The Character of the Prophet (SAW)

Read the previous part: Etiquettes of the Prophet (SAW)

"And verily, you are on an exalted standard of character." (Al Qalam:4)

3e.1. Mercy and Compassion

And We have sent you (O Muhammad SAW) not but as a mercy for the worlds. (Al Anbiya: 107)

And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh¬hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allâh, certainly, Allâh loves those who put their trust (in Him). (Ali Imran:159)

Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you, for the believers (he SAW is) full of pity, kind, and merciful. (al-Tawbah:128)

The Prophet (SAW), without a shadow of doubt, was the epitome of mercy. This is not only due to Allah describing him as such, but due to the manifestation of mercy in his character. There are two particular scenarios that stick out above the rest:

Narrated by Abdullah ibn Amr ibn al-'As: Verily the Apostle of Allah (peace be upon him) recited the words of Allah, the Great and Glorious, that Ibrahim uttered: My Lord! Lo! they have led many of mankind astray: "But whoso followeth me, he verily is of me" (al-Qur'an, xiv.35), and Jesus (peace be upon him) said: "If thou punisheth them, lo! they are Thy slaves, and if Thou forgiveth them--verily Thou art the Mighty, the Wise" (al-Qur'an, v.117). Then he raised his hands and said: O Lord, my Ummah, my Ummah, and wept. So Allah, the High and the Exalted, said: O Gabriel, go to Muhammad (though your Lord knows it fully well) and ask him: what makes thee weep? So Gabriel (p.) came to him and asked him, and the Messenger of Allah (peace be upon him) informed him of what he had said (though Allah knew it fully well). Upon this Allah said: O Gabriel, go to Muhammad and say: Verily We shall please thee with regard to your Ummah and shall not displease thee. (Sahih Al Muslim)

"Being a Prophet of absolute mercy, one who came to secure the happiness of mankind both in tis world and the next, Allah's Messenger (SAW) entered Makkah, bowing on the back of his mule, as a victorious conqueror. He displayed no hint of self pride nor thought of either vengeance or retaliation. He proceeded toward the Ka'bah in utmost modesty and absolute gratitude to God, who had made him victorious in his sacred mission. He stopped at the Ka'bah and asked those who assembled there, 'How do you expect me to treat you?' You are a noble man, the son of a noble man', they answered. Allah's Messenger concluded, "No blame will there be upon you today. Allah will forgive you; and He is the Most Merciful of the Merciful." (Yusuf:92) You can disperse.'

This marked the end of the polytheism in Makkah. While he was toppling down the idols at the Ka'bah one after the other, he recited, 'Say, "Truth has come and falsehood has disappeared. Indeed falsehood is subject to disappearance." And, almost all of the Makkans, who had been the enemies of Islam until one day before, acquired the honour of becoming companions to Allah's Messenger (SAW). (al-Tabari)

3.e.2 Kindness to children

Anas b. Malik reported that Allah's Messenger (may peace be upon him) had the sublimest character among mankind. I had a brother who was called Abd 'Umair. I think he was weaned. When Allah's Messenger (may peace he upon him) came to our house he saw him, and said: Abu 'Umair, what has the sparrow done? He (Anas) said that he had been playing with that. (Muslim)

3.e.3. Generosity

Anas bin Malik (RA) reported, "It never happened that Allah's Messenger (SAW) was asked anything for the sake of Islam and he did not give. There came to him a person and he gave him a large flock (of sheep and goat) and he went back to his people and said, "My people, embrace Islam, for Muhammad gives so much charity it is as if he has no fear of poverty." (Muslim)

Ibn Shihad reported that Allah's Messenger (SAW) went out along with the Muslims and they fought at Hunayn, and Allah granted victory to His religion and to the Muslims. Allah's Messenger (SAW( gave one hundred camels to Safwan bin Umayyah. He again gave him one hundred camels, and then again gave him one hundred camels. Sa'id bin al-Musayyib said that Safwan told him, "By Allah! Allah's Messenger (SAW) gave me what he gave me, and he was the most detested person in my eyes. But he continued to give until he became the dearest to me." (Muslim)

3.e.4. Justice

Aisha (RA) narrated, "The people of Quraysh became very worried about the Makhzumiya lady who had committed theft. They said, 'Nobody can speak to Allah's Messenger (SAW), except Usama bin Zaid who is the favorite of Allah's Messenger.' When Usama spoke to Allah's Messenger about the matter, Allah's Apostle said, 'Do you interceded with me to violate one of the legal punishments of Allah?' He then got up and addressed the people, saying, 'O people! The nations before you went astray because if a noble person committed theft, they used to leave him, but if a weak person amongst them committed theft, they used to inflict the legal rulings on him. By Allah, if Fatimah, the daughter of Muhammad committed theft, I would have cut off her hand." (Bukhari)

3.e.5. Patience

Narrated Khabbab bin Al-Arat: We complained to Allah's Apostle (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka'ba. We said to him, "Would you seek help for us? Would you pray to Allah for us?" He said, "Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty. (Bukhari)

3.e.6. Bravery and Courage

Bara bin Azab narrates, "In the battle of Hunayn, as Muslims were being taken out by archers, the people turned to the Messenger of Allah (SAW). Abu Sufyan bin Harith was leading the Messenger of Allah (SAW) mule. He got down, prayed, and invoked Allah's help. He said, 'I am the Prophet. This is the truth. I am the son of Abdul Mutallib. O Allah, descend your help." Bara' continued. "When the battle grew fierce, by Allah, we would seek protection by the Prophet's side, and the bravest among us was he who confronted the onslaught in the front, by the Prophet's side." (Muslim)

3.6.7. Humility

Aisha (RA) narrated, "He used to remain busy serving and helping his household, and when the time for prayer came he would perform ablution and go for prayer. He would patch his own sandals and sew his own garments. He was an ordinary human being, milking his sheep, and doing his own chores." (Shama'il Tirmidhi)

Being the Messenger of Allah (SAW), a living example for all the eternity, the discussion of his noble and great character would never come to an end. It is as the scholars have said, "Describing the greatness of Allah's Messenger (SAW) is that ocean that knows no shore." (Ibn Hajar Fath al Bari)

Read the next topics: The Exclusive Characteristics of Prophet (SAW)-1

Book of Guidance

Pondering Time!

How do you handle the Qur’an? Ponder over your body language! Your hands. Your heart. Your movement. How do you feel? Do you swiftly take hold of it to finish your day's reading while having your day's to-do list in mind? Or does your heart feel chill and tranquil and peace when you hold the Book? 

Realize! An “audio” miracle, revealed to Prophet Muhammad (peace be upon him) 1400 years ago, has been passed on to YOU indeed, by the will of Allah! Do you thank Allah for it or do you take it for granted?

  ذَلِكَ الْكِتَابُ لاَ  رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ  

“This is the Book; in it is guidance sure, without doubt, to those who fear Allah.” (Surah Al Baqarah, Verse 2)

The Book mentioned here is the very Qur'an we hold and recite everyday. Allah has referred to it as “The Book” which is a Guidance for Those who Fear Allah - Guidance is granted to those fear Allah. And let’s repeat this one more time...” Guidance is granted to those who have Taqwa! “

Indeed, Hidaayah or Guidance - is only granted to those who have Taqwa - Fear of Allah.

 Allah says, (Say: It is for those who believe a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Qur'an) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand)) (41:44)

Meaning of Taqwa

The root meaning of Taqwa is to avoid what one dislikes. It was reported that `Umar bin Al-Khattab asked Ubayy bin Ka`b about Taqwa. Ubayy said, "Have you ever walked on a path that has thorns on it'' `Umar said, "Yes.'' Ubayy said, "What did you do then'' He said, "I rolled up my sleeves and struggled.'' Ubayy said, "That is Taqwa.'' [Taken from Tafsir – Ibn Kathir]

God-consciousness is the core of taqwa, because God-consciousness is acknowledging, feeling, and realizing God’s presence at all times, and knowing that He is looking after you and knows what you are doing and even what your soul whispers to you. This feeling results in trying to go through life according to God’s orders and being ashamed of doing wrong in His presence, which is at all times. (Dr. Jamal Badawi)

So a person who has taqwa tries to avoid both: things that displease God and things that may harm himself or others. This is explained beautifully in a story that took place during the reign of `Umar ibn Al-Khattab. A simple teenage girl had a mother who sold milk and in order to increase the amount of milk and earn money easily her mother added water to it. On seeing her mother, the girl advised her not to cheat but the mother said that they are alone and caliph `Umar cannot see them, so the girl told her that `Umar cannot see them but the God of `Umar can see them.

Action Plan:

  • Measure your taqwa by your actions today! How much do you refrain from evil? Gazing at the people of opposite gender? Lying now and then? Missing Salah or praying late? Do not Delay! Check your actions before you are deprived of guidance!

  • The next time you handle the Qur’an, remember to “Handle it with Care”- Yes. More carefully than how you grasp a brand new cell phone or your favourite expensive gadget. Don't forget - The Qur'an is more than expensive than anything of that. Handle it with Taqwa, and absorb every word with humility and make a decision each time, to improve for the better...inshaAllah!

Have you had a chance remark that changed you for good? Does the Qur’an bring you to tears? Has someone helped you understand Taqwa so well that you would like to share it? Go ahead and comment! Everyone’s waiting to hear you!

Further Reading:
Taqwa:Between Love and Fear

How to gain Khushu in Salah

Dr. Mamdouh N. Mohamed
Associate Professor at the American Open University

What is Khushuu’?

Khushuu’ during Salaat is misunderstood by some people as crying and weeping. Rather, it is the presence of the heart during an act of ‘ibadah. When a person’s heart is fully occupied of what he says or hears, he is in a true state of khushuu’. The concept of Khushuu’ in Salaat is very essential.

1- It is a vital factor in making a person successful in this life and in later life. “Indeed, the believers, who have khushuu’ in their Salaat, are the winners.”
 قد أفلح المؤمنون الذين هم في صلاتهم خاشعون

2-It is a contributing factor for the acceptance of Salaat.

3- It is a way to gain more rewards from the Almighty Allah; the more the khushuu’ a person has, the more rewards he gets.

4- Without Khushuu’ the heart cannot easily be purified.

Ways to Gain Khushuu’

A. Pre-Salaat

1- A Muslim should know his Lord very well. Knowing whom one worships makes a person a better worshipper. Having clear and authentic knowledge about Allah increases His love in our hearts. Consequently, faith also increases.

2- Avoiding major and minor sins is very helpful in gaining Khushuu’, as the heart becomes more receptive to the words of Allah during and after Salaat.

3- Reciting the Qur’an frequently and consistently softens the hearts and prepares it for Khushuu’. Hard hearts do not gain Khushuu’.

4- Minimize attachment to worldly matters. Gearing one’s intentions towards the Afterlife helps against the temptations of life.

5- Avoid excessive laughter and useless arguments as they harden the heart and lead to heedlessness.

6- Stop working as soon as you hear the Azaan. When you listen attentively to the call of Salaat repeat after the muˆz-zin then offer the relevant supplication. This prepares you for a smooth transition from the business with worldly matters to the business with Salaat.

7- Performing wuduuˆ immediately after hearing the Azaan prepares you for the pending Salsat. Wuduuˆ also works as a buffer zone before engaging in Salaat.

8- Going to the mosque early for praying and continuing mention of Allah drives Satan away and help gain concentration.

9- The waiting time for the congregational Salaat helps create a buffer zone between the state of mind before Salaat and the state of during Salaat.

B. During Salaat

1- The Iqaamah itself is a final signal to the mind to be well prepared for performing the actual Salaat. Remember what the messenger of Allah said to Bilal (ra) “Let us enjoy the comfort of the Salaat.”

2- When you stand facing the Qiblah remember the following:

a. It might be the last Salaat in your life. There is no guarantee to live longer to catch the next Salaat.
b. You are standing between the hands of Allah, the Lord of the worlds. How can you be busy with something else?
c. The angel of death is chasing you.

3- Do not forget to make isti’azah. It wards off Satan’s whispers.

4- Keep your eyes focused on the place of sujuud. This helps you gain more concentration.

5- When reciting the Fatiha, try to recall the response of Allah to you after every ayah you say. (When you say: ”al-hamdu lillahi rab-bil ‘alamin) Allah responds: “My servant praised me.” etc. This feeling of speaking to Allah puts you in the right mood of khushuu’.

6- Beautifying the recitation of the Qur’an has a positive impact on the heart.

7- Recite the Qur’an slowly and reflect upon its meaning deeply.

8- It is recommended to change the suras that your recite from time to time to avoid the mechanic-like state of repetition.

9- Alternate between the various authentic sunan such as proclaiming a different opening supplication in every Salaat.

10- Undoubtedly, understanding Arabic helps you focus on the intended meaning.

11- Interact with the recited aayahs;

a. if you hear an ayah about Allah, glorify Him by saying “Subhaana Allah”;
b. If you hear an ayah about Hellfire, say “a’uuthu billaahi mina-n-naar”.
c. If you hear a command to make istighfaar, do it.
d. If you hear an ayah that requests tasbiih, make tasbiih.

12- These forms of interactions are very helpful in keeping you focused.

13- When you prostrate, remember that this position brings you closer to Allah. Seize the opportunity to make sincere du’aaˆ. Invest these moments in making sincere supplications.

C- Post-Salaat

a. When you make tasliim, make istighfaar to Allah as you might have made during Salaat.
b. When you praise Allah, thank Him from the bottom of your heart that you have experienced the beauty of Salaat in your heart. Getting used to this habit prepares your for the next Salaat, as you will always be eager to focus in your prayer.
c. One perfection leads to another perfection. If some one perfects his Salaat once, he would be self-motivated to continue on the same level.

Source: Received as an email

Download: Salah Quality Chart

The Partnership between Body and Soul

Sheikh Salman al-Oadah

The dualism between the body and soul is very clearly evident in the physical world. The body is subservient and the soul is in charge; however both are indispensable. It is just that the soul is the master while the body is the obedient servant.

People have a habit of letting themselves become fully absorbed in fulfilling their physical needs to the utter disregard of their spiritual ones, which are rarely so much as contemplated.

We need only look at the vast number of institutions that exist to deal with the material aspects of our lives compared to the paucity of those that focus n the needs of the soul – the mosque being one of those.

The body has its rights and its demands upon us. However what worth does the body have without the soul? It is a mere corpse, no matter how powerfully or beautifully it is constructed. If the soul departs from it, it becomes a wasted husk. Its beauty can only be realized in partnership with the soul.

If we look to apply this concept within an Islamic context, we immediately notice that our four primary acts of worship – prayer , fasting, Zakâh, and Hajj – and indeed all forms of worship, require the participation of both the body and soul.

However, the regrettable thing that beset the People of the Scripture – the followers of Moses and Jesus (peace be upon them both) – as well as many of the followers of Muhammad (peace be upon him) – is that of being overly concerned with outward appearances at the expense of substance. There is more concern about bodily actions than there is with the soul. Concern for the outward aspects of worship is something good (though at times it can get out of hand), but such concern should not result in the inner meaning of our worship being forgotten.

The physical aspects of our prayers are our standing, bowing, sitting, and prostrating. These are bodily motions. These are the aspects of prayer that most Muslims learn and commit to memory, and may Allah be praised. These are the matters that they generally ask about, sometimes in great detail.

The spiritual aspects of prayer are our devotion, humility, and submission to Allah in full sincerity and devotion. It entails our recognition of Allah’s greatness and divinity that inspires us with a sense of reverence and awe.

Is there any relationship between our concern for the physical aspects of prayer and our concern for the spiritual? Indeed, there is. When we carry out the outward aspects of prayer, we are, without doubt, obeying our Lord and fulfilling His command by upholding one of the pillars of our faith.

At the same time, should not we know why our Lord, in His infinite wisdom, commands us to offer prayers at fixed times in a prescribed manner? Should we not wonder about the effects that these prayers should have on our persons and our lives?

The same can be said for fasting. Why do we fast? Surely Allah does not need our fasts.

Allah says: “O humanity! You are in need of Allah and He is free of all wants, worthy of praise.” [Sûrah Fâtir: 15]

The Prophet (peace be upon him) said: “Whoever does not leave off false speech and evil deeds, then Allah has no need of his leaving off his food and drink.” [Sahîh al-Bukhârî (1903)]

We know that Allah has no need for us to leave off eating and drinking in any case, even when we abstain from false words and false deeds.

The Prophet (peace be upon him) said, conveying to us the words of his Lord: “O my servants! If the first of you and the last of you, the human of you and the jinn of you came together as the heart of the most pious man among you, it would not increase my dominion in the least. O my servants! If the first of you and the last of you, the human of you and the jinn of you came together as the heart of the most sinful man among you. It would not diminish my dominion in the least.” [Sahîh Muslim (2577)]

Surely fasting was not prescribed to punish us and make us suffer from hunger and thirst.

Indeed not, for Allah says: “What can Allah gain by your punishment if you are thankful and you believe, and Allah is grateful and all-knowing.” [Sûrah al-Nisâ’: 147]

The Prophet (peace be upon him), during the pilgrimage, saw an old man being supported on both sides by his two sons. The Prophet (peace be upon him) asked: “What is the matter with him?”

They said: “He had taken an oath to walk.”

The Prophet (peace be upon him) said: “Allah is in no need of this man’s punishing of himself.” Then he ordered the man to ride.
[Sahîh al-Bukhârî (1865) and Sahîh Muslim (1646)]

Was fasting, then, prescribed for us to attain blessings and rewards?

Without doubt, Allah bestows immense rewards upon his servants for their fasts. The Prophet (peace be upon him) said: “Whoever fasts in faith seeking reward, all of his previous sins will be forgiven.” [Sahîh al-Bukhârî (38) and Sahîh Muslim (716)]

However, the rewards and blessings that we receive for of fasts, our prayers, and our charity are Allah’s reward to us to encourage us to do these good deeds.

The question remains: Why do we fast? Why do we get such a great reward for doing so? Why do we pray and embark upon the pilgrimage?

As I see it, we do so for two purposes:

The first is to develop our faith and build our moral character on a basis of piety and certainty. Allah says about fasting: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that perhaps you may guard against evil.” [Sûrah al-Baqarah: 183]

About prayer, Allah says: “Indeed prayer restrains from shameful and unjust deeds.” [Sûrah al-`Ankabût: 45]

About the Hajj, He says: “And let there be no obscenity, wickedness, or wrangling in the Hajj.” [Sûrah al-Baqarah: 197]

Allah says about paying Zakâh: “Take alms of their wealth, wherewith you may cleanse them and purify them.” [Sûrah al-Tawbah: 103]

This meaning can be seen in all acts of worship. They all seek to build a person’s character and perfect his moral conduct, his beliefs, and his faith. Our worship aims to cleanse and renew our hearts, making them free from base qualities like deception, avarice, rancor, and unbridled lust.

The second purpose of our worship is to reform the relationship between the person and others. By developing a person’s character and cultivating within him certain values, a person’s worship results in his safeguarding the rights of others on every possible level of interaction.

This includes the relationship between husband and wife, parent and child, and likewise between neighbors and between the governed and the one who governs them. Even the rights of animals and the environment are safeguarded in this way. Islam brings with it values governing a Muslim’s conduct towards everything that surrounds him.

All the acts of worship that were prescribed to humanity n the previous manifestations of the religion and in Islam are part of a single program designed to fulfill these two purposes: to build the individual and to develop his relationship with others.

What meaning does fasting have for a person who merely eschews food and drink and other pleasures that are lawful under normal circumstances, only to engage in forbidden acts like speaking falsehood and mistreating others? How much worse is it to engage in unlawful things in the month of Ramadan, and possibly even during the day while fasting? How is it for such a person who lives a dual life, his worship completely divorced from his everyday life, having no effect on his dealings with others?

We have a right to ask ourselves in earnest: When will our worship change from being merely an outward act into a reality that is rich in meaning and that carries with it a deep and noble purpose? When will our worship start to affect our personalities, building us into people of integrity who fulfill their duties, recognize their own shortcomings, and work to improve themselves before rushing to judge others?

Only then will our worship take on its full meaning.

Source: www.missionislam.com

Has the Prayer Lost its Power ?

Syed Abu'l Ala Mawdudi

Brothers in Islam! Undoubtedly you often ask yourselves: Why is it that the Prayer, good and beneficial as it is, seems to make no difference to our lives? Why does it neither improve our morals, nor transform us into a force dedicated to Allah? Why do we continue to live disgraced and subjugated?

The usual answer will be that you are not offering the Prayer regularly or in the manner prescribed by Allah and the Messenger. Such an answer may not satisfy you. I shall therefore try to explain the matter in some detail.

Parable of the Clock

Look at the clock fixed to the wall: there are lots of small parts in it, joined to each other. When you wind it, all the parts start working and, as these parts move, the result appears on the clock face outside it which you observe. Both hands move to denote each second and each minute. The purpose of the clock is to indicate correct time. All those parts which are necessary for this purpose have been fitted together and the winding system has been made so that each of them moves as required. Only when all the parts have been assembled correctly and the clock wound up properly will it begin fulfilling the purpose for which it is made.

If you do not wind it, it will not show the time. If you wind it but not according to the prescribed method, it will stop or, even if it works, it will not give the correct time. If you remove some of the parts and then wind it, nothing will happen. If you replace some of the parts with those of a sewing machine and then wind it, it will neither indicate the time nor sew the cloth. If you keep all the parts inside the case but disconnect them, then no part will move even after winding it up. The presence of all the parts will not serve the purpose for which the clock is made because you will have disrupted their arrangement as well as their connection.

In all these situations, both the existence of the clock and the act of winding it become useless, although an observer from a distance cannot say that it is not a clock or that you are not winding it. He will surely consider that it is a clock and will expect it to be useful as a clock. Similarly, when from a distance he observes you winding it, he will take it as a genuine effort on your part to do the job, hoping to notice the result which comes from winding the clock. But how can this expectation be fulfilled when what looks like a clock from a distance has in reality lost its 'existence'?

Aim of Muslim Ummah

Imagine Islam like this clock. Just as the purpose of the clock is to indicate the correct time, so the aim of Islam is that you should live in this world as the vicegerents of God, as witnesses of God unto mankind and as standard-bearers of truth. You must yourselves follow the commandments of God and bring all other people under Him:

You are indeed the best community brought forth for mankind: you enjoin the doing of right and forbid the doing of wrong, and you believe in God (Al Imran 3: 110) .

And thus We have made you a just community, that you might be witnesses unto mankind (al-Baqarah 2: 143).

God has promised those of you who believe and do righteous deeds that He will surely make you to accede to power on earth (al-Nur 24: 55).

And fight them, until there is no rebellion [against God], and all submission is to God alone (al-Anfal 8: 39).

 Wholeness of Islamic Teachings

To fulfil this purpose, various parts as were required, like those of the clock, have been brought together in Islam. Beliefs and principles of morality; rules for day-to-day conduct; the rights of God, of His slaves, of one's own self, of everything in the world which you encounter; rules for earnmg and spending money; laws of war and peace; principles of government and limits of obedience to it - all these are parts of Islam. As in a clock, they are linked to each other in such a way that as soon as the winding is done, every part starts moving and, with the movement of all these parts, the desired result is obtained. Rule of Godss law in the world, domination of Islam, start manifesting just as, with the movement of the parts of the clock in front of you, the time appears on its face.

In order to fasten together different parts of the clock, screws and small pieces of metal have been used. Similarly, to join all the parts of Islam together, there is an arrangement called the Jama'ah or organization. Muslims should organize themselves, and have leaders equipped with proper knowledge and endowed with taqwa; the brains should help them and the limbs should obey them, as they all strive to live under God.

When all the parts have been brought together and properly assembled, regular winding is necessary to set them in motion and to continue their movement: Salah which is offered five times a day provides that winding, creating the energy which sets an Islamic life in motion. Cleaning this clock is also necessary: fasting observed for thirty days a year cleanses hearts and morals. Lubrication, too, is required: Zakah is like the oil which is applied to its parts once a year. Then it is also necessary to overhaul it periodically: Hajj is that overhauling which should be performed at least once in a lifetime. And the more often it is done, the better.

Abusing the Clock

The processes of winding, cleaning, lubricating and overhauling are of use only when all the parts are present in the frame, when they are linked in the order designed by the clock-maker, and when all are so trained that immediately on winding they start moving and begin showing results.

Alas, today the situation has become very different. For a start, the very Jama'ah, the organizational structure, which was supposed to link the parts of the clock together has ceased to exist. The result is that all the fittings have come apart, each has gone its own way. Everybody does whatever takes his fancy. There is nobody to question anything. Everyone is autonomous. If someone wants to follow the Islamic code, he can; if he does not want to, he need not.

Since even this so-called freedom has not satisfied you, you have pulled out many parts of the clock and in their place put anything and everything: a spare part from a sewing machine, perhaps, or from a factory or from the engine of a car. You call yourselves Muslims, yet you render loyal service to Kufr, yet you take interest, you insure your lives, you file false law suits, your daughters, sisters and wives are forsaking Islamic manners and your children are being given secular materialistic educations. Some have become disciples of Gandhi; others are following Lenin. Which un-Islamic gadget is there that you have not fixed into the frame of the clock of Islam?

Despite this, you expect the clock to work when you wind it! And you suppose that cleaning, lubricating and overhauling it will also be of use. With a little reflection, however, you should see that in the condition to which you have reduced the clock you can wind it, lubricate it, and overhaul it, for the whole of your lives without any effect. Nothing will happen until you remove the parts brought in from other appliances, replace them with the original parts, and restore the original priorities. Then, and only then, will the winding and so forth produce any results.

Why Worship Rites Are Ineffective

This state of affairs is the real reason why your Salah, Sawm, Zakah and Hajj make no impact upon your lives. First, there are so few among you who perform these acts of worship. Due to the dissolution of Islamic Jama'ah everybody has become autonomous. Whether you fulfil your obligations or not, there is nobody to care. Nor do those who do apparently carry out their obligations do so in a proper manner. They are not constant in attending the congregational Prayer. People are selected to lead the Prayers in the mosques simply because they are fit for no other work: people who exist on the free bread doled out to mosques, who are uneducated, who lack moral calibre. How can congregations led by them turn you into the leaders of mankind? Similar is the situation regarding your Fasting, Almsgiving and Pilgrimages.

Despite all these facts, you may argue, there are nonetheless many Muslims who do discharge their religious duties conscientiously. Why does that make no difference? But, as I have said, when the parts of the clock have become unhinged and numerous foreign bodies have been inserted in it, it makes no difference if you wind it or not, clean it or not, lubricate it or not. From a distance it does look like a clock. An outside observer may say: This is Islam and you are Muslims. But what he cannot see is how badly its inside machinery has been tampered with.

Our Deplorable Condition

Brothers! You understand why it is so that you pray and fast and yet remain trampled under the heel of cruel tyrants. But, should I tell you something even more distressing? Although most of you no doubt regret this situation but, I would say, 999 people out of 1000 are not prepared to change their situation. They have no urge in their hearts to assemble the clock of Islam again properly. They are afraid that any such reconstruction would mean that their own favourite imported parts would be thrown out, and this they are not prepared to accept. They are afraid that any tightening of various parts would mean that they will have to discipline themselves, and this they are not willing to undertake.

Instead, they prefer that the clock remains a piece of decoration on the wall for people to be shown and told how wonderful Islam is, what miracles it can perform. Those who are supposed to love this clock more than others would like to wind it repeatedly and zealously and to clean it most laboriously; but they want to do nothing to reset its parts properly or tighten them, nor will they seek to get rid of the extraneous parts.

I wish I could endorse your attitudes and behaviour, but I cannot say anything which I believe is wrong. I assure you that if, in addition to praying five times a day, you were to offer Tahadjud (pre-dawn), Ishraq (post-sunset) and Chasht (mid-morning) Prayers, read the Qur'an for hours every day, and observe, over and above Ramadan, extra fasts for five and a half months in the remaining eleven months, you would still achieve nothing. What is needed is to restore the original parts to the clock and fix them firmly. Then even the little necessary winding will make it work smoothly; and the minimal amount of required cleaning and lubrication will be needed.

Source: http://www.witness-pioneer.org

Invocation for At-Tashahhud (sitting in prayer)

 

"التَّحِيَّاتُ للهِ، وَالصَّلَوَاتُ، وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ

وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ.

أّشَْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّداً

عَبْدُهُ وَرَسُولُهُ".

Attahiyyaatu lillaahi wassalawaatu , wattayyibaatu , assalaamu 'alayka 'ayyuhan-Nabiyyu wa rahmatullaahi wa barakaatuhu, assalaamu 'alaynaa wa 'alaa 'ibaadillaahis-saaliheen. 'Ash-hadu 'an laa 'ilaaha 'illallaahu wa 'ash-hadu 'anna Muhammadan 'abduhu wa Rasooluhu.

All greetings of humility are for Allah , and all prayers and goodness . Peace be upon you , O Prophet , and the mercy of Allah and His blessings . Peace be upon us and upon the righteous slaves of Allah . I bear witness that there is none worthy of worship but Allah , and I bear witness that Muhammad is His slave and His Messenger.

(Reference: Al-Bukhari, Muslim)

Listen to the Du'a:

When Muslims Steal

By AB Khan

Some Muslims today often display an admirable zeal in applying some parts of Islam that may not even be obligatory while they take on a complacent, self-satisfied attitude with respect to the essentials of the Deen. In one particular area, this results in Muslims stealing.

The Prophet sallallahu alayhe wa sallam said: "The worst thief among men is the one who steals from his prayer." When his companions asked, "O Messenger of Allah, how does he steal from his prayer?", he replied, "He does not complete its rukoo (bowing) and sujood (prostration)."

In a related report, the Prophet, observing a man not completing his rukoo properly, and pecking in his sujood, warned that if the man were to die in that state, he would die on a faith other than Islam. In any mosque, one can observe Muslims pecking, bobbing down and quickly back up in rukoo and sujood. Some of us move so impatiently through our prostrations that one is left wondering how it was humanly possible for an individual to have said "subhaana rabbiyal a'laa" the minimum three times. And even if this was accomplished, what was its significance? Can we really reflect on our relationship with the Creator if we move through our prayer so quickly? Have we understood and pondered about what was said during any part of our Salah?

Allah subhanahu wa ta'aala says in the Qur'aan, "Successful indeed are the believers. Those who offer their prayers with humility and attentiveness (khushoo')." [23:1-2]

If we rush through our rukoo and sujood but spend long hours in idle talk or even in meetings regarding some activity we usually have, what have we achieved? The Prophet sallallahu alayhe wa sallam said "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If If is sound, then the rest of his deeds will be sound. And if it is defective, then the rest of his deeds will be defective."

If our prayer is no more than a no-impact, mildly aerobic workout, is it any wonder that the rest of our deeds, individual and collective, are often ineffective? Rukoo and sujood are symptomatic of the problems we have with our salah as a whole. The important thing to keep in mind is that each and every one of us, scholar or student, experienced imam or newcomer to Islam, man or woman, can and should improve our prayer from the day we learn it to the day we die. So the next time we prepare to bow down.

Al Jumuah Magazine Vol 9, Issues 4 & 5, 1418 H

Source: www.sisters.islamway.com

Does Charity decrease Wealth?

Abu Huraira reported Allaah's Messenger (sallAllaahu alayhi wa sallam) as saying: charity does not in any way decrease the wealth and the servant who forgives, Allaah adds to his respect, and the one who shows humility, Allaah elevates him in the estimation (of the people). (Muslim,6264)

Subscribe

Get notified when a new post is published.
 

Announcements

About the author

Shayistha Abdulla, your sister in Islam, a wife and  mother of a beautiful blessed baby Sahl Ozman.
I live in Toronto, a city which gives me immense opportunities to nurture my knowledge in Islam.
I spare my time learning and sharing the knowledge of truth and peace.
Please feel free to write to me.

Gems!

  • "O Allah! Show us the truth as truth so that we may follow it, and show us falsehood as falsehood, so that we may abstain from it." Sheikh Yasir Qadhi

more...

RecentComments

Comment RSS