Meri Soch aur Meri Awaz

A Divine Challenge For Those Who Doubt the Revelation

2006-07-17T09:56:00.000-07:00

In the name of the Merciful, the Beneficent "If you are in doubt as to what We have revealed to Our servant (Muhammad), then produce one Surah comparable to it and call upon all your witnesses, other than God, if you were truthful. But if you fail, as you will certainly do, then guard yourselves against the fire, fuelled by men and stones, prepared for the unbelievers." [The Cow — "Al-Baqarah" 2: 23-24]
Commentary by Sayyid Qutb — Translated & Edited by Adil Salahi & Ashur Shamis

The Jews of Madinah doubted the truth of Prophet Muhammad’s message, why the hypocrites, like the polytheist Arabs of Makkah, were skeptical and called it into question. Therefore, we find the Qur’an challenging them all, as indeed it challenges mankind in general, into a direct confrontation. It says: "If you are in doubt as to what We have revealed to Our servant (Muhammad), then produce one Surah comparable to it and call upon all your witnesses, other than God, if you were truthful." [2: 23]The challenge starts off with emphasizing an important fact by identifying Prophet Muhammad, peace be upon him, as the "servant" of God. This description is significant in a number of ways. It is, first, an honor to the Prophet, peace be upon him, himself and an indication that to be a "servant" of God is the highest honor a human being can attain. Second, it affirms the essence of "servitude" to God and renounces all patterns that may be associated with Him. Mankind should also emulate the Prophet Muhammad, peace be upon him, who, though highly honored by receiving Divine revelations, is nevertheless referred to simply as a "servant" of God.The challenge is also related to the opening of Surah Al-Baqarah, which points out that the Qur’an was composed of the very same letters the Arabs were familiar with in their language. If they were in any doubt as to its truth or veracity, they were free to produce anything, even one Surah, comparable to it, and they could call any witnesses they wished to testify in their favor; the Prophet’s claim had already been supported by God.This challenge remained valid throughout the Prophet’s life, and has done so ever since. The Qur’anic argument stands just as firmly today as it had through the centuries. The Qur’an remains today the unique work it was on the first day it was revealed, clearly distinguished from anything men can ever produce, in fulfillment of God’s words: "But if you fail, as you will certainly do, then guard yourselves against the fie, fuelled by men and stones, prepared for the unbelievers." [2: 24] It is a remarkable challenge indeed, but what is even more remarkable is the absolute certainly with which it is made. Were any of the unbelieving Arabs able to take up the challenger, they would not have hesitated for a moment. The Qur’anic assertion of the futility of their task, and the endurance of that assertion, are in themselves manifest and irrefutable proof it is superhuman nature.The opportunity remains wide open for anyone to pick up the gauntlet and confound the Qur’anic claims of divinity and superiority. But this has not happened and, according to the Qur’an, will never happen. That is the Qur'an’s final word for posterity.Anyone with the honest knowledge or appreciation of literature, philosophy, psychology, social science or any other science at all will not fail to recognize that whatever the Qur’an has to say in any of these fields is something unique, unlike anything human beings would say. Argument over this fact can only arise from blind ignorance or sheer prejudice.The stern warning to "guard yourselves against the fire, fuelled by men and stones" should, therefore, come as no surprise to those who may fail in their challenge to God but persist, nevertheless, with their rejection of the truth.Use of the word "stones" here is intriguing. It is derived from the fact that the unbelievers, for whom "God has sealed their hearts and ears" and whose "eyes are covered", who have failed to take up God’s challenge, and who have persisted in their rejection of His Message, are effectively stone-like themselves. Hence the connection between humans and stones in his verse. The expression amply conveys the horror of the awesome scene in which people and stones are consumed by fire.

To Whom Praise is Due

2006-07-07T06:17:00.000-07:00

Commentary by Sayyid Qutb

In the Name of God, the Merciful, the Beneficent
Your Lord creates and chooses whatever He pleases. Never can they have such choice. Limitless is God in His glory and exalted is He above all those they associate with Him as partners.
And your Lord knows all that their hearts conceal and all that they bring out into the open. He is God, other than whom there is no deity. To Him all praise is due at the first and at the last; with Him rests all judgment, and to Him you shall all return. (The Story, Al-Qasas: 28: 68-70)
The surah approaches the end of its comments on an important event that took place when the Prophet (peace be upon him) was still preaching his message in Makkah where its people put up stiff resistance to it. This took place when a Christian delegation including a number of priests arrived in Makkah to check on the Prophet and what he preached. When they met him and listened to the Qur’an, it did not take them long to declare their submission to God and their belief in the truth of Islam. The surah comments on this story and answers the absurd fears of the unbelievers who claimed that should they follow them, they would be run over by other powers of unfaith. The surah told them where real security lied.
The surah then makes it clear that everything is subject to God’s will and His choice. It is He who creates and knows everything. To Him all matters of this life and the life to come are referred. All praise belongs to Him and His is the judgment on anything in this life. For to Him is the eventual return. They cannot choose for themselves or for anyone else. It is God who creates and chooses what He pleases:
“Your Lord creates and chooses whatever He pleases. Never can they have such choice. Limitless is God in His glory and exalted is He above all those they associate with Him as partners. And your Lord knows all that their hearts conceal and all that they bring out into the open. He is God, other than whom there is no deity. To Him all praise is due at the first and at the last; with Him rests all judgment, and to Him you shall all return.” (Verses 68-70)
These verses are stated by way of comment on those that precede them. Verses wherein the unbelievers state their fear about losing their land should they accept the guidance the Prophet presents, and concluding with their position on the Day of Judgment when they face the reckoning and have to answer for their idolatry and erring ways. These comments clearly state that they do not have a choice between security and fear. They also re-emphasize God’s oneness and that all matters are returned to Him.
“Your Lord creates and chooses whatever He pleases.” (Verse 68) This is a fact people often forget or overlook. Indeed, God creates what He is pleased to create. No one can suggest anything to Him, whether an increase or decrease in His creation. No one can introduce any amendment or modification on what He creates. He is the One who chooses whatever and whomever He pleases for the fulfillment of the functions, actions and duties He determines. No one can suggest to Him any candidate, or course of action to follow. None can propose to Him any statement or move. “Never can they have such choice,” whether in what relates to themselves or to anyone else. Everything large or small belongs to God alone.
If only this fact were established in people’s minds and hearts, they would never feel frustrated. They would neither be elated with anything they receive nor be distressed by anything they miss out on. The choice is not theirs to make; it is God who chooses.
However, this does not mean that they should stop thinking or acting as they wish. It simply means that they should accept what happens after they have done their best to consider, reflect, plan and act. They should accept it willingly. All they have to do is their utmost, leaving the results to God.
The unbelievers used to allege that God had partners when God alone is the Creator who chooses everything. He has no partner who has any share in His creation or in what He chooses: “Limitless is God in His glory and exalted is He above all those they associate with Him as partners.” (Verse 68)
“And your Lord knows all that their hearts conceal and all that they bring out into the open.” (Verse 69) He requites them according to what He knows of their situation, choosing for them what they deserve, be it truth or error.
“He is God, other than whom there is no deity.” (Verse 70) No partner does He have either in His creation or His choice. “To Him all praise is due at the first and at the last.” (Verse 70) Praise is due to Him for His choices, blessings, wisdom, planning, justice, grace and mercy. He alone deserves all praise. “With Him rests all judgment.” (Verse 70) His judgment is passed on all His servants, with none able to change any part of what He judges. “And to Him you shall all return.” (Verse 70) He then makes His final judgment on all.
Thus the surah gives us a feeling that God’s overpowering will is supreme throughout the universe. He is fully aware of everyone’s situation, whether hidden or open. Nothing is hidden from Him. To Him all shall return. How can they, then, associate partners with Him when they are under His control?

The Hardest Day in the Life of Allah’s Messenger

2006-05-16T04:45:00.000-07:00

Once Aishah, the Prophet’s (peace be upon him) wife, asked him: “Have you ever gone through a day harder than that of the Battle of Uhud?” We will leave the Prophet’s answer till next week, but we will only say today that the Prophet spoke to her about his trip from Makkah to Taif to recruit support for his message. This was at least five years before the Battle of Uhud. For today, we will concentrate on what happened in that battle to justify Aishah’s question that suggests that for her the day ranked as the hardest in the Prophet’s life. Was it just the military defeat?
After the Prophet settled in Madinah, welcomed by the Ansar, the people of the Quraysh in Makkah were wary lest the message of Islam should win support in the rest of Arabia. Such a prospect would certainly weaken their position as the master tribe, respected and feared by all other Arabian tribes. They tried to prevent such an eventuality by military force in the Battle of Badr, which took place about 18 months after the Prophet’s immigration to Madinah. That battle, however, ended in a spectacular victory for the Muslims, while the unbelievers of the Quraysh lost many of their leading personalities. Therefore, they raised a large army and moved fast to attack the Muslims in Madinah, taking them unawares. They were very close to Madinah when the Prophet learned of their approach and consulted his companions about the strategy to meet the impending challenge. Such were the circumstances leading to the Battle of Uhud.
The day started badly for the Muslims. As they set out of Madinah in an army of around 1,000 men, Abdullah ibn Ubayy, the chief hypocrite who was still enjoying popular support in his tribe, the Khazraj, one of the two major tribes of the Ansar, deserted with about one third of the army. They protested that going out to face the Quraysh army was the wrong strategy.
When the battle started, the Muslims soon gained the upper hand, and it looked likely that they would score another great victory. However, lack of discipline within the rearguard unit led to chaos. The unbelievers, benefiting by a young commander who was to become one of the greatest military commanders in Muslim history, Khalid ibn Al-Waleed, were able to regroup and launch a fresh attack from the rear of the Muslim army. Thus, the Muslims were facing a much larger force fighting them on two sides, when a cry was heard that Muhammad was killed. This made many of them give up and they started to go up the nearby Mount of Uhud, unsure what to do.
That was only the beginning of what Aishah described as the hardest day in the Prophet’s life. The main strategy the Quraysh had adopted for their battle set their top aim as killing the Prophet. Failing that, they aimed to kill as many of his leading companions as possible to avenge what happened to them a year earlier in the Battle of Badr. In fact, four brave Quraysh fighters had vowed that they would stop at nothing to kill Muhammad.
When most of his companions were fleeing the battleground, the Prophet himself stood firm, with a handful of his companions exerting every effort to defend him and ready to die in order to protect God’s Messenger. The best show in this defense was put up by one of those who had emigrated with the Prophet from Makkah called Talhah ibn Ubaydellah. He was only 15 or 16 when he adopted Islam in the very first week of the Prophet receiving God’s revelation. Now a man of 30, he was continuing his unblemished record of devoted service to the cause of Islam. At Uhud, he surpassed himself. He fought as hard and as determinedly as anyone could imagine. He carried his sword and dashed here and there in front of the Prophet or behind him or to his left or to his right, beating off whatever danger was approaching. He walked round the Prophet, making his own body a shield, protecting the Prophet from the swords and spears of his attackers. He continued to do so until the Quraysh attack was beaten off. Indeed, no one was as effective as Talhah in protecting the Prophet that day. For this reason the Prophet praised him and said: “Talhah has made it a must.” What the Prophet meant was that Talhah had made it inevitable that God would admit him to heaven because of his determined defense of the Prophet. The Muslims recognized the role played by Talhah in Uhud and that he alone did the work of a whole unit. Abu Bakr himself, the Prophet’s closest companion and one of those who stood firm when the Muslims were badly shaken, used to say of the Battle of Uhud: “That day belonged totally to Talhah.”
Shammas ibn Uthman of the Makhzum clan of the Quraysh was another man who defended the Prophet well. Every time the Prophet looked right or left, he found Shammas fighting in that direction. Apparently the attackers came very close to the Prophet, so that a few of his defenders had to shield him with their own bodies. One of those was Shammas who dug his feet into the ground as he shielded the Prophet until he was killed. The Prophet said: “I have never seen the like of Shammas except in heaven.”
Now, what did those four men determined to kill the Prophet do on that day? Their pledge that they would not be deterred from killing him was well known in Makkah, where everyone of the Quraysh expected them to be true to their word. When the assault on the Prophet was at its height, the four of them were in the thick of it. One of them, Abdullah ibn Shihab managed, indeed, to hit the Prophet, causing a cut in his forehead; his beard was red with blood. Another, Utbah ibn Abu Waqqas, the brother of Saad who was defending the Prophet so bravely, managed to hit the Prophet in his lower lip and break one of his lower front teeth. A third, Amr ibn Qami’ah succeeded in hitting him on his cheek; two links of the Prophet’s iron mask penetrated into his flesh. Amr then hit the Prophet on the shoulder with his sword and the Prophet fell in a hole in the ground and was unable to rise again. Ali ibn Abu Talib held the Prophet’s hand while Talhah ibn Ubaydellah lifted him. This injury to the Prophet caused him pain for a whole month.
The fourth man, Ubayy ibn Khalaf aimed his spear at the Prophet and said: “You liar, where will you flee from me?” The Prophet hit him in his shoulder with a spear and he went back, snorting like a bull. When the Quraysh army was on its way back, Ubayy had given up all hope of survival. His fellow soldiers said to him: “There is hardly any injury in your shoulder. Why are you behaving like a dying man?” He said: “Have you not heard what Muhammad said? He said he would kill me. By God, had he spat on me, he would kill me.” Ubayy died before reaching Makkah.
It took a long while for sufficient numbers of the Muslims to rally to the Prophet’s defense. The battle ended in a clear military victory for the Quraysh. It was very bitter for the Muslims to feel that they let down the Prophet and did not fight well for their faith, but this taught them an important lesson that was to serve them well in future.

Adil Salahi

2006-04-27T05:55:00.000-07:00

Asalam O Alaikum,

www.ourdialogue.com/1.pdf

Of one is interested in all the questions asked by readers of Adil Salahi, then this is very useful. You can change the 1.pdf to 2 to 3 to 4. It has all the questions answered by Adil Salahi since I think 1995. Very informative and pretty much you will find answers to all kinds of questions from A to Z.

You can also visir www.ourdialogue.com

May Allah guide us All and unite us muslims all Inshallah. AMEEEN.

2006-04-26T05:06:00.000-07:00

By Allah,
other than whom there is no God,
one of you may behave like the people of paradise
until there is but an arm's length between him and it,
and that which has been written overtakes him
and so he behaves like the people of hell fire
and thus he enters it;
and one of you behaves like the people of hell fire
until there is but an arm's length between him and it,
and that which has been written overtakes him
and so he behaves like the people of paradise
and thus he enters it."
(Related by Al Bukhari & Muslim.)

2006-04-22T00:02:00.000-07:00

Ibn Abbas reports: “When God’s Messenger stood up for prayer in the depth of the night, he used to say: ‘All praise is due to You, my Lord! You are the light of the heavens and the earth. Again, all praise is due to You, my Lord! You are the Master of the heavens and the earth. All praise is due to You, the Lord of the heavens and the earth and all that they contain. You are the Truth, and Your word is truth. The meeting with you is a truth; heaven is a truth; hell is a truth; and the Day of Resurrection is a truth. My Lord! To You I submit myself; and in You I believe; and on You I rely; and to You I turn; and relying on You I dispute with others; and to Your judgment I submit. Therefore, forgive me whatever I did and whatever I may do, and what I do in public or private. You are my Lord; there is no deity other than You.” (Related by Malik, Al-Bukhari and Muslim.)

2006-04-04T20:36:00.000-07:00

"The Best way to show your love for your prophet is by practicing his teachings rather than
singing his praises"
Adil Salahi

The Prophet as a Man: News Bringing Tears to the Prophet

2006-03-30T05:00:00.000-08:00

We have seen last week how the Prophet (peace be upon him) cried when his son died, and how his eyes where tearful at the death of one of his earliest companions, Uthman ibn Maz’oon, and also when he visited another of his companions, Saad ibn Ubadah, who was very ill. The Prophet loved all his companions, because they were not only good Muslims, they were the ones who believed in him, placed their full trust in him, and were ready to sacrifice their all for him and his cause. We know from our own experience that when we go through some experience together with some friends, and we cooperate with them in achieving common goals, our relations become stronger. If such an experience has noble objectives, with little personal gain for any of us, we become much closer to each other. This is what happens in the ranks of the advocates of Islam. They feel their brotherhood to be a reality. The best example of this brotherhood was the community of the Prophet’s companions. Hence, it is not surprising that their mutual relations were very strong, and their relation with the Prophet was one of pure love, incomparable to any other relation.
When the Byzantine Empire was contemplating an attack on the Muslim state, the Prophet sent a force to meet any attacking army. This led to what is known in Islamic history as the Battle of Mu’tah. The Muslim force was no more than 3000, led by Zayd ibn Harithah. The Prophet’s instructions specified that in case Zayd was killed, then the command would go to Jaafar ibn Abi Talib, and in case of his death, and then Abdullah ibn Rawahah will take the command. In case of Abdullah meeting the same end, the army should choose a commander. As it happened, when the Muslim troops met the Byzantine army, they were outnumbered by more than 30 to one. Still a battle took place and soon the three commanders fell one after the other. The command was taken over by Khalid ibn Al-Waleed who managed to withdraw with the army suffering little further losses.
What was the Prophet’s reaction to the news? Before we speak about that, we should remember that Zayd, the first commander, was gifted to the Prophet as a slave when he was still a young lad. The Prophet subsequently set him free and adopted him as a son in pre-Islamic days. When the Prophet started to receive his revelations, Zayd was the first man to declare his belief in him as God’s Messenger and was, as such, the first Muslim after the Prophet. The second commander, Jaafar, was the Prophet’s own cousin. He had only recently returned after 15 years’ absence in Abyssinia, where he and a group of the Prophet’s companions established an outpost for Islam away from Arabia. Abdullah ibn Rawahah was one of the early figures among the Ansar and a devoted servant of Islam. All three were killed on the same day. How did the Prophet react to the news of their death?
We have three Hadiths mentioning his reaction. Anas ibn Malik reports: “The Prophet (peace be upon him) announced the death of Zayd, Jaafar and Abdullah ibn Rawahah to the Muslim community before the messenger delivering the news arrived in Madinah. He said: ‘Zayd took up the banner first, but he was soon hit, and Jaafar took it over. Again he was hit, and it was taken by Ibn Rawahah and he was hit.’ The Prophet’s eyes were pouring with tears. He then said: ‘Then the banner was taken up by one of God’s swords, and they continued to fight until God bestowed His grace.’” (Related by Al-Bukhari and Ahmad).
The second report is given by Aishah, the Prophet’s wife: “When the news of the death of Zayd ibn Harithah, Jaafar ibn Abi Talib and Abdullah ibn Rawahah was given to the Prophet, he sat down with grief clearly visible in his face, as I looked at him through a hole in the door.” (Related by Al-Bukhari and Muslim).
Khalid ibn Salamah Al-Makhzoomi gives us the third report: “When Zayd ibn Harithah was killed, the Prophet went to his home. When Zayd’s daughter saw him coming, she cried as she came toward him. The Prophet also cried. Some of his companions asked: ‘What! (Are you crying), Messenger of God?’ He said: ‘It is all an expression of missing a loved one.’” (Related by Ibn Hibban, Ibn Saad and Al-Baghawi).
These three Hadiths confirm that the Prophet’s grief was acute as he received the news of the death of his three companions who were very close to him. That some people wondered at him crying is not surprising, particularly in a society that considered crying to be unbecoming of a man. But the Prophet explained that it is perfectly natural for a man to miss a loved one and to cry at the news of death. What Islam does not approve of is wailing and lamentation of the type many people do. To be saddened by the death of a close relative or friend is natural, and to express such grief with tears is also natural. What is not natural is to exaggerate one’s calamity by crying out loud, lamenting, and calling out to the deceased and appealing to him or her to return. All such actions are unacceptable from the Islamic point of view.
The Prophet is reported to have cried on other occasions. One such occasion was when he visited his mother’s grave. His mother had died when he was only six years of age, but this visit must have taken place when he was in his late fifties, as the Hadith reporter, Abu Hurayrah, joined the Prophet nearly four years before he passed away. The Hadith states: “The Prophet visited his mother’s grave and he cried, as did those who were with him. Then he said: ‘I requested God’s permission to pray for her forgiveness, but He has not permitted me to do so. I then sought His permission to visit her grave and He has granted me that. You too should visit graves, because such visits remind you of the Day of Judgment.”
This Hadith gives us an insight into the type of person the Prophet was. Half a century after his mother’s death, he was still keen to visit her grave and he cried there. What a soft heart that makes those who were present with him also cry! That God did not permit him to pray for his mother’s forgiveness means that a Muslim cannot seek forgiveness for a person who died a non-Muslim. The Prophet also makes clear that the objective of visiting the graves of dead relatives is the reminder that we will die and will be brought back to life when we will receive reward or punishment. Such visits then provide motivation to do good so as to ensure a happy life after death.

Adil Salahi

The Prophet as a Man: Crying for Child and Friend

2006-03-24T07:51:00.000-08:00

It is well known that the Prophet, (peace be upon him) suffered bereavement on many occasions. When he was very young, he experienced the loss of very close relatives. He lost his mother when he was six, and his grandfather who looked after him at the age of eight. He also lost his two sons when they were very young. When he had a third son, the only child born to him by a woman other than his first wife, Khadeejah, that child, Ibraheem, lived less than a year and a half. He also lost three of his four daughters during his lifetime. But he also suffered the loss of some of his grandchildren. As a loving parent and caring prophet, each loss caused him much grief, but he was always resigned to God’s will, accepting it with patience.
Usamah reports: “The son of one of the Prophet’s daughters was about to die when she sent for him requesting him to go over to her. He sent her a message saying: ‘Whatever God takes away or gives belongs to Him. He determines everything at its appropriate time. She should be patient and resigned to God’s will.’ When this message was delivered to her, she asked the messenger who brought it to go back to the Prophet and tell him that she requested him by God to come over. He then stood up and we all stood with him. He went to her accompanied by Saad ibn Ubadah and Ubayy ibn Kaab, I think. The dying child was placed on the Prophet’s lap as life was almost departing from him. The Prophet’s eyes were tearful. Saad ibn Ubadah said to him: ‘What is this, Messenger of God?’ He replied: ‘This is compassion which God places in the hearts of those He chooses from among His servants. God will bestow His mercy on those of His servants who are compassionate.’” (Related by Al-Bukhari, Muslim, Ahmad and Abu Dawood).
Some people may wonder why the Prophet did not go to his daughter when she sent for him the first time, although he was told the reason for her urgent call. In fact, it was understandable. The Prophet was attended by a group of his companions and he could not just leave them and go. Hence, he sent her a consoling message, reminding her that death is determined by God’s will and we must accept it with resignation, no matter how close and beloved the dying person is. His daughter, Zaynab, was keen that the Prophet should attend her dying son. Hence, she sent the messenger back with an oath requesting him to come over. Therefore three of his companions go with him as he proceeds to go. The child was suffering as anyone would be in the throes of death. His mother wanted the Prophet to pray for him so that his suffering would be lightened. The Prophet could not withhold his tears as he saw his grandson about to die. Yet his companions wonder at his crying, because a man is not expected to cry, particularly in the Arabian society at the time. Hence the Prophet explains that crying in such a situation was the mark of compassion and it should be treated as such. Compassionate people are sure to receive God’s mercy, because they are softhearted people who will help others in their difficulties.
The Prophet was reported to cry in other situations as well. Aishah reports: “The Prophet kissed Uthman ibn Maz’oon when he died, and he was crying as he did so, or indeed his eyes were pouring with tears.” (Related by Ahmad, Abu Dawood, Al-Tirmidhi and Ibn Majah)
Uthman ibn Maz’oon was one of the very early Muslims, and was very close to the Prophet. Hence, it is not surprising that the Prophet should be extremely saddened by his death. However, the Prophet expressed his feelings properly, with tearful eyes, but no wailing or lamenting, which is forbidden in Islam.
On another occasion the Prophet was told that Saad ibn Ubadah was ill. Saad was the chief of the Khazraj, one of the two main tribes of the Ansar. “The Prophet went to inquire after him, accompanied by Abd Al-Rahman ibn Awf, Saad ibn Abi Waqqas and Abdullah ibn Masood. When he went in, Saad was unconscious. The Prophet asked: ‘Has he died?’ The people attending him answered in the negative. The Prophet’s eyes were tearful. Those attending also cried as they saw the Prophet cry. He said to them: ‘Do you hear me? God does not punish anyone for a tearful eye or for sad feelings. But He punishes or forgives for what this might do. (He pointed to his tongue). A deceased person is punished on account of his family’s wailing for him.’” (Related by Al-Bukhari and Muslim).
Saad ibn Ubadah was very close to the Prophet. As the chief of his tribe, he rendered good service to the cause of Islam. The Prophet appreciated his contribution and that of Saad ibn Mu’adh, the chief of the other Ansari tribe, the Aws. It was apparent that Saad’s illness was serious, as he lost consciousness, to the extent that the Prophet wondered on arrival whether he was already dead. As he realized the extent of Saad’s illness, his eyes were tearful, and this caused all those attending him to cry as well.
The Prophet took that opportunity to explain what is acceptable and what is not on such sad occasions. He made it clear that feelings and crying are perfectly permissible. They do not incur God’s displeasure, as they are natural phenomena. It is the wailing and lamenting, which are people’s own actions that may cause the deceased to suffer. But this applies only in certain situations, because no one bears the burden of another. If the deceased’s family do something wrong, how can he be responsible for them? He will definitely not have to answer for their actions unless he wanted them to do so. Many Arabs used to include this in their will in pre-Islamic days, giving instructions as to how their departure should be mourned. In Islam, this is clearly not permissible. A dead person may also be held responsible for his relatives’ wailing, if he likes such wailing to be done after his death. Otherwise, the dead cannot be answerable for the deeds of the living. Indeed, it is those who wail and lament that have to answer to God for their actions.
Adil Salahi

On singing and pastime

2006-03-21T10:44:00.000-08:00

There are some things that are and will always stay unclear to a lot of ppl be it for any reason. The likes of which are "eating the food of theppl of the book", "listening to music", "singing" and the "celebration of festivals in the name if religion". Singing is declared by some scholars in different parts of the world and mostly is looked as a bad thing if not forbidden. So here is Adil Salahi's take on this issue..

On singing and pastime

In his book Al-Adab Al-Mufrad, which is devoted to Hadiths concerned with morality and good manners, Al-Bukhari gives a heading: "A chapter on singing and pastime." We should note that in this book, which is independent of his other great work, known as Sahih, Al-Bukhari applies a criterion for the acceptance of Hadiths which is less stringent than that he applies in the Sahih. Some Hadiths he relates in both books, which means that they are highly authentic. Those which are related only in Al-Adab Al-Mufrad are reliable, but some of them may be of a degree less than absolutely authentic.
The first Hadith in this chapter may be translated as follows: "Abdullah ibn Dinar reports: ‘I went to the market place with Abdullah ibn Umar where we passed by a girl who was singing.’ He said, ‘Had Satan left anyone alone, he would have left this girl alone’." This is certainly not a Hadith attributed to the Prophet. It simply quotes a scholar of high repute who was one of the Prophet’s companions. Scholars of Hadith consider that the Prophet’s companions would not have said something directly related to religion unless they were absolutely certain of their grounds, relying on guidance from the Prophet. Hence, they treat their statements as if they were attributed to the Prophet.
Some people quote this Hadith in support of their view that singing is forbidden, but this Hadith does not signify prohibition. It is well known that to pronounce anything as forbidden, we need very clear evidence, because the authority to prohibit anything belongs to God alone. All that this statement by Abdullah ibn Umar signifies is that the girl’s action has been encouraged by Satan. This may refer to what the girl was singing, which means that the words or the poetry she was singing was not appropriate, or to the fact that she was singing in the market place.
As for singing itself, it is subject to different rules according to the words, the person singing and the way the singing is done. If the singing is of the chanting type, like one does when repeating a poem or saying some poetry with affected voice, to indicate one’s pleasure or to give pleasure to his audience, all this is permissible. If, on the other hand, one is singing something that describes a certain woman’s beauty, or a poem describing wine and its effect on one’s mind so as to encourage drinking or to associate it with pleasure and happiness, or to arouse some other evil thoughts, then such singing is forbidden.
All this shows that singing may be permissible in certain situations and forbidden in others. What influences the verdict is the type of the song, its words, the aim of the singer and the way it is sung.
When singing is only a pastime, then the ruling differs according to situation. If we are listening to singing in order to have some relaxation, after which we go back to our serious work, then that is perfectly legitimate. If we are just killing time by listening to singing, we may be close to committing something forbidden, because killing time aimlessly and without benefit is close to prohibition. It is in this framework that we should understand the next Hadith in this chapter which quotes the Prophet as saying: "I do not belong to idle play and idle play does not belong to me in any way." (Related by Al-Bukhari in Al-Adab Al-Mufrad).
This Hadith makes it clear that the Prophet does not approve of killing time in any profitless pursuit. Islam is serious and it wants people to benefit by their time so that they improve their situation in this life and in the life to come.
Another Hadith given in this chapter quotes Abdullah ibn Abbas commenting on a verse which may be rendered in translation as follows: "Among men there is many a one who prefers a mere play with words so as to lead others astray." (31: 6) Explaining what "play with words" refers to here, Ibn Abbas said: "It is singing and similar things." Scholars agree that the verse has a much broader significance. It is anything that people use to divert others from following God’s guidance and to lead them astray. This applies to any temptation or seduction that encourages people to abandon God’s guidance in preference to something that draws them away from the right path. Some singing falls in this category and some does not. If it does, it is forbidden.
Al-Bukhari mentions two more Hadiths in this chapter. The first of these quotes the Prophet as saying: "Spread the greeting of peace and you will attain safety. Idle play is evil." Apart from Al-Bukhari in Al-Adab Al-Mufrad, the first sentence of this Hadith is related by Ibn Hibban. This Hadith encourages us to spread the greeting of peace, which is characteristic of Muslims. It encourages friendly relations, since we tell people that we wish them peace and happiness the first moment we see them. It is a much better greeting than what other communities have, such as "good morning" and its equivalents. However only the second sentence relates to the title of this chapter, and it is relevant only to wasting time which the Prophet describes as evil. It has nothing to do with singing.
The last Hadith in this chapter mentions that Fudhalah ibn Ubayd was with a group of people when he was informed that some people were playing with dice, or backgammon. He was very angry and he spoke against it in the strongest of terms. He said, "A person who plays it to devor what it brings him is like one who eats the flesh of swine or performs his ablution with blood."
This Hadith is more specific than the earlier ones, but it is related merely to playing games with a dice. Scholars say that games that rely merely on chance, like those decided with the throw of a dice, such as backgammon, cards and the like, are forbidden.
They are not only a way to pass time in useless pursuits; they often lead to friction between friends. But when such a game is used as a means of gambling, as when the two players or parties to the game pledge a wager which the winner of the game receives, while the loser gets nothing, then they are doubly forbidden. This is what Fudhalah spoke about very strongly, likening the game of taking such reward to eating pork or using blood for ablution. Both are obviously forbidden.
As we see, there is nothing in the Hadiths quoted by Al-Bukhari in Al-Adab Al-Mufrad that may be interpreted as clear prohibition of all singing. As we have said above, singing may have different rulings according to the words sung and the way they are sung.

Adil Salahi

Maintaining Proper Standards in Whatever We Say

2006-03-21T02:59:00.000-08:00

Numerous are the Hadiths that stress the importance of observing proper standards in what we say. This applies to both poetry and ordinary speech or writing. We are often judged by what we say. People often have no indication of what we really feel until we have expressed our feelings in words. Hence it is only to be expected that Islam should stress that what we say should always conform to Islamic values.
One of the most important of these is telling the truth. A Muslim must never resort to telling a lie. Although a concession is given in three particular situations when saying an untruth is not considered a lie, there is no justification for lying in any other situations. But we all find ourselves in some sort of a situation when telling the truth may cause a problem or lead to trouble that should be avoided at all costs. What to do in such a situation, when the first thing that comes to mind is that the truth should not be said if trouble is to be avoided?
The answer is given by the Prophet (peace be upon him) himself who is reported to have said: “Ambiguity may provide a way out to avoid telling lies.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tabari and Al-Tabarani.)
Here the Prophet points out a way out that eliminates the need for telling a lie. It is the use of an ambiguous statement that may direct the listener away from what the speaker does not want to tell him. Yet the statement is true. This is often used by poets, literary figures, politicians and ordinary people in every day speech. The statement would be true, but its relevance to the case in hand is not readily apparent. Thus, the truth, which is meant to be avoided, could only be understood from it after reflection and deep thinking. Rather, the listener’s attention is deflected away from it by the apparent meaning of the statement, which is also true. Thus, the speaker would not have said a lie, but he would avoid saying what he is keen not to say in order to avoid a worse situation.
The Prophet himself resorted to this method on one occasion, when he answered a question put to him by a Bedouin: “Who are you from?” The Bedouin was asking him about his tribe and people. This was shortly before the Battle of Badr and the Prophet was with his companions who were to fight that battle. Giving the Bedouin a straight answer could have meant that the enemy would gather intelligence about the location of the Muslim forces. Hence the Prophet’s answer was covered with ambiguity. He said: “We are from water.” He meant that they, like all human beings, were created from the semen fluid. The Bedouin understood the Prophet’s answer as meaning that they belonged to the marshland of Iraq where water was plentiful that the area itself might be called water. There is nothing wrong in resorting to such ambiguity in order to avoid a straightforward answer that may land the speaker in trouble.
A different type of objectionable speech is that to which poets may resort in trying to degrade their opponents. This used to be done frequently in Arabic poetry, which, in Arabian society, played a role similar to that of the media in our modern times. A poet would use his talent to abuse an opponent, or to abuse a tribe that might have had a quarrel with his own tribe. Such abuse was sometimes highly effective. A tribe could be elevated or downgraded in Arabian ranking, on the basis of the poetry that mentions it. In order to highlight a poet’s responsibility in this regard, the Prophet says: “Among those guilty of the worst offenses is a poet who indiscriminately abuses an entire tribe, and a man who disclaims his father.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ibn Majah and Ibn Hibban.)
When a poet speaks disparagingly of an entire tribe or an entire community, he is certainly including in his abuse some good people who are free of blame. He might have good reason to abuse some individuals of that tribe, as in the case of suffering an unjustifiable attack by a group belonging to it. They might have made away with his property, or abused him in one way or another. If he has such a grievance, he may be justified in denouncing those people who attacked or wronged him. But when he abuses the whole tribe to which his attackers belong, he would be including in his abuse some God-fearing people who might have come to his aid had they known of the wrong he suffered. Thus, his poetry would not be avenging the attack against him, but would do wrong to some innocent people. This is a grave offense.
What applies to a poet in old times applies today to journalists and broadcasters who use the means available to them to unjustifiably abuse people who may be free of blame. This is particularly true when such journalists and broadcasters target an entire community. This is now recognized as a serious offense in contemporary society. Some countries include it in offenses that could lead to community trouble. Some have constituted authorities that look into race relations, and an attack of this type would be dealt with, and punished by such authorities. Here we see the Prophet describing such abuse as one of the worst offenses a human being could commit.
The other type the Prophet points out is that of a man disclaiming his father. Perhaps nothing would aggrieve a father more than seeing his son declare that he does not belong to him, or claim that he is born to a different father. If this is done because the father is of a low rank in society and the son aspires to a higher level, it is so injurious to the father. Thus, the father is paid back for all the kindness and love he had shown to his son, and for the trouble he took in upbringing him by being disclaimed. The father is bound to take such an insult to heart and to feel its pain for the rest of his life. We all know the emphasis Islam puts on being kind and dutiful to one’s parents. Disclaiming one’s father or mother is the ultimate insult that one could level at them. Hence, the Prophet says that it is one of the worst offenses a human being could commit.

Adil Salahi

The Prophet as a Man: Recommended and Voluntary Prayers

2006-03-17T09:06:00.000-08:00

It is universally agreed that every Muslim, man and woman, must offer five prayers every day, consisting of a total of 17 rak’ahs. A rak’ah is a unit of Islamic prayer, consisting of reading of the Qur’an and glorifying God’s name and extolling His praises, together with specific movements starting with standing upright, bowing and standing up again followed by two prostrations with a short sit between them. In addition, we are recommended to offer other prayers, in the same form, at the same times that we offer our five obligatory prayers. These are known as Sunnah prayer. The Prophet did not maintain the same numbers of Sunnah, or voluntary prayer. However, he was keen to do some of these far more regularly than others. When he consistently prayed a particular Sunnah prayer, it became strongly recommended, but when he prayed a Sunnah infrequently, it became recommended but not very strongly. This latter type is known in some circles as nafl prayer, although the term actually applies to all prayers other than what is obligatory.
We have for example a Hadith mentioning the Sunnah prayer the Prophet always offered. Aishah, his wife, reports: “The Prophet was never so keen to offer any voluntary prayer more than the two rak’ahs before Fajr.” (Related by Al-Bukhari and Muslim.) Another Hadith describes these two rak’ahs as “better than the whole world and all that it contains.” These two rak’ahs are offered before the obligatory Fajr, or dawn prayer. The Prophet practically never omitted them.
Since following the Prophet’s example is highly rewarding, particularly in matters of worship, it is only right that we should learn what the Prophet offered in voluntary or Sunnah prayer. People in the early days of Islam used to ask those who were very close to the Prophet about his practices in order to emulate them. Abdullah ibn Umar reports: “God’s Messenger used to pray two rak’ahs before Dhuhr and two after it, as well as two rak’ahs after Maghrib in his home. He offered two rak’ahs after Isha, but on Friday, he would not offer any voluntary prayers before leaving, when he would offer two rak’ahs in his home. (Related by Al-Bukhari, Malik, Al-Nassaie, Abu Dawood and others.)
This report by Ibn Umar gives us the smallest number of voluntary prayers the Prophet did throughout the day. It only mentions eight rak’ahs that do not include the two before Fajr. Apparently Ibn Umar was describing what the Prophet did during the day. We have other reports that give us a more comprehensive description of the Prophet’s daily Sunnah prayers. Many of these reports are given by Aishah, the Prophet’s wife. Abdullh ibn Shaqeeq mentions that he asked Aishah about the Prophet’s voluntary prayer and she gave him the following answer. “The Prophet used to offer four rak’ahs before Dhuhr, or midday, prayer in my home. He then went out to the mosque and led the congregational prayer before returning to my home and offering two more rak’ahs. He used to lead the Maghrib congregational prayer and return to my home to pray two rak’ahs, and he would lead the Isha congregation and then come to my home and pray two rak’ahs. During the night he would pray nine rak’ahs that included the Witr. He might pray long at night standing up, or he may pray long seated. If he recited the Qur’an standing up, he would do his bowing, or ruku’, and his prostration from the standing position; and if he recited while seated, he would do the bowing and the prostration from that position.” (Related by Muslim and Abu Dawood.)
This Hadith mentions four rak’ahs before Dhuhr or midday prayer, but limits the voluntary night worship to nine rak’ahs including the Witr, which means either six in night worship and three for Witr, or that the Witr was in one rak’ah and eight for night worship or tahajjud. However, all night worship, including the Witr, was completed before dawn, or Fajr. Hafsah, the Prophet’s wife, reports: “When Fajr was due, the Prophet never offered more than two short rak’ahs of voluntary prayer.” (Related by Muslim and Ibn Majah.)
Night worship is particularly important in Ramadan, but the Prophet used to do it much more often. There are several Hadiths that mention the answers of members of the Prophet’s household concerning this prayer. In one Hadith, Aishah answers the question about the Prophet’s night prayer in Ramadan. She says: “The Prophet did not pray more than eleven rak’ahs at night in Ramadan or at any other time. He would pray four rak’ahs, but you need not ask about their perfection and length. He would then follow these with four more rak’ahs, and again you need not ask about their perfection and length. He would then pray three.” (Related by Al-Bukhari, Muslim, Malik and Al-Nassaie.)
This Hadith mentions that the Prophet offered the Witr in three rak’ahs, but it also highlights two facts: 1) that his prayer at night was particularly long, not only in reading the Qur’an, but also in its other movements and glorification of God; and 2) that he limited himself to eleven rak’ahs at night. However, this does not mean that this is the maximum on any one night. There is simply no maximum, but this practice was the one the Prophet did more often. Indeed the Prophet varied the number of rak’ahs in voluntary prayer and also varied the length of his prayer, sometimes making it very long while offering short rak’ahs at other times. He did so in order to make it clear to us, by practical example, that all types are acceptable to God and highly rewarded by Him. Therefore, we may choose what suits us. Voluntary, or Sunnah, prayer remains voluntary. No one will be questioned by God if he did not offer it. However, he will miss out on the rich reward God gives for such prayer.

Adil Salahi

The Prophet as a Man: When Prayer Is Completed

2006-03-10T06:29:00.000-08:00

Prayer is the most important aspect of Islamic worship. Its Arabic name, salat, has several connotations, but one of these is the establishment of a link or a bond. Indeed Islamic prayer gives a worshipper a clear sense of a direct link and a strong bond between him and God. As a believer begins his prayer, he opens a door that admits him into God’s presence. Hence, he should always be mindful that he is directly seen and observed by God, who listens to all that he says. Moreover, the Prophet (peace be upon him) describes prayer as the central pillar of the Islamic faith. Therefore, whoever attends to it regularly, offering it on time and with devotion, is a good believer. It will reflect on his conduct in all situations. It is important, therefore, to learn how the Prophet performed his prayers and what he did after he finished a prayer.
Aishah, the Prophet’s wife, reports: “When the Prophet finished a prayer he did not sit down for any length of time except to say: ‘My Lord! You are peace, and peace comes from You. All glory be to You; for You are the Lord of majesty and benevolence.’” (Related by Muslim and Ahmad.) Another similarly related version but reported by Thawban adds that the Prophet began by three short prayers for forgiveness. Thus, the Prophet did not wish on such occasions to sit down and say any long supplication.
The Prophet was joined in congregation by many of his companions, men and women. Umm Salamah, his wife, reports: “During the Prophet’s lifetime, when prayer was finished, women would leave straightaway, while the Prophet and men worshippers would stay behind for whatever time they wished. When the Prophet stood up, all men left.” (Related by Al-Bukhari, Ibn Majah and Al-Bayhaqi.)
This Hadith refers to a recognized order that allowed women to proceed first when the prayer was over. Thus, they could leave the mosque in peace to attend to their business at home. Men would stay behind a little, and the normal thing was for the Prophet to indicate that the discussion was over, when they would all leave.
There are other Hadiths that speak of what the Prophet used to say after finishing an obligatory or voluntary prayer. Al-Mugheerah ibn Shubah reports: “God’s Messenger used to say at the end of prayers: “There is no deity other than God, the One God who has no partners. To Him belongs all dominion and to Him is due all praise. He is able to do whatever He wishes. My Lord! No one can stop something You wish to give to anyone, and none can give something You wish to withhold. No one who exerts efforts can benefit by his efforts against Your will.” (Related by Al-Bukhari, Muslim, Al-Nassaie and others.)
Another report of what the Prophet used to say after prayer is given by Abdullah ibn Al-Zubayr: “When the Prophet finished his prayer, he would say in a loud voice: ‘There is no deity other than God who has no partners. To Him belongs all dominion and to Him is due all praise. He holds sway over all things. No might or power can operate except by His permission. We worship none other than Him. He bestows blessings and grace, and to Him all good praise is due. There is no deity other than God, and we worship Him with all devotion, even though the unbelievers dislike that.” (Related by Al-Shafie, Muslim, Al-Nassaie and others.)
These last two Hadiths quote some of the praises the Prophet used to say after he finished his prayers. These praises show a man whose devotion is incomparable with that of any other. He recognizes God’s position and extols His praise in humble submission to His will. This is the attitude every believer should adopt. Indeed, human history never knew anyone more devoted in his worship than Muhammad (peace be upon him). When he praised God, the entire universe echoed his praises in full submission. Thus, Islam was always the religion that stressed monotheism and Muslims have always remained consistent in upholding this basic tenet of their faith.
We mentioned one Hadith saying that the Prophet did not stay long in his position after finishing a prayer. Other Hadiths, however, mention that he stayed for sometime. Apparently, the Prophet did both these things, and each one was reported by one of the Prophet’s companions who witnessed that option more often. Jabir ibn Samurah reports: “When the Prophet completed his dawn prayers, he did not depart until the sun had risen well into the sky.” (Related by Muslim, Al-Tirmidhi and Al-Nassaie.)
This Hadith speaks particularly of the dawn prayer, when none in the community would have started his day yet. Therefore, the Prophet stayed after prayers to do his praises and glorifications, or to remind his followers of their religious duties and what belongs to God Almighty. It may be that the earlier Hadiths speaking of the Prophet leaving soon after he had finished a prayer were only speaking of midday or evening prayers. On both these occasions people would want to go back home as soon as possible to take rest. The Prophet was always sensitive to his companions’ needs. He would not inconvenience them except when there was some serious need.
It is well known that Muslims offer five obligatory prayers every day. However, the Prophet used to offer voluntary prayers that could include more rak’ahs than the obligatory prayers. Abdullah ibn Umar reports: “I prayed with the Prophet two rak’ahs before the obligatory Dhuhr prayer, and two after it, and two more rak’ahs after Maghrib and Isha, as well as two rak’ahs after Friday prayers. As for Maghrib and Isha prayers, he used to offer voluntary prayers after these obligatory ones in his own home. My sister, Hafsah, told me that he used to offer two short rak’ahs of voluntary prayers shortly after the dawn broke. I did not go near to the Prophet’s home at such a time.
Perhaps we should mention here that what the Prophet did in his own home was reported by his wives. Hafsah, Abdullah’s sister was married to the Prophet.

Adil Salahi

Worthless Luxuries

2006-03-08T07:51:00.001-08:00

The Prophet (peace be upon him) was keen to illustrate to his companions, and to Muslims in following generations, the basic Islamic concept that attaches no importance to the comforts, pleasures and luxuries of this world. He always emphasized that life in this world is merely a test and those who prove their understanding of the nature of this test are the ones to pass it with honors and gain the great prize reserved for those who are successful. Failure in this test is the result of one’s own lack of effort.
A random incident or a readily understood image provided a chance for the Prophet to re-emphasize this concept. In Madinah, where the economy was agriculture-based, the Prophet described the life of this world as the farming that yields its fruit in the hereafter. This is an image that is clearly understood by everyone who works in agriculture, and its nature of hard work that for a long while does not seem to be producing anything. A farmer works hard for months on end, weeding, preparing the land, plowing, cultivating the soil, seeding, adding fertilizers, and ensuring irrigation at regular intervals. If you look at his farm during the long winter months, you do not see a promise of any yield. Yet without such work no harvest would be forthcoming. The farm will be desolate, and the people who rely on it for their living will be in a miserable state of affairs.
Yet people find much enjoyment and are ready to sacrifice a lot for the comforts of this life. They compete with one another in pursuing the luxuries that give life a different taste of enjoyment. The Prophet repeatedly emphasized that such comforts are of little value, unless they are used to improve one’s chances to pass the test we have to go through in this life.
Jabir ibn Abdullah reports that the Prophet once went through the market, entering from its upper side. People were with him walking on his both sides. As he walked, he saw a dead goat with its two ears cut off. He held it by the remaining part of one ear and, addressing his companions, he said: “Who of you would like to have this for one dirham?” They said: “We do not like to have it for anything whatsoever. What shall we do with it?” He asked again: “Would you like to have it anyway?” They answered in the negative. He repeated this last question three times. They added in answer: “We would not like to have it at all! Had it been alive, it would be of little value because of his cut ears. How could it be worth anything when it is dead?” The Prophet said: “By God, the whole of this world is, in God’s sight, of lesser value than this is to you.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Muslim and Ahmad)
In his dialogue with his companions, the Prophet made sure that everyone of them was clear in his mind that he would not take that dead goat for the smallest amount of money. When this was clear to all, he told them that, to God, the entire world we live in is even more worthless. I suppose that the description here is so graphic that the intended message is most clearly understood.
Anyone who contemplates the message of this Hadith is filled with wonder when he looks at how people strive hard to get what they cherish and think most valuable in this life. Yet, what they can get is only a fraction of what this world offers. The entire wealth of the richest person on earth is only a fraction of what this world contains, and the most powerful ruler enjoys only a small portion of the authority and power that our world exhibits. The same applies to everything that people covet and desire. But if we put this whole world together with all the wealth, power, beauty and happiness it can provide to all its inhabitants, it is worth practically nothing in God’s sight. This is what we should remember when we wonder why unbelievers may have power, riches, and life comforts. We should not be surprised because we know that God may give whatever people may desire in this life to both believers and unbelievers, but He gives the happiness of the hereafter only to believers.
It has to be said, however, that Islam does not advocate a total rejection of life comforts. On the contrary, a Muslim may enjoy these, provided that he acquires them in a legitimate way. He must not seek to acquire a position of arrogance as a result of having such comforts. On the contrary, he should use them to show kindness to his neighbors and to the poor in the community. If he does, then these luxuries become a means of earning reward from God.
One aspect Islam disapproves of and is indicative of values that prevail in non-Islamic societies is that of treating tribal or national allegiance as paramount. When a person finds himself in difficulty or under pressure, he appeals to his family, tribe or community for support. He expects them to support him only because he belongs to them, not because he suffers injustice or oppression. When such bonds are made paramount, then Muslims must take the right stand, and show their rejection of such bonds. “Once a man appealed for support in the fashion of pre-Islamic days in the presence of Ubayy ibn Kaab, and Ubayy immediately abused him in clear terms. The people present looked at him with disapproval. He said to them: ‘It seems that you disapprove of what I said. I do not fear anyone at all. I heard the Prophet as he said: Whoever appeals on the basis of ignorant bonds should be abused in clear terms.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ahmad and Ibn Hibban)
What is significant in this Hadith is that it recommends the use of clear abusive language, not merely indirect disapproval. Such language may be thought contrary to the values Islam advocates, which disapprove of express and clear abuse. There is no contradiction between the two, because the warning against the use of such language is made in the case of people who do not deserve such abuse. The situation to which this Hadith applies merits such usage as part of the punishment for the one who resorts to the values of ignorance. Indeed the Prophet disapproved even when some people made an appeal for support invoking ties much closer to Islam than tribal loyalties. In a dispute between two Muslims, one called out to the Muhajireen and the other to the Ansar for support. But the Prophet told them: “Abandon such blind loyalty, for it stinks.” Although the two men called out invoking an Islamic loyalty, but it was akin to what the people of ignorance in pre-Islamic days used to make. Hence, the Prophet’s censure.

Adil Salahi

The Prophet as a Man --- A Keen Sense of Status

2006-03-03T05:32:00.000-08:00

The behavior of the Prophet (peace be upon him) provides a model for us to emulate. He had a keen sense of his position and status, realizing that his practice was observed and reported so that Muslims would follow his example in all situations. This is required in order to live an Islamic life that steers away from everything that is unacceptable to God or offensive to other people. He was keen to be always in the best sense of cleanliness, with a good smell. Since we may have a bad mouth smell in different situations, the Prophet was keen to brush his teeth often, and certainly after any situation that could give such a smell. Thus, Hudhayfah, a companion of the Prophet, reports: “When the Prophet woke up at night to offer night worship, he would use his tooth stick to brush his teeth.” (Related by Al-Bukhari, Muslim, Ahmad, Abu Dawood and many others.)
In another Hadith, Aishah, the Prophet’s wife, was asked: “What did the Prophet do first when he entered his home?” She answered: “He brushed his teeth.” (Related by Muslim, Al-Nassaie, Ibn Majah and Ibn Khuzaymah.)
In the two Hadiths we see the Prophet making sure that his mouth would give a good smell, but in the first situation he was alone, getting ready for his voluntary night worship in which he would normally read long passages of the Qur’an. Since a person may lie in an uncomfortable position that causes his mouth to be dry or giving an unpleasant smell, the Prophet started by brushing his teeth and washing his mouth so that it would have a good smell when he read the Qur’an. In the second situation he wanted to make sure that his family would not smell anything unpleasant that might have affected him when he was out. Therefore he started with brushing his teeth. He wanted to have a good smell during worship and when meeting people.
Aishah also reports: “The Prophet always used his right hand for purification and eating, but he used his left hand in the toilet and to remove anything dirty.” (Related by Abu Dawood, while Al-Bukhari and Muslim relate a Hadith with similar meaning but in different wording.) This observation shows that the Prophet’s sense of cleanliness was so sharp that he did not want to use the same hand for clean and unclean things. Indeed, he wanted to spare his right hand for all good things. Aishah reports: “The Prophet loved to start with his right side in all matters: Ablution, walking and wearing his shoes.” (Related by Al-Bukhari, Muslim and others.)
In fact the Prophet associated the right side with goodness. What adds to this association is that the Arabic word for ‘right’ is yameen, which is derived from a root that means good prospects and beneficial expectation.
However, the Prophet’s prayer reflected his keen sense of his position as a servant of God, believing in Him and recognizing that the only thing that is acceptable of a human being is to submit to God and seek His acceptance. We need only to look at what the Prophet said in his prayer to appreciate how he felt his position in relation to God.
Ali ibn Abi Talib reports that when the Prophet stood up for prayer, he would start with saying Allah-u Akbar, which means God is Supreme. This is the phrase which indicates that one begins his prayer. “He then said: ‘I have turned my face with pure and complete devotion to Him who brought the heavens and the earth into being. I am not one of those who associate partners with God. My prayers, my worship, my living and my dying are for God alone, the Lord of all worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’” These statements are quoted from the Qur’an, as they occur in Verses 79, 162-3 of surah 6. They express total devotion to God and acknowledge His oneness. The Prophet then added the following glorification:
“My Lord! You are the King and there is no deity other than You. You are my Lord and I am Your servant. I have wronged myself and I acknowledge my sin. Please forgive me all my sins, for no one forgives sins other than You. Guide me to the best of manners and morality, for no one guides to them except You. Keep me away from the worst of these, for none other than You steers anyone away from them. I respond to You and submit to Your will, for every good thing rests with You. My life is from You and goes back to You. Glorified and exalted are You. I seek Your forgiveness and I repent of my sins.” All this supplication which expresses total submission to God in all situations, acknowledgement of one’s sins and seeking God’s forgiveness, the Prophet said immediately after the opening which quotes the above three Qur’anic verses.
The Hadith does not mention what the Prophet read or said in his normal prayer, which at this point included the opening surah of the Qur’an and some other verses. It goes on to report what he did in his next position, when he bowed, i.e. ruku’: “My Lord! I have bowed to You and in You I believe and to You I submit myself. Hearkening to You are my senses of hearing and sight, as well as my brains, bones and nerves.” When he lifted himself and stood up, he said: “May God answer the prayer of whoever praises Him. Our Lord! All praise belongs to You, filling the heavens and the earth and filling everything You wish beyond them.” When the Prophet prostrated himself in his sujood, he said: “My Lord! I am prostrating myself to You, and in You I believe, and to You I submit. My face prostrates to the One who has created it and perfected its form, and placed in it its organs of sight and hearing. Blessed is God, the best of all creators.” When he finished his prayer, the Prophet said: “My Lord! Forgive me all that I had done in the past and what I may do in future, what I do in private and what I do in public, as well as whatever excesses I may commit. Forgive me also what You know better than me. You are the One who places people in their high or low positions. There is no deity other than You.”
As we realize when reading all this, the Prophet glorified God in the most comprehensive forms. Perhaps no one ever lived that frequently and consistently praised God in such a way, reiterating God’s oneness in the clearest of terms, and acknowledging man’s need for His help and forgiveness. It is through such recognition that a Muslim develops his awareness of God’s presence in every situation. Thus he begins to watch God in all that one does. This is the essence of fearing God, which is the key to every good action.

Adil Salahi

At What Age Was Aishah Married to the Prophet

2006-03-01T05:39:00.000-08:00

Asalam O Alaikum,

This is one question about our great prophet that I have been asked several times by muslims and non muslims as well. I never did a search nor did I look into it as I was always taught in my school days that Aishah was married to our Prophet (pbuh) when she was very young. Recently, I revisited this issue with a colleague of mine who is a muslim and was disturbed by the fact that our Prophet(pbuh) married a girl who was very young at that time. I then decided to look into it and see what I can find regarding this and I ended up seding en E-Mail to Mr. Adil Salahi and got a reply from him on this issue which I would like to share here.

Q. I have been asked numerous times about the Prophet’s marriage with Aishah and her age at the time. Could you please throw some light on this issue, and explain the reasons why this marriage took place at such an early age?

A. Yes, this question will inevitably be raised time after time, particularly with the steadily increasing attacks against Islam and against the Prophet personally. Yet there is nothing in Islam, or in the character and behavior of Muhammad (peace be upon him), God’s last messenger to mankind, that we need to apologize for, or feel embarrassed about. However, some discussion of his marriage to Aishah and her age at the time of their marriage is needed in order to show that there was nothing wrong in all that.
The most commonly quoted report suggests that Aishah was only six years of age when the Prophet proposed to her, and their actual marriage took place when she was nine. People tend to take this as an established fact. But when we examine this report and take into consideration all factors and related reports, we find that this report does not stand to even elementary scrutiny.
The first thing we have to understand is that the Arabian society at the time of the Prophet was largely illiterate, with very few people able to read and write. There was no particular calendar used for dating major events, let alone the births and deaths of people. We read for example that the Prophet was born in the year of the elephant, which was the year when an Abyssinian commander went from Yemen to Makkah at the head of a large army with the aim of destroying the Kaaba. A large elephant marched in front of the army. Hence, the name given to the event and the year.
Reports of people’s ages in Arabia at the time of the Prophet are often confused, and always uncertain. For example, the common idea of the Prophet’s age at the time of his first marriage to Khadeejah is said to be 25, while she was 40. However, in the most reliable biography of the Prophet, written by Ibn Hisham, which gives him that age, we have two additional reports, one putting his age at 30 and the other at 21. There is simply no way we can determine with any degree of accuracy which of the three figures indicating the Prophet’s age is the correct one. Khadeejah’s age is also subject to speculation with different reports saying that she was 35 and 25. One report by Ibn Abbas, the Prophet’s cousin who was one of the most authoritative scholars among the Prophet’s companions, says that both the Prophet and his wife were 28 at the time of their marriage. Considering that Khadeejah gave the Prophet six children, there is no way she could have been 40 at the time of their marriage, which is the most common report. She must have been much younger, and the report that she was 28 or 25 seems far more reasonable.
The Prophet did not marry anyone else while Khadeejah was alive, and he lived with her for 25 years. When she died and he was facing great pressure, a woman companion of his suggested that he should get married, so that he would have companionship and comfort at home, after a long day of preaching his message. She suggested either a virgin, Aishah, or a previously married woman, Sawdah. The Prophet told her to go with his proposal to both of them.
The idea behind a new marriage was to give the Prophet companionship and comfort, and yet those who suggest that Aishah was six at the time want us to believe that the woman who wanted the Prophet to get married would suggest to him a girl of 6 to marry! That is some companionship! I wonder whether she meant companionship to him or to his youngest daughter who was older than Aishah, if we accept this report.
But then we cannot take the matter on logical factors alone. We have to have some other basis. Consider then that in Ibn Ishaq’s biography of the Prophet, which is the basis and most accurate of all biographies, we have a list of the early Muslims, who accepted Islam in the very early days of the Islamic message. He lists about 50 people and this list includes the names of Abu Bakr’s two daughters, Asmaa’ and Aishah, adding that she was young at the time. On that list, Aishah comes at number 20, but let us not attach any importance to this order. We will only take the fact that all these were Muslims before the message of Islam was in its fifth year, because in that year the first immigration to Abyssinia took place, when many of those included in this list were among the immigrants. So, at that time, in year 5 or earlier, Aishah was young but old enough to be listed among people accepting a new faith. What age do we give her? Surely it cannot be said that she was 2 or 4 or 5, and still be included in such a list of illustrious names. Otherwise, all children born to the other 50 people on the list would have been mentioned. She must have been old enough to make an informed decision of the serious magnitude of changing or accepting a religion. To me, she could not have been less than 10 or 8, if people would insist on making her younger.
We now need to find out how long after that her marriage took place. Well, we know that the marriage took place after the Prophet and his companions had settled in Madinah, which means year 13 or 14 of the beginning of Islamic revelations. Simple arithmetic shows that she could not have been less than 14 when she was named to the Prophet as a possible wife, or less than 17 when he married her, with the stronger possibility that she was even older, perhaps 19.
Then someone might ask why the Prophet would marry a young woman of that age when he was 53 or 54? In order to understand such issues we need to remember that we cannot apply our own social norms to a different society, even though we live at the same time. Thus, American social norms may not be applied in Africa, Malaysia or Japan, nor can the social norms of any of these societies be applied in the other. At that time in Arabia, people did not consider age difference between man and wife to be of great significance. Take the case of Umar ibn Al-Khattab and his daughter Hafsah. When she was divorced, Umar suggested to Abu Bakr, who was at least 10 years older than him, to marry her. The age difference in that marriage, had it taken place, would have been nothing less than 30 years, and Umar thought that it would have been a great and welcome match. When Abu Bakr was slow in answering Umar’s suggestion, Umar offered her to Uthman, who was only a few years younger than him. But Uthman had a reason for not marrying her, and then the Prophet married her. He was about the same age as Abu Bakr or slightly older. The age gap counted for nothing at the time.

Adil Salahi

The Prophet as a Man: Conducting Human Affairs

2006-02-15T11:23:00.000-08:00

History has not recorded the detailed life of any person in the same way as it has done in the case of the Prophet Muhammad (peace be upon him). This is due to the fact that his practices, particularly in matters of religion, provide an example that we are urged by God to follow. The encouragement applies even in ordinary matters where no religious edict is needed and where people are free to choose whatever method they wish. In such matters, following the Prophet’s example earns us a reward. God states in the Qur’an: “In God’s Messenger, you have a good example to follow, for those of you who hope to please God and to be successful on the Last Day.” Therefore, the Prophet’s companions were keen to watch his practice for guidance and they reported what they saw and heard. Scholars in succeeding generations have emphasized the need to follow the Prophet’s guidance and practice, outlining this and explaining it.
Thus, we have a complete record of how the Prophet conducted himself even in his private and personal life. We learn how he behaved at home, what he used to do when resting and relaxing, how he talked, joked, ate and dressed. Books have been written on his character and behavior, in addition to what has been recorded about his public life and how he ran his community and state. It is acknowledged by all scholars that we are required to follow the Prophet’s example only in what pertains to faith and religion. But in private and personal matters such requirement does not apply. However, if we learn how the Prophet behaved in a certain situation and we follow his example with the intention of being close to him and learning from him, such intention earns us a reward from God. Thus, if we follow the Prophet’s example in how he sat when eating, we are not doing a religious duty or recommended practice, but our desire to do as he did is acknowledged by God and granted a reward. Therefore, scholars have recorded such private matters and ascertained that their reporting is accurate and authentic.
Abbad ibn Tameem quotes his uncle saying that he “saw God’s Messenger lying down in the mosque, with one of his legs over the other.” [Related by Al-Bukhari, Muslim, Malik and Al-Tirmidhi). This Hadith serves to tell us that it is permissible to lie down in a mosque, and the posture of the Prophet is perfectly permissible. Moreover, when we know that the Prophet did something in a particular fashion, it means that his way is not harmful.
Al-Baraa’ ibn Azib, a companion of the Prophet, reports: “When the Prophet lied down to sleep, he would put his right hand under his right cheek and say: ‘My Lord! Protect me from Your punishment on the day You resurrect Your servants.’” (Related by Al-Tirmidhi, Abu Dawood and Al-Baghawi). The supplication the Prophet used to say at a particular time is recommended for us to say, but the posture is not. However, it is a comfortable position that we may wish to try.
Abu Qatadah reports: “When the Prophet stopped at night for rest on a travel, he would lie down on his right side, and if he stopped before dawn, he would put up his arm and place his head on his palm.” (Related by Muslim, Ahmad and Al-Tirmidhi). The Prophet placed his hand under his head in the latter case because he wanted to be sure not to sleep long and miss the dawn prayers. Otherwise, if the night were still long, he would take a more comfortable position. To him, prayer was of extreme importance. Hence, he wanted to make sure not to miss it.
Naturally the Hadiths describing the Prophet’s sleep mostly come from some who were closely related to him. His cousin, Abdullah ibn Abbas, who was young during the Prophet’s lifetime, reports: “I stayed overnight at Maymoonah (the last of the Prophet’s wives) when the Prophet woke up, relieved himself, then he performed the ablution in a middle-of-the-way fashion, making it complete but not too elaborate, then he prayed and completed his prayer in 13 rak’ahs, then he lied down and slept until his breathing was audible, which was his habit when he slept. Then Bilal called him for prayer and he prayed without performing a fresh ablution.” (Related by Al-Bukhari, Muslim, and Al-Tirmidhi).
Another Hadith which is similar in many ways is also reported by Ibn Abbas: “I stayed overnight in the home of my maternal aunt Maymoonah, the Prophet’s wife when the Prophet was also staying there as it was her night. The Prophet prayed the obligatory prayer of Isha and came home to her where he offered four rak’ahs of prayer before he went to sleep. He then woke up and said: ‘The young lad is asleep’, or words to this effect. He stood up for prayer and I joined him standing to his left, but he moved me to his right. He prayed five rak’ahs, then added two more rak’ahs, then he slept until I heard his breathing. He later went out for prayer.” (Related by Al-Bukhari, Muslim and Al-Baghawi).
These two Hadiths could be speaking of the same occasion, or of two different occasions. The discrepancy in the number of rak’ahs of prayer is easily reconciled. The first mentions that the Prophet completed his prayer in 13 rak’ahs, while the second mentions his prayer in three lots adding up to 11 rak’ahs but if we add the 4 rak’ahs of obligatory Isha prayer the complete number becomes 13, except for the last two which were the recommended, or Sunnah, prayer before the obligatory one Fajr, at dawn. This last prayer does not count as night prayer and should not be confused with what the Prophet prayed at night.
In the first Hadith, Ibn Abbas does not mention that he joined the Prophet in his prayer, while he mentions it in the second. Perhaps he mentioned the occasion at different times, and he felt in the second that it would be useful to mention the fact that the Prophet moved him to his right hand side when he was the only one joining him in prayer. This defines the position of the imam in relation to the only person joining him.
We have mentioned these Hadiths here as they relate to the description of the Prophet’s sleep. We learn from them that he used to sleep soundly, as his breathing would be audible. We also learn that the Prophet used to offer voluntary night prayer often, particularly if the Hadiths are speaking of different occasions.
In the first Hadith, Ibn Abbas makes clear that the Prophet did not renew his ablution when he woke up for prayer, while in such a situation we are required to perform a fresh ablution, or else our prayer would not be valid. The Prophet might have been informed by Gabriel that his ablution remained valid as sleeping does not invalidate ablution if one is certain that no wind or urine discharge took place during sleep.
Adil Salahi

The Good Ol' Days..

2006-02-09T09:03:00.000-08:00

I thought of writing somethnig myslef for a change..
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I remember when we got a call from our lawyer informing us that we have gotten our visa's to come to Canada for good. I remember being happy and being sad for leaving the 17 yrs in Jeddah behind where I grew up and was fond of everyone in the street, where everyone knew each other by name and where they lived and knew everything about each other. Playing cricket with friends daily and running home as sun dawns because if you are late..you wont be able to go out and play the next day..Skipping classes with friends and doing all the fun stuff..offcourse studying was never the fun stuff. I got caught once by my brother's friend while they were skipping school as well. Coincidence..I think not..
Those good ol' days...I miss them dearly. I was never really close to my brother when we were growing up mainly because he was in Pakistan in a university and I was back with my parents in Jeddah. It all turned around when he came back after his bachelors and got a job and I had to unwillingly move out of his room and gave up all the freedom.. ;)
It all started when my brother decided to take me to meet his friends to their house where his friend's younger brothers were my firneds as well but we never were close or the bestest friends as we call each other now, I just knew that they were my brother's firneds brothers so we said knew each other to an extent... It was my brother who took the first step in making me comfortable around him, it was not becuase I did not love him..I was scared because he was my older brother.
After meeting his frineds, we all started hanging out at different places, going to different restaurants, playing pool, playing cards and video games all night long cuz we were all together for a short time always since everyone use to live in Pakistan and we were in Jeddah. We were all food lovers..trying new restaurants..or going to the same restaurant (AL-BAIK) and we never did anything out of the ordinary but we did the common things..we sat and we talked and we laughed our behind's off..We had a near death experience in a Jeep when we made a sharp turn and the jeep almost was flipped over not cuz the turn was fast but because there were 9 guys in the car but just like Pakistanis..we balmed the driver who also was a friend of ours. We laugh about it now but we were terrified.
It was right after Ramadan we were suppose to leave for Canada and we made full use of that time we were together..so we use to all go and play snooker after 9:00 p.m. every night and use to play all night and December was a month in which a lot of our friends and their family members had their birthdays in, so we ate a lot of cake in those days and gained good chunks of weight..(still trying to shed them. wish me luck..its hard to do that). Whenever we were late after all the snooker playing and knew that we will be yelled at once we get home..we use to find out whose birthday it was and buy a cake and march into the house singing Happy birthday..did that with my uncle (manjlay baba) and made him forget the anger..it was hillarious. when late at night, we got bored..we would go to their place or go pick them up and bring them back to our place..make junk food or order junk food and ate all night and play video games..my mom was always surprised to see that when at night only two of her sons went to sleep but when she came in the morning to wake us up..there was all together 7 or 8 of us sleeping in the room..
My mom one time made Biryani and lots of it for all the boys because we were all working hard moving from one house to the other smaller one for my father..she made enough so that we can all eat it for lunch and dinner but it was all finished at lunch..maybe this tells one how much we all love food..(I am guessing the reader must be thinking we are a bunch of fat guys.hehehe)..
Those teaming up in snooker games..always trash talking with the other team members..win one game and make sure they remember the defeat for the rest of their lives..competition in Video games..competition in beating each other at anything we did..pulling each other's leg at every opportunity..never let go of the one thing that made them embarassed and keep reminding them of it.
The stories are endless and I think I can go on forever..but after those last two months in Jeddah before coming to Canada were over..there was a gap of 4 years before we all met again..but those two months made me some friends that I did not have for the past 17 years..Though we live far from each other and we see each other after every two three years gap..but when we do..it never feels like we were all apart for so long. Everything is always like it used to be before. Two are married now and one has a kid who the most devilish and the mose cutest kid..those last two months I will always cherish and everytime we all sit and think about it..it brings a smile on to our faces and those are memories worth keeping.
The bottom line is I miss those good Ol' days..and I will cherish those days forever and I thank my loving and the most caring brother for all this.

The Prophet as a Man: Natural Behavior in All Situations

2006-02-08T05:08:00.000-08:00

Some people try to impart to those around them an expression of their position or an air of superiority by the way they behave or by the postures they take. Appearances count for much in social relations, practically in all societies. The Prophet (peace be upon him), however, was keen to give an air of friendliness to all people. Therefore, he behaved naturally, doing what other people do without affecting any air of superiority. On the contrary, he was keen to impart by his postures that he was not different from others, and that he viewed all people as equal.
However, he was one to inspire awe. When people looked at him they felt that they owed him respect. This came to him naturally without any affectation by gesture or posture. When he sat, he might sit in any suitable position, but always reflecting a natural attitude. Qaylah bint Makhzamah reports that she saw the Prophet in the mosque, taking the squatting position. She says: “When I saw God’s Messenger sitting humbly, I was surely terrified.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi and Abu Dawood).
This may sound strange, because the woman states that the Prophet’s posture reflected his humility, rather than any attitude that might terrify anyone. Yet she felt a dread. She does not explain why she should be scared, but apparently her fear was keen enough that she should remember it later and report it to others. Her statement serves to emphasize that the Prophet always inspired awe and people could not look at him without feeling that there was a man of high esteem. As for the Prophet’s posture, it showed his humility.
This comes out again and again in Hadiths in which the reporters mention the way the Prophet sat or reclined on different occasions. Abu Saeed Al-Khudri mentions: “When the Prophet sat with his companions he would use his hands to keep his body together.” (Related by Al-Tirmidhi and Abu Dawood). This means that either he would put his legs up and join his hands around them, or put his hands behind him for support to give an impression of being firmly seated. The description here suggests that he looked very strong and stable in his position.
This feeling of strength is clearly imparted in many Hadiths that describe the Prophet in different positions and situations. We often have a physical description of the Prophet in Hadiths that may be more concerned with the message the Hadith gives rather than providing a description of the Prophet. However, the description is given in order to share an image of what actually took place, or give the background to the statement being reported, as in the following Hadith reported by Abu Bakarah who quotes the Prophet as saying: “Shall I tell you about the most grievous of sins?” He repeated his question three times, and his companions requested him to give them that information. He said: ‘Associating partners with God; and undutifulness to parents.’ He was reclining but at this point he sat up and continued: ‘And deliberately stating what is false.’ He repeated this one again and again until we wished that he would stop.” (Related by Al-Bukhari, Muslim, Al-Tirmidhi and Al-Baghawi).
In this Hadith, the physical description of the Prophet’s action serves to emphasize the importance of what comes after the gesture. Although the Prophet was stating the most grievous of sins, his sitting up and repetition of the last one serves to emphasize its special importance. People very often take a light attitude to telling a lie or stating what is false, particularly when it serves their purpose or gives them some gain. Hence, the Prophet was keen to emphasize that such an action deserves to be viewed on a par with the association of partners with God, and with being undutiful to one’s parents.
Other Hadiths mentioning how the Prophet sat or walked confirm that he was always far from affectation, and he behaved normally as he felt comfortable. Jabir ibn Samurah, for example, reports: “I saw the Prophet reclining on a pillow on his left side.” (Related by Al-Tirmidhi and Abu Dawood). Some people suggest that the Sunnah is to lie on one’s right side, when we sleep. However, this Hadith goes to show that there is nothing wrong if one lies on one’s left side. Had there been anything wrong with it, the Prophet would not have done it. As for the pillow the Prophet used, we have another Hadith that says: “The pillow the Prophet used was made of hide and filled up with fiber.” (Related by Al-Bukhari and Muslim). This means that it was an ordinary pillow made of material that was easily found in his environment.
Another Hadith reported by Anas states: “The Prophet was unwell and he came out leaning on Usamah and wrapping a robe made of cotton over his shoulders, and he led the congregational prayer.” (Related by Al-Tirmidhi and Al-Baghawi).
Jabir ibn Abdullah reports: “The Prophet stood up on the day of the Eid Al-Fitr (which occurs immediately after the end of Ramadan) and he led the Eid prayer, starting with it before he gave a sermon. When he finished, he went to speak to the women and reminded them (of their duties and what is permissible or forbidden). He was leaning on Bilal’s arm, while Bilal put down his robe so that women could place their charitable donations in it.” (Related by Al-Bukhari, Muslim and Al-Shafie).
The last Hadith we quote relevant to our subject is that reported by Aishah, the Prophet’s wife, who says: “God’s Messenger used to put his head on my lap and read the Qur’an when I might be in my period.” (Related by Al-Bukhari, Muslim and Abu Dawood).
All these Hadiths confirm what we have already said about the Prophet behaving in the most natural manner, reclining when he needed to recline, or sitting comfortably when he needed to sit, leaning on someone else for support when he needed such support. He did not stay away from people because of an illness requiring him to have some physical support. Nor did he leave women without admonition when he realized that they could not have heard his sermon in their position in the praying place. We should remember here that at Eid prayer, the whole community attends and the prayer is offered in an open place.
There were no public address systems at the time, nor even loudspeakers. Hence, the Prophet needed to address the women at a close distance.
The last Hadith tells us that the Qur’an can be read in all situations, except by a person who is in the state of ceremonial impurity. Such a person cannot read the Qur’an, but the Qur’an can be read very close to him, even in this instance in a woman’s lap.

Adil Salahi

A Commitment to Adhere to Islamic Beliefs and Code of Living

2006-01-31T18:41:00.000-08:00

When the Prophet (peace be upon him) explained the message of Islam to someone and that person was convinced of its truth, he would commit himself to following the Prophet with a pledge. The pledge meant a commitment to adhere to Islamic beliefs and code of living. Sometimes the details of the pledge differed according to the stage at which it was given and the people giving it. When Islam established its state in Madinah and the rest of Arabia was hostile to it, the pledge included immigrating to Madinah to provide support to the Muslim community and be among its defenders. However, when a clan or a group of people from a particular tribe or a person of influence accepted Islam, the Prophet might ask them to remain with their own tribes so that they would be able to call others from their community to accept Islam. When Makkah fell to Islam and most of its people accepted the Islamic faith, there was no longer any need for immigration. Therefore, the pledge required by the Prophet dropped this condition. Mujashi’ ibn Masoud reports: “My brother and I went to the Prophet and said: ‘Accept our pledge to immigrate (for God’s sake).’ The Prophet said: ‘Immigration is now over and those who immigrated have had it.’ I said: ‘What shall we pledge to you, then?’ He said: ‘You pledge yourselves to Islam and to strive for God’s cause (i.e. jihad).’” (Related by Al-Bukhari and Muslim).
These are the two basic things to which every Muslim pledges himself. Islam is a serious commitment that requires striving for its cause so that people everywhere will know about Islam and consider it in its true light. As for immigration for God’s cause, which gives a very important status and brings great reward from God, it is not a condition of Islam. It was an important step when Islam was weak in a hostile environment and in need of all its new believers to defend it.
Sometimes, the Prophet made the pledge more detailed, without departing from these two commitments. Basheer ibn Al-Khasasiyyah reports: “I went to the Prophet to give him my pledge, and I asked him: ‘What shall I pledge to you, Messenger of God?’ He said: ‘You declare that you believe that there is no deity other than God and that Muhammad is God’s servant and messenger; attend regularly to your five daily prayers, pay your zakah (i.e. obligatory charity), fast in Ramadan, perform the pilgrimage and strive for God’s cause (i.e. jihad).’ I said: ‘Messenger of God! I will fulfill all these except two which I find too hard: Zakah, for I only have ten she-camels which provide milk for my family and are used for our travel; and jihad. I am a coward and people say that anyone who runs away from battle will incur God’s displeasure. I fear that should there be a battle, my life will be too dear to me and I might run away and incur God’s displeasure.’ closing his hand and taking it away, The Prophet said: ‘Basheer! Neither zakah nor jihad! How will you, then, gain admittance into heaven?’ I said: ‘Messenger of God! Put out your hand so that I can give you my pledge. He did so and I pledged myself to all that he mentioned.’” (Related by Ahmad, Al-Hakim, Al-Bayhaqi and others).
It is clear how the Prophet was keen to make Basheer understand that Islam cannot be taken lightly. When the latter tried to spare himself the commitment to pay zakah and evade the risk of being killed in a battle for Islam, the Prophet signaled that he would not be prepared to accept his pledge. Then he put a question that made it clear to his interlocutor that heaven is not open to anyone unless people prove that they gain admittance into it with their work and readiness to sacrifice.
Another person to give a pledge to the Prophet was Jareer ibn Abdullah who reports: “I said to the Prophet: ‘state your conditions, for you know them better.’ He said: ‘I accept your pledge to worship God alone, associating no partners with Him, attend regularly to your prayer, pay zakah, give good counsel to every Muslim and dissociate yourself from idolatry in all forms.’” (Related by Al-Bukhari, Muslim, Ahmad and Al-Nassaie). Another Hadith mentions that the Prophet told Jareer to put out his hand to give his pledge. Jareer, who was intelligent, said: “In what terms?” the Prophet said: “You pledge to submit yourself to God and to give good counsel to all Muslims.” Jareer gave his pledge, stating the qualification: “In whatever way I can.” (Related by Al-Tabarani). The qualification, which was agreed by the Prophet, provided a concession for all people in the sense that no one is expected to honor a pledge if it is beyond his ability.
We note here that the terms of the pledge the Prophet asked for were the essential requirements of Islam that no Muslim can omit: i.e. submission to God, prayer, zakah and renunciation of idolatry. The only addition is to give good counsel to all Muslims. This is no strange thing, because the essential role of God’s messengers is to provide good counsel to their communities. This was stated by every Prophet as he addressed his people. It is quoted in the Qur’an with reference to every one of them.
The Prophet’s companions took their pledges seriously. Many reports confirm this. To give an example we mention this report by Ziyad ibn Illaqah who quotes Jareer, the reporter of the previous Hadith, saying in a speech: “I urge you to maintain a line of action based on fearing God alone, associating no partners with Him, and to be calm and forbearing. I made my pledge to God’s Messenger with this hand of mine to be a good Muslim, and he made it a condition of the pledge that I should give good counsel to all Muslims. By the Lord of the Kaabah, I am giving you all good counsel. I pray for God’s forgiveness.” He then came down.
We deduce from this speech that Jareer always remembered the terms of his pledge and did not miss any opportunity to provide good counsel to all those who listened to him. Such is the proper attitude to one’s religious duties.
It is important to remember that the Prophet often stated the conditions of the pledge in detail. He did so when he accepted the first pledge by the Ansar group. These terms continued to be valid for women, but for men a further condition of fighting for God’s cause was added. The details of women’s pledge are stated in the Qur’an: They pledge never to associate any partners with God, and nor to commit theft or adultery, kill their children, fabricate any falsehood concerning the parenthood of their children, nor disobey the Prophet.
The question arises: What if any of these conditions is violated. To answer this question we quote the following Hadith reported by Jareer: “We made our pledges to the Prophet in the same terms as women’s pledge. Anyone who dies having fulfilled these terms is sure to be admitted into heaven. Whoever violates its terms and receives the mandatory punishment for it then that punishment wipes it away, but if he is spared punishment in this present life and the violation remains secret then he is accountable to God for it on the Day of Judgment.” (Related by Al-Tabarani).

Adil Salahi

A Story of Great Significance Begins

2006-01-28T13:35:00.000-08:00

In the Name of God, the Merciful, the Beneficent
Ta. Sin. Mim. These are verses of the Book that makes things clear. We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe. (The Story, Al-Qasas: 28: 1-3)
These verses begin a surah that was revealed in Makkah, when the Muslims were a small minority without power, while the idolaters were in full control of wealth, position and authority. It establishes the true standard of values and power, making clear that there is only one true power in the universe, which is God’s, and one true value, which is faith. Whoever enjoys God’s support need have no fear, even though he may be bereft of any material power, and whomever God opposes can have no peace or security even though he may be in possession of all types of material power. A person who enshrines the value of faith enjoys every good thing, and the one who lacks it will not benefit by anything whatsoever.
The corpus of the surah is based on the story of Moses and Pharaoh at the beginning and the story of Qarun (or Korah) with Moses’ people at the end. The first of these two stories tackles power and authority, showing Pharaoh, a ruthless tyrant, fully alert to any source of danger as he faced Moses, a suckling baby with neither power nor shelter. Pharaoh had exalted himself, ruling over people, dividing them into sections and classes, persecuting the Children of Israel, slaying their men and sparing their women, watching carefully lest they should do anything against him while they were under his control. Yet all his might and precautions are of little avail against a little child who is cared for by the only real power that protects him from all evil. Indeed this power challenges Pharaoh openly, throwing the child into his own lap, placing him in Pharaoh’s own palace so as to be doted upon by his own wife, while he stands watching, unable to do anything against Moses. On the contrary, he does with his own hands what brings about his downfall.
The second story demonstrates the value of wealth, as also the value of knowledge. Wealth takes up people’s whole attention as Qarun goes out in his adornment. They were fully aware that he was given such enormous treasures that carrying their keys alone would tire out a whole band of strong people. What is more, Qarun also had knowledge that he thought to have brought him all this wealth. Yet those endowed with true knowledge among his people were not bewitched by such wealth. They were looking up to God’s reward, knowing that it is infinitely better and more lasting. Then God’s power intervenes sinking him and his household into the earth, showing all beholders that neither his wealth nor his knowledge was of any avail to him. The intervention here is direct just like it is in the case of Pharaoh who was sunk with his troops in the sea.
Both Pharaoh and Qarun exalted themselves, tyrannizing over the Children of Israel, one with the brute force of authority and the other with financial might, but the end is the same in both cases: One was swallowed with his dwelling into the earth, and the other drowned with his army in the sea. In neither case do we see any opposing force to resist God’s direct power that intervened to put an end to tyranny and injustice. The two stories clearly show that when evil stands out in full view and corruption is manifest while those who are good and righteous appear powerless, God Almighty may intervene directly and openly to put an end to such evil and corruption.
In between the two stories, the surah takes the idolaters on a couple of rounds opening their eyes to the significance of the stories and directs their attention to some of God’s signs that are present in the universe, the fate of past communities or scenes of the Day of Judgment. All these endorse the moral of the stories and confirm God’s unalterable law.
The unbelievers used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) Thus they tried to justify their rejection of the Prophet’s message by their fear that people would tear them away from their land if they were to change their old beliefs that ensured that people held them in awe and reverence, as they were the custodians of the Sacred Mosque. God relates here the stories of Moses and Pharaoh showing which people could enjoy security and which should be in fear. It tells them that it is only under God’s protection that people could feel truly secure even though their situation may appear to lack all security. By contrast, fear lies in lacking such protection even though all familiar conditions people associate with security may be in full presence. Qarun’s story is related to confirm this basic truth in a different way.
Their justification of their attitude is answered as follows: “Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.” (Verse 57) This is a reminder that it is God who has provided them with security, appointing the Sacred House in their own vicinity. It is He who has extended security to them and it is He who can easily deprive them of it. This is followed by a warning against arrogance and ungratefulness: “How many a community that exulted in its life (of ease and plenty) have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.” (Verse 58)
The surah then makes it clear to them that they have already been warned when a messenger of God has been sent to them. God’s law has been in operation for a long time, making it inevitable that people are destroyed when they persist in their erring ways after a warner has been sent to them: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59)
This is followed by a scene of the Day of Judgment when they stand alone, having been publicly disowned by those beings whom they alleged to be God’s partners. Thus they are made to realize what punishment they are liable to incur on the Day of Judgment, after they had suffered punishment in this present life. It tells them again where security lies and what brings fear.
The surah concludes with God’s promise to His Messenger as he is driven out of Makkah by the idolaters. The promise makes it clear that God, who has assigned to him this Qur’anic message and defined the duties involved in his assignment, will surely facilitate his return to his hometown, giving him support against idolatry and idolaters. God had favored him with the message to which he never aspired. He will certainly give him support and return him to the city from which he was driven out. The stories related in this surah endorse this promise. Moses returned to the very land that he fled in fear for his life. And when he came back, he took out with him the Children of Israel, saving them from Pharaoh who met his humiliating fate.
The final note in the surah also seals God’s promise: “Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgment, and to Him you all shall return.” (Verse 88)
Such is, in a nutshell, the theme of the surah and its import outlined in four phases: Moses’ story, the comments that follow it, Qarun’s story and this final promise.

commentary by : Sayyid Qutb

Description of the Prophet Mohammed (PBUH)

2006-01-27T23:45:00.000-08:00

The excerpt are taken from the book entitled "The Message of Mohammad", by Athar Husain.

AppearanceMuhammad (pbuh) was of a height a little above the average. He was of sturdy build with long muscular limbs and tapering fingers. The hair of his head was long and thick with some waves in them. His forehead was large and prominent, his eyelashes were long and thick, his nose was sloping, his mouth was somewhat large and his teeth were well set. His cheeks were spare and he had a pleasant smile. His eyes were large and black with a touch of brown. His beard was thick and at the time of his death, he had seventeen gray hairs in it. He had a thin line of fine hair over his neck and chest. He was fair of complexion and altogether was so handsome that Abu Bakr composed this couplet on him: "as there is no darkness in the moonlit night so is Mustafa, the well-wisher, bright." His gait was firm and he walked so fast that others found it difficult to keep pace with him. His face was genial but at times, when he was deep in thought, there there were long periods of silence, yet he always kept himself busy with something. He did not speak unnecessarily and what he said was always to the point and without any padding. At times he would make his meaning clear by slowly repeating what he had said. His laugh was mostly a smile. He kept his feelings under firm control - when annoyed, he would turn aside or keep silent, when pleased he would lower his eyes.

In the upcoming days, I will post more about the prophet's (pbuh) dress code, Mode of Living, His Manners and Disposition, Children, Trust in Allah, Daily Routine, Justice, Equality, Kindness to Animals and Love for the poor which will be taken from this very book mentioned above Inshallah.

The Prophet as a Man: Maintaining an Air of Dignity and Calmness

2006-01-26T20:37:00.000-08:00

Many of us often wonder what the Prophet (peace be upon him) looked like. We learn how he conducted his affairs, and how he cared for his family and his companions, and we listen to his teachings. We may feel that he is close to us, and that we know him well, but we cannot visualize his physical appearance. Yet we have several detailed descriptions of him, some of which are given by those who were in close contact with him over a long period of time, such as his cousin and son-in-law, Ali ibn Abi Talib. Rather than give such a detailed account of the Prophet’s physical appearance, we will concentrate on his general description and on pointing out some aspects of how he looked in different situations.
Ata’ ibn Yassar mentions that he asked Abdullah ibn Amr ibn Al-Aas, a young companion of the Prophet who reported a large number of Hadiths, about the Prophet’s description in the Torah. This is in reference to the Qur’anic statement that the Prophet is clearly described in both the Torah and the Gospel: “Those who follow the Messenger, the unlettered Prophet whom they shall find described in the Torah and the Gospel that are with them. He commands them to do what is right and forbids them to do what is wrong, and makes lawful to them the good things of life and forbids them all that are foul. He lifts from them their burdens and the shackles that weigh upon them. Those, therefore, who believe in him, honor and support him, and follow the light that has been bestowed from on high through him shall indeed be successful.” (7: 157)
Abdullah ibn Amr answered: “Yes indeed! The Torah includes some of his description given in the Qur’an: ‘Prophet! We have sent you as a witness (to the truth), and as herald of good tidings, and a warner,’ (33: 45) to all mankind. You are My servant and My messenger. I have called you Al-Mutawakkil, the one who relies (on Me).” He is further described as “neither harsh nor crude. He is not one to speak loudly in markets. Nor does he repel one bad action with a similarly bad one, but he forgives and forbears. God will not gather him to Himself until He has established through him the perfect religion, purging it of all crookedness so that people will declare that ‘There is no deity other than God.’ And through him God will open some blind eyes, deaf ears and sealed hearts.”
We note here that there is no description of the Prophet’s physical appearance. What is important is the Prophet’s character, which is described in clear terms, and a statement of his role and status. He is certainly a witness to the truth and a herald bringing good news and issuing a warning. The good news is given to those who follow the truth he states, and the warning is to those who turn away from it. They have to change their stance if they wish not to incur God’s displeasure and be liable to His punishment. He is given a name that describes his character. No matter how strong the opposition he faces, he places his trust in God and feels sure that the truth will eventually triumph.
Abdullah ibn Amr goes on to describe the Prophet’s behavior as stated in the Qur’an and the Torah. All the characteristics that make people turn away are alien to him. Thus, he is neither crude nor harsh. He does not shout or raise his voice when he walks in the market areas, where many tend to shout in order to attract attention. He maintains an air of dignity and calmness. He does not return a bad action with a similarly bad one. Rather, he forbears and forgives. This is how he wins people’s hearts. Then his mission is defined. He is to set the divine faith on its firm foundation, which is the belief in God’s absolute oneness. When people accept this, their hearts, ears and eyes are wide open. They see the truth for what it is and follow it.
There are several Hadiths that describe the Prophet’s physical appearance. These are very detailed. In addition, we have numerous Hadiths that describe certain aspects of his appearance or how he conducted himself. For example, we have a good description of the way he walked. Ali reports: “When God’s Messenger walked, he would bend forward a little as if he were coming downhill.” (Related by Al-Tirmidhi, Ibn Saad and Al-Baghawi.) This is the sort of walk that gives a clear impression of a very strong person for whom walking was a simple exercise. When we walk downhill, we find walking easy, and we are fast because the sloping ground makes it easier for us to move forward.
This is confirmed by the following description given by Abu Hurayrah: “I have never seen anyone better looking than God’s Messenger. It was as if the sun was reflected in his face. I never saw anyone walking faster than the Prophet. It was as if the ground shrank for him. We would be making a strenuous effort (to keep up with him) while he walked effortlessly.” (Related by Ahmad, Al-Tirmidhi, Ibn Hibban, Al-Bayhaqi and others.) Again this gives a clear impression of the Prophet’s physical strength. It was not as if he made any effort to give such an impression. He would be walking normally, but his walk was fast for his companions who had to put a real effort to keep up with him.
Another description of his walk is that given by Ibn Abbas: “When the Prophet walked, he moved all his body in such a way that gives a clear image that he was neither lacking ability nor lazy.” (Related by Ibn Saad and Ibn Hibban.) It is indeed important to realize that his way of walking always indicated physical strength, but his physical strength was never highlighted as a main characteristic of his. Indeed people concentrated on his character and the way he behaved.
Other Hadiths describing his way of walking may be quoted, such as Jabir’s report: “When the Prophet walked, his companions walked in front of him, leaving his back for the angels.” (Related by Ibn Hibban.) Abu Hurayrah reports: “The Prophet walked with his full feet, coming forward altogether, or going back altogether. I never saw anyone like him.” (Related by Ibn Hibban and Ibn Katheer.)

Adil Salahi

The Best Place to Sit

2006-01-23T10:35:00.000-08:00

Islam gives us guidance in all aspects, even those where social custom directs people’s actions. Such guidance, however, is not intended to restrict people and make them behave in a certain manner from which they cannot digress. On the contrary, it aims to make things easier and more pleasant for both the individual and the community. Thus, it improves people’s manners, approving what is good correcting what is wrong, and adding an element of refinement wherever it is needed. In all its teachings, Islam aims to make things easier for us. Hardship is to be avoided in every respect. Even where people’s behavior does not seem to involve any inconvenience, Islam improves it so as to make it more convenient and pleasant. We only need to look at the Prophet’s reported statements to realize that he took care to set people’s social behavior on the course that ensures closer ties within the community.
The Prophet’s companions realized this, because they were aware of the wide gulf that separated their social manners before and after Islam. They realized that Islam approved every good thing in their customs, amended what needed to be amended and discarded what is wrong or unsocial. Hence they were keen to demonstrate the proper Islamic manners, pointing out the Prophet’s teaching wherever needed, so that the following generations could consolidate these manners.
Abu Saeed Al-Khudri was a young companion of the Prophet who reported a large number of Hadiths. He lived long after the Prophet and he was received everywhere with the respect due to one of the Prophet’s companions who was at the same time a fine scholar. “One day he was informed of a funeral. Apparently he was delayed and came only when people had already taken their places where the funeral was to start. When he came and people saw him they welcomed him. Some of them stood up to give him their places. He said to them: Do not do that. I heard the Prophet say: ‘The best meeting place is the one most accommodating.’ He moved aside to sit in a place where there was plenty of room.”(Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi and Abu Dawood)
We see in this Hadith that many people were keen to show their respect of Abu Saeed Al-Khudri, for his position as one of the Prophet’s companions, giving up their places so that he would sit in a better position. But we see also that he would not accept this, explaining that it is not right for a latecomer to displace some of those who have arrived before him. In our societies we see this happening all the time, with young people moving toward the end of a large room, because of the arrival of a person who is highly placed in society. While this is a good sign of respect, the proper manner is that shown by Abu Saeed Al-Khudri, where the latecomer sits at the end so as to give the least disturbance to the people attending. In this instance, Abu said had plenty of room and he was able to sit comfortably.
It is also preferable to sit facing the qiblah if possible. The qiblah refers the Kaaba, the black building in Makkah which Muslims must face in prayer wherever they happen to be, and it also means the direction leading to the Kaaba. Thus, we have a Hadith stating: “Abdullah ibn Umar would mostly sit facing the qiblah. Once as he was sitting, Yazeed ibn Abdullah ibn Qusayt recited a passage of the Qur’an containing a prostration when the sun had just risen. When he read the prostration verse, he and everyone else prostrated themselves except Abdullah ibn Umar. Later when the sun had risen well in the sky, Abdullah ibn Umar untied his top robe and prostrated himself. He then said to the reciter: ‘Have you not seen how your friends prostrated themselves at a time when prayer may not be offered.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad.)
The first point in this Hadith is the desirability of facing the qiblah wherever we sit. This is to be encouraged, but it is by no means required. Had it been so, it would cause people much inconvenience. Hence, when it is feasible, without causing any inconvenience, it becomes preferable. If it causes inconvenience to oneself or to others, then it need not be done. We see the reporter of this Hadith making clear that Abdullah ibn Umar mostly sat facing the qiblah. This means that he did not insist on doing so, but did it wherever possible.
Secondly, we learn that if a group of people are listening to someone reading the Qur’an and he reads a verse where it is recommended to offer a prostration, the reader and the audience should prostrate themselves. There are 14 or 15 verses in the Qur’an in this category, each of them contains a reference to prostration as a mark of true submission to God alone. Hence, offering a prostration when such a verse is mentioned indicates compliance with this universal requirement. The Prophet made it clear that this is to be done, even when we are reading these verses in prayer. Hence, everyone listening to the recitation in this instance prostrated themselves.
The last point to make is that concerning Abdullah ibn Umar’s delayed prostration. This is concerned with the times when prayer is discouraged. There are certain times in the day when we should not offer any prayer, and this includes the prostration offered at reading, or listening to, any of the verses containing a prostration. These times are as follows: 1) after we have offered Fajr prayer until the sun has risen well into the sky; 2) at the time when the sun is at its highest point in the sky until it starts to move down; and 3) after we have prayed Asr until the sun has completely set. The reason for discouraging prayer in these times is that Islamic worship should never be thought of as associated with the sun and its position in the sky.
This is due to the fact that in certain communities, the sun was worshipped as a deity. Hence, it is important that our worship should not be confused with the worship of those communities.
In the case described in this Hadith, Abdullah ibn Umar was the only one who noted the time when the reciter read the relevant verse. It was just when the sun had appeared. As such, it was the wrong time for prayer. Therefore, he delayed his prostration for something like 20 minutes or half an hour and offered it then. This is the proper practice.
Islam gives us guidance in all aspects, even those where social custom directs people’s actions. Such guidance, however, is not intended to restrict people and make them behave in a certain manner from which they cannot digress. On the contrary, it aims to make things easier and more pleasant for both the individual and the community. Thus, it improves people’s manners, approving what is good correcting what is wrong, and adding an element of refinement wherever it is needed. In all its teachings, Islam aims to make things easier for us. Hardship is to be avoided in every respect. Even where people’s behavior does not seem to involve any inconvenience, Islam improves it so as to make it more convenient and pleasant. We only need to look at the Prophet’s reported statements to realize that he took care to set people’s social behavior on the course that ensures closer ties within the community.
The Prophet’s companions realized this, because they were aware of the wide gulf that separated their social manners before and after Islam. They realized that Islam approved every good thing in their customs, amended what needed to be amended and discarded what is wrong or unsocial. Hence they were keen to demonstrate the proper Islamic manners, pointing out the Prophet’s teaching wherever needed, so that the following generations could consolidate these manners.
Abu Saeed Al-Khudri was a young companion of the Prophet who reported a large number of Hadiths. He lived long after the Prophet and he was received everywhere with the respect due to one of the Prophet’s companions who was at the same time a fine scholar. “One day he was informed of a funeral. Apparently he was delayed and came only when people had already taken their places where the funeral was to start. When he came and people saw him they welcomed him. Some of them stood up to give him their places. He said to them: Do not do that. I heard the Prophet say: ‘The best meeting place is the one most accommodating.’ He moved aside to sit in a place where there was plenty of room.”(Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi and Abu Dawood)
We see in this Hadith that many people were keen to show their respect of Abu Saeed Al-Khudri, for his position as one of the Prophet’s companions, giving up their places so that he would sit in a better position. But we see also that he would not accept this, explaining that it is not right for a latecomer to displace some of those who have arrived before him. In our societies we see this happening all the time, with young people moving toward the end of a large room, because of the arrival of a person who is highly placed in society. While this is a good sign of respect, the proper manner is that shown by Abu Saeed Al-Khudri, where the latecomer sits at the end so as to give the least disturbance to the people attending. In this instance, Abu said had plenty of room and he was able to sit comfortably.
It is also preferable to sit facing the qiblah if possible. The qiblah refers the Kaaba, the black building in Makkah which Muslims must face in prayer wherever they happen to be, and it also means the direction leading to the Kaaba. Thus, we have a Hadith stating: “Abdullah ibn Umar would mostly sit facing the qiblah. Once as he was sitting, Yazeed ibn Abdullah ibn Qusayt recited a passage of the Qur’an containing a prostration when the sun had just risen. When he read the prostration verse, he and everyone else prostrated themselves except Abdullah ibn Umar. Later when the sun had risen well in the sky, Abdullah ibn Umar untied his top robe and prostrated himself. He then said to the reciter: ‘Have you not seen how your friends prostrated themselves at a time when prayer may not be offered.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad.)
The first point in this Hadith is the desirability of facing the qiblah wherever we sit. This is to be encouraged, but it is by no means required. Had it been so, it would cause people much inconvenience. Hence, when it is feasible, without causing any inconvenience, it becomes preferable. If it causes inconvenience to oneself or to others, then it need not be done. We see the reporter of this Hadith making clear that Abdullah ibn Umar mostly sat facing the qiblah. This means that he did not insist on doing so, but did it wherever possible.
Secondly, we learn that if a group of people are listening to someone reading the Qur’an and he reads a verse where it is recommended to offer a prostration, the reader and the audience should prostrate themselves. There are 14 or 15 verses in the Qur’an in this category, each of them contains a reference to prostration as a mark of true submission to God alone. Hence, offering a prostration when such a verse is mentioned indicates compliance with this universal requirement. The Prophet made it clear that this is to be done, even when we are reading these verses in prayer. Hence, everyone listening to the recitation in this instance prostrated themselves.
The last point to make is that concerning Abdullah ibn Umar’s delayed prostration. This is concerned with the times when prayer is discouraged. There are certain times in the day when we should not offer any prayer, and this includes the prostration offered at reading, or listening to, any of the verses containing a prostration. These times are as follows: 1) after we have offered Fajr prayer until the sun has risen well into the sky; 2) at the time when the sun is at its highest point in the sky until it starts to move down; and 3) after we have prayed Asr until the sun has completely set. The reason for discouraging prayer in these times is that Islamic worship should never be thought of as associated with the sun and its position in the sky.
This is due to the fact that in certain communities, the sun was worshipped as a deity. Hence, it is important that our worship should not be confused with the worship of those communities.
In the case described in this Hadith, Abdullah ibn Umar was the only one who noted the time when the reciter read the relevant verse. It was just when the sun had appeared. As such, it was the wrong time for prayer. Therefore, he delayed his prostration for something like 20 minutes or half an hour and offered it then. This is the proper practice.

Adil Salahi

Guidance from the Prophet: Family care

2006-01-23T09:57:00.000-08:00

No one was more caring and loving of his family than the Prophet. His kindness was exemplary. Everyone of his household spoke of his kindness. Indeed even those who served him spoke of his exemplary conduct. One of them stated that he spent ten years in the Prophet’s service and the Prophet never told him off for any mistake he made or omission of any task. But the Prophet was also a model husband and a model father. One of his dearest relatives was his youngest daughter, Fatimah.
Aishah, the Prophet’s wife reports: "I have never seen anyone who was closer to the Prophet in conversation, speech or the way they sat than Fatimah. When the Prophet saw her coming, he welcomed her and stood up to greet her and kissed her. He would then take her hand in his hand and seat her in his position. If the Prophet went to visit her, she would welcome him and stand to greet him and kiss him. Once she came to him when he was in his last illness, shortly before he died. He welcomed her and kissed her and whispered something in her ear. She cried.
Then he whispered to her again and she laughed. I said to other women, ‘I used to think that this woman has a higher status than other women, but I see that she is just like them. She laughs just as she is crying.’ I asked her what the Prophet said to her, and she answered, ‘If I tell, I would be unworthy of a secret.’ After the Prophet’s death she said, ‘He whispered to me that he was to die soon and I cried. Then he told me that I would be the first of his household to join him, and I was pleased with that’." (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi, Abu Dawood and Al-Nassaie).
The first thing to say about this Hadith is the close relationship between the Prophet and his youngest daughter, Fatimah. We find in his behavior toward her something that is rarely done by a father. He was apparently very pleased to see her at any time. He would welcome her at a distance, and then would stand to greet her and he would kiss her. Fathers may have a very close relation with their sons or daughters, and they may spoil their daughters, but it is rarely the case that a father would stand to greet his daughter and kiss her. Fatimah would do the same every time her father, the Prophet, visited her.
The particular occasion this Hadith deals with is one of the latest in the Prophet’s life. He was in his last illness, shortly before his death. Fatimah’s presence gave him pleasure which is indicated in his greeting and whispering to her, giving her first the sad news of his approaching death, and then the happier news that she would be the first to join him. Again this reiterates their close relationship.
In this Hadith we have the statement of Aishah, one of the closest relatives of the Prophet remarking on the close similarity between the Prophet’s manner in his speech and movement and that of her step daughter, Fatimah, the youngest of the Prophet’s children. She makes a further comment later in this Hadith, stating that she used to think very highly of Fatimah, but when she saw her crying then laughing in quick succession, she felt that she did not have such a status, as her feelings could swing so easily.
Yet the change of mood filled Aishah, and probably others, with curiosity and she asked Fatimah what her father, the Prophet, told her. The answer shows that Fatimah was fully aware of the Islamic moral standards, revealing nothing of what was told to her in secret. However, when the Prophet had passed away, she was free to disclose what he had told her, since it became partly known. The Prophet told her that he was dying, and after he had actually passed away, that part of the conversation was no longer a secret. The other part concerned Fatimah herself and she was free to tell it.
A point in this Hadith that merits further discussion is that of standing up to meet someone as he or she arrives. The Hadith mentions that the Prophet used to stand to greet his daughter, and she did likewise. Here we note that the two people involved are father and daughter. It is normal, and well in line with Islamic manners, that a son or a daughter stands up when their parents come in. It is a gesture of genuine respect. But the Prophet’s standing when his daughter comes in is a gesture of genuine love and kindness. In neither case, there could be any confusion of feelings or action.
The point about standing up to express respect or high esteem is highly relevant. At certain points, the Prophet indicated that this is not an acceptable behavior. Consider the following Hadith reported by Jabir ibn Abdullah, a companion by the Prophet: "The Prophet was ill, and he was leading us in prayer. He was seated, while Abu Bakr was repeating the takbeer so that the congregation could hear. The Prophet turned slightly to us and saw that we were standing. He signaled us and we all sat down to pray in the same position he prayed. When he finished his prayer, he said, ‘You were about to do the same as the Persians and the Byzantines: they would stand in the presence of their kings who would be seated. Do not do that; rather, do as your prayer leaders do. If the imam prays standing, you stand up; and if he prays seated, you also sit’." (Related by Muslim and Al-Bukhari in Al-Adab Al-Mufrad).
In this Hadith the Prophet makes it clear that the congregation should do like the imam. If the imam can only pray in the seated position because of an illness or an injury, the congregation should do likewise. According to Imam Malik and Muhammad ibn Al-Hassan of the Hanafi school of Fiqh, this is obligatory, to the extent that if the congregation stand when the imam is seated, the prayer is invalid. However, other schools of Fiqh consider that permissible relying on other equally strong evidence.
As for standing up to meet respected people, there are Hadiths which show that this is permissible when there is no question of confusing this with glorifying the person concerned, as in the case of Saad ibn Mu’ath when he was to rule in the case of the Jews of Quraythah. As he entered, the Prophet told everyone in his main tent, saying: "Stand up to meet your master." On the other hand, Anas ibn Malik, a close companion of the Prophet reports: "They (meaning the Prophet’s companions) did not love to see anyone more than they loved to see the Prophet. When they saw him, they would not stand up to greet him, because they were well aware that he disliked that they should stand up." (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ahmad and Al-Tirmidhi)

edited by Adil Salahi

Praising God Before Going to Sleep

2006-01-22T22:45:00.000-08:00

Praises, glorifications and supplications the Prophet (peace be upon him) used to say at different times of day and night, we mention a Hadith reported by Jabir ibn Abdullah, a companion of the Prophet who was very close to him and reported a very large number of his statements. Jabir says: “The Prophet (peace be upon him) used not to go to sleep before reading the two surahs, Al-Sajdah and Al-Mulk.” Abu Al-Zubayr, who reports this Hadith from Jabir, mentions that “these two surahs earn 70 good deeds more than any other surah in the Qur’an. Whoever recites them earns 70 good deeds, is given a rise of 70 steps; and 70 bad deeds are erased from his record.” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Al-Nassaie).
All types of worship earn rich reward from God. This applies to prayer, fasting, zakah, reading the Qur’an, glorifying God and remembering Him. However the Prophet was keen to recite certain surahs or verses at particular times because of the meanings they stress. In this Hadith we are told that he used to read these two surah, which together run into five and a half pages of the Qur’an. There is strong emphasis in both surahs on the life to come, the resurrection as well as the reckoning and reward. Since sleep is a kind of death, as we lose consciousness of everything around us in both situations, the reminder of the hereafter is most apt at this particular time.
It is important to clarify how some surahs are said to be better than others. A number of scholars do not approve of the notion that certain parts of the Qur’an could be described as better than the rest. They say that this is contrary to the fact that all the Qur’an is God’s word and should be viewed as a complete whole, with every part of it equal to the rest. Other scholars agree that the Qur’an should be viewed in the same light, with no preference given to any part over the rest. However, they maintain that this does not contradict that God may give greater reward for reading certain surahs.
They also say that on certain occasions, or at certain times, reading a particular surah may be better. They cite the example of reading Surahs 32 and 76 in the two rak’ahs of fajr prayer on Fridays, or reading Surahs 87, 109 and 112 in the three rak’ahs of witr prayer everyday.
This is a valid point, but other scholars also mention that the result of reading a particular surah at a certain time is what may give it preference at that time. In this case, reading these two surahs before going to sleep is stated to ensure that one does not suffer torment in the grave after one’s death.
While a supplication to be spared such suffering after reading any part of the Qur’an may be certainly answered, it is hoped that reading these two surahs gives a greater chance of that, if God so wills.
Moreover, reading the Qur’an, or glorifying God and repeating some supplication and prayer before going to bed make it easier for a person to get to sleep. Abdullah ibn Masoud, a learned companion of the Prophet, says: “Being overtaken by sleep when glorifying God is brought about by Satan. You may try this if you wish. When you go to bed and you want to get to sleep straightaway, glorify God and praise Him.” (Related by Al-Nassaie, Abu Dawood and Al-Tirmidhi).
This is something we can try ourselves. Indeed scholars encourage people who complain from insomnia to read the Qur’an or engage in God’s glorification, and they would not take long to get to sleep. What the Prophet’s companion refers to in his statement is that Satan will help to get to sleep a person who is reading the Qur’an or praising God and glorifying Him, so that he would not earn more reward for his glorification and remembrance of God. Whether we can attach such influence to Satan is rather debatable, because he is stated in the Qur’an not to have any control on us, unless we give in to his promptings. However, when we read the Qur’an or glorify God, Satan feels depressed and he cannot come near us. As such, he would not be prompting us or keeping us awake. By leaving us alone, we will feel the pleasure and relaxation of what we are reading or saying, and such relaxation helps us to get to sleep faster.
The Prophet also teaches us to make sure that our beds are free of harm. He says: “When any of you wishes to go to bed, he should undo the edge of his robe and strike his bed with it, because he would not know what went into his bed after he left it.
He then lies on his right side and say: ‘In Your name I place my side. If You hold my soul, bestow on it Your mercy; and if You release it, then protect it with what You protect the righteous among Your servants.” (Related by Al-Bukahri, Muslim, Abu Dawood and Al-Nassaie).
To give the Arabic wording of this supplication, we add: “Bismika wada’tu janbi. Fa’in ihtabasta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi ibadaka al-saliheen.”
The point about striking the bed with one’s garment is simply to shake it properly in order to ensure that no crawling or harmful creature is hidden into it. Perhaps this is unnecessary in modern homes and apartments, but following the Prophet’s example and doing his teaching earns reward from God.
In country homes, villages and in desert areas, the risk of something like a scorpion or a snake crawling into a bed where it finds warmth is very real. Striking the bed with one’s garment is bound to disturb such a creature and drive it away. Or at least the person will see it moving and take the necessary action to ensure his comfortable sleep.

Adil Salahi

The Prophet as a Man : Fearing for His Community

2006-01-20T06:44:00.000-08:00

Asalam O Alaikum,
We muslims are required to follow the prophet's (pbuh) guidance throughout our whole lives and we were assured that if we do that, we will not do any wrong. Unfotunately, a lot of muslims fail to do that in our daily lives. Maybe thats because we fail to read how he lived his life and how he dealt with different issues in his life. every now and then Mr. Adil Salahi talks about different topics on the Prophet's (pbuh) life and how he dealt with different issues and things. So here is one I found recently and after reading it, I cannot stop myself from posting this.

The Prophet as a Man : Fearing for His Community

Abu Bakr was the closest to the Prophet (peace be upon him) of all his companions. He was Muhammad’s intimate friend before he began to receive any revelations from God. When the Prophet was ordered to call on people to believe in God’s oneness, Abu bakr was one of the very first people the Prophet addressed. He immediately accepted the divine message, knowing that his friend, Muhammad, who never told a lie to any human being, would not start by lying to God or fabricating any story about him. Thus, Abu Bakr was the first to become a Muslim from outside the Prophet’s own home. He never wavered in his support of the Prophet and his message. He was always ready to give any sacrifice the message needed.

Looking up to the Prophet, Abu Bakr once said to him: “Messenger of God! You have grown gray!”

The Prophet said: “Yes indeed! This is caused by Surah Hood and its sisters.” The Prophet named Surah 56, Al-Waqi’ah, Surah 77, Al-Mursalat, Surah 78, Al-Naba’ and Surah 81, Al-Takweer. All these surahs portray scenes from the Day of Judgment that are bound to fill us with dread. Should we reflect on these scenes we would be in real worry lest we should be made to endure the sort of punishment God has in store for the wicked of people. The Prophet was fully aware of all that the Qur’an contained. He knew it by heart and never lost a single verse of it. Considering how alert his conscience was, the images of the Day of Judgment were bound to send a shiver into his heart.

Proper thinking of the Day of Judgment and its dreaded punishment will fill any heart with awe. Indeed, prophets used to sit on their knees, praying God to spare them and their communities its horrors. As he was most aware of what the Day of Judgment signified, the Prophet always thought about it and felt that the task of steering away from punishment was hard indeed. Hence, when he was asked which verses in Surah Hood made him grow gray, he mentioned the verse that says: “Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do.” (11: 112)

In the first instance, the Prophet’s answer appears to be strange. The verse clearly carries an order that the Prophet should do as he is bidden. This applies to all believers, and indeed all mankind. They all must obey God. But the Prophet understood this command as an order not to steer an inch away from the path that God has marked out for him to follow. This obviously required a most diligent approach that always followed God’s commands, obeying them in letter and spirit. It is an order that keeps both heart and mind at full alert, keeping every single commandment we are given by God in front of our eyes, trying hard to fulfill it, and making sure that we never fail. This is far from easy. Hence, it caused the Prophet to be always on the alert, and made him grow gray.

Indeed the Prophet took this order most seriously, and was conscious of it at all times. Remembering this, we understand the opening statement of the Hadith reported by Aishah, his wife, who says: “I never saw God’s Messenger in full command of his strength laughing heartily so as to see the back of his mouth.” It was his consciousness of the Day of Judgment and its hardship that kept him serious at all times, so that when he laughed his merriment would still be controlled. The rest of the Hadith explains that the Prophet was always mindful that God’s punishment could come at any time. Aishah reports of him: “Whenever he saw clouds or wind, his color would change. I said to him once: ‘Messenger of God! When people see clouds they look delighted hoping that they would bring them rain, but when you see clouds, your face shows worry.’ He said to me: ‘Aishah! How can I be sure that it does not carry punishment? Some people were punished with wind. Others saw the punishment approaching, yet they said that it was rain-bearing clouds.’” (Related by Al-Bukhari, Muslim, Ahmad and Abu Dawood.)

This Hadith speaks of the Prophet’s care for his people, fearing that they might be punished like others were before them. The last part refers to the Aad people, the giants who lived in southern Arabia and rejected the message of the Prophet Hood who tried hard to persuade them to believe in God. They were destroyed by storms that lasted eight days, leaving them all dead. Yet these very people were delighted when they saw the clouds approach, declaring that they would bring them rain. Instead the clouds brought them storms heralding God’s punishment. The Prophet felt uneasy whenever he saw clouds gathering, until rain started and he would then feel God’s mercy.

A similar Hadith is also reported by Aishah: “Whenever the Prophet saw clouds approaching with an air of rain, his color would change. He would go in and out, to and fro. When it rained, he would relax. I mentioned this to him and he said: ‘How could I tell what such clouds would bring?’ He quoted the verse that said of certain people: ‘When they saw it in the shape of a dense cloud approaching their valleys, they exclaimed: ‘This is but a heavy cloud which will bring us rain.’ No, indeed. It is the very thing which you sought to hasten: A wind bearing grievous suffering bound to destroy everything at its Lord’s behest.’” (46: 24-25)

The Prophet’s attitude is the one that behooves every believer to follow, realizing that no one can be sure what God’s will might be in any situation. As we all are liable to sin, we can easily incur God’s punishment, unless we repent and seek God’s forgiveness. The Prophet was keenly aware of this, particularly as he considered the verses that say: “Do the people of these cities feel secure that Our might would not strike them at dead of night when they are asleep? Or do the people of these cities feel secure that Our might would not strike them in broad daylight when they are playing around? Do they feel themselves secure from God’s designs? None feels secure from God’s designs except those who are losers.” (7: 97-99)

The best thing that helps avert God’s punishment is to turn to Him in repentance, particularly at night when one is alone, unseen by anyone other than God. This is confirmed in the following Hadith reported by Umm Salamah, the Prophet’s wife: “One night God’s Messenger woke up worried. He said: ‘Limitless is God in His glory. How much of God’s treasures have been brought down tonight, and how much temptation! Who would wake up the women in these rooms (meaning his wives) so that they would pray? Many a woman who is well dressed in this life finds herself bare in the life to come!” (Related by Al-Bukhari, Malik and Al-Tirmidhi.)

It is sincere devotion that averts God’s punishment and ensures the forgiveness of sin. Hence, the Prophet wanted his wives to wake up and spend part of the night in such devotion. The last sentence in the Hadith refers to the fact that what we enjoy in this life is no guarantee that we will have favor in the life to come, unless we earn it through diligent attendance to what God requires of us.

Adil Salahi

THE PROPHET MOHAMMAD'S (PBUH) LAST SERMON

2006-01-11T19:29:00.000-08:00

One of the readers of this blog requested this speech from Mohammad which was his last speech to all Muslims.

This Sermon was delivered on the Ninth Day of Dhul Hijjah 10 A.H in the Uranah Valley of mount Arafat )

"O People lend me an attentive ear, for I know not whether after this year I shall ever be amongst you again. Therefore listen to what I am saying very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that he will indeed reckon your deeds. ALLAH has forbidden you to take usuary (interest), therefore all interest obligations shall henceforth be waived. Your capital is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) be waived.

Every right arising out of homicide in pre-Islamic days is henceforth waived and the first such right that I waive is that arising from the murder of Rabiah ibn al Harithibn.

O'Men, the Unbelievers indulge in tampering with the calender in order to make permissible that which Allah forbade, and to forbid which Allah has made permissible. With Allah the months are twelve in number. Four of them are holy three of these are successive and one occurs singly between the months of Jumada and Shaban.

Beware of Satan, for the safety of your religion. He has lost all hope of that he will be able to lead you astray in big things, so beware of following him in small things.

O People it is true that you have certain rights with regard to your women but they also have right over you. Remember that you have taken them as your wives only under Allah's trust and with his permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste.

O People, listen to me in ernest, worship ALLAH, say your five daily prayers fast during month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute o ne brotherhood. Nothing shall be legitimate to a Muslim which belogs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves. Remember one day you will meet Allah and answer your deeds. So beware do not astray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O ALLAH, that I have conveyed your message to your people."

The Prophet’s Pilgrimage Step by Step — II

2006-01-09T05:46:00.000-08:00

These articles quote the detailed Hadith narrated by Jabir ibn Abdullah, describing the pilgrimage of the Prophet (peace be upon him) from the moment he announced his intention to do it. This Hadith provides the basis of most of the rulings concerning the performance of all pilgrimage rituals. We quote the Hadith and add some comments of explanation where necessary.
We mentioned last week that on arrival in Makkah, the Prophet performed the tawaf and sa’ie, explaining that for a pilgrim doing either the ifraad or qiran methods, these count as the tawaf of arrival and the sa’ie of the pilgrimage, adding that for the latter method it suffices for both the Umrah and the pilgrimage. For those doing the tamattu’ method, they count as the duties of the Umrah. The Prophet did his pilgrimage in the qiran method, because he had brought his sacrificial animals with him. But he made it clear that the tamattu’ method is to be preferred. When he had completed them, he said: “Were I to start my pilgrimage anew, I would not have brought my sacrificial animals with me, and would have started with an Umrah. Whoever of you has not brought his sacrificial animal with him should release himself from ihraam and make this an Umrah.” Suraqah ibn Malik ibn Ju’shum stood up and said: “Messenger of God, does this apply to this year only or forever?” The Prophet inter-crossed his fingers as he put his two hands together, and said: “The Umrah has intermingled with the pilgrimage.” He repeated this twice and said: “Indeed, till the end of time.”
Ali (ibn Abi Talib) came with the sacrificial animals (cows and camels) which belonged to the Prophet from the Yemen. When he arrived he found Fatimah (his wife and the Prophet’s daughter) having released herself from ihraam and put on a colorful dress and colored her eyelashes. He objected to what he saw, and she told him: “My father has ordered me to do so.” Ali used to say later when he was in Iraq that he went to the Prophet complaining of what Fatimah did. He asked the Prophet’s opinion concerning what she attributed to him. Ali said: “I told the Prophet that I objected to her action.” He said: “She has told the truth. She has told the truth. What did you say when you started your pilgrimage?”
“I told him that I said: ‘My Lord! I intend to do the same as Your Messenger (peace be upon him).’ He said: ‘I have my sacrificial animals with me. Do not, then, release yourself from ihraam.’”
All the sacrificial animals that Ali brought with him from the Yemen and the ones the Prophet brought with him numbered one hundred. All people released themselves from ihraam and shortened their hair except the Prophet (peace be upon him) and those who had their sacrifice with them.
There is no doubt that the tamattu’ method is the one the Prophet preferred for all Muslims, although he himself had to continue with the qiran method, explaining that the reason was that he had brought his sacrifice with him. This ruling applies for all time, although nowadays no one brings his sacrifice from distant land. Still, it is possible that motorist pilgrims, particularly those using goods vehicles may do so. Consistent with his practice throughout his life, the Prophet preferred the easier of any two options, as long as both were permissible. Undoubtedly, the tamattu’ method is the easiest of the three because it completes the Umrah on arrival and allows the pilgrim to be out of consecration until the start of the pilgrimage days. The other two methods require the observance of all ihraam restrictions throughout one’s stay in Makkah until the major part of the pilgrimage has been completed.
On the Day of Tarwiyah (8th Dul Hijjah) they proceeded to Mina resolving to do the pilgrimage. The Prophet mounted (his she-camel) and prayed at Mina the prayers of Zuhr, Asr, Maghrib, Isha and Fajr (meaning that he stayed all day and throughout the night in Mina). He stayed on until after sunrise. He ordered that a dome of animal hair be erected for him at Nimrah (in Arafat). The Prophet then proceeded. The Quraysh people were certain that he would stop at Al-Mash’ar Al-Haraam (in Muzdalifah, short of Arafat), in the same way as the Quraysh used to do before Islam. The Prophet, however, proceeded until he came to the dome which was erected for him at Nimrah and dismounted there. When it was midday, he ordered that his she-camel, Al-Qaswa, be prepared for him and proceeded to the middle of the valley (of Arafat).
In breaking with the Quraysh traditions, the Prophet put the pilgrimage rituals back to their original state, as performed by the Prophet Abraham and his son the Prophet Ishmael. Their practice continued to be followed until the Arabs deviated from the pure divine faith, introducing idolatry and polytheism. This led them to invent new practices, some of which meant giving the Quraysh, the tribe living in Makkah, a status with special privileges, such as refraining from attendance at Arafat. They argued that since they lived in the Haram area, they could not leave it to Arafat which is outside it, because the Haram area is the blessed one. This is contrary to the Qur’an and the Prophet’s practice.
Perhaps we should briefly comment on the fact that after her Umrah, Fatimah, the Prophet’s daughter, put on a colorful dress and wore make up. This is perfectly normal in Islam, and it is practiced in many Muslim countries, such as Pakistan and African countries, where Muslim women go out wearing Islamic dress of all colors.
The Prophet addressed the people and said: “Your blood and your properties are forbidden among you in the same degree of sanctity as this day, in this month, in this city. Everything which belonged to jahiliyyah (the state of ignorance that is the antithesis of Islam) is hereby forgone and placed under my feet. The blood (i.e. revenge killing) of jahiliyyah is hereby forgone. The first (victim) whose blood I forgo from among our own people is Ibn Rabee’ah ibn Al-Harith (the Prophet’s own cousin. He was nursed in the tribe of Bani Saad and was killed by the tribe of Hudhayl). All the usury of the days of jahiliyyah is wiped off. The first of it I wipe off is that which belongs to Al-Abbas ibn Abd Al-Muttalib (the Prophet’s own uncle). All of it is hereby forgone. Fear God in (your treatment of) women. You have taken them on to yourselves with peace from God, and they are lawful to you with God’s word...” He continued his speech until he said: “They (women) have a right against you to provide for them and to dress them in accordance with what is reasonable. I am leaving with you God’s book. If you hold fast to it you will never go astray. You will be asked about me, but what will you say?” They (i.e. the people present) replied: “We declare that you have delivered the message perfectly and have given sound counsel.” He pointed his forefinger raising it to the sky and, pointing it to the people, said: “My Lord! Bear witness.” (He repeated this three times).
The Prophet’s speech at Arafat was longer than what is quoted here, but Jabir quotes the most relevant parts, re-emphasizing the total prohibition of vengeance killing and usury. The Prophet gives the lead, making clear that what belonged to his own relatives in these two areas was ended and foregone.
The Prophet again speaks about the importance of kindness to women. It is well known that women were ill treated in pre-Islamic Arabia, as they have been, and remain, ill-treated in many parts of the world. Islam gives women equal status with men and requires all men to be most kind to their women folk. Unfortunately, many Muslims do not heed the Prophet’s orders, even in our own time. This is a depressing state of affairs. No God-fearing Muslim could abuse a woman under his care or deny her what God has given her and remain God-fearing.
The Prophet then called on God to witness that he had delivered the message entrusted to him, giving all mankind good counsel.
We will continue with this Hadith soon, God willing.

Adil Salahi

The Prophet as a Man: ‘You Would Have Laughed but Little’

2006-01-06T11:16:00.000-08:00

A very important aspect of Islam is that the practice of the Prophet (peace be upon him) is always a guide for us. If we follow the Prophet we will not go wrong. Indeed, we will always be on the right track that earns reward from God. This applies to matters pertaining to religion. As for ordinary matters, the Prophet made clear that he gives no guidance to be followed. When the Prophet passed by some farmers who were engaged in inoculating their date trees, he questioned them about what they did. He then suggested that it might be better if they do not resort to such a practice. They stopped immediately. Their yield of dates that year was less than usual and they mentioned this to the Prophet saying that it could have been caused by the lack of inoculation. The Prophet said: "You know your worldly matters best." However, when something has a religious aspect, or relates to religious practices, then we follow the Prophet’s guidance. This will bring us rich rewards from God Almighty.
What is important to remember about Islam is that it is easy to implement. It does not require people to steer away from all life comforts, or to devote long hours to worship rituals. It deals with human life as it is, endorsing its requirements, forbidding only what is harmful or unbecoming of human dignity. It does not forget that man is the creature God has honored by granting him his free will and the ability to determine his actions as he pleases. Therefore, it steers a middle way between pleasure and responsibility, comfort and duty. Whenever hardship looms, it provides a concession. Moreover, it makes the exercise of a concession a worthy action deserving of reward.
It is very important to realize this. The Prophet tells us that "God loves that the concessions He gives should be exercised just as He loves the fulfillment of the major duties He assigns." When we benefit by the concession and thank God for granting it, we actually demonstrate our gratitude to God, and this, in effect, expresses our submission to Him in the same way as it is expressed when we fulfill the major duties God has made binding on us. Some people, however, tend to look at concessions as having a lower status than the original duties to which they apply. Thus, when they travel, they prefer to offer their prayers in full length instead of the shortened version that applies during travel. If their travel happens to be in Ramadan, they prefer to continue to fast despite the added difficulty that travel involves. Yet God has given us the concession of not fasting during travel, provided that we compensate for that by fasting a similar number of days after our travel is over. This is due to the fact that by nature, people tend to make things more difficult. Yet Islam prefers that things are kept easy, simple and manageable.
Lady Aishah, the Prophet’s wife, reports: "God’s Messenger did something by way of concession. Some people, however, felt that it would be better that they should not exercise the same concession. This was communicated to the Prophet and he addressed the people in general, praising God before saying: ‘How is it that some people prefer not to follow my example. By God, I know God better than all people and I am the most God-fearing among them." (Related by Al-Bukhari and Ahmad).
That the Prophet knew God better than anyone else is indisputable. Who could have known God better than the one who received direct revelations from Him? It is also indisputable that the one who knows God best fears Him most. It is not the sort of fear that we feel when we face an enemy or serious danger; rather, it is a feeling that puts us on our guard lest we should do something that displeases the One who has given us everything that we have. It is He who ensures our happiness and gives us all that we need to live and be comfortable in life. Hence, we are keen to please Him and we are on the alert lest we should commit something that incurs His displeasure.
Those people who felt that they should not take up the concession the Prophet exercised undoubtedly thought that they would earn more reward by doing so. The Prophet, however, makes it clear that theirs is a mistaken notion. What pleases God most is to obey Him and to follow His Messenger. When He allows a concession, we should uphold it, expressing our gratitude to Him for making things easier for us. Thus, our relationship with God is based on love compassion and kindness.
Nevertheless we should always be mindful of God, aware that His punishment is severe, and work hard not to incur His displeasure or commit what makes us liable to His punishment. We should always remember that God’s punishment is grievous indeed. Abu Hurayrah quotes the Prophet as saying: "By Him who holds my soul in His hand, if you were to have the knowledge I have, you would have wept much and laughed but little." (Related by Al-Bukhari, Muslim, Malik, Ahmad, Al-Nassaie and Al-Darimi.)
In this Hadith, the Prophet refers to what happens on the Day of Judgment and its difficulties. On that day, when all creation are resurrected and stand before God awaiting His judgment, theirs is a very hard position. Even the most pious and the most diligent in worship would not have given enough thanks for the endless aspects of grace God had bestowed on him throughout his life. Yet such a person inevitably committed enough sins to deserve punishment. If God were to judge him in absolute fairness, his lot will be difficult indeed. But God treats us with kindness and compassion. Hence, the pious and the God-fearing are admitted into heaven. Yet the knowledge of all this should make everyone tremble with fear, lest God’s kindness should be withdrawn from him in punishment for something grievous he might have committed. It is such knowledge that should banish laughter and bring tears to people’s faces. How could they laugh when they know that it merely needs that God should treat us in all fairness to make us doomed? Yet it is the trust in God’s compassion and kindness that makes us hopeful. It is an unfailing hope that He will bestow His grace on us, just like He bestows it in this our present life.

Adil Salahi

The Prophet’s Pilgrimage Step by Step — I

2006-01-03T06:48:00.000-08:00

All Muslims know that to follow the example of the Prophet (peace be upon him) in matters of religion is required as a duty. To follow him in other aspects is always good and fruitful, except where he expressly stated that what he did was specific to him. In as far as offering the pilgrimage is concerned, we have no option but to follow his guidance. As he started his pilgrimage, he said: “Learn from me your rituals.” This is an all-embracing Hadith that makes clear that the way the Prophet did his pilgrimage is the standard which we should all emulate.
We have a very detailed Hadith narrated by Jabir ibn Abdullah telling us of everything the Prophet did on his pilgrimage. In this first of three articles we will be perusing this Hadith and, where necessary, adding comments to provide a full picture that helps us in offering this great act of worship. Jabir reports:
“God’s Messenger (peace be upon him) stayed (in Madinah) nine years without offering the pilgrimage. In his tenth year in Madinah it was announced to all people that God’s Messenger would be offering the pilgrimage. Many people flocked to Madinah seeking to follow the Prophet’s guidance and to do like him.”
Several reasons led to the delay of the Prophet’s offering of the pilgrimage. In the first few years of his stay in Madinah, he could not have traveled to Makkah, while the Quraysh, its inhabitants, were raising one army after another to fight him. When Makkah fell to Islam toward the end of Year 8, the Prophet chose not to offer the pilgrimage the following year because he did not wish to see the abominable practices of the unbelievers which they introduced into the pilgrimage, such as being naked when doing the tawaf. In Year 9, Abu Bakr was the leader of the pilgrimage and a ban was declared prohibiting idolaters from coming to Makkah for pilgrimage, and banning the practice of doing the tawaf naked. With that done, the pilgrimage could be offered in the proper Islamic way, and this is what the Prophet did. With him was no less than one hundred thousand people, all eager to offer this great act of worship with him.
“We went out with him until we arrived at Dhul-Hulayfah where Asma’ bint Umays gave birth to Muhammad ibn Abu Bakr. She sent a message to the Prophet asking what she should do (considering that she would be in her postnatal period).
He told her to have a bath and to wrap herself properly (putting a wide piece of cloth at the place of discharge, tying both ends from the front and the back and sticking that wrapping tight to a belt she has around her waist.) She could then enter into ihraam, or consecration. The Prophet offered his prayers at the mosque there and mounted his she-camel, Al-Qaswa’. When his she-camel was well into the desert, I looked up and saw all around me people walking or riding animals, accompanying him. I could not see the end of them in any direction: Front or rear, right or left.
The Prophet was with us receiving Qur’anic revelations, the interpretation of which we knew very well. Whatever he did, we did likewise. He raised his voice with phrases stressing God’s oneness: Labbayk Allahumma labbayk. Labbayk Laa shareeka laka labbayk. Inna al-hamda wal-ni’mata laka wal-mulk. Laa shareeka lak. People raised their voices with whatever praises they wished to repeat, and the Prophet did not take exception to any of that. He, however, maintained his own form of talbiyah.”
We discussed in an earlier article what effect a woman’s discharge, whether menstrual or postnatal, has on her pilgrimage. Here we have the detailed guidance the Prophet gave to Asma’ making clear that she could conduct her pilgrimage easily, but she must not do any tawaf until she has been cleansed of all discharge. It should be noted that she gave birth to her son shortly after departure from Madinah, when she arrived at the point of meeqat, which is Dhul-Hulayfah or Abyar Ali as it is better known nowadays.
The ruling given to her applies to all women who start such discharge at any time during their pilgrimage. We also learn that there could be different forms of declaring our response to God’s call to do the pilgrimage. However, the Prophet’s preferred form is the one that millions of pilgrims repeat all the time.
“We did not intend to do anything other than a pilgrimage. We knew nothing about the Umrah. When we arrived at the House (i.e. the Kaaba) with the Prophet, he touched the corner (i.e. kissed the black stone) then he moved in a jogging movement for three rounds and walked the other four.
“He then went to Maqam Ibraheem and recited: ‘Make the place where Abraham stood as a place of prayer.’ He stood with that place (Maqam Ibraheem) between himself and the Kaaba.
“In his two rak’ahs he read Surah 112, Al-Ikhlas, and Surah 109, Al-Kafiroon. He then returned to the corner (of the Kaaba, where the black stone is) and kissed it. He then left through the door nearer to the hill of Al-Safa.
“When he reached Al-Safa, he read: ‘Safa and Marwah are among the symbols set up by God. Whoever visits the Sacred House for Pilgrimage or Umrah, would do no wrong to walk to and fro between them. He who does good of his own accord shall find that God is most thankful, All-knowing’. (2: 158)
“He also said: ‘Al-Safa and Al-Marwah are two places which God has made sacred.’ He went first to Al-Safa and climbed up until he could see the Kaaba. He turned his face toward the qiblah and declared God’s oneness and glorified Him. He then said: ‘There is no deity other than God. He has no partners. To Him belongs the Kingdom as well as all praise. He is able to do everything. There is no deity other than God. He has fulfilled His promise, given victory to His servant and has defeated the confederate forces on His own.’ He also prayed to God. He repeated these phrases three times then descended toward Al-Marwah. When he was at the bottom of the valley (marked nowadays with two green lights) he started jogging. When we were again climbing up, he walked. When he arrived at Al-Marwah, he did there the same as he did at Al-Safa. He finished his sa’ie at Al-Marwah.”
Thus, there is nothing special to be done on the way to Makkah other than repeating the phrases of talbiyah. These make clear that offering the pilgrimage is dedicated to God alone, in response to his order stated in the Qur’an. Purity of faith is emphasized as God’s oneness and is repeated over and over again.
The mention of God’s support of His Messenger is a reference to the defeat of the allied forces of unbelievers who tried to annihilate the Muslim community, but they suffered a humiliating defeat without being fought by any human forces.
On arrival in Makkah, a pilgrim should offer the tawaf and the sa’ie. If he is doing his pilgrimage in the ifraad or qiran methods, these count as his tawaf of arrival and the obligatory sa’ie of pilgrimage. Indeed in the case of qiran, it counts for both the pilgrimage and the Umrah.
If the pilgrim opts for the tamattu’ method, which is the one preferred by the Prophet, these count for his Umrah and he releases himself from consecration immediately after he finishes these duties. We will discuss this further next week, God willing.
Adil Salahi

Traditional Practices and Islam

2005-12-28T12:12:00.000-08:00

Asalam O Alaikum everyone. I am back wiht one more issue in Islam that we face today and will try to shed some light on the issue at hand. Its not much of an issue in Islam but its some traditional practices that different countries have. I don't have a vast knowledge about every country but I will talk about Pakistan where I come from. It's really surprising to see the difference between two countries who follow the same religion in majority. I grew up in the Middle East and therefore, never praticed any traditional practices everyone of my friends and some relatives who lived in Pakistan did. Some practices don't make sense at all but are still followed and are implemented and they sometimes lead a person towards committing a sin but unfortunately, due to various reasons people fail to realize that only because they have been doing that all their life and it seems like the right thing for them to do.

Once again, there was a question put forward to the sholar Adil Salahi and he answered the question which makes sense. Without sayig anything further, read the answer to the question from Mr. Adil Salahi..

Q. Could you please explain whether the following tradition is legitimate from the Islamic point of view: Tying a black thread around the arm of a baby or a young child, and reading the Qur’anic verse known as Ayat Al-Kursi and the opening surah of the Qur’an, to protect the child from harm?

A. The first practice is similar to wearing a charm, talisman or amulet. All this is forbidden in Islam and ensures that the desired result is not achieved. The Prophet (peace be upon him) cursed people who wear such articles and prayed that God would not grant them their purpose. The same applies to what you describe. It is far better to read the surah and the verse to the child and pray to God to protect that child. This is the proper way. Wearing something and thinking that it would ensure protection or bring good luck is not the right way. It is false indeed.
Adil Salahi

It's a short explaination of the issue but speaks volume and if we think about it. We say Allah protects us all day long and we dont need to be scared of anything in life but HIM so why is it that we need protection of that sort in our lives. I have known people whi objected to this point of view of mine without ever giving me a valid reason but the only thing they said to me was "it makes them feel safe". I am sorry to say but this is not a very good reason to wear a black thread that contains a verse from the Qur'an as it will do you no good. Its Allah who will protect you but people fail to realize that. Also, I have noticed that by wearing such objects like a verse of the Qur'an around their necks often do things that are sinful. I have seen them wearing a taveez and swearing in public and that does not seem like disrespecting the sayings Allah to them but it still makes them feel safe. They wear that and go to the washroom and do all sort of impure things.
People need to learn the finer points in Islam as these things are borrowed from the other side of the border where hindu's have a raksha bandhan in their hands which if I am not mistaken, can be counted as the same thing as a taveez. The only difference is the verse of the Qur'an is in the taveez but then again how come only one verse tied in the blak thread protect you from evil. The Qur'an guides us to live our life the right way and these are practices that are neither in the Qur'an nor the Prophet (pbuh) ever followed.

Restricting a General Qur’anic Statement

2005-12-19T15:47:00.000-08:00

I have been in Canada for a while now, and I have had discussions on this issue with several individuals here and in gatherings as well. The topic of declaring something Halal and Haram has always been a complicated for me since I arrived in Canada becuase where we come from, we only have Halal food there and one does not have to worry about it being haram or what not. However, I did some search and came up with this article from the scholar named Adil Salahi whose article I did post before as well.

Q. Here in the US where I live some people say that the permission stated in Verse 5 or Surah 5, allowing Muslims to eat meat slaughtered by Christians and Jews applied at the time of the revelation of the Qur’an when methods of slaughter were the same for all. Nowadays with new methods, the slaughter by Christians does not conform to the Islamic standard and therefore it is not allowed. Please comment.

A. If a Qur’anic statement is given in general terms, its application cannot be restricted unless there is clear indication to support such restriction. This could be a Hadith speaking specifically about the statement in question, or a clear indication in the Qur’an. The statement you refer to says: “The food of the people of earlier revelations (i.e. Christians and Jews) is permissible for you and your is permissible for them, as also the chaste women from among the believers and from among the people of earlier revelations.” There is no indication in the text relating this permission to the method of slaughter. Nor is there any Hadith explaining this verse in such a way as to call for investigating the method of slaughter. It is a concession God has been gracious to give us. We take it as it is. Imam Malik mentions that this concession makes lawful what they consider to be lawful in their religion, unless it is specifically forbidden for us, as in the case of pig meat. This means that the argument about the method of slaughter is incorrect in this case. Some people argue that Christians nowadays do not mention God’s name before their slaughter, and we are specifically forbidden to eat of any meat if God’s name is not invoked at the time of its slaughter. But this is again not a valid argument. The Prophet’s companions complained to him saying: “We receive meat and we do not know if God’s name has been invoked at the time of its slaughter.” The Prophet told them: “Then you mention God’s name and eat.” Unfortunately some Muslims take a very restrictive attitude in such matters. Islam is not about restrictions, but about discipline. God has granted certain concessions because He, in His infinite wisdom, knows that these will make matters much easier for Muslims. Therefore, we should take such concessions and act on them. By doing so, we earn reward from Him.
Adil Salahi
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In the the above article, the Sura 5 is is Sura Maida and the verse 5 clearly states that “The food of the people of earlier revelations (i.e. Christians and Jews) is permissible for you and your is permissible for them, as also the chaste women from among the believers and from among the people of earlier revelations.”

We take Quran as our holy book and all Muslims should follow it since its a book of guidance but why is it that people declare things Haram that are clearly allowed in Islam. Do they have the right to do so..Is not Allah the only one to decide what is Haram and what is not. I do understand its a complicated issue and I do also agree that the Christians have changed their standards of slaughter but does that mean its automatically Haram?

The prophet (pbuh) said to his people to follow Quran as Allah will protect this book for eternity, then why do we make changes. I was in a gathering a while back, and we came to this issue and the transaltion of this very verse of Sura Maida was translated the same way but after the verse, it was added that, Make sure their slaughtering method meets the proper Islamic standards when the actual verse does not mention anything regarding that. I beg to ask the question that if they are not muslims (i.e, the chiristians and the jews), one should not expect them to meet the Islamic standards.

I totally agree with Mr. Adil Salahi that Islam is not about restrictions as most of these western countries portray it in the media and unfortunately that is how it is in my home country of Pakistan as well. We, in Pakistan have to many restrictions everywhere when it comes to religion. There are so many things that are being done there that are taken out of the context from the Quran without knowing the full idea behind that verse, without knowing what does that verse tells us. Due to lack of understanding of Arabic and lack of education, Islam seems a lot tougher to a young person and this may result in this youngster being discouraged and may not practise it like everyone should.

What we (all muslims) should do is, try to understand the Quran rather than just reciting it wihtout understanding a single word like so many others including myself. But if we realize the importance of what it teaches us and we understand what the Quran teaches us, we would be better off in the world and the world after.

Issues in Islam Part 1

2005-12-13T06:55:00.000-08:00

I recently have been in discussions with different people on the issue of a woman being inferior to a man in our great religion of Islam. What constitutes that is still unknown to me. In some countries, women are not treated properly, or should I say they are treated like slaves in some countries. I am not going to name the country I am talking about but the world we live in today is not the same male dominated world. So it got me thinking on what does the Quran has to say about this issue and why is it that in some countries woman are treated the way they are treated. Is it because in those countries, they dont know what the religion teaches or is it simply because they are uneducated when it comes to religion and refuse to understand what the religion teaches?
I did some research and found an article in which a question was asked to a well known scholar named Adil Salahi and he shed some light on this issue and after reading his point of view, I was convinced to share it with you guys..Have a read..maybe it will enlighten you as well as much it has enlighten me.

Are women inferior?
Q. My friend suggests that women are inferior to men even in the hereafter. He says that in heaven they will not be on equal terms as they will not have male partners similar to the hoor mentioned in the Qur’an for men. Please comment.

A. What determines equality is the tasks assigned to men and women and the reward they are given for them, or the punishment they incur for failing to attend to them. When we read the Qur’an and the Hadith, we realize that men and women are assigned the same duties and given the same reward. All verses in the Qur’an that address "believers" are equally applicable to men and women. In fact, there are two types of address in the Qur’an: one to men and women equally and the other to women only. Thus, they are given a special status, not an inferior one.
The person who made the claim that women are inferior in heaven does not know what he/she is speaking about. How has this person come to the conclusion that the hoor in heaven are women companions given to men? For what purpose? The fact is that these hoor, normally translated as wide-eyed maidens, are placed in the service of the dwellers in heaven. There is no indication in the Qur’an that they are to be companions only for men. Moreover, the descriptions of heaven and hell in the Qur’an and Hadith are given in what is familiar to us so that we may understand them. But the real favors and blessings God provides for those whom He admits to heaven are far greater and richer than these descriptions.
The Prophet says about heaven: "It contains what no eye has ever seen, no ear has ever heard of and no mind has ever imagined." Furthermore, if the result of being admitted to heaven is perfect happiness, and if such perfection of happiness is attained by men and women in different ways, how does that signify superiority of one and inferiority of the other?
Adil Salahi

After reading this, I am sure a lot of people will still not agree since they are thick headed when it comes to these kind if issues since a lot of people have different opinions when it comes to religion. To some, woman are just to do the house work and raise the kids and be a slave in the house and have no say in the decision making of the house which is sad really but I urge all brothers so spread the word and try to make others realize what our religion teaches because this is something that has given the true religion a bad name.
P.S. I will be posting articles on different issues on a regular basis that deals with issues in Islam..

Why I ask Why??

2005-12-09T00:20:00.000-08:00

just like a true Pakistani, I am late posting a topic on the blog..well I had to stay true to what I am..so let me start off with this thought of mine..

Recently, a lot of things happened in life, some were good and some were not as good as some were. Confused yet..hope not..One thing I always think I am good at is when it comes to knowing others. I think I have a good sense of judgement when it comes to getting to know othere personally and I usually make the right calls BUT, since no one is perfect..I have made my bad calls here and there. Its not that it was my fault totally but its just that the people I got to know were nice, friendly, understanding, funny and all the other qualities one look in someone who they are friends with..but why is it that those some always turn out to be the people with double standards..do u know who I am talking about?..Yes I am talking about those who pretend to be something in front of you but actually are not what the seem to be to you...

This is something that has always bothered me..why are those people like who they are..is it lack or originality..lack of confidence..lack of security..what is it that makes them like the way they are..why cant these people stay true to who they actually are? Are they scared that their trueself is not good enough? Or is it just a matter of impressing everyone..? How can these people look at themselves in the mirror..?

Whatever the reason is..I think those people dont care about anything but themselves and that is a shame because when they act the way they do, they end up hurting others who trusted them and thought of them in a good way..they may not do this on purpose or maybe they did but whatever the case maybe, they should really try to look at themselves in the mirror and become good human beings..stay original..because when your stay true to yourself..you get the ultimate satisfaction and you will have the best company of friends who will be your friends for who you are not for who you are pretending to be.

Welcome

2005-12-04T22:38:00.000-08:00

AOA and Hello All,

Welcome to my blog..Here I will be writing down my thoughts on a weekly basis if I can keep up with the schedule that I have..but I sure will try my best to keep writing about things that are going on in my life and my thoughts on issues that we all have to deal with in the society we live in today. I just have to write down the thoughts that are jammed in my head due the the winter season here in Canada...so hang on for a couple of days and I shall be coming with a "BANG" in two days time..Fasten your seatbelts...you are in for a ride of a lifetime.