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Salaat Time is a FREE multi-function Islamic application that calculates the prescribed five daily Muslim prayer times as well as Qiblah direction for anywhere in the world. It rests in the system tray and at the prescribed times the Athan sounds and/or displays visual alerts.

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Salaat Time - Islamic Software, Audio Lectures and Daily Email
www.salaattime.com
Salaat Time is a multi-function Islamic application that calculates the five daily Islamic prayers and Qiblah direction for anywhere in the world. At the prescribed times the Athan will sound and/or display visual alerts.

Marriage with Qur’an, a Sinful Act in Islam

Large number of feudal in backward areas had married their daughters to the Quran. The ceremony takes place after the girl of the family is asked to take a bath, after which a Qur’an is put before her as the men folk apologize to her for the ritual which would condemn the girl never to get married but to read the Quran every day.

Reasons for Marrying with Qur’an

These sorts of marriages are conducted to prevent their share of the land going to them and thus avoid redistribution of land.

Another reason is that poor parents are not able to find perfect match for their daughter so to prevent her for disgrace, they marry her with Qur’an.

Those who are not so rich to pay dowry to their daughters find it easy to marry her with Qur’an to keep away from humiliating gossips about them.

Islamic Rulings

These marriages are totally illegitimate in Islam and have nothing to do with the religion. This is all about power, control and extreme of ignorance. Women are not valued enough to consider how their entire lives, and any dreams or hopes they might have had, their lives are ruined by a ‘tradition’ that is inhumane and beyond any rational explanation.

Islam never allows coming off from the world for the sake of religion. how can one claim that it is right or allowable? Although Islam requires complete devotion towards religion and Quran Recitation is obligated to all Muslims but this is abusive to marry a girl with Qur’an to make her recite it daily.

Islam doesn’t give men unbounded power to ill-treat women when he is given the status of leader of the house’. Islam does not want sheep for its disciples. men are required to protect women from abuses, not to legalize what has been illegal in Islamic societies.

We need to clean up our societies from these sorts of unlawful acts to seek God’s pleasure. As God Himself guides us in Qur’an as:

“You shall encourage those of you who are single to get married. They may marry the righteous among your male and female servants, if they are poor. GOD will enrich them from His grace. GOD is Bounteous, Knower.” [24:32]

The importance marriage receives its greatest emphasis from the following Hadith of the Prophet (PBUH),

“Marriage is my sunnah. Whosoever keeps away from it is not from me.”

“When a man gives his daughter in marriage and she dislikes it, the marriage shall be annulled.” Once a virgin girl came to the Prophet (PBUH) and said that her father had married her to a man against her wishes. The Prophet (PBUH) gave her the right to repudiate the marriage. [Abu Dawud]

Parents Responsibilities

The responsibilities of parents in Islam regarding daughters can b best understood by this Hadith:

Allah’s Messenger (PBUH) said: He, who brought up two girls properly till they grew up, he and I would come (together) (very closely) on the Day of Resurrection, and he interlaced his fingers (for explaining the point of nearness between him and that person)

Forced marriages are discouraged in Islam.

The Messenger of Allah (PBUH) said: “A previously-married woman should not be married without being consulted, and a virgin should not be married without asking her permission.” They said, “O Messenger of Allah, how is her permission given?” He said, “By her silence.”

Parents are responsible for best possible growth of their children and selecting best match for their marriage.

Conclusion

Muslim parents are required to act upon the rulings of their religion neglecting the unlawful and disgusting customs and traditions that are brought up by humans. May God help us in abolishing iniquitous practices from our societies that are result of ignorance and betrayal from Islamic teachings.

Praying in a moving vehicle

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Question: Can we pray salat while in a moving car that's because there is no place to stop and pray?

Praise be to Allaah.

Performing prayers at the right time is a trust and an obligation, because Allaah says (interpretation of the meaning): "Verily, al-Salaat (the prayer) is enjoined on the believers at fixed hours." [al-Nisaa' 4:103].

Delaying the prayer past its appointed time is a grave major sin, as Allaah says (interpretation of the meaning): "So woe unto those performers of salaat (prayers) (hypocrites), who delay their salaat from their stated fixed times." [al-Maa'oon 107:4-5]

Some scholars state that the person who deliberately misses one prayer and leaves it until the appointed time is over, with no excuse, is a kaafir.

Claiming that one cannot find a place to pray is not a valid excuse, because either one is living on the face of the earth or not, and if one is living on the face of the earth, the Prophet (peace and blessings of Allaah be upon him) said:

"The (whole) earth has been made a mosque (or a place of prayer) and a means of purification for me, so wherever a man of my ummah may be when the time for prayer comes, let him pray." [Reported by al-Bukhaari, al-Fath, no. 335]

According to a report narrated by Muslim, he (peace and blessings of Allaah be upon him) said:

"The (whole) earth has been made good for me, a means of purification and a mosque (or place of prayer); so wherever a man may be when the time for prayer comes, let him pray wherever he is." [Saheeh Muslim, no. 521]

The entire world is a suitable place to prostrate oneself; the scholars have made no exceptions except very few, such as graveyards and lavatories. Wherever a Muslim is when the time for prayer comes, he should pray: in a mosque, if possible, or else in a hallway or park, on a sidewalk or in a parking lot, or in a corner of a store. Even if one can find no other place than a church, it is permissible to pray in it.

As far as praying on board means of transportation is concerned, then it is possible to pray there so long as the necessary conditions of prayer are fulfilled, or else one can wait until one gets out of the vehicle. If waiting means that the time for the prayer will pass, then you should pray in the best way that you can. Let us assume, for example, that you are in a car or train where there is no place to pray, you cannot stop and pray at the side of the road, and the time for that prayer is running out.

In such a situation, the Muslim should pray in the best way that he can, even if he is sitting in his seat and even if he is not facing the qiblah, because Allaah says (interpretation of the meaning):

"So keep your duty to Allaah and fear Him as much as you can…" [al-Taghaabun 64:16],

and because the Prophet (peace and blessings of Allaah be upon him) said: "If I have comanded you to do something, do as much of it as you can." [Reported by al-Bukhaari, al-Fath, no. 7288]

An exception to be above is naafil (supererogatory) prayers offered when riding a camel, which is permissible even if one cannot get down or if one is not facing the qiblah. This is known from the report of Ibn 'Umar, who said:

"The Prophet (peace and blessings of Allaah be upon him) used to pray when travelling on his camel, no matter which direction it was facing, and he would gesture with his head to indicate the movements of the night prayer, apart from the obligatory prayers, and he would pray witr on his camel too." [Reported by al-Bukhaari, 945]

Ibn 'Umar (may Allaah be pleased with him) said:

"The Prophet (peace and blessings of Allaah be upon him) used to pray voluntary (nafl) prayers when riding on his camel, no matter what direction it was facing, when he came from Makkah to Madeenah."

Then Ibn 'Umar recited this aayah (interpretation of the meaning): "And to Allaah belong the east and the west, so wherever you turn yourselves or your faces, there is the Face of Allaah (and He is High above, over His Throne)…" [al-Baqarah 2:115]

Ibn 'Umar said: "It was concerning this that this aayah was revealed."

[Reported by al-Tirmidhi, 2883; he said, this is a saheeh hasan hadeeth]

We should not forget to point out here that Muslims living in non-Muslim countries sometimes delay or abandon their prayers for another, completely different, reason, which is that they feel too embarrassed to pray in front of the kuffaar in public or open places, or they are afraid that they will make fun of them and regard them as odd.

This is a serious mistake. How can a Muslim feel embarrassed about proclaiming the truth and worshipping openly, hastening to fulfil the command of Allaah at the time when Allaah has said it is to be done? This matter has been dealt with in a similar question on this website (see question # 980). We ask Allaah to help us all to remember Him, to be grateful to Him and to worship Him properly.

Reasons Eemaan Increases and Decreases

We wish to know what things enable Eemaan to increase and what things make it decrease?
As far as the things that make Eemaan increase, then from them:

The first reason:
To know Allaah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allaah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allaah what others do not, you will find that they have stronger Eemaan than other than them from this perspective.

The second reason:
To Ponder over the Ayaat (signs) of Allaah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayaat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allaah Ta’aala says:

{And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?}

There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.

The third reason:
To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allaah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.

As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned.

So ignorance of the names and attributes of Allaah will make Eemaan decrease. Because if a person does not know the names and attributes of Allaah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.

The second reason:

That one does not ponder over the universal and legislated Ayaat of Allaah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .

Thirdly:

Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan!. This is why the messenger of Allaah صلى الله عليه و سلم said:

“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.”

Fourthly:

Leaving off obedience (to Allaah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allaah declared that women are deficient in ‘Aql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice , they decrease (in Deen) compared to a man from this perspective.

A delay in a prayer

There was only 15 minutes left before Salat-ul Isha.

He quickly made Wudhu and performed Salat-ul Maghrib.

While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed.His grandmother prayed with such tranquillity and peace.

He began making Dua and went down to make Sajdah and stayed like that for a while.

He had been at work all day and was tired, so tired.
He awoke abruptly to the sound of noise and shouting.
He was sweating profusely.
He looked around.
It was very crowded.

Every direction he looked in was filled with people.
Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting.
Pure fear and apprehension filled him as he realized where he was.
His heart was about to burst.

It was the Day of Judgment.

When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago.

Could this be something his mind made up?

No, the wait and the fear were so great that he could not have imagined this.

The interrogation was still going on.
He began moving frantically from people to people to ask if his name had been called.
No one could answer him.

All of a sudden his name was called and the crowd split into two and made a passageway for him.
Two angels grabbed his arms and led him forward.
He walked with unknowing eyes through the crowd.
The angels brought him to the centre and left him there.
With his head down his whole life was passing in front of his
eyes like a movie.

He opened his eyes but saw only another world.

People were helping others.
He saw his father running from one lecture to the other, spending his
wealth in the way of Islam.
His mother invited guests to their house and one table was being set
while the other was being cleared.

He pleaded his case, I too was always on this path.
I helped others and spread the word of Allah.
I performed my Salah. I fasted in the month of Ramadhan.
Whatever Allah ordered us to do, I did.
Whatever he ordered us not to do, I did not.'
He began to cry and thought about how much he loved Allah.
He knew whatever he had done in life would be less than what Allah deserved and his only protector was Allah.

He was sweating like never before and was shaking all over.
His eyes were fixed on the scale, waiting for the final decision.

At last, the decision was made.

The two angels with sheets of paper in their hands turned to the crowd.
His legs felt like they were going to collapse.
He closed his eyes as they began to read the names of those people who were to enter Jahannam.

His name was read first.

He fell on his knees and yelled that this couldn't be, 'How could I go to Jahannam?

I served others all my life, I spread the word of Allah to others'.
His eyes had become blurry and he was shaking with sweat.

The two angels took him by the arms.

As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam.
He was yelling and wondered if there was any person who was going to help him.
He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur'an that he read, he was asking if none of them would help him.

The Jahannam angels continued to drag him.
They had gotten closer to the Hellfire. He looked back and these were his last pleas.

Had not Rasulullah [SAW] said,
'How clean would a person be who bathes in a river five times a day, so too does the Salah performed five times cleanse someone of their sins'

He began yelling, 'My prayers? My prayers? My prayers.?'

The two angels did not stop, and they came to the edge of the abyss of Jahannam.
The flames of the fire were burning his face. He looked back one last time, but his eyes were dry of hope and he had nothing left in him.

One of the angels pushed him in. He found himself in the air and falling towards the flames.

He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back.

He lifted his head and saw an old man with a long white beard.
He wiped some dust off himself and asked him, 'Who are you?'
The old man replied, 'I am your prayers'.
'Why are you so late? I was almost in the Fire! You rescued me at the last minute before I fell in'.

The old man smiled and shook his head,
'You always performed me at the last minute, did you forget?' (And what of those who perform no prayers at all?)

At that instant, he blinked and lifted his head from Sajdah. He was in a sweat.
He listened to the voices coming from outside. He heard the Adhan for Salat-ul Isha and got up quickly and went to perform Wudhu.

Hope it helps open our eyes InshaAllah.

How to Become Wali(friend) Of Allah?

The word 'Awliya' singular 'wali' comes from the root word of wilaya. Wilaya is the opposite of enmity (adawaa). The Wali is therefore the one who is close.

Allah has explained in His Book, and in the Sunnah of His Messenger (sallalahu alaihe wa-sallam) that He has awliya among the people and that shaitaan also has his awliya. The Qur'aan mentions the allies of Allah.

"Indeed there is no fear upon the awliya of Allah, nor shall they grieve; those who believe and used to fear Allah much. For them are glad tidings in this life and the Hereafter…" [Soorah Yunus (10): 62]

"Allah is the protector (ally) of those who believe, He takes them out of darkness into light." [Soorah Baqarah (2): 257]

The allies of devil have also been mentioned in the Qur'aan: "…As for those who disbelieve, their allies are the taaghoot who take them out of the light and into the darkness. Those are the people of fire, and they will be in it forever." [Soorah Baqarah (2): 257]

"We have made the devils allies of those who do not believe; those who commit outrages and then say: "We found our predecessors on this (tradition)" Surely they have taken the devils as allies instead of Allah, and they think that they are on guidance" [Soorah Al-A'raf (7): 27-28]

After knowing that there are among people allies of the Merciful and the allies of the devil, it becomes very important to differentiate between these groups by means of the criterion, as described by Allah and His Prophet (sallalahu alaihe wa-sallam) as follows: .

The First and Foremost Condition of an Ally of Allah - Taqwa and Belief in Allah -

No slave can be an ally of Allah, unless he has the characteristics of faith and pious practices, since Allah has made faith and piety a pre-condition for His Wilaya. He said: "Indeed there is no fear upon the awliya of Allah, nor shall they grieve, those who believe and used to fear Allah much (i.e. have Taqwa - piety). For them are glad tidings in this life and the Hereafter…" [Yunus (10): 62]

Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (sallalahu alaihe wa-sallam) said:
"Allah, the Exalted said: "Whoever takes a Wali (loyal slave) of Mine as an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks; and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge." [Saheeh Bukhari]

From this narration and the above-mentioned Qur'aanic verse, we know that the Awliya of Allah are those who believe in Allah and give Him their full loyalty Thus, they love all that Allah loves, hate what Allah hates, are pleased with what Allah is pleased with, despise what Allah despises, they enjoin what Allah enjoins, forbid that what He forbids, give to those whom Allah loves for them to be given, and withhold from those whom Allah loves not to receive, since Prophet (sallalahu alaihe wa-sallam) explained the best handhold of faith to be love and hate for the sake of Allah: "The most dependable handhold on faith is: love for the sake of Allah and hatred for the sake of Allah." [At-Tirmidhee]

"Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, has sought the completion of his faith." [Abu Dawood]

Belief (imaan) of necessity entails belief in Allah, His angels, His books, His Prophets, and the Last Day:
"Say: We believe in Allah and in that which has been sent to us and in that which was sent to Ibrahim, and Ismail and Ishaq and Ya'qub, and the tribes and that which was given to Moosa and Isa and that which was given to the Prophets form their Lord. We do not differentiate between any of them, and we submit to Allah. And so, if they believe in that which you believe, they have achieved guidance, but if they turn away, they are surely in rebellion. Allah will suffice you against them and He is the all-hearing, the all-knowing." [Soorah al-Baqarah (2): 136-137]

"The Prophet has believed in that which is sent to him from his Lord as have the believers. All of them believe in Allah, His angels, His books and His Messengers. We do not differentiate between any of His messengers, and they say: "We hear and we obey. (We seek)Your forgiveness, our Lord to You is the return (of all). Allah does not burden any soul beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned." [Soorah Baqarah (2): 285-6]

"This is a book in which there is no doubt, a guidance for those who are pious. Those who believe in the unseen, establish prayer, and spend out of what We have provided for them. Those who believe in that which was sent down to you and that which was sent down to those before you, and certainly of faith in the existence of the Hereafter. Such are on a true guidance from their Lord, and such are the successful." [Soorah al-Baqarah (2): 1-5]

Thus, a necessary component of faith (eeman) is to believe that Muhammad (sallalahu alaihe wa-sallam) is the seal of the prophets, and there is no prophet after him, and that Allah sent him to all of the two possessors of free will: humans and jinns. From the moment he was made a prophet, Allah made him the criterion between His allies and His enemies, none are the allies of Allah except one who believes in Muhammad (sallalahu alaihe wa-sallam) and in that with which he was sent, and follows it openly and in secret. Whoever claims love of Allah and alliance with Allah but does not follow the Prophet (sallalahu alaihe wa-sallam) is not one of the allies of Allah. He is one of the allies of shaitaan.

Allah said: "Say (O Mohammad) If you truly love Allah, then follow me so that Allah loves you." [Al-Imraan (3): 31]

Allah made it clear in the verse that Allah loves whoever follows the Prophet, and whoever claims the love of Allah, but does not follow the Prophet, is not from the allies of Allah. Al-Hasan al-Basri said about this verse: "A group of people claimed to love Allah, so He sent down this verse as a test for them."

And secondly to believe in all that which he (Prophet) was sent with. Anyone who does not believe in it is not a believer, much less a pious ally of (waly) of Allah. Whoever believes in part of what he brought and rejects part is a kaafir, and not a believer:

"Those who disbelieve in Allah and His Prophets and seek to differentiate between Allah and His prophets, and they say: "We believe in some and we reject some" Such are true disbelievers, and We have prepared for the disbelievers a humiliating punishment. As for those who believe in Allah and His prophets, and sought not to differentiate between any of them. We shall give them their rewards. And Allah is Ever Oft-Forgiving and Most Merciful." [(4): 150-152]



Whatever stage the person reaches in terms of asceticism, devotion, and knowledge, but without belief in the entire message brought by Muhammad (sallallahu alaihe wa-sallam), it can never make him a believer, nor an ally of Allah. Allah said: "Whoever turns away from the reminder of the Merciful, we will assign to him a devil, who will be a partner to him." [(43): 36]

The reminder is the reminder with which He sent His Messenger such as the Qur'aan. So, whoever does not believe in the Qur'aan, and all the information contained therein, has turned away from it, and so is assigned a shaitaan. He turns himself as blind from the Book of Allah and Allah will turn him blind on the Day of Judgment:

"And whoever turns away form my reminder will have an oppressive, restricted life, and We will resurrect him on the Day of Qiyamah: blind. He will say: "Oh my Lord! Why have you resurrected my blind, while I used to see?" (Allah) will say: "Just as My verses came to you and you forgot them, today you are forgotten." [Soorah Ta-Ha (20): 124-126]

This verse clearly shows that 'my reminder' here is the same thing as 'my verses' which Allah sent down. Thus, even if someone mentions Allah (which is known as 'dhikr' in Arabic) constantly, day and night, with devotion, but at the same time is not a follower of Allah's dhikr (Qur'aan) which He sent down to His prophet, he would be one of the allies of shaitaan, even if he were to fly through the air, or walk on water.

Faith also includes - belief that Prophet is the intermediary between Allah and His creation for the purpose of delivering His orders and forbiddance, His promises and threats, and the definition of Halaal and the Haraam. The Halaal is that which Allah and His Messenger have declared Halaal, and the Haraam is what Allah and His Messenger have ordained, because Allah commands the believers to obey him:

"O you who believe! Obey Allah and Obey the Messenger and make not vain your deeds." [Soorah Muhammad (47): 33]

"He who obeys the Messenger had obeyed Allah" [Soorah An-Nisa (4): 80]

He also says: "Whatsoever the Messenger gives you take it and whatsoever he forbids you refrain from it."

Thus, whoever believes that any waly has a way to Allah without following the Prophet (sallalahu alaihe wa-sallam) is a kaafir, and is an ally of the devil.

Actions of the Allies of Allah

The allies of Allah are of two levels: forerunners those who brought near - and those of the right hand who act in moderation. Allah, the Exalted says reminding the Day of Judgement: "And you (all) will be in three kinds (i.e separate groups). So those on the Right Hand and Who will be those of the Right Hand? And those on the Left Hand and who will be those on the Left Hand? And those foremost will be foremost in Paradise. They will be those nearest to Allah." [Soorah al-Waqiyah (56): 8-12]

And again Allah says in the end of the same Soorah: "Then, if the dying person be of the Muqarraboon (those brought near to Allah.) (There is for him) rest and provision, and a Garden of delights (Paradise). And if he be of those on the Right Hand. Then there is safety and peace for those on the Right Hand. But if he be of the denying then for him is entertainment with boiling water. And burning in Hell-Fire." [(56): 88-94]

And the actions of these two groups are mentioned in the Hadeeth of Prophet Muhammad (sallallahu alaihe wa-sallam):
"Allah says: "Whoever takes a Wali (loyal slave) of Mine an enemy, I will wage war on him; and My slave will not perform any act with which he draws closer to Me, more beloved to Me then when he fulfills what I have ordained on him; and My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him, and when I love him, I will be his hearing with which he hears, his sight with which he sees, his hands with which he strikes, and his legs with which he walks; and if he asks Me, I will give him; and if he seeks refuge with Me, I will grant him refuge." [Saheeh Bukharee]

Consequently, the righteous - those of the Right Hand are those who seek to come close to Allah with obligatory actions: they do that which Allah has ordered them to do, and avoid that which Allah has forbidden them, and do not demand of themselves the doing of the commendable but less than obligatory (i.e. mandoob), or the avoiding of some of the disrecommendable of the allowed (i.e. makrooh)

As for the forerunners those brought near, they sought to come close to Allah with extra efforts after the obligatory. They did the obligatory and the commendable, and avoided the forbidden and the non-recommended. When they sought to come close to Him with everything within their ability of that which they love, Allah's love for them became complete, as Allah says: "…My salve will keep drawing closer to Me by performing the Nawafil (voluntary acts of worship) until I love him…" [Saheeh Bukharee]

The Allies of Allah have no Special Appearance

The allies of Allah have no special appearance with which they differ form other people. They have no special dress from other than just being permissible. Rather, they are to be found in all categories of the nation of Muhammad (sallallahu alaihe wa-sallam). However, the Qur'aan and the Sunnah show clearly that the best people in the sight of Allah is the one with the most of Taqwa (pious practice):

"O people, we have created you from a male and a female and made you in peoples and tribes that you may know each other. Verily, the noblest of you in the sight of Allah is the greatest in righteous practice." [Soorah al-Hujarat (49): 13]

Abu Hurairah narrates in a Saheeh Hadeeth: "The Prophet of Allah (sallalahu alaihe wa-sallam) was asked: "Which people are the best? He said: "Those greatest in taqwa (righteous practice)"… [Bukhareee and Muslim]

Allies of Allah are not ma'soom (protected) from mistakes

It is not a condition for an ally of Allah that he be free of (protected from) mistakes and errors. It is quite possible that some knowledge of the shari'ah may be hidden from him, just as it is possible for him to be confused about some issues in Islam But, he may not necessarily because of this, leave the ranks of allies of Allah, since Allah has overlooked and forgiven for this Ummah error, acts of forgetting, and things done under compulsion:

"There is no burden upon you for that in which you were mistaken, rather that which you have done with the full determination of the heart." [Soorah Ahzab (33): 5]

Abu Hurairah (may Allah be pleased with him) said: "Prophet (sallalahu alaihe wa-sallam) said: "When a ruler exerts himself to arrive at the correct ruling, and is correct, he gets two rewards and when he exerts himself but is mistaken, he gets one reward." [Bukharee and Muslim]

Since, it is possible for any ally of Allah to make a mistake. It can never be obligatory upon the people to believe in everything any one of them says, except that in the case that one of them is a prophet. Rather, it is obligatory for him to measure all of that up to the criterion of that which the Prophet (sallalahu alaihe wa-sallam) brought. If it is in agreement therewith then he can accept it, but if it is in disagreement then he must reject it, and if he cannot be sure whether it is in accordance with the Prophet's message or at variance with it, he must refrain from believing it or applying it.

The second Caliph Umar (may Allah be pleased with him), regarding whom Prophet of Allah (sallalahu alaihe wa-sallam) said: "In previous nations there were individuals who were addressed (with the truth). If there are such people in my nation, Umar is the one of them." [Bukharee and Muslim]

"Verily, Allah has put the truth on the tongue of Umar and in his heart."[At- Tirmidhee (hasan)]

But, Umar always did that which was obligatory upon him: i.e. - to measure things that occurred to him against that with which the Prophet (sallalahu alaihe wa-sallam) was sent. He never said: "I am mahaddath, I receive inspiration and visions, and so you should accept that which I say and not oppose me therein."

Heart is an intuitions and not protected from falling into errors, and so one needs always to measure them against that which has been brought by the Prophet (sallalahu alaihe wa-sallam), the protected from falling into error. And the early scholars of Islam have unanimously agreed that the opinions of any man can be accepted and rejected i.e. they are open to questions except for the statements of the Prophet.

The point we are making here is an issue of complete consensus of the allies of Allah:

It is obligatory upon the allies of Allah to hold tight to the criterion; the Qur'aan and the Sunnah, and no one of them is ma'soom; i.e. protected against falling into errors, such that it is permissible to him or to his followers to follow that which comes to his heart without subjecting it to the test of the Qur'aan and the Sunnah. Whoever does not accept this is in no way or shape or form among the allies of Allah, whom Allah has ordered us to emulate. Such a person is either 'kafir' or is engaged in extreme and excessive foolishness and ignorance.

[This article is adapted from the Book "Criterion between the Allies of Allah and the allies of the Devil" by Shaikh al-Islam Ibn Taymiyyah]

O Muslims never miss your Salah (the prayer)

How To Benefit From the Quran

Allaah the Most High says:

"Indeed in this there is a remembrance for those who have a living heart, listen attentively and are awake to taking heed." [Qaaf: 37]

Therefore, if you desire to benefit from the Qur'aan, gather your heart when reciting it, focus your attention to it and focus as if you are the one being directly addressed by it. For indeed it is an address from Allaah via the path of the Messenger sallallaahu `alayhi wa sallam.

This is because gaining complete benefit from the Qur'aan is dependent upon the object providing the benefit, the place by which it is to be received, the conditions related to attaining the benefit and the non existence of anything that may hinder the benefit from occurring. Hence the verse contains an explanation of all of these points, with the shortest and clearest of words, and those that best prove the point.

Thus the saying of Allaah: {Indeed in this there is a remembrance} has an inference to what has preceded the verse from the beginning of Soorah Qaaf up to this verse and this is what is causing the benefit.

Whilst the saying of Allaah {who have a living heart} then this refers to the place that receives the benefit and this is the heart that has life and comprehends what Allaah has sent, as Allaah the Most High says:

"Indeed this is only a clear reminder and a Qur'aan so as to warn those who have a living heart." [Yaaseen: 69-70]

And His saying {listen attentively} i.e. who turns his attention to it and listens mindfully to what is being said. This is the condition that is placed so that one can be benefited by it. And His saying {are awake to taking heed.} i.e. that the heart is attentive to it.

Ibn Qutaibah said: "Listen to the book of Allaah whilst your heart and mind is attentive, not neglectful nor distant."

This is an inference to the matter that prevents one from attaining benefit. That is when the heart is distant and unmindful such that it does not understand what is being said, nor comprehend it.

Therefore if the cause of the benefit - the Qur'aan, is found and the place of receiving it - and that is the heart has life - and the condition is fulfilled - and that is listening attentively - and the barriers that would prevent benefit from being attained are avoided - and that is the heart being pre-occupied with something else and it being unmindful of what is said - then one attains the benefit, of being benefited by the Qur'aan. [Refer to al-Fawaa'id by Ibn-ul-Qayyim]

Duas and prayers - How to say your prayers

Before offering prayers or salat, perform ablutions (wadu) to make sure that you have a clean body, make sure that you are in a clean place and that you are wearing clean clothes. Now stand upright on your prayer mat and face in the direction of the Kabah, which is called qiblah.

The following is the way to offer prayers:

1) Make known your intention (niyyah): "I intend to pray 2 (3 or 4) rakahs fard (or sunnah, etc.) of the dawn (fajr), noon (zuhr), afternoon ('asr), sunset (maghrib) or night ('isha) prayer for Allah, facing toward the Kabah."

2) Say "Allahu Akbar," raising your hands to your ears (up to the shoulders for ladies) and place the right hand on the left hand just below the navel or on the lower chest (on the chest for ladies)

3) Now recite:
Subhanaka Allahumma wa bi hamdika wa tabarak'smuka wa ta'ala jadduka wa la ilaha ghairuk.

A'udhu billahi minash-shaitanir-rajim. Bismillahir-rahmanir-rahim

Allah, all glory and praise belong to You alone, Blessed is Your name and exalted is Your Majesty, there is no god but You!

I seek refuge in Allah from the cursed Satan. In the name of Allah, the Compassionate, the Merciful.

4) After this, recite the first chapter of the Qur'an, the surah al-Fatiha;
Allahdu lillahi rabbil-alamin, ar rahmanir-rahim, Maliki yawmiddin, Iyyaka na'budu wa iyyaka nastain. Ihdinassiratal-mustaqim. Siratal-ladhina anamata alayhim, ghayril-maghdhubi alayhim waladhdhalin. Amin.

Praise be to Allah, Lord of the Universe. The Compassionate, the Merciful. Master of the Day of Judgement. You alone we worship, and to You alone we turn for help. Guide us to the straight path. The path of those whom You have favoured. Not of those who have incurred Your wrath nor of those who have gone astray.

5) Add one of the short surahs of the Qur'an such as surah 112, al-Ikhlas:
Qul huallahu ahad. Allahussamad, lam yalid walam yulud, walam yakullahu kufuwan ahad.

Say: He is Allah, the One and Only, Allah, the Eternal, Absolute; He begot none, nor was He begotten. And there is none equal to Him.

6) Now say, "Allahu Akbar," bowing down and placing both hands on the knees, (the posture known as ruku) then say three or five times,
"Subhana rabbiyal-adhim."
(Glory be to my Lord, the Most High).

7) Rising now to the standing position, say: "Sami' Allahu liman hamidah." (Allah listens to him who praises Him). In congregational prayers, when the imam says this phrase, the congregation says in responce: "Rabbana lakal hamd." (Our Lord, to You belongs Praise!).

8) Saying "Allahu Akbar," prostrate yourself on the floor, touching your forehead to the ground and with both palms on the ground. In this position, which is called sajda, say silently three or five times: "Subhana rabbiyala'la" (Glory to my Lord, the Most High.
Now rise to the seated position saying, "Allahu Akbar," and then make the second prostration, saying,"Allahu Akbar" and repeat: "Subhana rabbiyal-ala." Get up from this position saying, "Allahu Akbar." This completes one rakah. The second rakah will be performed in the same way, except that steps 1, 2 and 3 will not be repeated.

9) After completion of the second rakah, sit upright and recite:
At-tahiyyatu lillahi was-salawatu wat-tayyibatu. Assalamu alaika ayyuhannabiyya wa rahmatullahi wa barkatuhu. Assalamu alaina wa ala ibadillahis-salihin.

Ashhadu an la ilaha illal Lahu wa ashhadu anna Muhammadan abduhu wa rasuluhu.

Salutation, prayers and good works are all for Allah. Let there be peace, Allah's mercy and blessings on you, O Prophet. Peace be on us and on all Allah's righteous servants. I testify that there is no god by Allah, and I testify that Muhammad is His servant and His Messenger.

If the salat has more than two rakahs, then stand up for the remaining rakah(s) and perform the same way exvept the steps 1,2,3 and 5. Or, if it is a two-rakah prayer, remain seated and recite, the supplication called qunut:

Allahumma salli ala Muhammadin wa ala ali Muhammadin kama sallayta ala Ibrahima wa ala ali Ibrahima innaka hamidum majid.

Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim (Abraham) and his family, for You are the Praiseworthy and the Glorious.

Allahumma barik ala Muhammadin wa ala ali Muhammadin kama barakta ala Ibrahima wa ala ali Ibrahima innaka hamidum majid.

Allah, bless Muhammad and the family of Muhammad, as You blessed Ibrahim and the family of Ibrahim; for You are the Praised, the Magnified.

Allahumma inni zalamtu nafsi zulman kathiran wa la yaghfiudh dhunuba illa anta faghfirli maghfiratan min indika wa rhamni innaka antal ghafurur-rahim.

Allah, I have been unjust to myself, too unjust. No one can grant pardon for my sins except You, so forgive me with Your forgiveness and have mercy on me, for You are the Forgiver, the Merciful.

And now turn your face first to the right, then to the left, saying:

Assalamu'alaikum wa rahmatullah

Peace and the mercy of Allah be upon you.

This completes the Salah. Now it is the time for personal prayers. You may raise your hands and pray to Allah in your own words. However, here are some prayers for this purpose:

Rabbana atina fiddunia hasanah wa fil-akhirati hasanah wa qina ashabannar.

O our Lord, grant us good in this world and good in the Hereafter and save me from the punishment of the Hell-fire.

Allahumma antas salamu wa minkas salamu tabarakata ya dhaljalali wal-ikram.

O Allah, You are the source of peace and from You comes peace, exalted You are, O Lord of Majesty and Honour.

Allahummaghfirli waliwalidaiyya wali jami'il mu'minina walmu'minati wal-muslimina wal-muslimati birahmatika ya arhamurrahimin.

O Allah, forgive me and my parents and all the believing men and women and all Muslim men and women with Your mercy. O Most Merciful of all who have mercy.

Rabbana zalamna anfusana wa illam taghfirlana wa tarhamna lanakunanna minal-khasirin.

Our Lord, we have wronged ourselves and if You do not forgive us and have no mercy on us, surely we will be of the losers.

Read the Qur’aan, for it will come on the Day of Resurrection and intercede for its companions

Translation In English Language

It was narrated that Abu Umaamah al-Baahili (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Read the Qur’aan, for it will come on the Day of Resurrection and intercede for its companions…” Narrated by Muslim, 804.

This hadeeth is indicative of the virtue of reading the Qur’aan, and the great reward that it brings, and tells us that it will intercede for its companions on the Day of Resurrection for them to enter Paradise.

It was narrated that al-Nawaas ibn Sam’aan (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Qur’aan will be brought on the Day of Resurrection, with its people – those who used to used to act in accordance with it – preceded by Soorat al-Baqarah and Aal ‘Imraan.” The Messenger of Allaah (peace and blessings of Allaah be upon him) likened them to three things, which I did not forget afterwards. He (the Prophet) likened them to two clouds or two black canopies with light between them, or like two flocks of birds in ranks pleading for one who recited them.”

Narrated by Muslim, 805.

And it was narrated from ‘Abd-Allaah ibn ‘Amr that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ And the Qur’aan will say: ‘I deprived him of sleep during the night, so let me intercede for him.’ So they will both be allowed to intercede.”

Narrated by Ahmad, 6589.

The fasting person should recite Qur’aan a great deal during these blessed days and nights, for reading Qur’aan during Ramadaan is more special than in other months.

He should make the most of his time in the blessed month in which Allaah revealed the Qur’aan.

Reading Qur’aan in the nights of Ramadaan is something special, for the night is free of distractions and it is easier to focus the mind, thus a person can focus on what he is reading and try to understand it. And Allaah is the One Whose help we seek.

It was proven that Jibreel (peace be upon him) used to meet with the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. If dhikr were superior to the Qur’aan or equal to it, they would have recited dhikr all the time or some of the time during their frequent meetings. This hadeeth shows us that it is mustahabb to study the Qur’aan in Ramadaan and to gather to do so, and to practise reciting Qur’aan in front of one who has more knowledge of it.

The righteous salaf of this ummah used to recite Qur’aan a great deal during Ramadaan. When they fasted they would sit in the mosques and say, Let us guard our fast and not backbite about anyone. They would recite Qur’aan in prayer and at other times.

‘Uthmaan (may Allaah be pleased with him) used to read the entire Qur’aan once a day.

Some of the salaf used to complete it when praying qiyaam every three nights.

Some of them used to complete it every seven nights, and some every ten.

In Ramadaan al-Shaafa’i used to complete it sixty times at times other than prayer.

Al-Aswad used to read the whole Qur’aan every two nights in Ramadaan.

Qutaadah used to complete the Qur’aan every seven days all the time, and in Ramadaan every three days, and in the last ten days every night.

These reports about the salaf are well known.

Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said: It was narrated that it is not allowed to read the Qur’aan in less than three days as a habit, but in times of virtue, such as the month of Ramadaan – especially during the nights in which Laylat al-Qadr is sought, or in places of virtue such as Makkah for non-residents who go there, it is mustahabb to read Qur’aan a great deal, seeking to make the most of the virtue of that time or place. This is the view of Ahmad, Ishaaq and other imams, and this is indicated by the actions of others as stated above.

The one who reads Qur’aan must observe the proper etiquette, including having a sincere intention towards Allaah.

He should read in a state of purity (i.e., with wudoo’)

He should use miswaak.

He should think about what he is reading and not rush, rather he should read at a measured pace, and focus on the meanings, because this helps the reader to pronounce the letters correctly and ponder the meanings, and focus with proper humility. Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]

The etiquette of reading includes not breaking off to speak to anyone. Many people sit to read with others next to them, and they often break off to speak to their neighbour. This is not appropriate because it is turning away from reading unnecessarily.

The one who is reading should act in accordance with the Qur’aan, regard as halaal that which it permits and as haraam that which it forbids, so that the Qur’aan will testify for him on the Day of Resurrection and will intercede for him to enter Paradise.

And Allaah knows best.

Real Happiness and Inner Peace

Real happiness and peace can be found in submitting to the commands of the Creator and the Sustainer of this world. God has said in the Quran:

Truly, in remembering God do hearts find rest. (Quran, 13:28)

On the other hand, the one who turns away from the Quran will have a life of hardship in this world. God has said:

But whoever turns away from the Quran, he will have a hard life, and We will raise him up blind on the Day of Judgment. (Quran, 20:124)

This may explain why some people commit suicide while they enjoy the material comfort money can buy. For example, look at Cat Stevens (now Yusuf Islam), formerly a famous pop singer who used to earn sometimes more than $150,000 a night. After he converted to Islam, he found true happiness and peace, which he had not found in material success.

HEART FIND PEACE IN THE REMEMBRANCE OF ALLAH

According to research by David B. Larson, of the American National Health Research Center, and his team, comparisons of devout and non-religious Americans have given very surprising results. For instance, religious people suffer 60% less heart disease than those with little or no religious belief, the suicide rate among them is 100% lower, they suffer far lower levels of high blood pressure, and this ratio is 7:1 among smokers. 1

It was reported in one study published in the International Journal of Psychiatry in Medicine, an important scientific source in the world of medicine, that people who describe themselves as having no religious beliefs become ill more frequently and have shorter life spans. According to the results of the research, those with no beliefs are twice as likely to suffer stomach-intestine diseases than believers, and their mortality rate from respiratory diseases is 66% times higher than that of believers.

Secular psychologists tend to refer to similar figures as “psychological effects.” This means that belief raises peoples’ spirits, and this contributes to health. This explanation may indeed be reasonable, but a more striking conclusion emerges when the subject is examined.

Belief in Allah is much stronger than any other psychological influence. The wide-ranging research into the connection between religious belief and physical health carried out by Dr. Herbert Benson of the Harvard Medical Faculty has produced surprising conclusions in this area.

Despite not being a believer himself, Dr. Benson has concluded that worship and belief in Allah have a more positive effect on human health than that observed in anything else. Benson states that he has concluded that no belief provides as much mental peace as belief in Allah. 2

What is the reason for this connection between belief and the human soul and body? The conclusion reached by the secular researcher Benson is, in his own words, that the human body and mind are regulated to believe in Allah. 3


The reason why those who believe in Allah, who pray to and trust in Him, are psychologically and physically healthier is that they behave in accordance with the purpose of their creation. Philosophies and systems which contradict human creation always lead to pain and unhappiness.

Modern medicine is now tending towards the realization of this truth. As Patrick Glynn put it: “[S]cientific research in psychology over the past twenty-five years has demonstrated that,… religious belief is one of the most consistent correlates of overall mental health and happiness.” 4

1- Patrick Glynn, God: The Evidence, The Reconciliation of Faith and Reason in a Postsecular World (California: Prima Publishing: 1997), 80-81.
2- Herbert Benson, and Mark Stark, Timeless Healing (New York: Simon & Schuster: 1996), 203.
3- Ibid., 193.
4- Glynn, God: The Evidence, The Reconciliation of Faith and Reason in a Postsecular World, 60-61.

Sunnah Acts of Juma

1. To take a bath. (Bukhari , Tirmidhi , Ibne Majah)

2. To wear nice and clean clothes. (Abu Dawood, Chapter of Ghusal on the day of Jumu’ah)

3. To proceed early to the Masjid.(Tirmidhi ,Ibne Majah)

4. To go to the Masjid on foot. (Ibne Majah)

5. To try to sit as close as possible to the Imaam. (Ibne Majah , Tirmidhi)

6. If the Saffs (rows) are already filled, one should not jump over the shoulders of the musallies in order to get to the front.(Abu Dawood)

7. One should not do any futile action eg. one should not fiddle with one’s clothes or fingers. (Ibne Majah)

8. To listen to the Khutba attentively. (Tirmidhi ,Ibne Majah)

9. The person who recites Surah Kahaf on Friday will be bestowed with a Noor( Spiritual light) from under the Arsh (The Throne of Allah Ta’ala) which will extend from the earth till the sky and will benefit him in the darkness of the Day of Qiyaamah. All his (minor) sins which he had committed from the previous Jumu’ah up to this Jumu’ah will be forgiven. (Behishti Zewar)

10. Rasulullah () is reported to have said, “Recite Durood upon me in abundance on the day of Jumua’h since they are presented to me.” (Ibne Majah)

11. On the day of Jumua’h it is Sunnat to apply oil to the hair and to use itr or any other sweet smelling fragrance. (Bukhari)

What should u do if you find yourself thinking about zina

Praise be to Allaah.
Thinking about zinaa may mean one of two things.
(1) It may be merely thoughts that cross the mind, without becoming a firm resolve. A person cannot be blamed for this, but it is better to rid oneself of these thoughts so that they do not lead to anything e...lse.

(2) It may be an established thought accompanied by resolve and intention. In this case, the person must hasten to deal with it in a number of ways, including the following:

1- Seriously thinking of getting married, because this is the shar’i and natural protection for the Muslim man and woman.

2- Fasting if one cannot get married.

3- Muslim men and women should strive to strengthen their eemaan (faith) by reading Qur’aan, praying naafil prayers and doing other kinds of acts of worship.

4- Taking care to choose righteous friends.

5- Keeping away from everything that might provoke desire; one of the most obvious of these is looking at things which are haraam.

6- Remembering the punishment for zinaa in this world and in the Hereafter, and that its evil affects far outweigh the immediate pleasure that a person may experience.

A Lesson

Ibrahim Ibn Adham (may Allah SWT have mercy on him) was a third century scholar, a teacher and a companion of Sufyaan ath-Thawree. He once passed through the market of Basrah in Iraq which at the time was a great centre for Islamic knowledge and learning. The city was famous for scholarship, for great saints and people of Allah SWT. It was a place of immense abundance from Allah SWT.

He passed through the market of Basrah. People gathered around him and asked: O Abû Ishâq, (father of ishaq) we have a question for you. Allah SWT says in the Quran, “Call on me, I will answer your prayers”. But we have been calling on Him for a long time and He does not answer our prayers.

This was a sign of the peoples ignorance, as you’re not allowed to say such things. The Prophet SAW prohibited this. Allah SWT does things in His Own way. There is duas He will defer because He loves people to ask of Him.

Ibrahim Ibn Adham replied to the people, “Its because your hearts are dead.” In order to call on Allah SWT you have to be alive. The dead don’t call. He went on and said your hearts are dead because of ten things:

1.) “You know Allah SWT, yet you do not obey Him”

2.) “You recite the Quran, yet do not act according to it”

3.) “You know Shaitaan (Devil), yet you have agreed with him”

4.) “You proclaim that you love the Messenger of Allah SAW, yet you abandon his Sunnah”

5.) “You proclaim your love for Paradise, yet you do not act to gain it”

6.) “You proclaim your fear for the Fire, yet you do not prevent yourselves from sins”

7.) “You say “Indeed death is true”, yet you have not prepared for it”

8.)”You engage yourselves with finding faults with others, yet you do not look at your faults”

9.) “You eat of that which Allah SWT has provided for you, yet you do not thank Him”

10.) “You bury your dead, yet you do not take a lesson from it.”

Allah Subhanaho Wa tala Says:-

“Try to Walk on My Way,
I’ll Make all the Ways Easy for you.
Try to Spend your Wealth in My
Way,
I ‘ll Open Oceans of Treasure for
you.
Try to Leave your Wills for Me,
I ‘ll Make your Desired Destiny for
you.
Try to Bear Pain on My Way,
I ‘ll Open the Doors of My Care for
you.
Try to Believe in Me,
I ‘ll Make Sincere Friends for you.
Try to Be Mine,
I ‘ll Make Everyone for you !

How To Concentrate In Your Prayers

1. Repeat what the mu'adhin (person who calls prayers) says.

2. Make dua between adhan and Iqamah.

3. Make fresh wudu for Salah.

4. Use miswak before Salah.

5. Dress in fine clothes for Salah.

6. Move through Salah with tranquility.

7. Pray as if you will die after this Salah.

8. Think about the verses and dhikr you are reciting in Salah.

9. Repeat verses for added contemplation.

10. Memorize and use new passages of Quran.

11. Pause at the end of each ayah.

12. Recite in a beautiful voice.

13. Maintain eyesight on your prostration location.

14. Recite dhikr after prayer, patiently.

15. Don't look around in prayer.

16. Suppress your yawning during prayer.

17. Don't stick to the same prayer place in the Masjid.

18. Arrive early for Salah.

19. Pray as soon as the time enters

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One Who Misses The Prayer & Benefits Of The Prayer

The Prayer - Its Effect in Increasing Eemaan and Purifying the Soul
© al-Hidaayah

From Nawfal ibn Mu`aawiyah, radhiallahu `anhu, that the Prophet, sallallahu `alayhi wa sallam, said: "Whoever missed the Prayer, then it is as if he had lost his family and his wealth." [Reported by Ibn Hibban in his Saheeh and it occurs in Saheehut-Targheeb (no. 576).]

How would you feel, O Muslim Brother/Sister, if you were to lose your precious son? How would you feel if you lost your wife? What pain would you feel if you lost your family? What would your grief be like if you lost both your family and your wealth? Indeed it would be an agonising blow and terrible grief that a person should lose his family and wealth. Losing his family with whom he lived with and experienced such joy. The spacious earth would seem constricted for one who lost his family. He would experience distress, grief and agony. Then how about one who in addition lost his wealth? Fresh and sweet wealth which Allaah made a support for us, how would you feel if that occurred also? Then know that one who misses the Prayer has indeed suffered a huge loss.

Summarized notes from the chapter on "The excellence of the prayer and its wiping away of sins and evil deeds":

1. Allah wipes away sins through the five daily Prayers.
2. Prayer is an expiation of what is committed between them, as long as major sins are avoided.
3. Sins destroy a person and ignite a fire for him which he must extinguish with Prayers.
4. The Muslim may reach the station of the sincere, the truthful and the martyrs through Prayer, Zakat and Fasting.
5. Prayer's excellence over other actions.
6. Allah the Most High blessed the Companion by entering him into Paradise before his brother, the martyr, and that was because he performed more prayers than him.
7. Prayer is a light which will make the way clear for the servant in this life and the Hereafter.
8. The way to achieve companionship of the Prophet, sallallahu `alayhi wa sallam, in Paradise is to increase in performance of prostration and Prayer.
9. Performance of two rak`ahs would be more beloved to a deceased person than the world and all that it contains.
10. Turning with one's heart to Allah in the Prayer fully and sincerely causes the Muslim to be as he was on the day his mother gave birth to him [i.e. free from sin].

Medical Benefits of Salah

There are several medical benefits of Salat (Namaz):- of offering Salah and as every Muslim knows that the best part of Salah is the sujood, that is the prostration.

No wonder the Quran has mentioned the word sujood, prostration no less then 90 times in the glorious Quran. Where [do] you do sujood in the Salah? Normally when you [stand] erect, blood does flow into the brain but it is not sufficient for a healthy brain. During Salah when you [go into] sujood extra blood flows into the brain, which is very important for [a] healthy brain. When you do sujood, this extra blood supply to the skin on the face [helps] prevent diseases such as chilblain etc.

When you do sujood there is drainage of sinuses and there are fewer chances that a person will have sinusitis, that is inflammation of the sinus, this drainage of module sinus, of the frontal sinus, and a person has less chances of having inflammation of the sinus, that is sinusitis.

There are various benefits. [For example], when a person does sujood even the bronchitis's, the secretion of the bronchitis, they get drained, there are less chances of having bronchitis.

When a person breathes normally only two thirds of the capacity of the lung is exhaled out, the remaining one third remain in the lung as a residual air, now when you do sujood the abdominal visra, they press against the diaphragm and the diaphragm presses against the lower part of the lungs, the lower lobes, and when you breath during sujood even this one third residual air is aired out and that's very important for a healthy lung. There are less chances of having diseases of the lungs.

When you do sujood, there is increased venes return there is less chance of having hernia, etc. Due to posture in sujood there is less chances of having hemorrhoid, that is piles.

In a salah we stand up and we sit down, do qayam, rukuh, sujood and when we stand up from same position the weight is localized on the bottom of the feet and the calve muscle and the thigh muscle are activated and they increase the blood supply to the lower part of the body, which is very important. Further we do various postures like standing erect, bowing down, prostrating, the vertebra column takes various postures and there are less chances of having disease of the vertebrae, of the spine.

There are medical benefits [and] you can give a talk only on this topic. But we Muslims, we offer Salah to thank Allah (SWT), to praise Him. These are just side dishes. They are like dessert. You know it may attract a person who is a non-Muslim, towards Salah but our main meal, our main biryani, our main course is to thank Allah (SWT) and to obey the commandments of Allah and the Prophet. That is the reason we offer Salah.

Why 5 times daily salat:-

As I mentioned in the earlier episode that Salah is a sort of programming towards righteousness, that we are programmed towards righteousness. And the requirement [is] that it should be repeated [a] minimum [of] 5 times a day. For example for a very healthy body, a doctor will tell you, you require [a] minimum [of] 3 meals a day. Similarly for a spiritual soul, a person is required to offer Salah 5 times a day. And the requirement is, [that] there are chances that because of the evil in the society around us, we may get de-programmed. So if we are kept on being re-programmed, there are more chances that you will remain [steadfast on the] Sirat al mustaqeem, on the straight path. Therefore it is compulsory that every Muslim should offer Salah [a] minimum [of] 5 times a day.

Doesn't Salat disturb my job productivity. If you know the rules of management, [you will know] that a person cannot work continuously for hours together. If a person comes to office at 9 o'clock in the morning and sits till 6 o'clock in the evening, continuously for 9 hours, in fact he will be less productive. That is the reason that there are some short breaks given in between. So a person can get re-created, you know we have recreation. Similarly Salah is a sort of recreation. It rejuvenates you. If someone tells me that I am losing time, I am less productive, because I waste 15 minutes having lunch break, I would say that he is not a logical person because only if he has meals regularly, can he do more work. Similarly if a person offers Salah at intervals, I do agree he may have to work for a few minutes but when he stops and he comes back to work he works with a much better frame of mind and productivity overall will be much better. So for a logical person and a modern person he has to agree that there should be breaks so that a person can get recreated and Salah is the best form of rejuvenating your mind.

By Dr Zakir Naik

Step-by-Step Video Guide to Prayer

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This is a documentary style educational film that teaches you the basics of prayer. It contains the following: The Night Journey (Isra' wal-Mi'raj) The story of the Miraculous Night Journey in which the prayer was revealed to the Prophet Muhammad (pbuh) from Allah (swt). General Hygiene (Taharah) Muhammad (pbuh) said that cleanliness is one half of faith. The Ablution (Wudu) A prerequisite of prayer is washing the parts of the body as ordered by Allah (swt) and taught by the Prophet Muhammad (pbuh). Dry Ablution (Tayammum) If water is not available then one may perform a dry ablution. Bathing (Ghusl) Bathing is required in the manner taught by Muhammad (pbuh) in certain circumstances. The Prayer (As-Salah) All one needs to know about the prayer including: The importance of prayer, leaving the prayer, prerequisites of prayer, a detailed two units (Rak'at) of prayer, a step by step guide to performing three & four units of prayer and general points about Prayer. Medical Benefits of Prayer & Ablution The medical world is continuously finding amazing benefits from performing prayer and ablution - Praise be to Allah (swt) the Creator of all that exists.



Download [279 MB]

Visit www.iloveAllaah.com/salat to know more!
Part 1 - Intro & Wudu


Part 2 - Reminders


Part 3 - Fajr


Part 4 - Dhur/Zuhr


Part 5 - Asr


Part 6 - Magrib


Part 7 - Isha

Descriptions of Paradise from the Qur'aan and Hadeeth

Descriptions of Paradise from the Qur'aan and Hadeeth

Certainly the ultimate goal of every Muslim is Paradise. As with all aspects of the Unseen, it can be only imagined through analogy, yet its realities are far beyond description in any human language. Allah (subhaanahu wa ta`aala) has prepared for His servants, "what no eye has seen and no ear has heard and has never occurred to a human heart." [al-Bukhaari, Muslim and others]. This eternal home is not limited to what is described here of material and spiritual enjoyments, for it includes "all the soul has longed for" and finally, the greatest and most complete pleasure beyond all imagination - the presence and nearness of the Creator Himself.

Who are the inheritors of such blessing? Who are the souls worthy of such reward?

It is common belief among Muslims today that anyone who professes "La Ilaha ill-Allah" and "Muhammadun Rasoolullah" will enter Paradise. Yet this testimony is more than a statement of the tongue. It is an oath, a commitment that must be fulfilled. It has conditions and requirements which affect all aspects of life. It concerns authority - what actually governs our behavior and deeds. The Arabs of Quraish who refused to pronounce this kalimah did so because they fully understood its implications. Yet Muslims repeat it today without a second thought, their actions and lifestyles bearing witness to something totally different. And they expect Paradise!

In the Qur'aan, Allah (swt) has warned against complacency in religion like that of the Jews and Christians who mistakenly claim that God has favored them over others and that Paradise is theirs alone: "It is not by your wishes, nor the wishes of the People of the Scriptures. Whoever does a wrong shall be punished for it, and he will not find other than Allah as a protector or helper."

Yet many of today's Muslims consider themselves a chosen people, while neglecting the commands of their Lord, turning their backs on the sunnah of their Prophet (peace be upon him) and insisting on a secular life far from the blessings of divine law... perhaps even going so far as to deny certain aspects of that law. Customs and traditions, materialism, man-made social systems, national leaders and even their own inclinations are now sharing the authority which rightfully belongs exclusively to our Creator, Owner of the Day of Judgment.

The reward of Paradise is too great not to have a price. That price is true faith which is proven by obedience to Allah and His Messenger. The Qur'aan states, "And whoever desires the Hereafter and exerts the effor due to it while being a believer - those are the ones whose effort is appreciated [by Allah]." [17:19]

We must return to the Qur'aan, not simply in an emotional or academic manner, but with a sense of instruction for obedience and action. We must find out what kind of people Allah has asked us to be and then become as such. This is the road to Paradise.

Distance Between Words and Deeds

Or you could say, the distance between claims and deeds. For speaking true words is a facet of action, referred to as the action of the tongue. It is the first tangible deed that someone performs when he announces his entry into Islam: “I bear witness that none has the right to be worshipped except Allah and Muhammad is His messenger”.

The title of this article is taken from the famous poem of At-Taghraee, “Lamiyatul-'Ajm”, wherein he says:

“Faithfulness has diminished while treachery is thriving,
And the gap has widened between word and deed.”

But what I mean here more specifically is the importance of action as a fundamental value in Islam, in terms of maintaining one's religion and in terms of developing the world around us. The indispensability of action, by itself, is a major principle that is supported by hundreds of texts from the Koran and Sunnah.

The success or failure of the individual; the strength or weakness of a society; and the happiness of this world with salvation in the next all depend on action. Or in the cant of the jurist, good deeds are the recognized value upon which hinge propitious results in the short and long term.

These actions that are deeds of righteousness must fulfill two important conditions:

A proper intention or you could say sincerity.
It must be in accordance with the Sunnah and the Sharia, also referred to as correctness.
Both of these conditions are dealt with in the verse:

(That He may test you: which of you is best in deed) Koran 67:2

So goodness of action revolves around two issues: more sincerity for Allah and more closely in line with the Sharia. For this reason no verse in the Qur'an came with the expression, which of you is best in deed.

The commentary of Fudail ibn `Iyyad on this verse in the chapter Al-Mulk is well known. He said concerning, “best in deed”, the most sincere and the most correct. If a deed is done sincerely but is not correct, it is not accepted. And if it is correct but not done sincerely, it is also not accepted. It is only accepted when it is done sincerely and correctly. (Refer to Al-Ubudiyah by Ibn Taymiyyah.)

I tried to enumerate the number of times that “righteous deeds” was mentioned in the Koran. These two words were mentioned together about ninety times.

The word action or deed when juxtaposed with another adjective other than righteous appears much more often. According to a quick count, approximately three hundred times. It is a clear indication of the importance of actions in life. Even in dying, the deed of making an intention is required. This is why Allah ta`ala says:

(Then die not except in the faith of Islam) Koran 2:132

In western schools of thought generally, and in America more specifically, a new way of thinking (“pragmatism”) has sprung into existence that focuses mainly on work and production. This philosophy holds that real and palpable benefits are the yardstick of knowledge. Meaning that real knowledge is that which can be practically applied and not merely theoretical knowledge that is cut off from everyday life.

The divine praise for action implies disdain for two ways that are off the path of truth.

The first is the worker who is not upon true guidance and who has no knowledge of the divine laws. They are those, whose deeds are described as being bad or evil. If the deed is a worldly one, it will not bear the desired fruit because it was not based on the proper vision or on true experience.

This is why Allah ta`ala says:

(Some faces, that Day, will be humiliated (in the Hell-Fire, i.e. the faces of all disbelievers, Jews and Christians, etc). Laboring (hard in the worldly life by worshipping others besides Allah), weary (in the hereafter with humility and disgrace). They will enter in the hot blazing Fire. They will be given to drink from a boiling spring). Koran 88:2-5

(Say (O Muhammad, sallallahu `alayhi wa sallam): “Shall We tell you the greatest losers in respect of (their) deeds?) (Koran 18:103)



Every group that is off Allah's path falls under this category. Their worship of Allah ta`ala is mixed with ignorance and falsehood. Like the worshipers and workers from the people of innovation, regardless whether they are the Khawarij (ed. an early sect that erroneously considered Muslims who commit great sins as disbelievers rather than sinners), the Sufiyah (ed. those mystics who believe that the knowledge of their shaykhs is a source of knowledge that is either at an equal footing with the Revelation, or even above it.) or others.

Similarly, revolutionary schools of thought that do not form their ideas from divine guidance also fall under this category. They base their efforts and actions on false premises. Their situation is as Allah ta`ala described it:

(Those before them indeed plotted, but Allah struck at the foundation of their building, and then the roof fell down upon them, from above them, and the torment overtook them from directions they did not perceive). Koran 16:26

The most illustrative example in our times of this category is communism; its philosophical, political and societal roots. Most of its proponents never expected such disastrous results. All of their efforts resulted in harm and they became preoccupied in finding ways to support such a backward system.



The second group is those who prefer inactivity and comfort. It is the philosophy that is blind to Allah's ways. In it, one desires all wishes to come true without effort or toil.

The nature of man in terms of being active and doing things makes the existence of such a group to seem dubious at best. But the fundamental qualities of this group become manifest in different ways. For example, those who persist in following their lusts and desires, or the ones who think that it is sufficient for them to fall under a particular slogan or name.

The Jews would say, “The fire will only touch us for a brief number of days.” Then came the Christians with similar words and they claimed that they were the children of Allah and His beloved ones.

After them came Muslims, from whom, were those who followed the earlier nations by saying, “We will be forgiven.”

Yes, the verse containing the earlier mentioned quote of the Jews is primarily for the Jews and Christians. Yet, it is also for the Muslims too…

This second category also includes those who have no goal or aim that they work for. They are merely prisoners of their circumstances and their daily routines. Their behavior is not steered by an ideology and their work is not linked to an important mission. They are drowned in work that has no meaning. One of them goes to work to pay off the mortgage on his house. And he comes home to sleep, eat and drink only to be able to find the energy to perform his tasks at work! A machine without a spirit is what he has become. The one who is in these circumstances does not even realize the precarious situation that he is in.

Further down in the pit, is the Philosophical School that gives no value to the intellect. To them, what is considered by man to be existing is in fact nonexistent. They disbelieve in values. Their aim is to destroy, without offering an alternative way. The Russian party propagated this ideology in 1870. Their goal was to destroy the social structure without having any intention of replacing it with another system.

Many are those who complain about the reality that they live in. They strive to destroy the structure of their society without caring for the fact that the supplanting system will be chaos. The words of one of them were “Destruction for me and for my enemy.” An Arab poet said, “Many days did I cry in, and when another day came I cried over the previous one”.