Friday, 30 July 2010

Do Jihad by helping your parents.- Islam

Rights of Parents (and Duties of children)
Islam recognizes family as a basic social unit. Along with the husband-wife relationship the Parent-child relationship is the most important one. To maintain any social relationship both parties must have some clear-cut Rights as well as obligations. The relationships are reciprocal. Duties of one side are the Rights of the other side. So in Parent-child relationship the Rights of parents are the obligations (duties) of the children and vice versa, the Rights of children are obligations (duties) of parents. Islam clearly defines the Rights of Parents (which mean duties of children) and obligations of parents (which mean Rights of children).

Allah is our Creator and it was through our parents that He created us. This is the reason why He has given so many rights to the parents. It is stated, “Allah has ordered that do not worship anyone but Him and be dutiful towards your parents.”


Hazrat ibn Abbas narrates from the Prophet that a person whose parents are alive and he obeys them, listens to and respects them, then,of Paradise for him. But if one of his parents is not happy with him, then Allah will not be happy with him either. Then someone asked the Prophet, “Even if they are oppressors?” The Prophet replied, “Yes, even if they are oppressors.”


It is said, a person who disobeys his parents, or disrespects them and does not listen to them, Allah will open two doors of hell for him. And if he disrespects only one of them, then Allah will only open one door of hell for him.


Helping your parents is better then performing Jihad. Abdullah ibn Umar R.A. narrates that a person came to the Prophet saw and said, “I have intentions of going on Jihad.” The Prophet asked him, ‘Are any of your parents alive?’ He replied, ‘Yes.’ The Prophet said, ‘Do Jihad by helping your parents.’ From this we can gather how important parents really are.


A man came to the Prophet and asked him, ‘My mother is very old. I feed her with my hands and I help her do ablution and I sit her down on my shoulders. Have I done enough to repay her for the things she has done for me?’ The Prophet said, ‘No. You have not even repaid he a bit. But Allah will give you a small amount of deeds for what you have done.’ Such is the value and status of a mother and this is because nothing can compensate for the chores she has born for her child since pregnancy to his upbringing.


Bahys ibn Hakim said that he heard from his grandfather, that he had asked the Prophet, ‘Who should I do a good turn?’ The Prophet replied, ‘Your mother.’ His grandfather once more asked the Prophet, ‘Who shall I do a good turn?’ The Prophet said, ‘Your mother.’ His grandfather repeated the question a third time. The Prophet said, ‘Your mother.’ After repeating the question for the fourth time, the Prophet replied, ‘Then your father and then in order, your relatives.’

 Ibn Abbas. (R.A.)  said, ‘At the time of the Prophet, there was a young man named Alkamah. He used to work very hard and give his earnings to charity. One day he became very ill. His wife sent a message to the Prophet. The Prophet sent Bilal R.A, Ali R.A, Suleiman R.A. and Amar R.A. with these words, ‘See how he is.’ They went and found that he was indeed very ill and close to death. They spent some time trying to make him read the Kalimah, but something was holding him back. Hazrat Bilal R.A. returned to tell the Prophet about his condition. The Prophet asked, ‘Are his parents alive?’ Bilal replied, ‘His father has passed away, but his mother is still alive.’ The Prophet told Bilal to call his mother and if she couldn't come then the Prophet would come to her. As soon as Alkamah mother heard, she grabbed her walking stick and came right away. She did Salaam and the Prophet returned it and asked, ‘Tell me truthfully, if you don't, then I will learn by revelation. What sort of deeds did your son do?’ She told the Prophet that he was a very pious man that he used to read prayers consistently, fast constantly and give alms abundantly. The Prophet asked her how he was with her. She said, ‘I am upset with him. Instead of me, he gives preference to his wife. He used to disobey me and listened to his wife. The Prophet said to her, ‘Your displeasure has stopped Alkamah from reciting the Kalimah.’ The Prophet then ordered his Companions to gather some wood and to burn him. The mother asked whether they were really going to burn her son in front of her? The Prophet told her, ‘Allah's punishment is much greater. If you want Allah to forgive Alkamah, you must first forgive him yourself. His praying, fasting and alms-giving will do him no good.’ His mother raised her hands and said, ‘I have forgiven him.’ The Prophet sent Bilal to check on Alkamahh. He was reading the Kalimah. Alkamahh died that very day. The Prophet arranged his funeral and led his Janazah. After that he stood up and addressed the people. ‘The person who prefers his wife rather then his mother, Allah’s curse is upon him. His faraaidh and nawafil will not be accepted.’

It is clear that after Allah parents are the persons who give us innumerable favors. They provide protection, food and clothing to the newly born. The mother sacrifices her comforts and sleep to provide comfort to her children. The father works hard to provide for their physical, educational and psychological (and spiritual) needs. It is a matter of common courtesy that if a person does you some favor you feel obliged to him. Verbally you say ‘thank you’ to him. You try to repay and compensate him for his gifts and favors. You feel a sense of gratitude towards him. So it is with Allah and with parents. Allah’s favors cannot be counted or repaid except by thanking Him and obeying His orders. After Allah our parents deserve our thanks and obedience for the favors they had done us. That’s why Quran lays stress on feeling grateful to parents, and doing (good) well to them. “And your Lord has ordained that you shall worship none save Him and shall do your parents a good turn.” What does a ‘good turn’ mean? It includes obeying them, speaking softly, avoiding harsh words or harsh tone, giving them company when they are lonely, caring for their physical and psychological needs (especially in their old age), and praying to Allah that He may bless them and have mercy on them.

As to the reward for doing well to our parents a Hadith mentions the following story: “Three persons of ancient days were once traveling in a mountainous region. The rain, thunder and lightning made them take refuge in a cave. Mudslide made a stone block the opening to the cave. The persons were entrapped inside. When the storm stopped they tried to push back the heavy stone to get out of the cave but they could not. They wondered ‘what to do now’. At last seeing that their joint efforts also cannot move the stone they decided to pray to Allah sincerely. One of them suggested, ‘each one of us should relate one good thing he has done in his life and beg Allah to move the stone. One said, “One night my old mother asked me to bring a cup of milk for her. During the time I milked the goat and brought it to her she had gone to sleep. I did not think it proper to disturb her. So I stood by her bedside for the whole night till she got up in the morning and then I offered her the cup of milk. O God, if this act of mine was approved by you please shift this stone.” The stone slipped a little but not enough to let them get out. Similarly, the second and the third man mentioned an act of goodness and prayed to God to shift the stone. The stone slipped down and the entry to the cave opened up. So the men got out. This story shows how service to one’s parents leads to blessings from God and rescue from troubles. Now let us summarize the Rights of Parents (Duties of children):

(1) Right to be respected and obeyed:
Parents have a right to be respected and obeyed by children. All parents are well wishers of children. They issue orders and instructions that are in the best interest of children (though children might think otherwise). So it is the duty of children to obey their orders and act accordingly. Some children listen to parental orders but do not act upon these or show laziness in carrying out these orders. This causes annoyance to parents. Children should remember that annoying one’s parents can lead to God’s wrath.

(2) Right to scold and rebuke:
It is instinctive obligation of parents to protect their children from physical and moral harm. If a small child puts its hand in fire it is natural urge for you to push the child back, even if the child does not want. It is in child’s interest. So it is with parents. They are duty bound to protect their children in every way, physical, intellectual, moral. If the children have a temptation to do an act that is not in their long-term interest it is the duty of the parents to keep them back from that act or behavior. To this end they may resort to advice, rebuke, scolding, even hitting them. Good children should take all this ‘harshness’ in their own interest. If parents scold them they should bear it calmly. No rude replies, no arguing, no explanations, no comments unless asked for. Parental advice should be listened to and acted upon, even if against children’s own wishes.

(3) Right to be looked after.
Parents have looked after the children for decades. So it is the duty of grown-up children to repay them by way of caring for them and looking to their physical and financial needs. A Quranic verse says: “People ask you (O Prophet) how they should spend. Say, ‘whatever you spend should be spent on Allah (in good cause), on parents, near relatives, on orphans, destitute and travelers (who fall short of money in foreign lands)”.

(4) Right to be helped:
As parents grow old their energies also decline. So it is the duty of children to help their parents in any household chore in which they can help. Sons can help in lifting heavy things, cleaning home, arranging things etc. Daughters can help in mother’s household work—cooking, washing, cleaning, serving food etc. With good children such help should come automatically, not when asked for. Whenever you see your mother or father doing something extend a helping hand to her/him without their asking. This is what Islam expects from children.

(5) Right to kind words/good behavior:
Quran urges children to be soft-spoken towards parents and show respect and kindness in their behavior towards parents.
Unfortunate as it is, the Western societies have forgotten these lessons. Young children are rude towards parents and show disobedience. As the parents grow old they drive them out from their homes and put them in “Senior Citizens Homes”. Grown up children cannot spare time to attend to the needs of old parents. The busy Western life has led to a break-up of the family unit (so much upheld in Islam). As Muslims we expect our children to adhere to Islamic values and show respect, obedience, kindness, leniency and care towards parents, especially in their old age. Children must not forget the favors and sacrifices of their parents. As good mannered persons they must feel and remain obliged towards parents and try to repay them by kind words and deeds, even with money and material needs. These are the Rights of Parents due from their children (or the Duties of Children towards parents). These Rights and obligations are not found in Islam only. Such values are to be found in all true religions. Quran mentions Hazrat Yahyaa (John the Baptist) as “kind towards his parents, not tough and disobedient”. Similarly Hazrat Isa (Jesus) is quoted saying to his people, “God made me kind towards my mother (Mary) and did not make me tough and disobedient”. Hazrat Yusuf (Joseph), as a royal Minister in Egypt, called his old, poor parents from their far off home and offered them seats on a high platform (he did not feel shy of behaving in a kind manner to poor parents in the presence of his officials).

Both a father and a mother play an intricate role in raising the child but the mother's role is an exceptional one. Islam doesn't take this role lightly; rather there are numerous hadiths in which the Prophet gave superiority to the mother. Not because a mother's role is better than a father's but rather because mother's role are unique to only a women which cannot be performed by a father. A mother holds her baby in her womb for nine months and bares the agonizing childbirth and yet welcomes this pain with joy upon arrival of her baby. The mother spends more time with the children and spends the whole day with them performing such tasks as bathing, feeding, helping them with their homework, taking them to different activities, attending school conferences, listens to problems and performs endless duties that a child or children may demand.

Have we ever thought why the Prophet offered a daughter or son a short cut to Jannah through the obedience to his/her mother? Since the child spends most of the day with his mother, a mother has a profound influence in the upbringing of the child and is responsible for a safe and secure environment at home, free of any verbal or physical abuse. A mother is full of sacrifices: she neglects her sleep time, eating time or even bathing time. It has been said, that women are half the ummah, and they raise the other half. Allah gives a woman a soft tender nature and nurturing quality that no other human being can exhibit. However, we are human beings after all, and can snap anytime, man or women, given a frustrating situation. For example, a tired mother who has, after struggling for two hours, finally managed to put her two kids to sleep, is also in the process of cooking, doing laundry may be more prone to anger if her third child decides to jump on the bed. May be out of frustration and anger scream at him or in the extreme case hit him. However, there is no excuse for violence, especially with young children.

Before a certain age, the kids don't exhibit the same understanding and receptive minds as an adult. Thus a wise person should utilize other approaches rather than beating/hitting to discipline a child. The Prophet never encouraged beating. He trained and guided his sahabas with politeness and wisdom to become the best generation. How can one expect a child under the age of understanding to respond to violence positively? Beating a child is hardly ever a proper approach. Violence only aggravates the situation further, and makes the child responsive only to violence and embeds this evil act in their personality. Prophet was against violence. As a child, Aisha (r) was often busy with her play and was sometimes a little naughty. This provoked rebuke and sometimes even a slight beating from her mother. However, the Prophet was against any punishment and told her mother about as much. One day he found Aisha sobbing, standing beside the door. Upon this, the Prophet said to the mother "You have not cared for my request, Umm-Ruman." "She carries tales against me to her father," was the explanation from her mother. "No matter what she does," said the Prophet, "she should have no beating.

"Be a good role model: By practicing gentleness and politeness yourself as parents, you will raise kids who are gentle, obedient and polite in their demeanor. Salats, Saums are important but it is also important to have a good Muslim character. One might force a young child to pray by beating but he or she as a parent has also neglected to teach them proper Islamic Ikhlas and Adhab. As stated in one of the hadith: "If Allah wills well for the people of a household, He guides them to be gentle".

Control your anger. Try to control your anger by following the steps taught by Prophet: sitting down first and then laying down or by making Wudu. Don't raise your voice with children. This is hard to do especially when the mother is angry. “But with practice). Self-control, and anger controlling techniques prescribed by the Sunnah, this can be approached.

Reason with them first. Before any punishment or "time-out" is ordered, reason with them first. Kids are smarter then we think and do respond well to reasoning or explanations if they are presented in a polite and gentle manner.

Punishment: Beating as a punishment at this age should not be an option. Punishment should be in the non-verbal or non-beating form. For example: taking something away from your kids such as their toys for a day. Pick something that they use on regular basis so they will miss its absence and thus, will be more prone to change their behavior.

Consistency: lack of consistency in parent's actions, is usually one of the biggest culprits that results in child repeating the act of disobedience. No matter what punishment you choose, the parents have to exhibit tough love in order to achieve a long-term positive change in the kid’s behavior.

Flexibility and Playtime: As parents we should also learn how and when to be flexible. All the parents' time should not be devoted to disciplining the child. As matter of fact, constant scolding can actually make the child more immune and stubborn. So have the time set with your kids that actually involve you physically in playing and goofing around. With the playtime with your kids, they will know you are the authority figure while realizing that you are also their friend.

Let’s assumes that the mother spends most of the time with her children; however the rest of the time she spends with the father. Thus the father bares the same responsibility for providing the child with a safe environment. "Indeed Allah is gentle and love gentleness, and gives due to gentleness that which He does not give to harshness."

CORRUPT VS PURE: Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness and a provision honorable. (Holy Quran 24:26)

Believe it or not, we are living in a society where having a good secular education and a good career is seen as the symbol of so-called success. In the last couple of decades, we have been witnessing a huge change in how people see their hopes and aspirations. The pace of life has become really fast, in fact super-fast. Hardy anybody seems to have time to ponder upon the changes and perhaps most importantly, the effect it has on our lives. We are living in a consumer-driven society where what we can afford is more important then what we really need to be happy and satisfied with our life. Logos and brands are seen as very vital possessions to acquire. In order to afford all the glitz and glamour, we all are busy in earning as much money as possible. Thus, due to this material obsession we tend to forget our real goal in life which is to follow and obey the commands of our Creator.

Islam does not distinguish between male and female with regard to the education requirements. The Prophet (peace and blessings be upon him) is reported to have said: “Whoever has a daughter, tutors her on good morals, educates her well and feeds her properly; she will be a protection for him from Hell-Fire.”

WHO deserves my love and care most in the world? A man asked the Prophet Muhammad (saw), upon him blessings and peace. "Your mother," the Prophet Muhammad (saw) replied on the spot. "And who else?" "Your mother," the Prophet Muhammad (saw) repeated. "And then who?" insisted the man. "Your mother," the Prophet Muhammad (saw) said a third time. "And then?" "Then your father." Al-Bukhari and Muslim narrated it.

The Quran in several places commands filial piety but its focus is on the mother: "We have enjoined goodness upon man concerning his parents. His mother bears him in weakness upon weakness ..." (Surah Luqman, verse 14), "We have commended unto man kindness toward parents. His mother bears him with reluctance." (Surah- al-Ahqaf, no 46). The Quranic archetype of the pious son has no father but only a most distinguished mother the Prophet 'Isa A.S. (Jesus), upon him peace, who describes himself as "dutiful toward her who bore me and not arrogant, unblessed" (Surah Maryam, verse 32).

It is in light of the above emphases in the Quran and hadith that we better understand the generic "parents" in other verses, such as "Worship none save Allah, and be good to parents" (Surah al-Baqara 83) the first two Commandments of the Decalogue, also common to Christians and Jews and that we can say Islam, second to its Theo centrism, is areocentric as well.

In the hadith, the archetype of the pious son is the Yemeni herdsman Uways al-Qarani, who sought permission from his mother before visiting Madinah to see the Prophet Muhammad (saw), only to find the latter away on a trip, whereupon Uways, broken-hearted but bound to filial duty with hoops of steel, returned without further delay to Yemen and resumed caring for his mother. Later, the Prophet Muhammad (saw) told his Companions of Uways' superlative rank among the Just and told them he would be a major intercessor on the Day of Judgment. Indeed, filial piety comes before even Jihad in importance, as shown in the many hadiths.

The Prophet of Allah himself never got to enjoy the company of his parents, having lost his father just before birth and his mother a few months after. One of the most touching scenes of the Sira or Prophet (saw) Biography shows him standing wordless at her grave, weeping profusely, surrounded by a large group of hushed riding-companions, all of them weeping at his sight.

Mawlana Jalaluddin Rumi -"Everything in this world is a mother, each unaware of the birth pangs of the other." It is a measure of the Prophet Muhammad (saw)'s consciousness that when he saw by the wayside, in one of his military campaigns, a mother of pups with its new litter, he stopped and posted a guard by its side to make sure none of the troops marching in his wake harmed it. I have no knowledge of any other civilization in which its key figure stops his marching army and reassigns troops to ensure a dog is protected from harm.

Another time, pointing to a woman cradling her child near a bonfire, the Prophet of Allah told his Companions: "Can any of you imagine this woman throwing her baby into this fire? Yet your Creator has more mercy and compassion for His creatures." Compare these two paradigms to the fascist Spartan and bloodthirsty Easterners of yesterday and today; then wonder how far we Muslims and the rest of the world still have to go to absorb the motherly model of the Prophet Muhammad (saw), who possessed the most virile soul of any who ever walked the earth.

On the contrary, we seem to be going the other way fast. From the Subcontinent to Iran and the Arab world, the matrix of reverence, gentleness, good humor, balance, patient wisdom, and basic human justice with which the Prophet Muhammad (saw) had single-handedly superseded brute patriarchy, has just about disappeared. Worse yet, these regions now witness a descent into sexist violence of such unprecedented repugnance as even the pre-Islamic pagans make that the Cro-Magnons would find blood-curdling. Goya's horrific "Saturn devouring his sons" has become true of our brethren devouring our mothers and sisters. How "arrogant, unblessed"!

Yet a more memorable passage of the Mathnavi is Rumi’s quip about the mother: "What did you call her? Your sweet heart? She is a creator!” Almost  uncreated!"

The Prophet Muhammad (saw) said that women totally dominate men of intellect and possessors of hearts.

But ignorant men dominate women, for they are shackled by an animal ferocity.

They have no kindness, gentleness or love, since animality dominates their nature.

Love and kindness are human attributes; anger and sensuality belong to the animals.

She is the radiance of God; she is not "your beloved". She is a creator you could say that she is not created.

Another Persian poet, Iradj Mirza (d 1926) wrote this moving poetic verse about his mother: "Staying awake, she taught me even how to sleep."

So the mother is at the heart of Islam on several levels: literally and legally, but also poetically and mystically as a reminder of Allah Most High.

She is also there historically and symbolically in the persons of the Prophet Muhammad (saw)'s wives, as the Quran says: "The Prophet Muhammad (saw) is closer to the believers than their selves, and his wives are as their mothers" (Surah al-Ahzab 6).

Of all the Mothers of the Believers, it is Lady Khadij R.A., the Prophet Muhammad (saw)'s first wife and 15 years his senior, whom he loved and revered the most, and who gave him several daughters, among them Lady Fatima R.A., the woman through whom his noble bloodline survives from East to West to this day.

All of our mothers were scholars or craftswomen or merchants as well. The early Muslims describe Lady Aisha R.A. in glowing terms as the most knowledgeable woman in the history of mankind and this is true, because she was not only the longest (with Sawdah R.A.) but also the youngest and most intellectually gifted spouse of the Prophet Muhammad (saw)

Etymologically also, the mother is central to Islam in many important ways. The Arabic word for mother, umm, is the root of the Prophet Muhammad (saw) attribute of ummi, all-too-hastily translated "unlettered"; it is also at the root of the substantive which denotes Muslim Dom through the ages, ummah a word also used for religion and, indeed, any living community including birds and bees. It is also homonymic with amma, "to guide and lead", from which comes the word imam.

 Rum’s representation of the mother of the Prophet Musa (Moses) A.S., raised in Pharaoh's pagan court far from the Temple, as the archetype of human perfection giving birth to the Man of God, not unlike Meister Elkhart’s quasi-Islamic (but, to Christians, unorthodox) interpretation of the conception of the fatherless but Synagogue-imbued Christ in Mary.

However, it is the Prophet Muhammad (saw), upon him and all the Prophet Muhammad (saw)s peace, who is the jewel in the crown of such filial God-dependency, being the most completely deprived of the two normal means of human upbringing _ parents and schooling.

An unschooled orphan, the Prophet Muhammad (saw) was raised by God Himself. Like a baby latching on to none other than his mother who is his whole world, ummi stands for Prophet Muhammad (saw)'s utter dependency on Allah as an incarnate proof of his God-given Prophet hood. The Ummah's own relationship to its Prophet Muhammad (saw) is in every way identical. So is, at a third remote, the congregation's relationship to its imam: "Al-Shafi' is like the sun giving light and warmth to the people," Ahmad ibn Hanbal would say. "Our teachers are our spiritual parents, they give us birth in the hereafter," wrote al-Nawawi. So we can say, in Romanesque fashion, that our Prophet is our mother, our religion is our mother, our community is our mother, and our teachers are our mothers.

As you treat your parents, so do expect to be treated in your old age. Each knows exactly how they would like their own children to treat them when they become old. This is why any time is good to pause and ponder not how to repay our mothers and fathers, for that would be impossible, but how to meet at least some of our obligations toward them. Perhaps, past experience of Divine generosity gives us hope we shall not be labeled Stone-Hearted in the Book of Life. As a certain man was circumambulating the resplendent Kaabah in pilgrimage carrying his mother on his back he met his teacher and asked: "Teacher! Have I repaid my debt to her?" The teacher only replied: "I hope."
A woman's best Jewelry is her Shyness. -Fatima Zahra (R.A)

Nice girls are with Hijaab. - Prophet Muhammad (saw)

The beauty of a woman:
Is not in the clothes she wears,
the figure that she carries,
or the way she combs her hair,
or the style she does make up.
The beauty of a woman:
Must be seen in her Hijaab, and her eyes,
Because that is the doorway to her heart,
The place where love resides.
The beauty of a woman:
Is not in a facial mole,
But true beauty in a woman,
Is reflected in her soul.
The beauty of woman is in her modesty.
And the real glamour of her is her honesty.
It is the caring that she lovingly gives,
The passion that she shows.
And the beauty of a woman,
With passing years - only grows!

And the paradise is under the feet of your mothers. - Prophet Muhammad (saw)
The Parent's Consent for Jihad

"Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.

Monday, 26 July 2010

Issue Of Raising Children in Islam

The issue of raising children is very important, the interest of both parents and children depends on it; the interest of the Ummah (Muslim society) as well as the community’s future is directly impacted by our ability to succeed in this. Islam takes great interest in it, and so do the educators, the first of whom is the Messenger Muhammad [Sallallahu Alayhi Wa Sallam (SAWS) / peace be upon him] whom Allah sent as a teacher and guide to parents and children to ensure their happiness in both worlds.

Let us first establish those children in accordance to the Islamic concept means both male and female. Some anti-Islamic concepts accuse Islam by differentiating between male and female children

claiming that it does prefer boys over girls in terms of inheritance, ‘Aqeeqa (slaughter of two lambs upon the birth of a male baby, and one lamb only for a baby girl) and other matters. In accordance with the true Islamic teaching, both male and female are alike in the sight of Allah, the Almighty. Each, however, is physically prepared and equipped to perform certain tasks and duties that are suitable to his/her nature. All, again are equal in religious duties, except for certain exceptions that are defined and illustrated by Allah, the Almighty, in the Glorious Quran, or declared and specified by Allah’s Apostle, PBUH. Only these differences are to be acknowledged and honored only in accordance with Islam and its teachings.

Children, in accordance to Islam are entitled to various and several rights. The first and foremost of these rights is the right to be properly brought up, raised and educated. This means that children should be given suitable sufficient, sound and adequate religious, ethical and moral guidance to last them for their entire life. They should be engraved with true values, the meaning of right and wrong, true and false, correct and incorrect, appropriate and inappropriate and so forth and so on. Allah, the Almighty stated in the Glorious Qur’an:

“ O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones.” 66:6

Allah’s Apostle, PBUH also said: “Every one of your (people) is a shepherd. And every one is responsible for whatever falls under his responsibility. A man is like a shepherd of his own family, and he is responsible for them. “ This Hadith is reported by both Bukhari and Muslim.

Children, therefore are a trust given to the parents. Parents are to be responsible for this trust on the Day of Judgement. Parents are essentially responsible for the moral, ethical and the basic and essential religious teachings of their children.

If parents fulfill this responsibility, they will be free of the consequences on the Day of Judgement. The children will become better citizens and a pleasure to the eyes of their parents, first in this life, and in the hereafter.

Allah, the Almighty stated in the Glorious Quran:

“ And those who believe and whose families follow them in Faith, to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.” (52:21)

Moreover, Allah’s Apostle, PBUH said: “Upon death, man’s deeds will (definitely) stop except for three deeds, namely: a continuous charitable fund, endowment or goodwill; knowledge left for people to benefit from; and pious righteous and God-fearing child who continuously pray Allah, the Almighty, for the soul of his parents. “ This Hadith is reported by Muslim.

In fact, such a statement reflects the value of proper upbringing of children. It has an everlasting effect, even after death.

Unfortunately, many parents from every walk of life, in every society, regardless of creed, origin, social and economical status, etc., have neglected this very important this imposed right of their own children unto them. Such individuals have indeed lost their children as a result for their own negligence. Such parents are so careless about the time their children spent with no benefit, the friends they associate with, the places they go to, etc. Such parents do not care, are totally indifferent about where their children go, when they come back and so forth and so on, causing the children to grow without any responsible adult and caring supervision. Such parents neglect even to instruct, direct or guide their children to the proper way of life , behaviour or even right attitudes towards others. Yet, you may find these parents are so careful about their wealth. They are extremely concerned about their business, work and otherwise. They exert every possible effort to lead a very successful life in terms of materialistic gains, although all this wealth is not actually theirs. No one will take wealth to the grave.

Children are not only to be well-fed, well-groomed, properly dressed for seasons and appearance, well-taken care in terms of housing and utilities. It is more important to offer the child comparable care in terms of educational, religious training, and spiritual guidance. The heart of a child must be filled with faith. A child’s mind must be entertained with proper guidance, knowledge and wisdom. Clothes, food, housing, education are not, by any means, an indication of proper care of the child. Proper education and guidance is far more important to a child than his food, grooming and appearance.

One of the due rights of children upon parents is to spend for their welfare and well-being moderately. Over- spending or negligence is not condoned, accepted or even tolerated in Islam. Such ways will have a negative effect on the child regardless of the social status. Men are urged not to be miserly to his children and household, who are their natural heirs in every religion and society. Why would one be miserly to those who are going to inherit his wealth? Children are entitled to such an important right. They are even permitted to take moderately from their parent wealth to sustain themselves if the parent declined to give them proper funds for their living.

Children also have the right to be treated equally in terms financial gifts. None should be preferred over the others. All must be treated fairly and equally. None should be deprived his gift from the parents. Depriving, or banning the right of inheritance, or other financial gifts during the lifetime of the parents or preference of a parent for a child over the other will be considered in accordance to Islam an act of injustice. Injustice will definitely lead to an atmosphere of hatred, anger and dismay amongst the children in one household. In fact, such an act of injustice may, most likely, lead to animosity amongst the children, and consequently, this will affect the entire family environment. In certain cases when a special child may show a tender a care to his aging parent, for instance, causing the parent to grant such a child a special gift, or issue him an ownership of a house, a factory, a land, a farm a car, or any other valuable items. Islam, however considers such a financial reward to such a caring, loving and maybe obedient child, a wrong act. A caring child is entitled only for a reward from Allah, the Almighty. Although it is nice grant such a child something in appreciation for his dedication and special efforts, but this must not lead to an act of disobedience to Allah, the Almighty.

It may be that the heart and feelings of such a loving and caring child may change, at one point in time, causing him to become a nasty and harmful child. By the same token, a nasty child may change, at any given time, as well, to become a very caring and kind child to the same parent. The hearts and feelings are, as we all know, in the hands of Allah, the Almighty, and can be turned in any direction at any given time and without any previous notice. This, indeed, is one of the reasons to prevent an act of financial preference of a child over another. On the other hand, there is no assurance or guarantees that a caring child can handle the financial gift of his parent wisely.

It is narrated by Abu Bakr, RA, who said that Allah’s Apostle, PBUH was informed by one of his companions, al-N’uman bin Basheer, who said: “O Prophet of Allah! I have granted a servant to one of my children (asking him to testify for that gift).” But Allah’s PBUH asked him: “Did you grant the same to each and every child of yours?” When Allah’s Apostle, PBUH was informed negatively about that, he said: “Fear Allah, the Almighty, and be fair and just to all your children. Seek the testimony of another person, other than me. I will not testify to an act of injustice.” This Hadith is reported by both Bukhari and Muslim. Thus, Allah’s Apostle, PBUH called such an act of preference of one child over the others an act of “ injustice ”. Injustice is prohibited and forbidden in Islam.

But, if a parent granted one of his children financial remuneration to fulfill a necessity, such as a medical treatment coverage, the cost of a marriage, the cost of initializing a business, etc., then such a grant would not be categorized an act of injustice and unfairness. Such a gift will fall under the right to spend in the essential needs of the children, which is a requirement that a parent must fulfill.

Islam sees that if a parents fulfill their duties towards all children in terms of providing them with necessary training, educational backing, moral, ethical and religious education, this will definitely lead to a more caring child, a better family atmosphere and better social environment and awareness. On the other hand, any negligence in that parenthood duties can lead to the loss of a child or ill treatment to a parent at a later age.

Treating children nicely and kindly. The Prophet (peace and blessings be upon him) taught us that practically. When he was praying as an Imam with the people, his grandson Al-Hasan, son of his daughter Fatimah, may Allah be pleased with them rode his back while he was bowing. The Prophet, peace and blessings be upon him, lengthened his bow. When he finished his prayer, some attending Companions said, “You lengthened your bow?” Then the Prophet, peace and blessings be upon him, answered, “My grandson rode my back and I hate hastening him”

After mentioning that one must confess His Oneness, worship Him with sincerity, and remain upright in obeying Him, Allah follows that by giving instructions regarding the parents. These appear together in many places of the Qur’an, such as Allah’s saying,

    (Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents.) (17:23)

Allah says,

    (Be grateful to Me and to your parents. Unto Me is the final destination.) (31:14)

There are many other Ayat like this as well. Here Allah says,

(And We have enjoined on man to be dutiful and kind to his parents.) (46:15) meaning, `We have commanded him to treat them well and show compassion towards them. Abu Dawud At-Tayalisi recorded from Sa`d bin Abi Waqqas, may Allah be pleased with him, that his mother said to him: “Hasn’t Allah commanded that you obey your parents Then I will not eat any food or drink any drink until you disbelieve in Allah.” Thus she stubbornly abstained from eating and drinking, until they had to open her mouth with a stick. Then this Ayah was revealed,

(And We have enjoined on man to be dutiful and kind to his parents. ) This was also recorded by Muslim and the Sunan compilers, except for Ibn Majah. Allah continues,

(His mother bears him with hardship.) which means that the mother suffers hardship because of her child, such as fatigue, sickness, vomiting, heaviness, distress, and other forms of hardship that the pregnant women suffer.

(And she delivers him with hardship.) meaning, she also delivers him with hardship, suffering the pains of labor and their severity.

(And (the period of) his gestation and weaning is thirty months,) `Ali R.A., may Allah be pleased with him, used this Ayah along with the following two Ayat to prove that the minimum period of pregnancy (gestation) is six months:

(And his weaning is in two years.) (31:14) and

(The mothers suckle their children two complete years — for those who desire to complete the term of suckling. ) (2:233) This is a strong and valid conclusion, and it was approved by `Uthman and a number of the Companions. Muhammad bin Ishaq bin Yasar narrated from Ba`jah bin `Abdullah Al-Juhani that a man from his tribe (Juhaynah) married a woman from Juhaynah. She delivered a baby after six months. So her husband went to `Uthman, may Allah be pleased with him, and told him about that. Thus, `Uthman summoned her. When she was getting dressed, her sister started crying. She asked her: “Why do you cry By Allah, no one has ever approached me (for sexual relations) of Allah’s creation except him (my husband). So let Allah decree (for me) as He wills.” When she was brought before `Uthman, he commanded that she be stoned to death (for adultery). `Ali heard of this, came to `Uthman, and said: “What are you doing” He (`Uthman) said: “She delivered after six months! Can this ever happen” `Ali, may Allah be pleased with him, said: “Don’t you read the Qur’an” He said: “Yes, of course!” He (`Ali) then said: `Haven’t you heard Allah’s saying,

(and his gestation and weaning is thirty months), and;

( two complete years) (2:233) (Subtracting the two numbers) we are only left with six months.” `Uthman, may Allah be pleased with him, said: “By Allah, I did not see that! Bring the woman back.” But they found that she had already been killed. Ba`jah continued: “By Allah, no two crows and no two eggs are more similar than that child turned out to be to his father! When his father saw that he said, `By Allah! This is my son without any doubt.’ Later on, Allah afflicted him with a skin abscess in his face (because of his false accusation to his wife). It kept eating him up until he died.” Ibn Abi Hatim related from his father that Farwah bin Abi Al-Maghra’ told them that `Ali bin Mushir narrated to them from Dawud bin Abi Hind, who narrated from `Ikrimah that Ibn `Abbas, may Allah be pleased with him, said, “When a woman delivers after nine months, the baby will only need twenty-one months of suckling. When she delivers after seven months, the baby will need twenty-three months of suckling. When she delivers after six months, the baby will need two full years of suckling, because Allah says,

(and his gestation and weaning is thirty months, till when he attains full strength).” meaning, he becomes strong, youthful, and attains full ability.

(and reaches forty years,) meaning, his complete intellect, understanding, and patience reach the level of maturity. It has also been said that usually one will not change his ways once he reaches the age of forty.

(he says: “My Lord! Grant me the power and ability) meaning, `inspire me.’

(that I may be grateful for Your favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You,) meaning, in the future.

(and make my offspring good.) meaning, my offspring and descendants.

(Truly, I have turned to You in repentance, and truly, I am one of the Muslims.) This contains an instruction for anyone who reaches forty years of age to renew his repentance and turn to Allah with strong resolution. Allah then says,

(Those are the ones from whom We shall accept the best of what they did and overlook their evil deeds. (They shall be) among the dwellers of Paradise.) meaning, those to whom applies the above description — those who repent to Allah, turn back to Him, and rectify their shortcomings through repentance and seeking forgiveness - those are the ones from whom We will accept the best of what they did and overlook their evil deeds. Many of their errors will be forgiven and Allah will accept from them a modest amount of deeds.

(among the dwellers of Paradise.) which means that they will be among the dwellers of Paradise. That is Allah’s ruling concerning them, as He has promised for those who repent and turn to Him. Thus, He says,

(That is the promise of truth that they had been promised.)

(17. But he who says to his parents: “Uff to you! Do you promise me that I will be raised up when generations before me have passed” While they invoke Allah for help: “Woe to you! Believe! Verily, the promise of Allah is true.” But he says: “This is nothing but the legends of the ancient.”) (18. They are those against whom the Word (of torment) has justified among the previous generations of Jinn and mankind that have passed away. Verily, they are ever the losers.) (19. And for all, there will be degrees according to that which they did, so that He might fully recompense for their deeds. And they will not be wronged.) (20. On the Day when those who disbelieve will be exposed to the Fire (it will be said): “You received your good things in the life of the world, and you took your pleasure therein. Today, you will be recompensed with the torment of extreme humiliation, because you were arrogant upon the earth without a right, and because you used to rebel against Allah’s command.)

The Qur’an contains many examples of good character such as the story of Luqman, the wise, who gave his son valuable advice.

Luqman’s advice

1. Luqman had advised his son, and Allah the Exalted disclosed his words:

    “O my son, do not associate partners with Allah. Verily, Shirk (polytheism) is a grievous sin.” (31:13)

Therefore, beware of committing Shirk in worshipping Allah such as supplicating to dead or absent people. The Prophet (SAWS) said: “Du’a (supplication or prayer) is worship.”

2. Allah the Exalted says:

    “And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years, give thanks to Me and to your parents. Unto Me is the final destination.” (31:14)

It is clear that Allah the Exalted has connected worshipping Him Alone with kindness to parents due to the seriousness of their rights. The mother suffers during pregnancy, while the father takes it upon himself to earn a living for the family. Because of this it is incumbent upon a Muslim to be grateful to Allah then to his parents.

3. Allah says in the next Ayah (verse):

    “But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.” (31:15)

4. In the next Ayah Allah the Exalted again informed us with the words of Luqman:

    “O my son, even if it is the weight of a mustard seed deposited inside a rock, or in the heavens, or in the earth, Allah will surely bring it out. Verily, Allah knows all subtleties, All-Aware.” (31:16)

Ibn Kathir said: “The offence or the error even if it is as minute as the weight of a mustard seed, Allah will judge it on the Day of Resurrection when He sets (the Scales of justice) so that He requites it be it good or evil.”

5. In the next Ayah the advice is continued:

    “O my son, perform Salat.” (Prayer) [Observing it on time with all of its requirements humbly and conscientiously]. (31:17)

6. Another good advice:

    “And enjoin the good and forbid evil, (gently and without harshness).” (31:17)

7. Luqman further advised his son, as quoted in the Qur’an:

    “Bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allah with no exemption).” (31:17)

The believer is enjoined to be patient. The Prophet (SAWS) said: “The believer who consorts with people and endures their harm is better than a believer who does not consort with people nor does he endure their harm.”

8. Allah the Exalted continued Luqman’s advice in the next Ayah:

    “And do not turn away from people through pride.” (31:18)

When talking to people, or when they talk to you, do not show disrespect to them, or show arrogance, rather face them pleasantly, and smile at them. The Prophet (SAWS) said: “Smiling at your brother is an act of charity in your favor.”

9. In the next Ayah, another advice: “Nor walk haughtily on earth, surely, Allah does not love any arrogant boaster,”(who admires himself, and despises others). (31:18)

10. Another general etiquette: “And walk at a moderate pace,” (neither quick nor slow). (31:19)

11. Allah the Exalted says:

    “And lower your voice,” (when there is no need for raising the voice. That is why, Allah said:) “Verily, the harshest of all voices is the braying of the asses.” (31:19)

Mujahid, a great scholar, commented on the above Ayah saying: “The most offensive of sounds is that of donkeys. This means, he who raises his voice resembles donkeys; Allah abhors it. If our voice resembles this sound, it requires us to stop talking loudly.”

The Parent's Consent for Jihad

Pleasing one's parents is considered so important in Islam that the son is forbidden to volunteer for jihad without his parent's permission, in spite of the fact that fighting in the cause of Allah (jihad fi sabeel Allah) has such great merit in Islam that the merit of a person who spends his nights in prayer and his days in fasting falls short of it.

Narrated 'Abdullah bin 'Amr bin al-'As, A man came to the Prophet (peace be on him) and asked his permission to go for jihad. The Prophet (peace be on him) asked, 'Are your parents living?' 'Yes,' he replied. The Prophet (peace be on him) then said, 'Then strive in their service,' (Reported by al-Bukhari and Muslim.) meaning that taking care of parents is a greater obligation than '`had in the cause of Allah.

'Abdullah also narrated, A man came to the Prophet (peace be on him) and said, 'I take the oath of allegiance to you for hijrah (emigration to Medinah) and jihad, seeking reward from Allah.' The Prophet (peace be on him) enquired whether either of his parents were living. On his replying that both of them were, the Prophet (peace be on him) said, 'Are you (really) seeking reward from Allah?' 'Yes,' the man said. The Prophet (peace be on him) then said, 'Go back to your parents and be a good companion to them.'(Reported by Muslim.)
'Abdullah further narrated, A man came to the Prophet (peace be on him) and said, 'I have come to swear allegiance to you for hijrah, and I have left my parents weeping.' The Prophet (peace be on him) said to him, 'Return to them and make them laugh as you made them weep.' (Reported by al-Bukhari and others.)

Abu Sa'id reported that A man from Yemen migrated to Madinah to be with the Prophet (peace be on him). The Prophet (peace be on him) asked him, 'Do you have any relatives in Yemen?' He answered, 'My parents.' 'Did you get their permission?' the Prophet (peace be on him) asked. On his replying that he did not, the Prophet (peace be on him) told him, 'Go back to them and ask their permission. If they agree to it, go on jihad. Otherwise stay and serve them.' (Reported by Abu Daoud.)

Non-Muslim Parents

It is one of the beauties of Islam that, with respect to the treatment of parents, it forbids the Muslim to be disrespectful to them even if they should be non-Muslims who are fanatical to the point of arguing with him and putting pressure on him to renounce Islam. Says Allah Ta'ala: ...Be grateful to Me and to thy parents; to Me is (the final) goal. But if they strive to compel thee to associate with Me that of which thou hast no knowledge, do not obey them; but keep company with them in this life in a kind manner and follow the way of those who turn to Me. Then to Me will be your return and I will inform you (of the meaning of) all that you did. (31:14-15)

In these two verses the Muslim is commanded not to obey his parents in what they try to tell him to do in this regard, since there cannot be obedience to a creature in sin against the Creator—and what sin could be greater than associating partners with Allah. At the same time, he is commanded to treat them honorably in this world, unaffected by their stand against his faith, and to follow the path of those righteous Believers who turn to Allah and to leave the judgement between himself and his parents to the Most Just of Judges, on a Day when the parents will not be able to benefit the child nor the child the parent. Indeed, such tolerant and beneficent teachings are not to be found in any other religion.

The protection of yourself and your family from Hell-Fire won't be with anything but good education, the practice of good morals, and the guidance to nobility.

Islam does not distinguish between male and female with regard to the education requirements. The Prophet (peace and blessings be upon him) is reported to have said: “Whoever has a daughter, tutors her on good morals, educates her well and feeds her properly; she will be a protection for him from Hell-Fire.”

What do we mean by good education. The good education means the physical, mental and moral preparation of the child so he can become a good individual in the good society.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

"Allah (mighty and sublime be He) said:

'Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.'"

 "Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.

Friday, 23 July 2010

Remembrance of Allah the Exalted

Subhaanallahi) “Glory be to Allah.”
(Walhamdu lillah) “Praise be to Allah!”
(WA la’ilaha, illal-laah) “No (true) god except Allah
(Wallaahu Akbar) “Allah is the Greatest!”
(WA la hawla WA la quwwata ’ILA billaahi) ‘There is no power nor strength save by Allah!”.

Allah, the Exalted, says:

"And the remembering (praising) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising) of Allah in prayers]'' (29:45)

"Therefore remember Me (by praying, glorifying). I will remember you.'' (2:152)

"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful.'' (7:205)

"And remember Allah much, that you may be successful.'' (62:10)

"Verily, the Muslims (those who submit to Allah in Islam) men and women... (Up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)

"O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon [the early morning (Fajr) and `Asr prayers].'' (33:41, 42)

1408. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhan-Allahi wa bihamdihi, Subhan-Allahil-Azim [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection)'.''
[Al-Bukhari and Muslim].

Commentary: This Hadith affirms that man's actions carry weight. On the Day of Judgment, his actions will be cast into the Balance. At that time Allah will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. This is quite possible for the reason that Almighty Allah is Capable of weighing things without even their physical form. This discussion apart, when actions will be cast into the Balance, the formula mentioned in the Hadith, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.

1409. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The uttering of the words: "Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallaah (there is no true god except Allah) and Allaahu Akbar (Allah is the Greatest)' is dearer to me than anything over which the sun rises.''

Commentary:  This Hadith highlights the fact that the formulas which mention the Praise and Glory of Allah, His Majesty and Oneness are liked by the Prophet (PBUH) more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.

1410. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who utters a hundred times in a day these words: `La ilaha illallahu, wahdahu la shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him. And he who utters: `Subhan-Allahi WA bihamdihi (Allah is free from imperfection and His is the praise)' one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.''
[Al-Bukhari and Muslim].

Commentary:  Here sins mean minor sins and those which do not relate to the rights of people. This point has already been elaborated in the preceding Hadith.

1411. Abu Ayyub Al-Ansari (May Allah be pleased with him) reported: The Prophet (PBUH) said: "He who utters ten times: `La ilaha illallahu, wahdahu la shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir (there is no true god except Allah. He is one and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equal to that for freeing four slaves from the progeny of Prophet Isma’il.''
[Al-Bukhari and Muslim].

Commentary: "Slaves from the progeny of Isma’il'' is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.

1412. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Shall I tell you the expression that is most loved by Allah?'' It is `Subhan-Allahi wa bihamdihi' (Allah is free from imperfection and His is the praise)'.''

1413. Abu Malik Al-Ashari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Wudu' is half of Salat, and the expression: `Subhan-Allah (Allah is free from imperfection)' fills the Balance, and the expression: `Al-hamdu lillah (praise be to Allah)' fills the space between the heavens and the earth.''

Commentary:  "Tahur’’ is purification or Wudu', while "Tahur’’ is water or something which is used for purification. According to some scholars, `Faith'' means Salat. This is also the sense in which it has been used in the Qur'an: "And Allah would never make your Faith to be lost (i.e., your prayers).'' [2:143]. Thus when Salat is the Faith, the purification is a prerequisite for Salat. Salat is not valid without purification. Some scholars are of the opinion that Faith here means Faith in general, as the Shari`ah defines it: To sincerely accept and believe in all that the Prophet (PBUH) came with, i.e., sincere acceptance of Allah and His Prophet (PBUH).

"Purification is half of the Faith'' means the acceptance that purification is the most important article of Faith. It is like the saying of the Prophet (PBUH) that "Hajj is `Arafah'', which means that `Arafat (the place where the pilgrims stay on the 9th day of Dhul-Hijjah) is the most important element of the Hajj. Thus, this Hadith stresses the importance and merits of purification and offers an inducement for it. It also mentions the eminence of the invocations mentioned in the Hadith by saying that if they are given a form, they will fill the space between the heavens and the earth. In other words, it is a description of the infinite vastness of the Mercy and Grace of Allah.

1414. Sa’d bin Abu Waqqas (May Allah be pleased with him) reported: A Bedouin came to the Messenger of Allah (PBUH) and said to him, "Teach me a few words to recite frequently.'' He (PBUH) said, "Say: "La ilaha illallahu wahdahu la shareeka lahu; Allaahu Akbar kabiran, wal-hamdu lillaahi kathiran, WA Subhan-Allahi Rabbil-`alamin; WA la hawla wa la quwwata ila billahil-`Azizil-Hakim (there is no true god except Allah the One and He has no partner with Him; Allah is the Greatest and greatness is for Him. All praise is due to Him. Allah, the Rubb of the worlds is free from imperfection; there is no might and power but that of Allah, the All-Powerful and the All-Wise.)''' The Bedouin said: "All of these for my Rubb. But what is for me?'' Thereupon he (Messenger of Allah (PBUH)) said, "You should say: `Allahummaghfir li, warhamni, wahdini, warzuqni (O Allah! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)'.''

1415. Theban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) concluded his prayer, he would beg forgiveness from Allah thrice and then would recite: "Allahumma Antas-Salamu, wa minkas-salamu, tabarakta ya Dhal-Jalali wal-Ikram (O Allah, You are the Grantor of security, and security comes from you. You are Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`i, one of the narrators of this Hadith, was asked: "How forgiveness is to be sought?'' He answered: "The Messenger of Allah (PBUH) used to say: `Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness)'.''

1416. Al-Mughirah bin Shu’ba (May Allah be pleased with him) reported: Messenger of Allah (PBUH) used to say at the conclusion of prayer: "La ilaha illallahu wahdahu la shareeka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. Allahumma la Mani`a Lima a'tayta, WA la mu’tiya Lima mana’ta, WA la yanfa’u dhal-jaddi, minkal-jadd (there is no true god except Allah. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allah! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).''
[Al-Bukhari and Muslim].

Commentary: "Al-Jaddu’’ means good luck and richness. That is, good fortune and prosperity will not be of any avail before Allah. What will really benefit a person before Him are Faith and virtuous deeds. The prayer quoted in this Hadith makes a special mention of His Oneness.

1417. It has been reported that `Abdullah bin Zubair (May Allah be pleased with them) used to recite after Taslim at the conclusion of every Salat (prayer): "La ilaha illallahu wahdahu la shareeka lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir. La hawla WA la quwwata ila billah. La ilaha illallahu, wa la na’budu ila iyyaahu, Lahun-ni’matu, wa lahul-fadhlu, wa lahuth-thanaa’ul-hasanu. La ilaha illallahu, mukhliseena, lahud-deena, WA Lau karihal-kaafiroon (there is no true god except Allah; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allah. There is no God but Allah and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allah. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allah (PBUH) used to celebrate Allah's Greatness in those terms after every Salat (prayer).

Commentary:  The invocation mentioned in this Hadith is ordained by the Prophet (PBUH) and was his practice. To recite Shahadah repeatedly after Salat and to offer benediction and salutations to the Prophet (PBUH) collectively is a self-invented formula and is not consonant with the practice of the Prophet (PBUH). It is, therefore, a heresy and will have no merit. Every Muslim has to follow only the preaching’s and practice of the Prophet (PBUH).

1418. Abu Hurairah (May Allah be pleased with him) reported: The poor Emigrants came to the Messenger of Allah (PBUH) and said: "The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: "They offer Salat (prayer) as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and `Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.'' The Messenger of Allah (PBUH) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you do.'' They said: "Yes, please do, O Messenger of Allah'' He (PBUH) said, "You should recite: Tasbih (Allah is free from imperfection), Takbir (Allah is Greatest), Tahmid (Praise be to Allah) thirty-three times after each Salat.''
[Al-Bukhari and Muslim].

Abu Salih, the sub narrator of the Hadith said, when Abu Hurairah (May Allah be pleased with him) was asked about the manner of reciting Tasbih, Tahmid and Takbir, he said, "Recite: "Subhan-Allah, wal-hamdu lillah, wallaahu Akbar', till all are recited thirty-three times.

Commentary:  This Hadith has already been mentioned, but with a slightly different wording with reference to Sahih Muslim. The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadith does not make this clear. Other Hadith, (which will follow soon) make it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point Lear.

1419. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allaahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la shareeka lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadir (there is no true god except Allah. He is one and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.''

1420. Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There are some words, the reciters of which will never be disappointed. These are: Tasbih [saying `Subhan-Allah' (Allah is free from imperfection)], thirty-three times, Tahmid [saying `Al-hamdu lillah' (praise be to Allah)] thirty-three times and Takbir [saying `Allaahu Akbar' (Allah is Greatest)] thirty-four times; and these should be recited after the conclusion of every prescribed prayer.''

Commentary:  "Muaqqibat''   means the words of Praise and Glorification of Allah which are recited after Salat. This Hadith says that the words "Allaahu Akbar'' should be recited thirty-four times.

1421. Sa’d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to seek (Allah's) protection after prayers in these words: "Allahumma inni a`udhu bika minal-jubni wal-bukhl, wa a`udhu bika min an uradda ila ardhalil-`umur, wa a`udhu bika min fitnatid-dunya, wa a`udhu bika min fitnatil’qabr (O Allah, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).''

Commentary:  Some religious scholars are of the opinion that it is better to observe reciting this Dua after concluding prayers, and that it is better to combine both. Some scholars say that the Prophet (PBUH) used to recite this Dua just before Taslim, while he used to recite the Dua mentioned earlier after Taslim.

1422. Muadh (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) took hold of my hand and said, "O Muadh! By Allah I love you, so I advise you to never forget to recite after every prayer: "Allahumma a`inni ala dhikrika, wa shukrika, wa husni `ibadatika (O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner).''
[Abu Dawud].

Commentary: This Hadith stresses the fact that one should seek the Help of Allah for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. It also shows the superiority of Muadh (May Allah be pleased with him) and the Prophet's love for him.

1423. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When anyone of you has done his Tashahhud during Salat (prayer), he should seek refuge in Allah against four things and say: "Allahumma inni a`udhu bika min `adhabi jahannam, wa min `adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-masihid-dajjal (O Allah! I seek refuge in you from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist).''

Commentary:  "Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body. "The trials of death'' means the troubles which one has to face before death. "Masih'' means Mumsuh-ul-`Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgment. This is why he is called Al-Masih Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allah will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allah from it.

1424. `Ali (May Allah be pleased with him) reported: When the Messenger of Allah (PBUH) was in Salat (prayer), he used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations: "Allahum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a`lantu, wa ma asraftu, wa ma Anta a’lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu'akh-khiru. La ilaha illaa Anta (O Allah! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You alone can send whomever you will to Jannah, and You Alone can send whomever you will to Hell-fire. None has the right to be worshipped but you.''

1425. `Aisha (May Allah be pleased with her) reported: The Prophet (PBUH) used to recite frequently in his bowing and prostration: "Subhanak-Allahumma, Rabbanaa wa bihamdika. Allahumma maghfir’ li. (O Allah! You are free from imperfection and I begin with praising You. Forgive my sins).''
[Al-Bukhari and Muslim].

1426. `Aisha (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) used to recite in his bowing and prostration: "Subbuhun Quddusun, Rabbul-mala'ikati war-Ruh [You are the Most Glorious. The Most Holy. You the Rubb of the angels and of Jibril

Commentary:  "Subbuh’’ and "Quddus'' are two attributive Names of Allah which denote His Perfect Purity and Uniqueness. "Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (PBUH).

1427. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said: "Glorify your Lord in Ruku` (bowing posture) and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.''

1428. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications while prostrating.''

Commentary:  Both the Hadith mentioned above, evidently show that there is greater possibility of acceptance of an invocation which is made in prostration. Therefore, one must do it in the voluntary Salat.

1429. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) used to say in his prostration: Allahum-maghfir li dhanbi kullahu: diqqahu WA jillahu, WA `awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allah! Forgive all my sins, the small and the great, first and the last, the open and the secret).''

Commentary:  Although the Prophet (PBUH) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allah's Might and Majesty. Thus, this Hadith has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allah, while we, despite being embodiments of sins, are fearless of Allah.

1430. `Aisha (May Allah be pleased with her) reported: One night I missed the Messenger of Allah (PBUH) from his bed. I searched for him. When I found him he was in bowing or prostrating posture and was reciting: Subhanaka WA bi hamdika. La ilaha illaa Anta (You are free from imperfection and I begin praising you. There is no true god except you).''

Another narration is: My hand fell over his feet while he was in prostration with his feet erect. He was supplicating: "Allahumma inni a’udhu biridaka min sakhatika, wa bi-mu`afatika min `uqubatika, wa a’udhu bika minka, la uhsi thana'an `alaika, Anta kama athnaita `ala Nafsika (O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement; I am not capable of enumerating praise of you. You are as you have lauded yourself).''

1431. Sa’d bin Abu Waqqas (May Allah be pleased with him) reported: We were with the Messenger of Allah (PBUH) when he asked, "Is anyone of you unable to earn a thousand good deeds?'' One of those present asked: "How can one earn thousand good deeds in a day?'' He (PBUH) replied, "By saying: Subhan Allah a  hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.''

Commentary: One thousand good deeds in return for saying the word "Subhan-Allah'' is a minimum reward under the promise that says  i.e., ten-fold reward would be given for each good deed. The words "Au yuhattu’’ is open to disagreement among the religious scholars. Some of them have mentioned it with "Au'' which means one gets one thousand good deeds or a thousand sins are forgiven; while others have mentioned this Hadith with the word "Wa yuhattu'', that is, one is given a thousand virtues and a similar number of sins are pardoned.

1432. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allah's Glorification (i.e., Subhan-Allah) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdu lillah) is an act of charity, and every utterance of profession of Faith (i.e., La ilaha illallaah) is an act of charity, and every utterance of His Greatness (i.e., Allaahu Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and two Rak’ah  prayer which one offers in the forenoon (Ad-Duha) will suffice for all this.''

Commentary: This Hadith has already been mentioned. See Hadith No. 118. It brings into prominence the distinction of the two Rak’ah‘s of Ad-Duha as it is a means to express one's gratitude to Allah for 360 joints in one's body. Similarly, the Praise and Glorification of Allah, the declaration of His Oneness, enjoining good and forbidding vices are all Sadaqah of man's body.

1433. Jawairiyah bint Al-Harith (May Allah be pleased with her) reported, the Mother of the Believers: The Prophet (PBUH) came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet (PBUH) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon the Prophet said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi [Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].''.

Commentary: The recitation of the words quoted in this Hadith is highly meritorious and rewarding because they are full of Praise and Glorification of Allah.

1434. Abu Musa Al-Ashari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.''
[Al-Bukhari and Muslim].

Commentary:  Lack of remembrance of Allah is akin to death. When a person dies, he is unable to do anything. Similarly, a person who does not remember Allah goes so far from Him that he cannot do anything which can benefit him.

1435. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah the Exalted says: `I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).''
[Al-Bukhari and Muslim].

Commentary:  "I am as my slave expects me to be'' means that one should have the conviction that He accepts repentance, grants pardon, relieves people of their tensions and emancipates them from their troubles. Along with this conviction one should do good deeds which please Allah and avoid such deeds which have been prohibited by Him. With this conduct, one should hope for the best from Allah. This approach is similar to that of a cultivator who ploughs his land, sows the seed, waters it, takes every possible care of it and then cherishes hope for a good crop. It can also be linked to the endeavors of a person who intends to become a scholar, or a physician or an engineer. The first and foremost requirement to pursue his ambition is to study the books through which he can gain the required knowledge. For every work one intends to do, one has to first make a foundation and then acquire the means essential for it. It is only then that one can hope to achieve one's aim.

Similar is the case of associating good hopes with Allah. Unless a person does not furnish the foundation of Faith and good deeds for it, it will be unwise to associate good hopes with Allah. A slave who rather than serving his master runs away or annoys him and still hopes that his master being so kind will not take him to task for his excesses would be called stupid by the people. The same is true of Allah, who is certainly the Most Compassionate, the Most Merciful and Forgiving. But for whom is He so? The answer is for His faithful and obedient slaves and not for those who are followers of Satan. For Satan and his followers, Allah's Decision is that: "I will fill Hell with you (Iblis) and those of them (mankind) that follow you, together.'' (38:85).

1436. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The Mufarridun have gone ahead.'' He was asked, "Who are the Mufarridun?'' He (PBUH) replied, "Those men and women who frequently celebrate the remembrance of Allah.''

Commentary:  This Hadith highlights the following two points: First, the eminence of plentiful remembrance of Allah. People who have this quality will be ahead of others in reward on the Day of Judgment. Second, people who remember Allah and are obedient to Him, be they men or women, will be rewarded equally. In the matter of reward no distinction will be made on the basis of their gender.

1437. Jabber (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "The best way to celebrate the remembrance of Allah is to say: La ilaha illallaah (there is no true god except Allah).''

Commentary:  Since the Shahadah is the basis of Islam, its repetition in abundance has the greatest eminence. Some religious scholars regard only La ilaha illallaah as eminent, while others hold that the second part of it (Muhammad is the Messenger of Allah) is also included in it. Thus, in their opinion both these parts of the Shahadah should be recited together.

1438. `Abdullah bin Busr (May Allah be pleased with him) reported: One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast.'' He said, "Keep your tongue wet with the remembrance of Allah.''

Commentary:  Shari’s` is the plural of Shari`ah Shari`ah is in the sense of Mashru`ah, that is the Divine injunctions. These Divine injunctions are of various kinds, i.e., some of them are obligatory, some desirable and some voluntary. The obligatory ones are compulsory and their compliance is indispensable. What is termed as Mustahabbat (desirables) are also highly important for gaining the Pleasure of Allah, Similarly, voluntary acts are a means of getting close to Allah. Ordinary people are sometimes puzzled by the abundance of the latter and want to adhere to the first two that is obligations and what comes in the category of desirables. A desire to this effect is mentioned in this Hadith. The Prophet (PBUH) answered the query in this matter by saying to the inquirer, "Keep your tongue wet with the remembrance of Allah.'' Keeping the tongue wet with the remembrance of Allah here means its abundant recitation. In other words, one should make the remembrance of Allah a permanent feature. If one is not able to do many voluntary good works, which some people find difficult, the remembrance of Allah will make up the deficiency in that regard.

1439. Jabber (May Allah be pleased with him) reported: The Prophet (PBUH) said, "For him who says: `Subhan-Allahi WA bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah.''

Commentary: Jannah is so vast that we cannot even imagine its vastness. The planting of trees in return for the Praise and Glorification of Allah is, therefore, neither something difficult nor surprising. So, there should not be any hesitation in accepting it as a fact. Some people take it is as a metaphor for a plentiful reward.

1440. Ibn Mas’ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "I met Ibrahim (PBUH) on the Night of Ascension (Al-Asra), and he said to me: `O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain leveled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallaah and Allaahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest).''

Commentary: Qi`an  is the plural of Qa` which means plain leveled land that does not have any tree. Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allah. The more one remembers Allah, the greater is the number of trees which grow on the piece of land that will be awarded to him.

1441. Abud-Darda (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' He (PBUH) said, "Remembrance of Allah the Exalted.''

Commentary:  This Hadith also tells us about the eminence of remembrance of Allah, as the basis of every good deed is remembrance of Allah and expression of one's devotion and obedience to Him. Without these two, even the greatest virtue is useless and is of no value. Thus, we must always bear it in mind that remembrance of Allah is superior to everything else.

1442. Sa’d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) and I went to see a woman. She had date-stones or pebbles in front of her, and she was counting and reciting Tasbih. [`Subhan-Allah' (Allah is free from imperfection)]. He said, "Shall I not inform you of what is easier or better than this for you?'' You should say: `Subhan-Allah `adada ma khalaqa fis -sama', wa Subhaanallahi `adada ma khalaqa fil-’ardhi, wa Subhaanallahi `adada ma baina dhalika, wa Subhaanallahi `adada ma Huwa Khaliqun, wallaahu Akbar mithla dhalika, wal-hamdu lillaahi mithla dhalika, wa la ilaha illallahu mithla dhalika, wa la hawla wa la quwwata illaa billaahi mithla dhalika (Subhan-Allah, equal to the number of what He created in the heaven; and Subhan-Allah, equal to the number of His creatures in the earth; and Subhan-Allah, equal to the number in between them; and Subhan-Allah equal to the number of those He will create).' Then say: `Allaahu Akbar' (Allah is Greatest) in the same way. Then say: `Al-hamdu lillah' (praise be to Allah) in the same way. Then say: `La ilaha illallaah' (there is no true god except Allah) in the same way. Then say: `La hawla wa la quwwata illaa billah' (there is no change of a condition nor power except by Allah) in the same manner.''
[At -Tirmidhi].

Commentary:  Sheikh Al-Albani has accepted this Hadith as Hasan because of the defect in its authority. He has stated that the original narration of it is without any reference to gravels and stones (of fruits) and that is "Sahih'' and has been mentioned by Imam Muslim in his Sahih with reference to Jawairiyah (May Allah be pleased with her). (See Riyad-us-Saliheen, edited by Sheikh Al-Albani).

1443. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allah!'' Thereupon he (PBUH) said, "(Recite) `La hawla wa la quwwata illaa billah' (There is no change of a condition nor power except by Allah).''
[Al-Bukhari and Muslim].

Commentary: In this Hadith the invocation "La hawla wa la quwwata illaa billah'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allah, and this is very much liked by Allah. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allah and His Permission. 

Sahih Muslim Hadith 1243   Narrated by AbuHurayrah

Allah's Apostle (peace be upon him) said: If anyone extols Allah after every prayer thirty-three times, and praises Allah thirty-three times, and declares His Greatness thirty-three, times, ninety-nine times in all, and say to complete a hundred: "There is no god but Allah, having no partner with Him, to Him belongs sovereignty and to Him to praise due, and He is Potent over everything," his sins will be forgiven even if these are as abundant as the foam of the sea.

If we look into the Quran we will find that the word “Zikr” occurs 268 times in the Quran and has 63 derivatives used in the Book, the Quran. This word “Zikr” has many connotations in Islam. It’s almost opposite is “Nissiyane” (forgetting). This verb occurs 45 times in the Quran; and 28 of its derivatives have also been mentioned in the sacred Book.

The root of Zikr is Za-Kaf-Ra. Some of its meanings are:

* Az-Zikro Wattazk’aro: It means to preserve something, to keep alive in mind; this word is used opposite to NASYUN, which means to forget (6:68)

* At tazkerato: It means

   To remind something which is needed?

The Quran has also been called As-Zikro because it contains the history and Causes or Laws for the rise and fall of nations
 Zikrun also means to remain steadfast in the battlefield and thus ensures the supremacy of Divine Laws. The Divine Laws are also called Zikrullah (39:23). It has also been used in the context of dignity, honour, respect, fame and saying something good (43:44)

      Verse (2:152) says Faz Kurunee Azkur Kum -‘You keep in view My Laws and I shall protect your rights and grace you with dignity and honour'

In short Zikr means


      To remain steadfast in the battle field

      Ponder over the secrets of nature

      Take lesson from the previous history of nations

      Keep in view the Divine Laws and take decisions accordingly

      Propagate or give publicity to the Divine Laws

      These are the steps which install peace of mind (13:28) and not the rotation of beads or retreating to the caves or hujras

Keep these meanings in view, study the Quran and grasp the places where this word has been used. You will understand the real perspective and get the action verbs commanding you to do the things practically.

 "Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.

Thursday, 22 July 2010

Sha`ban is My Month -Muhammad saw


Asalaamu 'alaikum wa rahmat Ullahi wa barakaatuh,
We are leaving the month of Shabaan quickly moving into the radar of the Blessed Ramadan.
Yeah so Ramadhan is on its way (YAAAAAAAYYYYYYYY! )......and we should prepare for it, Insha Allah.

I thought it may be beneficial for us, in preparation for Ramadhan to look at the virtues of the month of Sha'ban and the authentic good practices that are encouraged in it:

             Sha'ban is the name of the (eigth) month of the Islamic lunar calendar, and it is so called because in this month the Arabs used to disperse (tasha'aba) in search of water, or it was said that it is so called because it sha'aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadan.

Sha`ban is one of the meritorious months for which we find particular instructions in the Sunnah of Prophet Muhammad . It is reported in authentic ahadith that Prophet Muhammad , used to fast most of the month in Sha`ban. These fasts are supererogatory (nafl) and well deserving of reward, for Sha`ban is the month immediately preceding the month of Ramadan. The Prophet  mentioned in a hadith, "Rajab is the month of Allah, Sha`ban is my month and Ramadan is the month of the Nation".

Know that Sha'ban is from amongst the greatest of months, a month whose blessings are

well known and its goodness readily present. Repentance in it is from amongst the best

reaping for a believer, and worship in it is most profitable.

It is the month of the Prophet, upon him be peace, as mentioned in the hadith "Rajab is

the month of Allah, Sha'ban is my month, and Ramadan is the month of the Qu'ran". It is

the month in which he split the moon, and the verse "Verily Allah and His Angels send

blessings upon the Prophet. Oh you who believe! Send your prayers and blessings upon

him and salute him well!” {Ahzab:56} was revealed, hence it is the month of sending

salaw't upon the Prophet, so send your blessings upon him profusely!

It is also the month of the middle night of Sha'ban, the night in which the provisions of

created beings are allotted. It is mentioned in the book Tuhfat al-Ikhwan, narrated from

Ata' ibn Yasir, may Allah be pleased with him, that "….there is no night better after the

night of Qadr than the 15th night of Sha'ban".

Note that after the decree of Allah is made apparent to the Angels there is no changing it,

however before that, it is in the Tablet (Lawh), where Allah can take from or add to it as He

so wills, glory be to Him. Many ahhadith narrate that it is the night in which Allah

decrees all good works and provisions to those who seek it. The apparent wisdom behind

this is of awakening desire and warning. Awakening desire to attain towards good works

through obedience and action so felicity may be written for him, and warning of sin in that

night out of fear that one may be considered amongst the dead heartened and that it be

written for them like that for the remainder of the year.

It is reported in the book Tuhfat al-Ikhwan that the Messenger of Allah, upon him be

peace, said "Verily Allah forgives all of the believers on this night, except the fornicator, the

one who drinks alcohol and the one disobedient to his/her parents". From other ahhadith it

can be gathered that this list be expanded to the one who associates partners with Allah

(mushrik), the one who breaks family ties of kinship amongst others.

It is said that the first ten days of Rajab were preferred over other months due to the 1st

night of Rajab, and the second ten days of Sha'ban were preferred over other months due

to the 15th night, and that the last ten days of Ramadan were preferred over others due to

the night of power (Qadr).

Note that the recommendation of praying 100 raka's of voluntary prayer (nafl), or anything

similar, is an innovation and has no basis. It is more preferable to engage in salat al-tasbih

as was taught by the Prophet .

Selected ad’iyah (du’a’s - prayers)

 Abdullah ibn Mas'ud said "Never did a servant invoke

Allah with this invocation except that Allah will widen for him his living".


In the name of Allah, most Merciful, most Compassionate. Prayers and blessings upon our

master Muhammad saw, and his family and companions

O Allah, Tireless Owner of Bounty. O Owner of Sublimity, Honor, Power, and Blessings.

There is no Allah except You,

the Support of refugees and Neighbour of those who seek nearness,

Guardian of the fearful.

O Allah, if you have written in Your Book that I be

abject, deprived, banished, and tight-fisted,

then erase O Allah, through Your bounty,

my misery, deprivation, banishment, and stinginess

and establish me with You as happy, provided with

blessings, for surely You have said—and Your Word

is True—in Your Revealed Book on the tongue of

Your Messenger,

“Allah blots out or confirms what He

pleases, and with Him is the Mother of Books.” (13:39)

My God, by the Great Manifestation of the Night of the

middle of the Noble Month of Sha`b?n

“in which every affair of wisdom is made distinct and

authorized,“(44:4) remove from us calamities—those

we know and those we do not know, and Thou

knowest best—for surely You are the Most Mighty, the Most Generous.

The following du’a is attributed to the great Shaykh Abdul Qadir al-Jilani (ra), which he

composed specifically for the blessed night of the 15th:

Oh Allah, if you manifest Yourself to Your

creation on the mid-night of Sha'ban

Then bring unto us your relenting and


And decree for us, by your bounty, abundant


And let us be counted from amongst those who

uphold your right in this night

Oh Allah, whosoever you ordained for them

death, then ordain with that your mercy for


And whosoever you ordained for them a long

life, then grant them Your favour with that

And realise for us what our hopes cannot

Oh Greatest before whom feet have stood, oh

Lord of the worlds

Your mercy! Oh most Merciful of those who

show mercy

And prayers of God, most High, be upon our

master Muhammad saw, the best of His creation,

and upon his family and companions.

Oh Allah may you send your blessings (prayers) upon our master Muhammad(PBUH) saw, your
servant and messenger, the unlettered Prophet, and upon his family and companions
1. The blessed companion Anas , reports that Prophet Muhammad (PBUH), was asked, "Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honor of Ramadan."

2. The blessed companion Usama ibn Zaid , reports that he asked Prophet Muhammad : "Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month." Prophet Muhammad , replied: "That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe, so, I wish that my deeds be presented at a time when I am in a state of fasting."

3. Ummul Mu'mineen `Aishah (r), says, "Prophet Muhammad , used to fast the whole of Sha`ban. I said to him, 'Messenger of Allah, is Sha`ban your favorite month for fasting?' He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.’"

4. In another Tradition she says, "Prophet Muhammad , would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban."

5. In another report she says, "I never saw the Messenger of Allah, , fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast almost the whole of the month."

6. Ummul-Mu'mineen Umm Salamah (r), says: "I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan."

These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that Prophet Muhammad did not like to miss it.

When Sha'ban began, if the Prophet (PBUH) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha'ban so that his nafl fasts would be complete before Ramadan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyam al-Layl (night prayer), he would make it up. 'A'ishah used to make the most of this opportunity to make up any obligatory Ramadan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (PBUH) to fast.

We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadan comes. It is not permissible to delay it until after the following Ramadan except in cases of necessity (such as a valid excuse that continues between the two Ramadans). Whoever is able to make them up before the (second) Ramadan and does not do so, has to make them up after the (second) Ramadan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Malik, al-Shafa'i and Ahmad.

Another benefit of fasting in Sha'ban is that it is a kind of training for the Ramadan fast, in case a person finds it difficult to fast when Ramadan starts; if he fasts in Sha'ban he will have gotten used to fasting and he will feel strong and energetic when Ramadan comes. Sha'ban is like an introduction to Ramadan and it has some things in common with Ramadan, such as fasting, reciting Qur'an and giving in charity. Salamah ibn Suhayl used to say: "The month of Sha'ban is the month of reciters (of the Qur'an)." Habeeb ibn Abi Thabit used to say, when Sha'ban came, "This is the month of reciters (of the Qur'an)." When Sha'ban came, 'Amr ibn Qays al-Mala'i used to close his store and devote his time to reading the Qur'an.

Fasting at the end of Sha'ban

It was reported in al-Bukhari and Muslim from 'Imran ibn Husayn (may Allah be pleased with him) that the Prophet (PBUH) said to a man, "Have you fasted anything of the sirar of this month?" He said, "No." He said: "If you have not fasted, then fast two days." According to a report narrated by al-Bukhari: I think he meant Ramadan. According to a report narrated by Muslim, (the Prophet - PBUH) said: "Have you fasted anything of the sirar of Sha'ban?"

There was some dispute as to the meaning of the word sirar. The most well known view is that it refers to the end of the month. The end of the month is called sirar because the moon is hidden at that time. Someone may raise the point that it was reported in al-Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said: "Do not pre-empt Ramadan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (Reported by al-Bukhari and Muslim).

How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (PBUH) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (PBUH) commanded him to make up his fast. There are also other points of view on this issue.

In brief we may say that there are three scenarios for fasting at the end of Sha'ban:

The first scenario is when a person fasts at the end of Sha'ban with the intention of being on the safe side and not missing the first day of Ramadan. This is forbidden.

The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadan that he missed or as an act of expiation (kaffarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh (disliked) by those who said that we should differentiate between Sha'ban and Ramadan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Malik and those who agreed with him permitted this, but al-Shafa'i, al-'Awza'i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah R.A. quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha'ban.

It may be asked: why is it makrooh to fast just before Ramadan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires. For the same reason it is also forbidden to fast on the "day of doubt". 'Ammar said: whoever fasts on this day has disobeyed Abu'l-Qasim (PBUH). The "day of doubt" is a day when people are not sure whether it is Ramadan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the 'ulama' said that this was also a 'day of doubt' and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and nafl fasts, because making a clear distinction between fard actions and nafl actions is prescribed in Islam. Hence it is haram to fast on the day of Eid, and the Prophet (PBUH) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (PBUH) saw a man praying at the time when the iqamah had been given for Fajr, he said to him: "Al-Subh is four rak'ahs?" (Narrated by al-Bukhari).

Some ignorant people may think that the reason why we do not fast just before Ramadan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this.

 The Messenger of Allah (pbuh) stated the following:

“This month is between Rajab and Ramadan; People are ignorant of this month, which is between Rajab and Ramadan. It is the month in which the deeds are presented to the Lord of the Worlds. I want my deeds to be presented to Allah when I am fasting.”(8)

If we appreciate these holy days and render our days and nights blessed and fruitful spiritually, we will benefit from the abundance and prosperity f this month more. The fasting performed in those months is not fard or wajib (obligatory); it is sunnah. We should try to fast in order to obtain rewards by following our Prophet.

May Almighty God make us benefit from the light and prosperity of the month of Shaban in the maximum degree. Amin.

 "Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua  for me.