on His Servant and Messenger Muhammad, his family and Companions. And may He grant us all the honor of joining their august company after we depart this transient world. Ameen.

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Source: islamqa.com.

Sheikh Ahmad Kutty is a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada.

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The Muslim: The True, The Best & The Ideal

`Abdullah ibn `Umar (may Allah be pleased with them) narrated that the Prophet (peace be upon him), said, “The Muslim is he from whose tongue and hands Muslims are safe. And the Muhajir (immigrant) is he who abandons all what Allah has forbidden.” (Al-Bukhari)

muslim

The best Muslim is defined as he who offers food to the needy and greet every one with peace.

The hadith implies that the perfect Muslim is he who refrains from abusing people physically, verbally, and mentally. In return, people will trust him and feel secure and comfortable when dealing with him.

The Basic Islam

The basic Muslim as mentioned in other traditions is he who fulfills the five pillars of Islam: testifying that there is no God but Allah and Mohammad is His messenger, offering prayers in time, gave obligatory charity (zakah), fasting the month of Ramadan, and performing pilgrimage to Mecca if one has the means to afford it.

The True Islam

The above hadith defines the Muslim as he from whose tongue and hands Muslims are safe. Scholar of Islam say that hadith refers to the perfect or true Muslim.

The true Muslim is he who, in addition to believing and performing all the pillars of Islam, refrains from harming anybody either by words or actions.

It stresses that the real Muslim avoids causing any kind of harm to people. In other words, one cannot be a true Muslim unless his religious practices of Islam are reflected in his dealings with people in real life.

The true Muslim does not only meet the basic requirements but also is always striving to be a peaceful person who respects the rights of people and refrains from causing any sort of harm, damage, or injury to them either by words or actions.

But he who practices the pillars of Islam and various acts of worship, but at the same time, he treats people with bad manners and pays no respect to their rights, is unable to understand the reality of Islam. Such a person has indeed failed to realize the significance of the acts of worship and the wisdom and spirit behind them.

The Best Islam

Moreover, according to other traditions, the best Muslim is defined as he who offers food to the needy and greet every one with peace.

`Abdullah ibn `Umar said that a person asked Allah’s Messenger, “Which Islam is the best?” He replied, “To offer food and greet with peace those whom you know and those whom you don’t know.” (Al-Bukhari and Muslim.)

Offering food symbolizes benefiting people by actions; food is mentioned here because it is easy and available, everyone can donate some food. Greeting people with peace symbolizes benefiting them by nice, encouraging, and supporting words; peaceful greeting is mentioned because it is simple and no one has an excuse not to do it.

Accordingly, the best Muslim is he who does not only abstain from harming people but also is doing his best to be beneficent to people as much as he can by words and actions.

The Ideal Muslim

The ideal Muslim not only acts with people with kind, pleasant, peaceful, and respectful manners; and is beneficent to them but also keeps himself away from nonsense and useless words and actions. He does not waste his time and/or efforts in vain actions and purposeless speeches. The

Prophet (peace be upon him) said: “Part of someone’s being a good Muslim is his leaving alone that which does not concern him.” (At-Tirmidhi)

The True Muhajir

The Prophet gave orders to his Companions to migrate to Madinah to escape the persecution of Quraish. They migrated to Madinah gradually and secretly; they left behind their houses, wealth, and possessions for supporting Allah and his Messenger.

The immigrant was honored for his great sacrifices and given the title of “Muhajir”. And he was promised a great reward from Allah. The immigration had stopped after the conquest of Makkah.

The hadith defines the true Muhajer as the one who, in addition to migrating from his homeland to the land of Islam, keeps himself away from all sorts of evil practices; and abandons whatever Allah has forbidden.

But he who migrated from his homeland to the land of Islam, and but does not refrain from indulging in sins and misconduct, has indeed failed to achieve the purpose behind his migration.

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

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What Disbelief Says about God and Existence

sky_nature

It’s when man witnesses a superb plan in the universe, but fails to see the Planner behind it.

Disbelief: A Crime against Whom?

There is a man who, although a born Muslim and unconsciously remaining one throughout his life, does not exercise his faculties of reason, intellect and intuition to recognize his Lord and Creator and misuses his freedom of choice by choosing to deny Him. Such a man becomes an unbeliever; in the language of Islam, a kafir.

Kufr literally means ‘to cover’ or ‘to conceal’. The man who denies God is called kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul, for his nature is instinctively imbued with ‘Islam’.

His whole body functions in obedience to that instinct. Each and every particle of existence, living or lifeless, functions in accordance with ‘Islam’ and is fulfilling the duty that has been assigned to it. But the vision of this man has been blurred, his intellect has been befogged, and he is unable to see the obvious.

His own nature has become concealed from his eyes and he thinks and acts in utter disregard of it. Reality becomes estranged from him and he gropes in the dark. Such is the nature of kufr.

Kufr is a form of ignorance, or, rather, it is ignorance. What ignorance can be greater than to be ignorant of God, the Creator, the Lord of the Universe?

A man observes the vast panorama of nature, the superb mechanism that is ceaselessly working, the grand design that is manifest in every aspect of creation; he observes this vast machine, but he does not know anything of its Maker and Director.

He knows what a wonderful organism his body is but is unable to comprehend the Force that brought it into existence, the Engineer Who designed and produced it, the Creator Who made the unique living being out of lifeless stuff: carbon, calcium, sodium and the like. He witnesses a superb plan in the universe, but fails to see the Planner behind it.

He sees great beauty and harmony in its working, but not the Creator. He observes a wonderful design in nature, but not the Designer!

How can a man, who has so blinded himself to reality, approach true knowledge? How can one who has made the wrong beginning reach the right destination?

He will fail to find the key to reality. The right path will remain concealed for him and whatever his endeavours in science and arts, he will never be able to attain truth and wisdom. He will be groping in the darkness of ignorance.

Not only that; kufr is a tyranny, the worst of all tyrannies. And what is ‘tyranny’? It is an unjust use of force or power. It is when you compel a thing to act unjustly or against its true nature, its real will and its inherent attitude.

We have seen that all that is in the universe is obedient to God, the Creator. To obey, to live in accordance with His will and His law or (to put it more precisely) to be a Muslim is ingrained in the nature of things. God has given man power over these things, but it is incumbent that they should be used for the fulfillment of His will and not otherwise.

 Greatest Tyranny

Anyone who disobeys God and resorts to kufr perpetrates the greatest injustice, for he uses his powers of body and mind to rebel against the course of nature and becomes an instrument in the drama of disobedience. He bows his head before deities other than God and cherishes in his heart the love, reverence and fear of other powers in utter disregard of the instinctive urge of these organs. He uses his own powers and all those things over which he has authority against the explicit will of God and thus establishes a reign of tyranny.

Can there be any greater injustice, tyranny and cruelty than that exhibited by this man who exploits and misuses everything under the sun and unscrupulously forces them to a course which affronts nature and justice?

Kufr is not mere tyranny; it is rebellion, ingratitude and infidelity. After all, what is the reality of man? Where do his power and authority come from? Is he himself the creator of his mind, his heart, his soul and other organs of his body, or have they been created by God? Has he himself created the universe and all that is in it, or has it been created by God?

Who has harnessed all the powers and energies for the service of man; man or God? If everything has been created by God and God alone, then to whom do they belong? Who is their rightful sovereign? It is God and none else.

And if God is the Creator, the Master and the Sovereign, then who would be a greater rebel than the man who uses God’s creation against His injunctions, and who makes his mind think against God, harbors in his heart thoughts against Him, and uses his various faculties against the Sovereign’s Will.

nature_creation

If God is the Creator, the Master and the Sovereign, then who would be a greater rebel than the man who uses God’s creation against His injunctions, makes his mind think against Him.

If a servant betrays his master you denounce him as faithless. If an officer becomes disloyal to the state you brand him as a traitor and renegade. If a person cheats his benefactor you have no hesitation in condemning him as ungrateful. But such acts cannot begin to compare to the one which the disbeliever commits by his kufr.

All that a man has and all that he uses for the benefit of others is a gift of God. The greatest obligation that a man owes on this earth is to his parents. But who has implanted the love of children in the parents’ heart? Who endowed the mother with the will and power to nurture, nourish and feed her children? Who inspired the parents with the passion to spend everything in their possession for the well-being of their children?

A little reflection would reveal that God is the greatest benefactor of man. He is his Creator, Lord, Nourisher, Sustainer, as well as King and Sovereign. So what can be greater betrayal, ingratitude, rebellion and treason than kufr, through which a man denies and disobeys his real Lord and Sovereign?

How Does It Affect, Whom?

Do not think that by committing kufr man does or can do the least harm to Almighty God. Insignificant speck on the face of a tiny ball in this limitless universe that man is, what harm can he do to the Lord of the Universe Whose dominions are so infinitely vast that we have not yet been able to explore their boundaries even with the help of the most powerful telescope; Whose power is so great that myriads of heavenly bodies, like the earth, the moon, the sun and the stars are, at His bidding, whirling like tiny balls; Whose wealth is so boundless that He is the sole Master of the whole universe; and Who provides for all and needs none to provide for Him? Man’s revolt against Him can do Him no harm; on the other hand, by his disobedience, man treads the path of ruin and disgrace.

The inevitable consequence of this revolt and denial of reality is a failure in the ultimate ideals of life. Such a rebel will never find the thread of real knowledge and vision; for knowledge that fails to reveal its own Creator can reveal no truth. Such a man’s intellect and reason always run astray, for reason which errs about its own Creator cannot illumine the paths of life.

Such a man will meet with failures in all the affairs of his life. His morality, his civic and social life, his struggle for livelihood and his family life, in short, his entire existence, will be unsatisfactory.

He will spread confusion and disorder. He will, without the least compunction, shed blood, violate other men’s rights and generally act destructively. His perverted thoughts and ambitions, his blurred vision and distorted scale of values, and his evil activities will make life bitter for him and for all around him.

Such a man destroys the calm and pose of life on earth. And in the life hereafter he will be held guilty for the crimes he committed against his nature. Every organ of his body; his brain, eyes, nose, hands and feet will complain against the injustice and cruelty he had subjected them to. Every tissue of his being will denounce him before God Who, as the fountain of justice, will punish him as he deserves.

This is the inglorious consequence of Kufr. It leads to the blind alleys of utter failure, both here and hereafter.

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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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The Meaning and Virtues of Al-Fatihah (The Opening of the Book)

By: Editorial Staff

Surat Al-Fatihah is the first chapter of the Qur’an. It is a Makkan chapter; revealed in Makkah. Al-Fatihah is full of blessings. In this surah we praise to Allah, declare His glory and majesty, declare our sincerity to worship Him alone (You alone we worship and You alone we seek help from).

In the second half of the surah we pray for Allah for guidance and steadfastness upon the straight path of those who are guided not of those who had gone astray:

Praise be to Allah, the Lord of existence, the All-Merciful, the Ever-Merciful, the Owner (Master) of the Day of Judgment. It is You (alone) we worship, and You (alone) we ask for help. Guide us to the Straight Path, the Path of those on whom You have bestowed Your Grace, not the path of those who have incurred Your Anger, nor of those who have gone astray. (Al-Fatihah 1:1-7)

Various Names

This Surah is called Al-Fatihah, that is, the Opener of the Book, the Surah with which prayers are begun. It is also called, Um Al-Kitab (the Mother of the Book), according to the majority of the scholars.

It is also called “as-sab` al-mathani” (the seven verses that are repeatedly recited). We recite this surah in all rak`ahs of every prayer. Allah says:

And indeed, We have bestowed upon you as-sab` al-mathani (the seven repeatedly recited verses), (i.e. Surat Al-Fatihah) and the Grand Qur’an. (Al-Hijr 15:87)

Abu Hurayrah said that the Messenger of Allah said, “(Al-Hamdu lillahi Rabbi Al-`alamin) is the Mother of the Qur’an, the Mother of the Book, and the seven repeated ayahs of the Qur’an.” (At-Tirmidhi)

It is also called Al-Hamd and As-Salah, because the Prophet said that his Lord said,

“The prayer (i.e. , Al-Fatihah) is divided into two halves between Me and My servants. When the servant says, `All praise is due to Allah, the Lord of existence,’ Allah says, ‘My servant has praised Me.’”

Al-Fatihah was called the Salah, because reciting it is a condition for the correctness of Salah – the prayer.

Al-Fatihah was also called Ash-Shifa’ (the Cure).

It is also called Ar-Ruqyah (remedy), since in the Hadith, there is the narration of Abu Sa`id telling the story of the Companion who used Al-Fatihah as a remedy for the tribal chief who was poisoned. Later, the Messenger of Allah said to a Companion, (How did you know that it is a Ruqyah)

A Must in Every Prayer     

Abu Hurairah said that the Prophet said: “Whoever performs any prayer in which he did not read Um Al-Qur’an, then his prayer is incomplete.” He said it thrice. (Muslim)

The Prophet said: “There is no prayer for whoever does not recite the Opening of the Book.” (AL-Bukhari and Muslim)

Abu Hurayrah said that the Messenger of Allah said, “The prayer during which Um Al-Qur’an is not recited is invalid.” (Ibn Khuzaymah and Ibn Hibban)

Abu Hurayrah said, “When­ we stand behind the Imam” He said, “Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, ` I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.’ If he says, (All praise and thanks be to Allah, the Lord of existence.)

Allah says, ` My servant has praised Me. When the servant says, “The Most Gracious, the Most Merciful.” Allah says, “My servant has glorified Me.” When he says, “The Owner of the Day of Recompense.” Allah says, “My servant has glorified Me,” or ` My servant has related all matters to Me.” When he says, “You (alone) we worship, and You (alone) we ask for help.” Allah says, “A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for”. When he says, “Guide us to the straight path. The way of those on whom You have granted Your grace, not (the way) of those who earned Your anger, nor of those who went astray”, Allah says, “This is for My servant, and My servant shall acquire what he asked for.’).’” (Muslim and An-Nasa’i)

The last hadith used the word ­ Salah­ ”prayer” in reference to reciting the Qur’an, (Al-Fatihah in this case) just as Allah said in another Ayah, “And offer your Salah (prayer) neither aloud nor in a low voice, but follow a way between” (Al-Israa’ 17:110) meaning, with your recitation of the Qur’an.

Therefore, reciting the Opening of the Book, during the prayer by the Imam and those praying behind him, is required in every prayer, and in every rak`ah.

The Virtues of Al-Fatihah

– Ibn ‘Abbas (May Allah be pleased with them) reported:

While Jibril (Gabriel) was sitting with the Messenger of Allah (peace be upon him), he heard a sound above him. He lifted his head, and said: “This is a gate which has been opened in heaven today. It was never opened before.” Then an angel descended through it, he said: “This is an angel who has come down to earth. He never came down before.” He sent greetings and said: “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fatihat Al-Kitab (Surat Al-Fatihah), and the concluding ayahs (verses) of Surat Al-Baqarah. You will never recite a word from them without being given the blessings it contains.” (Muslim)

Abu Sa` id ibn Al-Mu`alla said, “I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, ‘O Messenger of Allah ! I was praying. ‘ He said, (Didn’t Allah say), “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life” (Al-Anfal 8:24)

He then said, “I will teach you the greatest Surah in the Qur’an before you leave the masjid.” He held my hand and when he was about to leave the masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur’an. ‘ He said, “Yes.” “Al-Hamdu lillahi Rabbi Al-`Alamin” (It is the seven repeated (verses) and the Glorious Qur’an that I was given. )” (Al-Bukhari, Abu Dawud, An-Nasa’i Ahmad, and Ibn Majah)

– In another hadith, Abu Hurayrah said, “The Messenger of Allah went out while Ubay ibn Ka` b was praying and said, (O Ubay! ) Ubay did not answer him. The Prophet said, (O Ubay! ) Ubay prayed faster then went to the Messenger of Allah saying, ` Peace be unto you, O Messenger of Allah! ‘ He said, (Peace be unto you. O Ubay, what prevented you from answering me when I called you) He said, `O Messenger of Allah! I was praying. ‘ He said, (Did you not read among what Allah has sent down to me,)

“O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which gives you life” (Al-Anfal 8:24).  He said, ‘Yes, O Messenger of Allah! I will not do it again.’ The Prophet said, “Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injeel, the Zabur (Psalms) or the Furqan (the Qur’an)” He said, ‘Yes, O Messenger of Allah!’ The Messenger of Allah said, “I hope that I will not leave through this door until you have learned it.” He (Ka`b) said, ‘The Messenger of Allah held my hand while speaking to me.

Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me’ He said, (What do you read in the prayer. ) Ubay said, ‘So I recited Um Al-Qur’an to him. ‘ He said, “By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injeel, the Zabur or the Furqan a Surah like it . It is the seven repeated verses that I was given.” (Ahmad)

– Abu Hurayrah recorded from Ubay ibn Ka`b that the Messenger of Allah said, “Allah has never revealed in the Tawrah or the Inj il anything similar to Umm Al-Qur’an. It is the seven repeated verses and it is divided into two halves between Allah and His servant .” (An-Nasa’i and At-Tirmidhi)

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Islam: The Religion of Nature

By Muhammad Al-Ghazali

Islam has called itself a ‘Natural Religion’ which is free from all these impurities :

Islam The Religion of Nature

Islam has called itself a ‘Natural Religion’ which is free from all impuritiesز

So (O Prophet) set your face steadily and truly to the faith. (Establish) Allah’s nature on which He has framed mankind. There is no change in what Allah has created; that is the standard religion; but most among mankind do not understand. (Ar-Rum 30:30)

The function of the eye is to see until there is some disturbance in it. The ear hears the sound till it becomes deaf.

The function of the nature is to follow the right path, and to rush towards it with such alacrity as the water rushes down from a height, unless it is overcome by corruption and wickedness, which may take its reins in hands and turn it away from the path of righteousness and blessings.

The disturbing things, which corrupt nature are sometimes the result of the past centuries or sometimes they are the creation of the lowly environment and ha bits and customs, or both these things together are responsible for the disturbances.

These things are a great danger for the nature of man. They cause a variety of diseases in it. The real jihad of a reformer is to fight these inhibitions and customs and to weaken their strength. He tries to relieve nature of these dangers in order that its original purity may be regained and it may be able to fulfill its real responsibility.

Islam has given a full clarification of this method.

After explaining the natural religion in the above quoted verses, the Qur’an says immediately thereafter :

Turn back in repentance to Him, and fear Him; Establish regular prayers, and be not you among those who join gods with Allah, those who split up and become sects, each party rejoicing in that which is with itself. (Ar-Rum 30:31-32)

Remaining on the Right Path

To encourage faith in place of disbelief, righteousness in place of wickedness, to adopt the policy of fearing God, in place of disturbed thoughts in respect of Allah the righteous people’s unity of thought and action-these are the manifestations that show that man has remained on the righteous nature. This has been clarified in the following verse of the Qur’an:

We indeed created man in the best of moulds, then we have abased him to be the lowest of the low, except such as believe and do righteous deeds. (At-Tin 95:4-6)

What is the best mould or form of man? The understanding of Truth and adopting it, fulfillment of its requirements and meeting of its demands.

This is called the attachment to virtuousness and decency, and consideration of these two good qualities in man’s individual and collective life is the real achievement. And attempts to make them operative in all the departments of life is the real mould and form.

But there is a very large number of people who do not reach this high level. They remain attached to the earth only.

They follow their own desires, and express disobedience of God’s commands. In this way they fall to the lowest level

The Qur’an has called this “Asfala safileen” (lowest of the low), to which Allah has thrown such people.

To throw the men of such nature to the lowest level is according to the divine law regarding guidance and transgression. And these laws are true and based on justice. The Qur’an mentions them as under:

And Allah will not mislead a people after He has guided them, in order that He may make clear to them what to fear (and avoid)-for Allah has knowledge of all things. (At-Tawbah 9:115)

In Surah Al-A`raf this law of guidance and transgression has been mentioned thus:

Those who behave arrogantly on the earth in defiance of right-them I will turn away from My signs; even if they see all the signs, they will not believe in them; And if they see the way of right conduct, they will not adopt it as the way of error is the way they will adopt; for they rejected Our signs, and failed to take warning from them. (Al-A`raf 7:146)

Who is it then that remains on the ‘best mould’ and keeps himself away from the indignities of the world? In the verses of the Surah At-Tin occurring immediately after those quoted above the answer is given:

Except such as believe and do the righteous deeds. (At-Tin 95:6)

Thus, the outcome of faith and the righteous deeds is the excellence of moral character.

There Is a Counter to the Wicked Nature

Islam’s stand ,in relation to man’s pure nature and its strength and firmness has been discussed. As regards its dealings with the devil-like natures, that has also been made clear. Islam warns mischievous-natured people. It entrusts its reins in the hands of the healthy intellect; it encourages it to bow down to the pure nature and to surrender itself to Allah.

The prophet has hinted at some of these kinds of natures :

“The son of Adam reaches the old age and two of his habits do not leave him. One is greed and the second is the unending succession of hopes.” (Muslim)

“The worst evil found in man is the frightening cowardice and the un-dignifying miserliness.”(Abu Dawud)

“If the son of Adam is given a valley of gold, he will desire to have another one. And if the other is also given, he will be greedy to have the third one. The hunger of Adam’s son will not be satisfied except when his remains are mixed with the dust. And the one who turns to Allah, Allah accepts his repentance.” (Al-Bukhari )

The Qur’an has mentioned some of the habits:

Fair in the eyes of men is the love of things they covet, women and sons; heaped up hoards of gold and silver; horses branded (for blood and excellence) ; and (wealth of) cattle and well-tilled land. Such are the possessions of this world’s life; but in the nearness to Allah is the best of the goals ( to return to ). (Aal `Imran 3:14)

The first thing Islam wants man to pay attention to is this that to run after the carnal desires of the self and to follow its unending demands will never satisfy self and make it contented. Truth and right path will not be acceptable to it.

The condition of the self is that when its one desire is satisfied, it immediately demands to have some other desire satisfied. It is always busy in eating, drinking, and having a good time, and greedy with desire to have more and more of everything. It has no hesitation in committing sin and acts of aggression and cruelty.

Therefore, Qur’an has forbidden men to follow the desires that have been considered haram (prohibited):

Nor follow you the lusts (of your heart), for they will mislead you from the path of Allah; for those who wander astray from the path of Allah, is a penalty grievous, for that they forget the Day of Account. (Saad 38:26)

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

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Practical Steps to Memorize the Qur’an

Realize it’s a spiritual and physical project. It’s a miracle and blessing from Allah (Exalted be He) that you’re able to absorb the Qur’an. If you want to take advantage of this blessing, you should be in a position to receive it and therefore strive physically to achieve it and strive spiritually to get the maximum benefit.

Qur’an

Make sure that the intention you are making is only for the sake of Allah.

1-  Sincerity

The first matter you have to pay attention to is your intention (if you intend good you will get good). Make sure that the intention you are making is only for the sake of Allah (Glorified and Exalted be He),  to seek His pleasure so that insha’Allah, with His mercy, we will be rewarded in the Hereafter.

Remember that it is not to show off in front of others that you have memorized a lot. Sincerity is not a one-time factor rather it’s a continual battle that you always have to renew.

2-  Consistency

The more frequently you memorize, the easier it becomes. It is very essential to be consistent, and not to skip even one day. There is no weekend in worship. The bare minimum that one should memorize is at least 3 lines, 5 is more ideal. If you are consistent, insha’Allah, you will be able to be a Hafiz (one who memorizes the whole Qur’an) in 5-6 years

3- Timing

The first thing you should do in the day is memorize – even do so before your breakfast, because this is your spiritual breakfast. The best time to memorize is right after Fajr.

4- Atmosphere

Have a secluded place to go to and memorize in a place that is quiet. You just can’t memorize properly with distractions, so turn off all your devices (like cell phones).

5- Familiarity

Start at the same time, at the same place and use the same mushaf every day. You need to have your own copy of the Qur’an, it will later become so dear to you.

6-  No Magic trick: repeat, repeat, repeat, over and over again. It is just repetitive recitation and/or listening that will help to memorize.

7- Memorize with the meaning: read the translation before you start and try to match the Arabic words with their meanings.

8- Surround yourself with recitation: listen to the Qur’an. Before you start memorize, listen to what you are about to memorize. Sh. Husary is highly recommended.

9- Find a recitation buddy: get a friend, a family member or someone you know who will listen to your recitation every day. Ideally, get someone who is also memorizing to create a peer pressure system.

10- Recite daily in your salah what you have memorized. If you forget one portion, you will immediately rush towards the Qur’an and correct your mistake and you will never do this mistake again.

11- Triple daily dose:

a-  New memorization at your assigned time of the day

b- Revision of the previous 7 days, just before you start the new memorization: This is because the fastest thing you forget is the new memorization.

And doing so, will also build the connector between the old ones and the new portion you are going to memorize. Plus, it will be a good warm up for the brain when you recall from your memory and recite, before you go into the real exercise of doing the new memorization.

c- At a later/another time of the day, revise those before the recent 7 days. The bare minimum should be 4-5 pages.

12- Do not jump around

Be consistent. Don’t try to go to another surah if you find it difficult and stick to the order. That way, you will have the satisfaction of having completed a juz’ rather than leaving some portions here and there.

13- The three chunks

Start from the back. Shorter surahs will bring you a big boost. You should divide the memorization of the Qur’an in three parts:

  1. a) Juz’ 28, 29, 30 or just Juz’ 29, 30
  2. b) Surat Al-Kahf till Juz’ 28
  3. c) Surah Al-Baqarah to Surat Al-Kahf

Why?

But, why should we strive to memorize the Qur’an in the first place, and where then should we begin?  In this video Sheikh Yasir Qadhi reflects on these points…

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Source: Muslimmatters.org

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