Life after Death
By
Sayyid Abul A'la Maududi

 

Is there any life for death; if so, what kind of life is it?  This question lies far beyond the ken of our perception. We do not have the eyes with which we could see beyond the frontiers of worldly life and find out what lies on beyond it.   We do not have the ears with which we could hear anything from beyond these frontiers.  Nor do we have any instrument by which we could determine with certainty whether there is any life beyond death.  Therefore, the question whether there is any life after death lies completely outside the province of scientific knowledge which is concerned with the classification and interpretation of sense data. Anyone who asserts in the name of science that there is no life after death, therefore, makes a very unscientific statement.  Merely on the basis of scientific knowledge, we can neither affirm that there is a life after death nor deny it.  Until we discover a dependable means of acquiring knowledge about this matter, the correct scientific attitude would be neither to affirm nor to deny the possibility of life after death.  The question is beyond its jurisdiction. 

But can we possibly maintain this attitude in life?  Can we afford to adhere to this neutrality? Theoretically speaking, this may hold good, but looking to the hard realities of life which we have to face on every turn and pass, our answer would be: certainly not.  If we do not have the means to know a thing directly, it is of course possible for us, from a purely rational point of view, to refrain from either affirming or denying it.  But if the thing is directly concerned with our everyday life, we cannot maintain that attitude and must either affirm or deny its existence.  In order to live a full life on the earth we must have a definite attitude towards such problems.  These questions simply cannot be avoided. For instance, if you do not know a person with whom you do not have any dealings, you may refrain from forming an opinion about his integrity and trustworthiness; but if you have to deal with him, you must do so either on the assumption that he is an honest man or on the supposition that he is not.  You may also proceed with the idea that, until his honesty is either proved or disproved in practice, you will deal with him on the assumption that his integrity is doubtful.  But this manner of dealing with him would, in effect, be no different from the way you would deal with him if you were convinced of his dishonesty.  Therefore, a state of doubt between affirmation and denial is possible only as an abstract idea; it cannot form the basis of practical dealings, which require a positive attitude of either affirmation or denial. 

THE SIGNIFICANCE OF LIFE AFTER DEATH:

A little reflection should help us to see that the question of life after death is not merely a philosophical question; it is deeply and intimately related to our everyday life.  In fact our moral attitude depends entirely upon this question.  If a person is of the view that the life of this world is the only life and that there is no life of any kind after that, he must develop a particular type of moral attitude.  A radically different kind of attitude and approach is bound to result if he believes that this life is to be followed by another life where one will have to render account of all one’s acts in this world and, that one’s ultimate fate in the Hereafter will depend upon one’s conduct in worldly life.  Let us try to understand this through a simple example.  A person undertakes journey from Lahore to Karachi on the assumption that he is traveling to his final destination, where he will be beyond the reach of the police that could haul him up for an offence, and the jurisdiction of the courts of justice that could bring him to book.  Another person undertakes the same journey knowing that it is only the first stage of a longer journey which will carry him, beyond Karachi, to a land overseas which is ruled by the same sovereign as that of Pakistan.  He also know that the court of that sovereign has complete secret dossiers of his activities in Pakistan and that this record will be fully examined there in order to decide what position and treatment he deserves by virtue of his past performance.  Now, it should be easy to realize how different the conduct of these two travelers of the same train will be.  The former will prepare himself only for the journey up to Karachi, whereas the latter will keep in view also the requirements of the further stages of the long journey.  The former will assume that all the gains that he can possibly make, or all the losses or harms that he might suffer, will be confined to the journey up to Karachi, and that will be the end of it.  The latter, on the other hand, will know that the real gains or losses of the journey will be realized in its last stages and not in the first.  The former will keep in view only those results of his actions as are likely to manifest themselves up to the time that he reaches Karachi; the latter’s visit will extend to the long term results likely to unfold themselves in the distant overseas lands where his journey will eventually take him.

 

Now it is obvious that this difference between the approaches and attitudes of the two travelers results directly from their view of the nature of their journey and its end.  Similarly, a person’s views in regard to life after death have a decisive influence upon his moral conduct in this world.  The direction of every step that he takes in his practical life will depend upon whether he treats this worldly life as the first and last stage of life, or whether he also has in view the Hereafter and consequences of his conduct in this world or the next one.  He will move in one direction in the first instance, and in exactly the opposite direction in the other instance.

 

From this I should be clear that the question of life after death is not merely a fruitless intellectual or philosophical exercise but a question that intimately concerns and vitally affects our everyday life.  There is, therefore no justification for any skepticism in this matter.  Any attitude that is determined by skepticism in regard to the Hereafter could not in effect be any different from the one based on a definite rejection of the idea of a life after death.  We are, therefore, obliged to make up our minds whether there is a life after death or not.  If science can not help us here, we must seek the aid of rational thinking and logical reasoning.

 

Where Reason Leads to?

But what is the material upon which we could base this logical reasoning?

 

There is, first, man himself, and then the system of the Universe.   We shall, therefore, try to study man against the background of the Universe and see whether all his requirements are fulfilled within this system or whether some of them remain unsatisfied and need some other kind of system for their satisfaction. 

Now man has various aspects.  First of all, he has a body, which is composed of various minerals, salt, gases and water.  The Universe is a vast system containing, from tiny specks of dust to the large planets moving in their orbits.  We find ourselves dazzled with the spectacle of a plethora of things:  the earth, stones, metals, salts, gases, rivers, oceans, and an unending array of things of the kind.  These things need a set of laws to govern their existence and operation, and all these laws are at work within the Universe.  They provide a free opportunity for the various elements and forces of nature to play their part in the Universe; similarly the human body has a full and free opportunity to live and work under these laws.  Secondly, man is a being who has grown through nourishment derive from the things around himself.  Similarly, there are various kinds of trees, plants and herbs in the Universe which are governed by the laws that are essential for growing bodies. 

Moreover, man is a living being who moves and acts of his own free will; he procures food for himself, protects himself and ensures the preservation of the species.  Again, there are various other beings of this kind in the Universe: on land, in water and in the air, there are myriads of animals whose lives and functions are governed completely by the laws what are sufficient to cover the whole gamut of their activities. 

Above all, there is the moral aspect of man’s being, which is endowed with the consciousness of good and evil, the faculty to discriminate between the two, and the power to do good as well as evil.  Man’s nature demands that good deeds should have good results and evil deeds should lead to evil consequences.  He can discriminate justice from tyranny, truth from falsehood, right from wrong mercy from cruelty, kindness from arrogance, generosity from meanness, trustworthiness from breach of trust and so on and so forth.  These qualities are not abstract ideas but are actually experienced in human life and have a deep and far- reaching effect on human culture.  Therefore, the nature with which man is endowed strongly demands that his acts should lead inexorably to their moral consequences; in the same way as they lead to their physical effects. 

But let us look around and reflect a little deeply upon the system of the Universe.  Can the moral consequences of human actions fully unfold themselves in the system?  On the basis of the body of knowledge that we possess we can confidently assert that this is not possible, because, for all that we know, there is no other creature in the Universe which is endowed with moral consciousness.  The whole system is governed by the physical laws of the Universe, and the moral laws of the human realm are not at work anywhere in their full measure.  For instance, money carries both value and weight in human affairs but truth often lacks both.  The mango seed always ultimately yields mangoes; the devotee of truth, on the other hand, sometimes receives bouquets but sometimes, rather often, brickbats.  The material objects in the world are governed by laws which always lead to certain pre-determined results, but within the dynamics of the working of these laws the operation of the moral forces in the human world is not so manifest.   The laws of nature often fail to ensure; and even where we find such consequences they occur only to the extent the law of nature permit.  It is a physical world that we live in.  And it often happens that the actual consequences of an act under the laws of nature are simply contrary to what the law of ethics demands.  Through cultured and civilized life and political organization, man has no doubt striven to some extent to ensure that the acts of man lead to set and pre-ordained moral consequences according to a code of ethics.  But these efforts have been on to a code of ethics.  But these efforts have been on a very limited scale and extremely deficient.  They have been vitiated, on the one hand, by the operation of natural laws, and on the other by man’s own weaknesses and shortcomings.

Let us try to understand this with the help of a few examples.  If a person sets fire to the house of an enemy, the house will be gutted; this will be the natural result of the act. The moral consequence of the act should be the punishment of the criminal commensurate with the damage that he has caused to the family whose home he has burnt.  But this consequence can come about only if the culprit can be traced and apprehended by the police, the charge against him is proved, the court can estimate fully the loss that his offence has caused to the affected family and its future generations, and then awards to the offender a punishment commensurate with his crime.  If any of these conditions is not duly fulfilled, the moral consequence will either not manifest itself at all or will unfold itself only partially; nay, it is quite possible that the culprit may go scot-free and even remain happy and become prosperous after having ruined his enemy. 

Let us take another example.  We often find that a few people manage, by hook or by crook, to acquire a strong hold over a whole community, which begins to follow him.  Taking advantage of this position these leaders bamboozle their people into following their jingoism and militant imperialism.  They lead their people into war with their neighbours.  Several countries are ruined in these wars, millions of men are killed, and many more are forced to live in misery and degradation.  Their misdeeds have far-reaching effects on human history for countless generations, even many long centuries.  Now is it possible for such criminal manages to be punished sufficiently for their crimes and follies in this life?  Indeed, they would not be adequately punished even if they were all literally thrown to the wolves, or burnt alive, or subjected to any other torture of which man is capable.  No conceivable punishment could possibly be measured against the grave harm caused by them to millions of men for countless generations.  Under the natural laws that govern the system of the Universe they could not possibly be awarded punishment, commensurate with their crimes and follies.  Even if a Chenghiz or a Hitler is torn to pieces, this punishment stands with no comparison to the wrongs they penetrated on humanity. 

Or, on the other hand take the example of the great prophets, the sages and the pious and virtuous men who called mankind to the truth and the right path and guided them out of darkness into light, and whose ideas and teachings and practical examples have benefited millions and men for centuries.  And they did all this good to mankind, bracing all the tempests of adversity that came in their way and suffering miserably at the hands of the vested interests.  It is possible to reward such men adequately in this short span of life within the limits of the physical laws that govern the world? 

As we have urged above, the laws that govern the present system of the Universe do not allow an opportunity for the full unfolding of the moral consequences of human actions.  Secondly, the actions of men during their short span of life on earth often have reactions and effects so widespread and lasting that their full consequences must take thousands of years to unfold and manifest themselves fully; and it is obviously impossible for any person, under the present laws of nature, to attain such a long career on earth.  From this it logically follows that while the present physical world and its natural laws are enough for the material and animal constituents of man, they are utterly inadequate for the moral element of his being.  This component calls for another world where the law of ethics is the governing law and the laws of nature are subservient, to it; where life is unlimited; where all the moral consequences of human actions in the material world that could not manifest themselves there, should manifest themselves fully and in the proper form.  It demands a world where truth and righteousness, and not gold and silver, carry weight; where fire burns only such things as deserve to be burned according to the moral law; where happiness and the lot of the virtuous and plain and misery the plight of the wicked.  Both nature and reason demand such an order. 

The light of the Qur’an

So far as logical reasoning is concerned, it only indicates that such a world ‘ought to be’.  But as to the question whether such a world does in fact exist, neither reason nor knowledge can give us a categorical answer.  And it is here that the qur’an helps us.  It assures us that the world that our nature as well as our reason demand shall be a reality one day.  The present system of the Universe, which was created in accordance with physical laws, will be demolished at one stroke; and it will be replaced by another world where the earth, the heavens and all other things will be essentially different from what they are here.  God Almighty will then resurrect all the men who were born from the beginning of creation down to its end, and will make all of them appear before Himself at one time. The records of all the deeds of individuals, communities, and mankind at large, will be there without the slightest error or omission.  Also there will be complete reports of the effects and consequences of all human actions in the material world; and all the generations of men affected by them will be present in the witness box.  Every particle affected in any way by the deeds or words of men will tell its own story.  And the limbs, the ears, the eyes and all other parts of the human body will stand witness how they were used or abused in life.  On the basis of this unimpeachable evidence and those complete records.  Allah, the Supreme Sovereign of the Universe, will decided each case with perfect justice and pronounce the reward or penalty as the case may be.  The reward as well as the punishment will be of a magnitude that cannot even be estimated by the limited standards of the material world.  The standards of times and space, and weights and measurements, and the natural laws, will be essentially different from those prevailing in the present world.  The virtues whose beneficent effect extend over several centuries in this world will be fully rewarded there, and neither death nor illness nor old age will be able to cut short the enjoyments of the reward.  On the other hand, the evil deeds whose effects and consequences blight the lives of millions in this world for hundreds of years will be punished fully, and neither death nor coma will be able to relieve the pain and distress of the sufferer.

If the existing system of the Universe with its present natural laws is a possibility and a reality,why should another world with a different set of natural laws be regarded as an impossibility?

 

In the Name of Allah, Most Gracious, Most Merciful.

 

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

 Dr. Salah Sultan, President of Islamic American University, Detroit, US, and former professor of fiqh (Islamic Jurisprudence) at Cairo University, Egypt, answers:

 

Abu Hurayrah (may Allah be pleased with him) reports that the Prophet (peace and blessings be upon him) says: "The performance of `Umrah is expiation for the sins committed between it and the previous ones. And the reward for Hajj Mabrur (pilgrimage accepted by Allah) is nothing but Paradise." (Sahih Al-Bukhari, Vol. 3, Book 27, Hadith no. 1)

 

It is also reported that the Prophet, peace and blessings be upon him says: "Alternate between Hajj and `Umrah, because both rid one of poverty and sins just as the blacksmith's bellows removes all impurities from metals like iron, gold and silver. The reward for Hajj Mabrur is nothing short of Paradise." (Sunan At-Tirmidhi, Vol. 2, chapter on the Reward of Hajj and `Umrah; the Hadith is graded as Hasan Sahih (good and authentic) by Sheikh Al-Albaani, may Allah bless his soul, Hadith no. 650)

 

The previous Hadith shows that `Umrah serves as expiation for all types of sins, whether major or minor, because the wording of the Hadith is general and thus it encompasses both categories.

 

However, there are two main conditions for the acceptance of Hajj and `Umrah:

 

1. To have complete sincerity (Ikhlas) by performing those rituals solely for the sake of Allah the Almighty.

 

 

2. To perform both Hajj and `Umrah the same way it is mentioned in the Sunnah of the Prophet (peace and blessings be upon him).

 

Generally speaking, it is not necessary to perform `Umrah just for seeking forgiveness for your sins, but one should resort to Almighty Allah at every time and place. Allah Almighty says: And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. (Al-Baqarah 2: 186)

 

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

“There is much wisdom behind Hajj. Among these wisdoms is the wisdom that Almighty Allah prepares man to have the perfect form of servitude to Him. There are many acts of Hajj whose significance man cannot conceive by his limited intellectual powers. However, a Muslim accepts these acts and fulfills them out of his obedience and surrender to Almighty Allah. For instance, one may ask himself the following questions: Why Tawaf (Circumambulation around Ka`bah)? Why should it be in 7 rounds, not 3 or 5? What is the significance of throwing pebbles? And why 7 pebbles in particular? Why staying at or standing on `Arafah? Why and why…?

 

All these endless questions may intrigue one’s mind, but the clear fact is that their answers are beyond man’s limited faculty, and only what he is required to say is: I hear and obey Your Command, O Allah! Yours is to order and mine is to obey”!

 

Islam lays emphasis on the very principle of equality between all people. It makes it clear that people are as equal as the comb teeth. The Prophet, peace and blessings be upon him, declares: “O people! Your Lord is One, your father is one. You are all sons of Adam and Adam is created from dust.” In prayer, a person may wear his own traditional costumes and thus may be distinguished. In Hajj, it is totally different as all people put on two pieces of white cloth that resemble a shroud. This is the highest form of equality.

 

In Hajj, man enters into a state of total sanctity that prevents him from violating the life or the safety of any human being. Hajj is the sign of the universality of this Divine message. All people come from all parts of the globe celebrating the praises of the One true God, no colors, races, regional borders. All barriers are removed and all pilgrims are molten in one brotherhood that gathers their hearts and strengthens their bonds and sense of belonging to one religion.

 

Hajj is, above all, a revolution against all usual matters. A person who travels for Hajj may be traveling out of his country for the first time. Moreover, he experiences a life that is simple but happy. All these are among the benefits of Hajj about which we are told in the Qur’an. In the Hereafter, the benefit is greater; it is Paradise. The Prophet, peace and blessings be upon him, says: “He who performs Hajj and avoids sin and vice in it, will return as sin free as the day his mother bore him.” In another Hadith, the Prophet, peace and blessings be upon him, declares: “An accepted Hajj is rewarded with nothing more than Paradise.”

 

The late eminent Muslim scholar, Sayyid Abul A`la Maududi, adds:

 

“During the period of two to three months, from the time of deciding and preparing for Hajj, to the time of returning home we can judge what great effects are produced in the heart and mind of man. The process entails sacrifice of time, sacrifice of money, sacrifice of comfort, sacrifice of several worldly affairs as well as sacrifice of many carnal desires and pleasures; and all this is simply for the sake of Allah, with no selfish end. Then, together with piety and virtuousness, the incessant remembrance of Allah and the longing and love of Him pervade the mind of the pilgrim, leaving a firm impression on him which lasts for years to come.

On reaching this sacred land he witnesses at every step the relics of those who sacrificed everything they owned in servitude and obedience to Allah. They fought against the disbelievers, suffered torture, were forced to migrate from their land, went through unbearable hardship and tribulations, but ultimately elevated the Word of Allah and did not rest content till they subdued every false power that wanted man to become subservient to entities other than Allah. A lesson in courage and determination, which a devotee of Allah can draw from these clear signs and sacred relics, can hardly be available from any other source.

 

Through the circumambulation of Ka`bah (tawaaf), the rehearsal of a Mujahid's life consisting of the rites (Manaasik) of Hajj (such as running between two points, and repeated departures and halts), which are combined with Salaah, fasting and Zakaah, you will realize that these processes constitute a training or some big task which Islam wants Muslims to execute. For this reason, Hajj has been made compulsory for those who have paid all their debts and are capable of undertaking the journey to the Ka`bah so that, as far as possible, Muslims in the largest possible number remain equipped at every period after having fully gone through this training.”

 

Shedding more light on the ethics and significance of Hajj, Ibn Qudamah Al-Maqdisi says in his book Mukhtasar Minhaj Al-Qasidin:

 

“One who intends to perform Hajj should first make Tawbah (repentance to Allah), settle his debts, prepare sufficient provision for his journey and for his family until his return, give back trusts to their rightful owners, and meet his expenses by lawful means. He is recommended to accompany righteous men to help each other in their journey. If there are a group of people going out for Hajj, they should choose one of them to be their leader during their journey so as to set their affairs in order.

 

The pilgrim should stick to the Islamic good manners in all aspects, ask righteous people to make Du`a' (supplication to Allah) for him, and say the authentic Prophetic supplications that the Prophet, peace and blessings be upon him, is reported to have said on his journey and making Hajj. These Prophetic supplications are dealt with in detail in the books of Fiqh, so one should refer to them for more information in this regard.

 

You should get yourself well-acquainted with the fact that there is no way of drawing to Allah, Most High, except by divesting oneself of desires, abstaining from pleasures, confining oneself to necessities and devoting oneself exclusively to Allah, Most High, in every moment and rest. It was for this reason that the ascetics of previous religions used to isolate themselves from the people, retiring to mountain caves and preferring solitude to the company of others, in quest of intimacy with Allah, Most High.

 

Hajj, therefore, is decreed by Allah to be the ascetic act of the Muslim Ummah. The pilgrim is recommended to free his minds from all businesses except the obedience of Allah, Most High. He should be shabbily dressed, and disheveled, keeping away from adornment or inclining to things that excite vainglory and rivalry.

 

Here, we may recall the narration of Jabir, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, said: "Allah, Most High, boasts before the angels about the pilgrims, saying, 'Look at My servants; they came to Me, disheveled and dusty, from every deep ravine. I make you witness that I have forgiven them.'" (Reported by ibn Khayzamah)

 

Allah, Most High, has honored His House, sanctified it, and made it a visiting-place.

 

You should, furthermore, know that every action and pillar pertinent to Hajj comprises a lesson or an admonition to people of sound mind as follows:

 

When the pilgrim feels himself impelled to take a lot, seeking enough provision to last him the whole journey without spoiling or going bad before he reaches his destination, let him remember that the journey to the Hereafter is much longer and that the provision for it is true piety. Apart from piety, whatever one supposes to be provision will be left behind one's death, leaving him in the lurch. Beware, therefore, from spoiling your deeds, which make up your provision for the Hereafter, by the taint of hypocrisy and showing-off.

 

It’s recommended for the pilgrim, on departing his homeland, to remember the assured departure of this transitory world to the Hereafter.

 

On putting off his normal clothes and wearing the clothes of Ihram, he should recall the shroud in which he will be wrapped for burial.

 

As the pilgrim utters the words of Talbiyah, he should bear in mind that this signifies a response to the summons of Allah, Most High, as it is stated in the Qur'anic verse that reads, "And proclaim the pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways." (Al-Hajj: 27)

 

On entering the Haram (the Sacred Precinct), he should be filled with hope of being spared the Punishment of Allah, Most High, and on beholding the Ka`bah, the pilgrim should be conscious in his heart of the majesty of the House, venerating it with such intensity that he seems to anticipate beholding the Lord of the House. He, further, should express his gratitude to Allah, Most High, for bringing him to this high degree, and for including him in the company of those who draw near to Him.

 

On touching the Black Stone, the pilgrim should believe that he is pledging allegiance to Allah, Most High, and vowing obedience to Him. He, also, has to make his resolve to be loyal to his oath, for the wrath of Allah is the traitor's due.

 

Clinging to the coverings of the Ka`bah and pressing one's breast against its wall (at the part called Al-Multazam ), the pilgrim’s intention should be to draw close in love and yearning to the House and the Lord of the House, seeking grace through the contact and hoping for immunity from the Hell-Fire. At the same time, his intention should be earnestly to seek forgiveness and to beg for mercy, just as one who has sinned against another will cling to his clothes while imploring his pardon, demonstrating that he has no refuge or recourse except to his forgiveness.

 

Going between Al-Safa and Al-Marwah, the pilgrim should recall how he will oscillate between the two scales of the Balance at the site of Resurrection. Also, he demonstrates devotion to duty and hopes to be viewed with compassion, just like who enters the presence of a king and leaves without knowing whether the sovereign has decided to accept or to reject him. He keeps going back across the courtyard time after time, hoping to receive mercy the second time if not the first.

 

On standing at `Arafah, the pilgrim should - when he beholds the thronging crowds, hears the loud voices speaking in many tongues, and sees the various groups following their Imams through the ritual observances - recall the site of Resurrection, the gathering of the communities with their Prophets and leaders, each community following its Prophet, aspiring after the intercession, all wavering with equal uncertainty between rejection and acceptance.

 

As for casting of pebbles (Rami), the pilgrim's purpose in this should be obedience to the Divine command, to demonstrate submissiveness and servitude and readiness to comply without any obvious rational of psychological justification.

 

When the pilgrim's eyes behold the wall of Madinah, he should remember that this is the town which Allah, Most High, chose for His Prophet, peace and blessings be upon him, that he made it the goal of his migration, that this was his home. He should further envisage the footprints of the Messenger of Allah, peace and blessings be upon him, as he went about the city and recall how he used to go about its streets, picturing to yourself his humility and his graceful gait.

 

On visiting Allah's Messenger, the pilgrim should feel in his heart his tremendous dignity and realize that he is aware of his presence, of his visit, and that he is receiving his greeting. The pilgrim, also, should imagine the noble form of the Prophet, peace and blessings be upon him.”

All the aforementioned points serve as ethics to which every pilgrim should pay attention on embarking on this noble and lifetime journey."

 

Quoted, with slight modification, from Ibn Qudamah Al-Maqdisi's Mukhtasar Minhaj Al-Qasidin, published by Dar Al-Manarah for Translation, Publishing and Distribution, Egypt, 2001.

 

Allah Almighty knows best.

 the Name of Allah, Most Gracious, Most Merciful.

 

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

Dear brother, we commend your eagerness to become well acquainted with Islam and its teachings, which is the way Allah has chosen for the welfare of His servants.

 

First of all, it should be clear that Hajj is obligatory once in a lifetime. If a person has the means to offer Hajj, he should carry it out as soon as possible. One is advised to not delay offering Hajj under any pretext, keeping in mind the fact that Hajj is one of the pillars of Islam. The Prophet (peace and blessings be upon him) said, “Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan.” (Reported by Al-Bukhari)

The types of Hajj are as follows:

 

Tamattu`: At or before reaching the miqat, the person enters into Ihram for `Umrah only. He performs `Umrah first, then goes out of Ihram until 8 Dhul-Hijjah, when he enters into Ihram again for Hajj. This is the most common type for people from outside of Saudi Arabia.

 

Qiran: The person enters into Ihram for both `Umrah and Hajj, and does not go out of Ihram until the Day of Sacrifice (`Eid al-Ad-ha) at Mina. In this type of Hajj, one has to stick to the restrictions of Ihram for a longer period of time.

 

Ifrad: The person enters into Ihram only for the Hajj and takes it off only on the Day of Sacrifice.

In response to your question, Dr. Rif`at Fawzi, professor of Shari`ah at Cairo University, states:

“In the first place, it should be noted that you have already performed the obligatory `Umrah [other scholars view `Umrah as non-obligatory], meaning that what is due on you now is only Hajj. If you do another `Umrah with this Hajj, it will be a voluntary, not an obligatory one.

As for which is the best type of Hajj (Ifrad, Tamattu` or Qiran), there is a difference of opinion among scholars in this regard. Some say that Tamattu` and Qiran are better since they require more efforts than the Ifrad, while other scholars say that Ifrad is better since the person will be free to perform Hajj with concentration.

Nevertheless, since the Prophet (peace and blessings be upon him) was in favor of the three, all of them are virtuous and the person will be given great reward of Hajj mabrur, in sha’ Allah, once he purifies his intention and dedicates it for the Sake of Allah. Keep in mind that some scholars say that the Prophet (peace and blessings be upon him) offered Ifrad Hajj, while others say that he offered Tamattu` Hajj.”

 

Allah Almighty knows best.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

 

You should know that a pilgrim has three options regarding ihram for Hajj, based on the different types of Hajj. In ifrad, the first type of Hajj, he enters into ihram for Hajj and then takes it off after finishing. In tamattu`, the second type of Hajj, he can enter into ihram for `Umrah, then go out of ihram when he finishes the rituals of `Umrah and enjoy everything that was prohibited to him during ihram. Then he enters into ihram again for Hajj and takes it off when he finishes it. In qiran, the third type of Hajj, a pilgrim can enter ihram for both Hajj and `Umrah and remain in that state until he completes the rituals of both `Umrah and Hajj.

 

For more elaboration, we cite the following fatwa issued by the late prominent Muslim scholar, Dr. Ahmad Ash-Sharbasi, professor of `Aqeedah and Philosophy at Al-Azhar University:

 

There are three types of Hajj: ifrad, qiran and tamattu`. Ifrad means entering into ihram from the miqat (the fixed place for ihram) with the intention of performing Hajj alone, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan.” In this case a pilgrim remains in a state of ihram till the end of the Hajj rituals; then he takes off his ihram and may undertake all that he was forbidden to do during ihram.

 

Qiran means entering into ihram from the miqat with the intention of performing Hajj and `Umrah, declaring the intention to perform Hajj and chanting Labbayk: “Labbayka Allahumma Hajjan wa `Umrah.” Then he remains in a state of ihram till the end of the Hajj rituals. In this type of Hajj, a pilgrim has to stay in a state of ihram till he finishes the rituals of both Hajj and `Umrah. It is sufficient for a pilgrim in this case to perform Tawaf and Sa`y once each for both Hajj and `Umrah, exactly like the first type.

 

The third type of Hajj is tamattu`. Here one has the privilege of performing both Hajj and `Umrah separately in the months of Hajj. Hence, a pilgrim enters into ihram, declaring intention to perform `Umrah alone and chanting Labbayk: “Labbayka Allahumma `Umrah.” Then he takes off ihram and enjoys everything that was prohibited to him during ihram. On the eighth day of Dhul-Hijjah, the pilgrim enters into ihram again with the intention to perform Hajj and performs Hajj. In this case, a pilgrim slaughters a sacrificial animal.

 

Allah Almighty knows best.

ARE WE TRUE MUSLIMS?

            Brother in Islam! Who are true Muslims? Let us see what Allah and his Messenger have to say about their lives and hearts:

            Say: My prayers and my sacrifices, and my living and my dying are for God alone, the Lord of all the worlds. No partner has He. Thus I have been commanded, and I am foremost among those who surrender [themselves unto him] (al-An’ am 6: 163-4).

            The same theme is elucidated by the Prophet, blessings and peace is on him:

            One who loves for the sake of Allah alone and hates for the sake of Allah alone; and whatever he gives, gives for the sake of Allah alone, and whatever he with holds, withholds for the sake of Allah alone indeed, he perfects his Iman (Adu Daud).

            The Qur’an makes clear what Allah demands of you. You should live for Him alone; you should die for Him alone. You, and the world around you, entirely belong to Allah; let nobody have a share in what belongs to Allah. That is to say, you should not server anyone but him, nor live or die for anyone but Him.

            The Prophet! Blessings and peace be on him, explains what the Qur’an has said. To be true believers you love and enmity for everything, all your affections, all relations and transactions in your lives, should have only one purpose: to seek Allah’s pleasure without this your Iman itself will not be complete; the possibility of rising higher in the sight of God does not arise. The greater the deficiency in this respect, the more defective the Iman.

            Some people think that these qualities are required only to reach higher spiritual stations and are not essentials to Iman and Islam. In the other words, even without these qualities a person can be a good Mumin and a Muslim. This mistaken notion has arisen because people in general do not differentiate between legal Islam and true Islam which alone is truly authentic in the sight of Allah.

Two types of Islam
Legal Islam

Under legal Islam, on which jurists and states must base their dealings, what lies in your hearts and minds is not taken into account, nor can it be. Your verbal affirmation and those essential signs which must flow out of that affirmation are accepted as sufficient evidence of your Islam. Anyone who affirms by word of mouth belief in Allah, the Messenger, the Qur’an, the Hereafter and other articles of faith, and who also fulfils those necessary conditions which provide proof of his affirmation, is considered part of Muslim society and all dealing with him are to be conducted as with a Muslim.

This definition provides the legal and cultural basis on which Muslim society is organized. Its purpose is no more than that all those who enter into the Muslim Ummah are recognized as Muslims: nobody from among them must have the same mutual legal, moral and social rights; they should be entitled to marry among Muslims; they should be eligible to receive their share in inheritance; all other civil relations should be established with them. 

True Islam

However, in the world-to-come, you cannot be judged as a Muslim and a Mumin on the basis legal affirmation, nor on this basis will God accept you as one of his chosen servants. What will count then is having faith in hearts, and willingly and wholly submitting lives to God. Whatever is verbally affirmed is meant for courts and for the common man and the Muslim society. For they can only see the exterior, but Allah see deep into your hearts and knows precisely the degree of your Iman.

How will He judge a man? Allah will see whether he lived and died for Him alone, whether his loyalties to Him superseded all the other loyalties, whether his obedience and his service, indeed his entire life, were devoted only to Him. If they were solely for Allah then he will be adjudged a Mumin and a Muslim, but if they were for someone else, then he will not be adjudged a Muslim or a Mumin. Whoever falls short of this criterion will, to the extent he falls short, be lacking in Iman and Islam, irrespective of how important a Muslim the world may judge him and of any high positions he may hold. With Allah only one thing matters: whether or not you have given away in His way all that He has given you. If you have, you will be granted the reward which is reserved for those who are loyal and render the service that is due. But if your submission has been his service, your claim to be Muslims, which implies that you have claim to be Muslims, which implies that you have wholly given up yourselves to God, will be a deceptive claim. Although you may be able to mislead the world and persuade the Muslim society to grant you its membership and all the rights of Muslims, God cannot be deceived into assigning a place for you among His faithful.

 Reflect on the differences between legal Islam and true Islam and you can see that their consequences will vary greatly, not only in the Hereafter but also in this world; the life pursuits, character ad disposition of a true Muslim will be totally different from one who merely parades the outward trappings of faith. You will always encounter these two types of Muslims.

Two Kinds of Muslims
Partial Muslims

 Some Muslims profess faith in God and the Messenger and declare Islam as their religion; but then they confine this Islam to only a part of their lives. To the extent of this part, they express great attachment to Islam; extensively perform worship rituals like Prayers, use of the rosary, remembrance of God’s name. They are very particular in conforming to outward piety in matters like food dress and other external social, cultural customs. Thus they are fully ‘religious’.

            But beyond these convections their lives are not ruled by God. If they love, they love for the sake of their own selves, their country, their nation, or for anything else, but not for Allah. If they become displeased, are angry, hate someone, make enemies, or wage war, it too is for the sake of some worldly or selfish interest. Their relations with their businesses, their wives and children, families, societies-will all be to a great extent unaffected by Islam and based on secular considerations. As landlords, traders, rulers, soldiers, professional people-in all spheres they will behave as if they are autonomous, having in connections with their position as Muslims. When such people establish cultural, educational and political norms and institutions, these have nothing to do with Islam, even though they may seem Islamic.

True Muslims

The second kinds of Muslims are those who completely merge their personalities and existences into Islam. All the roles they have become subordinate to the one role of being Muslims. They live as Muslims when they live as fathers, sons, husbands or wives, businessmen, landlords, laborers, employers. Their feelings, their desires, their ideologies, their thoughts and opinions, their likes and dislikes, all are shaped of Islam. Allah’s guidance holds complete sway over their hearts and minds, their eyes and ears, their bellies, their sexual desires, their hands and feet, their bodies and souls. Neither their loves nor their hatreds are formed independently of Islamic criteria. Whether they fight or make friends, it is purely for the sake of Islam. If they give anything to anybody, it is because Islam requires it to be given. If they with hold anything from anybody, it is because Islam wants it to be withheld.

And this attitude of there is not limited to personal lives; their public lives, their societies are also based entirely on Islam. Their collectivity exists for Islam alone; their collective behavior is governed by the precepts if Islam alone. 

What kind of Muslims God Desires 

 The above tow kinds of Muslims are significantly different from each other, even if, legally, both are included in the Ummah and the word ‘Muslim’ is applied to both equally. Historically the first kind of Muslims have made no achievement which may be worthy of mention or which merits our being proud of it. Nothing these ‘Muslims’ have done has left as Islamic imprint on the pages of world history. The world has received no benefit from their existence; indeed, Islam has suffered decay because of them. Because of the preponderance of such ‘Muslims’ in Muslim society, power and world leadership largely passed into the hands of rebels against God. For these ‘Muslims’ have been content merely with ensuring that they enjoy the freedom to live religiously within the narrow confines of their private lives.

God never desired to have such ‘Muslims’. Nor did he send His Prophets or reveal His Books to create them. Indeed it is the second kind of Muslims who are desired by God. Only they can ever accomplish anything worthwhile from Islamic point if View. 

Supreme Loyalty of Allah 

This is not a phenomenon peculiar to Islam. In fact, no way of life can ever prevail in the world if its followers accord their faith and commitment a subordinate position in their lives. Or, if they live and die for causes other than their faith. We see even today that only those are considered real and true follower’s creed or ideology that that are loyal to it with their hearts and souls, every creed in the world desires such adherents and no creed can prevail in the world except through such followers.

However, there is an important difference between Islam and other creeds and ideologies. Although others demand from men total loyalty and dedication, they in fact have no such right upon him their claims are entirely unjustified. The objects they place before men are not the kind of objects for which a human being should sacrifice of life has a right upon us. Everything must be given in His way, for whatever exists in heaven and on earth belongs to Allah. Man himself, whatever he possesses, and whatever lies within him, all belong to Allah. It is, therefore, in perfect harmony with justice as well as reason that whatever belongs to Allah must be reserved only for him. Whatever sacrifice man makes for others or for his won benefit or to gratify his desire is indeed a breach of trust unless it is with the permission of Allah. And whatever sacrifice is make for Allah is in reality a payment of what is due.

But, one lesson Muslims must learn form those who are sacrificing everything for the sake of their false ideologies and false gods: how strange it is that, whiles such unimaginable dedication, sacrifice and fidelity is being shown for false gods, not even a thousandth path of it is shown for the True God by those who profess faith in them.

 

All praise is to Allâh  Alone, and may His peace and blessings be upon His Messenger and slave, our Prophet Muhammad r, his Family and his Companions.

PROPHET MUHAMMAD (saw): Allah's Messenger to the whole mankind.

 Prophet Muhammad (s.a.w.s.) (Peace and blessings of Allah be upon him) combined both perfection of creation and perfection of manners.  This impression on people can be deduced by the bliss that overwhelmed their hearts and filled them with dignity. Men’s dignity, devotion and estimation of  Allah’s Messenger (s.a.w.s.) were unique and matchless. No other man in the whole world has been so honored and beloved. Those who knew him well, were fascinated and enchanted by him. They were ready to sacrifice their lives for the sake of saving a nail of his from hurt or injury. Being privileged by lots of prerogatives of perfection that no one else had been endowed with, his Companions found that he was peerless and so they loved him.

Here we list a brief summary of the versions about his beauty and perfection. To encompass all which is, admittedly, beyond our power.

Beauty of Creation:

Describing  Allah’s Messenger  (s.a.w.s.),  who passed by her tent on his journey of migration, Umm Ma‘bad Al-Khuza‘iyah said to her husband:

 “He was innocently bright and had broad countenance. His manners were fine. Neither was his belly bulging out nor was his head deprived of hair. He had black attractive eyes finely arched by continuous eyebrows. His hair glossy and black, inclined to curl, he wore long. His voice was extremely commanding. His head was large, well formed and set on a slender neck. His expression was pensive and contemplative, serene and sublime. The stranger was fascinated from the distance, but no sooner he became intimate with him than this fascination was changed into attachment and respect. His expression was very sweet and distinct. His speech was well set and free from the use of superfluous words, as if it were a rosary of beads. His stature was neither too high nor too small to look repulsive. He was a twig amongst the two, singularly bright and fresh. He was always surrounded by his Companions. Whenever he uttered something, the listeners would hear him with rapt attention and whenever he issued any command, they vied with each other in carrying it out. He was a master and a commander. His utterances were marked by truth and sincerity, free from all kinds of falsehoods and lies.”

‘Ali bin Abi Talib  (r.a.)  describing him said: “Allah’s Messenger (s.a.w.s.) was neither excessively tall nor extremely short. He was medium height among his friends. His hair was neither curly nor wavy. It was in between. It was not too curly nor was it plain straight. It was both curly and wavy combined. His face was not swollen or meaty-compact. It was fairly round. His mouth was white. He had black and large eyes with long haired eyelids. His joints (limbs) and shoulder joints were rather big. He had a rod-like little hair extending from his chest down to his navel, but the rest of his body was almost hairless. He had thick hand palms and thick fingers and toes. At walking, he lifted his feet off the ground as if he had been walking in a muddy remainder of water. When he turned, he turned all. The Prophethood Seal was between his shoulders. He is the Seal of Prophets, the most generous and the bravest of all.

His speech was the most reliable. He was the keenest and the most attentive to people’s trust and was very careful to pay people’s due in full. The Prophet (Peace and blessings of Allah be upon him) was the most tractable and the most yielding companion, seeing him unexpectedly you fear him and venerate him. He who has acquaintance with him will like him. He who describes him says:

 “I have never seen such a person neither before nor after seeing him.” 

Jabir bin Samurah  (r.a.) reported that Allâh’s Messenger (s.a.w.s.) had a broad face with reddish (wide) eyes and lean heels.

Abu At-Tufail said: “He was white, good-looking. He was neither fat nor thin; neither tall nor short.”

Anas bin Malik  (r.a.) said: “He had unfolded hands and was pink-colored. He was neither white nor brown. He was rather whitish. In both his head and beard there were as many as twenty gray hairs, besides some gray hairs at his temples.” In another version: “and some scattered white hairs in his head.”

Abu Juhaifa  (r.a.) said: “I have seen some gray color under his lower lip.” Al-Bara’ said: “He was of medium height, broad-shouldered, his hair went up to his earlobes. I saw him dressed in a red garment and I (assure you) I have never seen someone more handsome. At first he used to let his hair loose so as to be in compliance with the people of the Book; but later on he used to part it.”

Al-Bara’ also said: “He had the most handsome face and the best character.” When he was asked: “Was the Messenger’s face sword-like?” “No,” he said: “it was moon-like.” But in another version: he said, “His face was round.” Ar-Rabi‘ bint Muawwidh said: “Had you seen him, you would have felt that the sun was shining.” Jabir bin Samurah said, “I saw him at one full-moony night. I looked at him. He was dressed in a red garment. I compared him with the moon and found that  he was better than the moon.”

Abu Huraira (r.a.) said: “I have never seen a thing nicer than  Allah’s Messenger  (s.a.w.s.). It seems as if the sunlight were moving within his face. I have never seen one who is faster in pace than  Allah’s Messenger  (s.a.w.s.). It seemed as if the earth had folded itself up to shorten the distance for him. For we used to wear ourselves out while he was at full ease.”

Ka‘b bin Malik  (r.a.) said: “When he was pleased, his face would shine with so bright light that you would believe that it was a moon-piece.” Once he sweated hot at ‘Aishah’s, and the features of his face twinkled; so I recited a poem by Abu Kabeer Al-Hudhali:

 “If you watch his face-features, you will see them twinkling like the lightning of an approaching rain.”

Whenever Abu Bakr saw him he would say:

 “He is faithful, chosen (by Allâh), and calls for forgiveness. He shines like a full-moon light when it is far from dark (clouds).”

‘Umar used to recite verses by Zuhair describing Haram bin Sinan:

 “Were you other than a human being, you would be a lighted moon at a full-moon night.”  Then he would add: “Thus was  Allah’s Messenger  (s.a.w.s.).

When he got angry his face would go so red that you would think it were “an inflected red skin-spot with pomegranate grains on both cheeks.”  Jabir bin Samurah said: “His legs were gentle, delicate and in conformity. His laughter is no more than smiling. Looking at him will make you say ‘He is black-eyed though he is not so.’”

Ibn Al-‘Abbas (r.a.) said: “His two front teeth were splinted so whenever he speaks, light goes through them. His neck was as pure and silvery as a neck of doll. His eyelids were long haired but his beard was thick. His forehead was broad; but his eyebrows were like the metal piece attached to a lance, but they were unhorned. His nose was high-tipped, middle-cambered with narrow nostrils. His cheeks were plain, but he had (little hair) running down like a rod from his throat to his navel. He had hair neither on his abdomen nor on his chest except some on his arms and shoulders. His chest was broad and flatted. He had long forearms with expansive palms of the hand. His legs were plain straight and stretching down. His other limbs were straight too. The two hollows of his soles hardly touch the ground. When he walks away he vanishes soon; but he walks at ease (when he is not in a hurry). The way he walks seems similar to one who is leaning forwards and is about to fall down.”

Anas (r.a.) said: “I have never touched silk or a silky garment softer than the palm of the Prophet’s (Peace and blessings of Allah be upon him); nor have I smelt a perfume or any scent nicer than his.” In another version, “I have never smelt ambergris nor musk nor any other thing sweeter than the scent and the smell of  Allah’s Messenger (Peace and blessings of Allah be upon him).”

Abu Juhaifa said: “I took his hand and put it on my head and I found that it was colder than ice and better scented than the musk perfume.”

Jabir bin Samurah — who was a little child then — said: “When he wiped my cheek, I felt it was cold and scented as if it had been taken out of a shop of a perfume workshop.”

Anas said, “His sweat was pearl-like.” Umm Sulaim said: “His sweat smelt nicer than the nicest perfume.”

Jabir said: “Whoever pursues a road that has been trodden by  Allah’s Messenger (s.a.w.s.) will certainly scent his smell and will be quite sure that  Allah’s Messenger (Peace and blessings of Allah be upon him) has already passed it.” The Seal of Prophethood, which was similar in size to a pigeon’s egg, was between his shoulders on the left side having spots on it like moles.

The Perfection of Soul and Nobility: 

The Prophet (s.a.w.s.) was noted for superb eloquence and fluency in Arabic. He was remarkable in position and rank. He was an accurate, unpretending straightforward speaker. He was well-versed in Arabic and quite familiar with the dialects and accents of every tribe. He spoke with his entertainers using their own accents and dialects. He mastered and was quite eloquent at both Bedouin and town speech. So he had the strength and eloquence of Bedouin language as well as the clarity and the decorated splendid speech of town. Above all, there was the assistance of Allâh embodied in the revealed verses of the Qur’ân.

His stamina, endurance and forgiveness — out of a commanding position — his patience and standing what he detested — these were all talents, attributes and qualities Allâh Himself had brought him on. Even wise men have their flaws, but  Allah’s Messenger (Peace and blessings of Allah be upon him), unlike everybody, the more he was hurt or injured, the more clement and patient he became. The more insolence an ignorant anybody exercised against him the more enduring he became. ‘Aishah said:

 “Allah’s Messenger  (s.a.w.s.),  whenever he is given the opportunity to choose between two affairs, he always chooses the easiest and the most convenient. But if he is certain that it is sinful, he will be as far as he could from it. He has never avenged himself; but when the sanctity of Allâh is violated he would. That would be for Allâh’s not for himself. He is the last one to get angry and the first to be satisfied. His hospitality and generosity were matchless. His gifts and endowments manifest a man who does not fear poverty.”

Ibn‘Abbas (r.a.) said: “The Prophet (s.a.w.s.) was the most generous. He is usually most generous of all times in Ramadan, the times at which the angel Gabriel (s.a.w.s.) comes to see him. Gabriel used to visit him every night of Ramadan and review the Qur’ân with him. Verily  Allah’s Messenger (s.a.w.s.) is more generous at giving bounty or charity than the blowing wind.”  Jabir said:

“The Prophet  (s.a.w.s.) would never deny anything he was asked for.”

His courage, his succor and his might are distinguishable. He was the most courageous. He witnessed awkward and difficult times and stood fast at them. More than once brave men and daring ones fled away leaving him alone; yet he stood with full composure facing the enemy without turning his back. All brave men must have experienced fleeing once or have been driven off the battlefield at a round at a time except the Prophet (s.a.w.s.)  ‘Ali said: “Whenever the fight grew fierce and the eyes of fighters went red, we used to resort to the Prophet (s.a.w.s.) for succor. He was always the closest to the enemy.”

Anas said: “One night the people of Madinah felt alarmed. People went out hurriedly towards the source of sound, but the Prophet (s.a.w.s.) had already gone ahead of them. He was on the horseback of Abu Talhah which had no saddle over it, and a sword was slung round his neck, and said to them: ‘There was nothing to be afraid for.’”

He was the most modest and the first one to cast his eyes down. Abu Sa‘îd Al-Khudri: “He was shier than a virgin in her boudoir. When he hates a thing we read it on his face. He does not stare at anybody’s face. He always casts his eyes down. He looks at the ground more than he looks sky-wards. His utmost looks at people are glances. He is willingly and modestly obeyed by everybody. He would never name a person whom he had heard ill-news about — which he hated. Instead he would say: ‘Why do certain people do so....’”  Al-Farazdaq verse of poem fits him very much and the best one to be said of:

 “He casts his eyes modestly but the eyes of others are cast down due to his solemnity, and words issue out of his mouth only while he is smiling.”

The Prophet (Peace and blessings of Allah be upon him) is the most just, the most decent, the most truthful at speech, and the most honest of all. Those who have exchanged speech with him, and even his enemies, acknowledge his noble qualities. Even before the Prophethood he was nicknamed Al-Ameen (i.e. the truthful, the trustworthy). Even then — in Al-Jahiliyah — they used to turn to him for judgment and consultation. In a version by At-Tirmidhi, he says that ‘Ali had said that he had been told by Abu Jahl that he (Abu Jahl) said to  Allah’s Messenger (Peace and blessings of Allah be upon him): “We do not call you a liar; but we do not have faith in what you have brought.” In His Book, Allâh, the Exalted, said about them:

 “It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Dhalimûn (polytheists and wrong-doers) deny.” [6:33]

Even when Heraclius asked Abu Sufyan: “Have you ever accused him of lying before the ministry of Prophethood?” Abu Sufyan said: “No.”

He was most modest and far from being arrogant or proud. He forbade people to stand up at his presence as other people usually do for their kings.  Visiting the poor, the needy and entertaining them are some of his habits. If a slave invited him, he would accept the invitation. He always sat among his friends as if he were an ordinary person of them. ‘Aishah said that he used to repair his shoes, sew or mend his dress and to do what ordinary men did in their houses. After all, he was a human being like others. He used to check his dress (lest it has some insects on). Milking the she-sheep and catering for himself were some of his normal jobs. The Prophet (s.a.w.s.) was the most truthful to his pledges, and it is one of his qualities to establish good and steady relationship with his relatives — ‘Silat-Ar-Rahim’. He is the most merciful, gentle and amiable to all people. His way of living is the simplest one. Ill-manners and indecency are two qualities completely alien to him. He was decent, and did not call anybody names. He was not the sort of person who cursed or made noise in the streets. He did not exchange offences with others. He pushed back an offence or an error by forgiveness and overlooking. Nobody was allowed to walk behind him (i.e. as a bodyguard). He did not feel himself superior to others not even to his slaves (men or women) as far as food or clothes were concerned.

Whoever served him should be served by him too. ‘Ugh’ (an utterance of complaint) is a word that had never been said by him to his servant; nor was his servant blamed for doing a thing or leaving it undone. Loving the poor and the needy and entertaining them or participating in their funerals were things the Prophet (s.a.w.s.) always observed. He never disgraced a poor man for his poverty. Once he was traveling with his Companions and when it was time to have food prepared, he asked them to slaughter a she-sheep. A man said: I will slaughter it, another one said: I will skin it out. A third said: I will cook it. So  Allah’s Messenger (s.a.w.s.) said: I will collect wood for fire. They said: “No. We will suffice you that work.” “I know that you can do it for me, but I hate to be privileged. Allâh hates to see a slave of his privileged to others.” So he went and collected fire-wood.

Let us have some of the description of Hind bin Abi Halah: “Allah’s Messenger Allah’s Messenger was continually sad, thinking perpetually. He had no rest (i.e. for long). He only spoke when it was necessary. He would remain silent for a long time and whenever he spoke, he would end his talk with his jawbone but not out of the corners of his mouth, i.e. (snobbishly). His speech was inclusive. He spoke inclusively and decisively. It was not excessive nor was it short of meaning. It was amiable. It was in no way hard dishonoring. He glorified the bounty of Allâh; even if it were little. If he had no liking for someone’s food, he would neither praise nor criticize.

He was always in full control of his temper and he would never get seemed angry unless it was necessary. He never got angry for himself nor did he avenge himself. It was for Allâh’s sanctity and religion that he always seemed angry.

When he pointed at a thing he would do so with his full hand-palm, and he would turn it round to show surprise. If he were angry he would turn both his body and face aside. When he was pleased, he cast his eyes down. His laughter was mostly smiling. It was then that his teeth which were like hail-stones were revealed.

He never spoke unless it was something closely relevant to him. He confirmed the brotherhood relationship among his Companions; and thus he made them intimate and did not separate them or implant enmity among them. Those who were honorable with their peoples, were honored and respected by him and were assigned rulers over their own peoples. His cheerfulness was never withdrawn at anyone’s face; even at those whom he warned his people from or those whom he himself was on the alert of. He visited friends and inquired about people’s affairs. He confirmed what was right and criticized the awful and tried to undermine it. He was moderate in all affairs. He was equal to others and was not privileged. He would never act heedlessly, lest the others should get heedless. Each situation was dealt with in its proper due.

Righteousness was his target; so he was never short of it nor indifferent to it. People who sat next to him were the best of their people and the best of them all were — for him — those who provided common consultations. For him, the greatest ones and the highest in ranks were the best at providing comfort and co-ordination and succor. Remembrance (of Allâh) was a thing he aimed at and established whenever he sat down or stands up. No certain position was assigned for him to sit on. He sits at the end of the group, seated next to the last sitter in the place. He ordered people to do the same. He entertained his participants in social gatherings alike so that the one addressed would think that there was no one honored by the Prophet  Allah’s Messenger but himself. He whoever sat next to him or interrupted him in order to ask for his advice about an affair of his, would be the first to start the talk and the one to end it. The Prophet (Peace and blessings of Allah be upon him) would listen to him patiently till he ended his speech. He never denied a request to anyone, if unapproachable, then few gratifying words would work, instead.

His magnanimity, broad mindedness his tolerance could embrace all people and entitled him to be regarded as father for them all. In justice, all of them were almost equal. Nobody was better than another except on the criterion of Allâh fearing. A favored one, to him, was the most Allâh fearing. His assembly was a meeting of clemency, timidness,  patience and honesty. Voices were not raised in rows or riots. Inviolable things were never violable. Fearing Allâh and worship were their means to sympathy and compassion. They used to esteem the old and have mercy on the young. They assisted the needy and entertained strangers.

 Allah’s Messenger (s.a.w.s.) was always cheerful, easy, pleasant-tempered and lenient. He was never rude or rough nor clamorous or indecent. He was neither a reproacher nor a praiser. He overlooked what he did not desire, yet you would never despair of him. Three qualities he disposed of: hypocrisy, excessiveness, and what was none of his concern. People did not fear him in three area: — for they were not qualities or habits of his —: He never disparaged, or reproached nor did he seek the defects or shortages of others. He only spoke things whose reward was Divinely desirable. When he spoke, his listeners would attentively listen casting down their heads. They only spoke when he was silent. They did not have disputes or arguments about who was to talk. He who talked in his presence would be listened to by everybody till he finished his talk. Their talk would be about the topic discussed or delivered by their first speaker.  Allah’s Messenger (s.a.w.s.) used to laugh at what they laughed at and admired what they used to admire. He would always show patience with a stranger’s harshness at talk. He used to say:

 “When you see a person seeking an object earnestly, assist him to get his need. And never ask for a reward except from the reward-Giver, i.e. Allâh.”

Kharijah bin Zaid said: “The Prophet (s.a.w.s.) was the most honored among the people with whom he sat. His limbs could hardly be seen. He was often silent and rarely talked when speech was not a necessity. He turned away from those whose speech was rude or impolite. His laughter was no more than a smile. His speech, which was decisive, it was neither excessive nor incomplete. Out of reverence and esteem and following the example of their Prophet (Peace and blessings of Allah be upon him), the Companions’ laughter at his presence — was smiling, as well.”

On the whole the Prophet (s.a.w.s.) was ornamented with peerless attributes of perfection. No wonder to be like that for he was brought up, educated and taught (the Qur’ân) by Allâh. He was even praised by Allâh:

 “And verily, you [O Muhammad r] are on an exalted standard of character.” [68:4]

Those were the attributes and qualities that the Prophet (s.a.w.s.) enjoyed which made the hearts of souls of the people close to him, draw near to him and love him. Those traits made him so popular that the restraint and enmity of his people grew less and they started to embrace Islam in large crowds.

This description is in fact no more than a rapid review or rather short brief lines of Muhammad’s aspects of full perfection. Trying to encompass the whole perfect picture of the Prophet (Peace and blessings of Allah be upon him). No one can ever claim to be possessed of full knowledge or complete mastery of the great attributes of the greatest man in this universe. No one can ever give this man, the top of perfection, his due description. He was a man who always sought Allâh’s light, to such an extent that he was wholly imbued with the Qur’ânic approach.

O Allâh! Send your blessings (and the Holy Words of Yours) upon Muhammad and the family of Muhammad, as You have send blessings upon Ibrâhim and the family of Ibrâhim. You are worthy of all praise, All Glorious.

O Allâh! Bless Muhammad and the family of Muhammad as You have already blessed Ibrâhim and the family of Ibrâhim. You are worthy of all praise, All Glorious. 

___________

I am a Muslim woman
Feel free to ask me why
When I walk
I walk with dignity
When I speak
I do not lie
 
I am a Muslim woman
Not all of me you'll see
But what you should appreciate
Is that the choice I make is free
 
I'm not plagued with depression
I'm neither cheated nor abused
I don't envy other women
And I'm certainly not confused
 
Note, I speak perfect English
Et un petit peu de Francais aussie
I'm majoring in Linguistics
So you need not speak slowly
 
I run my own small business
Every cent I earn is mine
I drive my Chevy to school & work
And no, that's not a crime!
 
You often stare as I walk by
You don't understand my veil
But peace and power I have found
As I am equal to any male!
 
I am a Muslim woman
So please don't pity me
For God has guided me to truth
And now I'm finally free  

Assalamu 'alaikum.

The following is from the book "Selected Prayers" compiled by Dr. Jamal Badawi.

When seeking guidance in decision-making (Istikharah)

 

 

Allahomma Inni Astakheeroka Biilmik. Wa'astaqdiroka Biqodratik. Wa'as'aloka min Fadlikalazeem. Fa'innaka Taqdiru Wala Aqdir. Wataalamo Wala-alam. Wa'anta-allamul ghuyoob.

Allahomma In Kunta Taalamu Anna (Hathal-Amra) Khayul-lee Fi Deenee Wamaashi Waajila Amri Wa'ajilah, Faqdorho lee, Wayassirho lee, Thomma-barik lee fih.

Wa'in Konta Taalamo Anna (Hathal-Amra) sharrul-lee Fi Deenee. Wamaashi. Waajila Amri. Wa'ajilaho. Fasrifho annee. Wasrifnee anh. Waqdur leyal-khayr Haytho kan. Thomma ardini Bih.

 

 

Translation of du'a:

O Allah! I seek Your guidance (in making a choice) by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things.

O Allah! If in Your knowledge, (this matter) is good for my religion, my livelihood and my affairs; immediate and in the distant, then ordain for me, make it easy for me and bless it for me. And if in Your knolwedge, (this matter) is bad for my religion, my livelihood and my affairs; immediate and in the distant, then turn it away from me, and turn me away from it. And ordain for me the good wherever it be and make me pleased with it.

 

Notes:

1. The above du'a is to be recited when there is uncertainty about the advisability of taking a decision, provided it is Islamically permissable.

2. After performing wudu' (ablution), one should offer two rakahs (sunnah required for this purpose).

3. Before receiting the dua' it should be made sure that the person is not already inclined to a given decision; otherwise it will mean the person is not serious about seeking guidance from Allah (SWT).

4. In making this dua' the actual matter or decision concerning which divine guidance is being sought should be mentioned instead of the words (Hathal Amra) in transliteration or the words "this matter" in the translation above.

5. After reciting the dua' (immediately or later on), one may feel more favorably disposed toward one choice or the other.

We need a counter-balance to Islam, says Danish queen
By Hannah Cleaver in Berlin
(Filed: 15/04/2005)

Queen Margrethe II of Denmark has said her country needs to find a "counter-balance" to Islamic fundamentalism, regardless of the opprobium such a stance provokes abroad.

The Danish government has already been accused of fuelling xenophobia by introducing measures which effectively closed the country to asylum-seekers.

But in overtly political passages from an official biography published yesterday Queen Margrethe makes comments certain to complicate her nation's relationship with Muslims.

But in overtly political passages from an official biography published yesterday Queen Margrethe makes comments certain to complicate her nation's relationship with Muslims.

She said: "We are being challenged by Islam these years. Globally as well as locally. There is something impressive about people for whom religion imbues their existence, from dusk to dawn, from cradle to grave. There are also Christians who feel this way.

"There is something endearing about people who give themselves up completely to their faith. But there is likewise something frightening about such a totality, which also is a feature of Islam.

"A counterbalance has to be found, and one has to, at times, run the risk of having unflattering labels placed on you. For there are some things for which one should display no tolerance. And when we are tolerant, we must know whether it is because of convenience or conviction."

The Queen, who turns 65 tomorrow and has reigned since 1972, wields no political power but does occasionally comment on political issues.

Denmark has seriously limited immigration in the past three years and the anti-immigrant Danish People's Party, an ally of the centre-Right government, has pushed through laws making it harder to bring in foreign spouses or qualify for asylum.

The queen told her biographer, Annelise Bistrup, that she understood how disaffected young Muslims might find refuge in religion. This tendency should be fought by encouraging Muslims to learn Danish so they could integrate better, she said.

"We should not be content with living next to each other. We should rather live together."

In the original version of this story, relying on a translation provided by an international news agency, the Telegraph quoted Queen Margrethe as saying "We have to show our opposition to Islam". But the correct translation should be "counter-balance". The story was re-published on Feb 16, 2006 to reflect that.

Supplication

And Its Manners,  Times, Conditions and Mistakes

By Abdulaziz Addweesh

Published and copyright by the Cooperative Office for Call and Guidance, Riyadh, Saudi Arabia

Table of contents

Preface
Proofs Of Supplication From Qur’an
Proofs Of Supplication From Sunnah
Manners
Times Of Supplication
Conditions
Mistakes
Reasons For the Acceptance of Supplication
Reasons For the Rejection of Supplication
What Happens When Supplication is Made?
Selected Supplications from the Qur'an
Selected Supplications from Sunnah
Conclusion

Preface

In the name of Allah, The most Beneficent, The most Merciful.

Praise is to Allah whom we ask for help and forgiveness. We seek the protection of Allah from the evil of ourselves and the sins of our deeds. Whom Allah guides no one can misguide and whom Allah does not guide will never find a guide. And I testify that there is no God but Allah the One with no partner, and Mohammed is his Slave and Messenger, (SAW )  (Sallallahu ‘alayhi wa sallam, meaning: may the peace and blessings of Allah be with him)

The subject of Supplication is very important.  Every Muslim must know how to supplicate the way that Allah has directed us.  I found it very important to write about this subject to guide our brothers in Islam to perform this kind of worship the correct way. I also ask Allah (SWT) (Subhanahu wa ta’ala, meaning: the Glorious and Most Exalted) to guide me to do good deeds and  May Peace and Blessings be upon the Prophet, his Family, Companions and all of his followers to the Day of Judgment.

 

Proofs Of Supplication From Qur’an

All mighty Allah (SWT) said :

“And when My slaves ask you (O Mohammed) concerning Me then (answer them), I am indeed near (to them by my knowledge) I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor) So let them obey Me and believe in Me, so that they may be led to the right path.”  (Qur'an 2:186)

The Prophet (SAW) was asked by some of his companions: “Is Allah near so we invoke him or is he far so we call him? so Allah revealed this verse, - Allah (SWT) is near He can hear the supplicant anytime anywhere and respond to him if the supplicant invokes Allah (SWT) with a sincere heart and avoid interdictions of supplication.

Allah (SWT) also said:

“Invoke your Rabb (Cherisher and Sustainer) with humility and in secret, He likes not the aggressors.”  (Qur'an 7:55)

Supplication is of two kinds.  One is worship and the other is a request.  So He commands to be invoked with humility which is insisting in request and continuously in worship and “secretly”  not loud to avoid “Ryea”  (showing off)

Allah (SWT) also said:

“And your Rabb (Cherisher and Sustainer) said: “Invoke Me  (i.e. believe in My Oneness) (and ask Me for anything) I will respond to your (invocation) Verily! Those who scorn My worship  (i.e. do not invoke Me, and do not believe in My Oneness ) they will surely enter hell in humiliation!”  (Qur'an 40:60)

Allah (SWT) said:

“Invoke Me, I will respond to you” , so from His mercy for His slaves He has promised to respond to their invocations but for those who do not invoke Him, He has promised punishment because invocation of Allah (SWT) is an act of worship and refusing to invoke Him ( disbelieving in Him or having doubt in His ability to answer the invocation) is refusal to worship Him.

 

Proofs Of Supplication From Sunnah

Narrated An-Numan bin Bashir (Ra) (Radhiallahu anhu, meaning: may Allah be pleased with him): The Prophet (SAW) said: “Verily, Supplication is worship.”    (AI-Arbaa (The four) and AI-Tirmdhi, graded it Sahih (sound))

Narrated Anas (Ra): The Prophet (SAW) said: “Supplication is the Pith (essence) of worship.”    (At-Tirmidhi with a full chain of narrators)

Narrated Abu Hurairah (Ra): The Prophet (SAW) said: “Nothing is more honorable (most liked ) before Allah (SWT) than Supplication .”    (At-Tirmidhi, Ibn Hibban and Al-Hakim graded it Sahih)

From all the, Hadiths above we see that Supplication is a type of worship and it is honorable to Allah or liked by Allah (SWT).

 

Manners of Supplication

1. Supplication should start with, “Bismillah…In the name of Allah, Praise is to Allah, and Peace and Blessings of Allah be upon the Messenger of Allah and should end with (Peace and Blessing be upon the Messenger of Allah).”  

2. Supplication should be performed secretly and with a present (sincere) heart. Allah (SWT) said: “Invoke your Rabb (Cherisher and Sustainer) with humility and in secret, He likes not the aggressors.”   (Qur'an 7:55)

3. Supplicate Allah (SWT) with humility and express your need of Allah (SWT). He said:   “Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before us.”  (Qur'an 21:90)

4. Insist to Allah (SWT) in your supplication by repeating it many times.

5. Invoke Allah (SWT) by His Names and Attributes. He said: “And (all) the Most Beautiful Names belong to Allah, so call on Him by them.”   (Qur'an 7:180)

6. Supplicate Allah (SWT) by mentioning the righteous deeds you have done. Narrated Abdullah bin Umar (Ra), that he heard Allah’s  Messenger (SAW), saying “Three men, amongst those who became before you set out until night came and they reached a cave, so they entered it. A rock slithered down from a mountain and blocked the entrance of the cave. They said: “Nothing will save you from this except that you supplicate to Allah (SWT) by mentioning the righteous deeds you have done, etc.”   (Bukhari  and Muslim)

7. Admit your sins during your supplication. Allah (SWT) said: “Dhan-Nun (Jonah), when he went off in anger, and imagined that We shall not punish him. But he cried through the darkness (saying): La ilaha illa Anta (none has the ,right to be worshiped but You) Glorified be You, Truly, I have been of the wrongdoers.”  (Qur'an 21:87)

8. Repeat each sentence of your supplication three times. From the long Hadith narrated by Ibn Masaud (Ra), and when the Prophet (SAW) finished his Salat, he raised his voice and supplicated on them and when he supplicated, he supplicated three times....”   (Muslim)

9. Face the Qiblah (Mecca) during your supplication. Narrated Abdullah bin Zaid (Ra): “Allah’s  Messenger (SAW) went out to his praying place to offer the Salat of Istisqa (rain) He invoked Allah (SWT) for rain and then faced Al-Qiblah and turned his upper garment inside out.”   (Bukhari)

10. Raise your hands while supplicating Allah (SWT) as in the Hadith of Abu Musa (Ra): when the Prophet (SAW) had finished from the battle of Hunain, he said “the Prophet (SAW) asked for water, performed ablution and then raised his hands saying 'O Allah forgive Ubaid Abi Amir.”   (Bukhari  and Muslim)

11. Be in the state of Purity during your supplication. (See the previous Hadith)

12. When making supplication for others, start with yourself first then include others. Allah (SWT) said about Noah (AS) “My Rabb (Cherisher and Sustainer)  forgive me and my parents and him who enters my home as a believer, and all the believing men and women..”  (Qur'an 71:28)

13. Do not be aggressive when you are supplicating Allah (SWT) such as asking Him to make you a prophet and you know there will not be a prophet after Mohammed (SAW) or make you live for ever and you know every one will die.

14. Remember to include your parents in your supplication (if they are Muslims only or they died on Islam but if they are alive and they are non believers, you can not supplicate Allah (SWT) to have mercy on them or forgive their sins, you are only allowed to ask Allah (SWT) to guide them to the right path “Islam” )

15. Be patient.  Do not expect an immediate response from Allah (SWT) although this could happen.  But if it does not, then you should be patient and continue supplicating Allah (SWT) until you see the results. Narrated Abu Hurairah (Ra): Allah’s  Messenger (SAW) said: “The invocation of anyone of you is responded to by Allah (SWT) if he does not show impatience by saying; 'I invoked Allah (SWT) but my request has not been granted.’”      (Bukhari  and Muslim)

Times of Supplication

There are certain times supplication is more likely to be accepted by Allah (SWT) as the Prophet (SAW) said. These times are:

1. The Last Third Of The Night:

Abu Huraira (Ra) narrated that Allah’s  Messenger (SAW) said: In the last third of every night our Rabb (Cherisher and Sustainer) (Allah  (SWT)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?.”    (Bukhari)

2. Late at night, when people are sleeping and busy with worldly pleasures Allah (SWT) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (SWT) for whatever they need.

3. Between Adhan and Iqama:

Anas (Ra) narrated that Allah’s  Messenger (SAW) said: “A supplication made between the Adhan and Iqama is not rejected.”   (An-Nasai and Ibn Hibban graded it sahih (sound))

4. An Hour On Friday:

 Narrated Abu Huraira (Ra): Allah’s  Messenger (SAW) talked about Friday and said: “There is an hour on Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (SWT), then Allah (SWT) will definitely meet his demand.”   And he (the Prophet (SAW) pointed out the shortness of that time with his hands.  (Bukhari)

Some said this hour is from the time the Imam (prayer’s  leader) enters the mosque on Friday’s  prayer until the prayer is over where others have said that it is the last hour of the day. (Note: when we say an hour here we do not mean the hour everyone knows  (60 minutes) but an unspecified period of time because the time counters which we use today came after the Prophet (SAW) had died

5. While Drinking Zamzam Water:

Jaber (Ra) narrated that Allah’s  Messenger (SAW) said:  “Zamzam water is for what it is drunk for.”    (Ahmed and Ibn Majah)

This means that when you drink Zamzam water you may ask Allah (SWT) for anything you like to gain or benefit from this water such as healing from illness.... etc.

6. While Prostrating:

Abu Huraira (Ra) narrated that Allah’s  Messenger (SAW), said:  “The nearest a slave can be to his Rabb (Cherisher and Sustainer) is when he is prostrating, so invoke (supplicate) Allah (SWT) much.  (Muslim) When a Muslim is in his Salat (prayer) he is facing Allah (SWT) and when he prostrates he is the nearest he can be to Allah (SWT) so it is best to invoke Allah (SWT) at this time.

On The Day Of Arafa: The Messenger of Allah (SAW) said: The best supplication is the supplication on the day of Arafa.  (At-Tirmidhi and Malik)

7. When Waking Up at Night: Narrated Ubada Bin As-Samit that Allah’s  Messenger (SAW) said: “Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai'in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah” (none has the right to be worshipped but Allah (SWT) He is the only one who has no partners. His is the kingdom and all the praises are for Allah (SWT) All the glories are for Allah(SWT) And none has the right to be worshipped but Allah (SWT) and Allah(SWT) is the most Great and there is neither might nor power except with Allah (SWT) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (SWT), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted.  (Bukhari)

8. At The End Of The Obligatory “Salat” :

Narrated Abu Omamah (Ra): that Allah’s  Messenger (SAW) was asked, O Messenger of Allah, which supplication is heard (by Allah (SWT), he said the end of the night and at the end of the obligatory Salat (prayer)  (At-Tirmidhi)

This time is after saying “At-tahyat” , and before making Tasleem (finishing prayer)

9. The Night Of “Qadr”  (Decree):

This night is the greatest night of the year. This is the night which the almighty Allah (SWT) said about it, “The night of Al-Qadar (Decree) is better than a thousand month.”   (Qur'an 97:3)

10. During The Rain:

Narrated Sahel Ibn Saad (Ra): that the Messenger of Allah (SAW) said: Two will not be rejected, Supplication after the Adhan (call of prayer) and at the time of the rain.  (Al-Hakim and Abo Dawood)

The time of the rain is a time of mercy from Allah (SWT) so, one should take advantage of this time when Allah (SWT) is having mercy on His slaves.

11. At the Adhan: (See the previous paragraph)

12. The One Who Is Suffering Injustice:

The Messenger of Allah (SAW) said to Moaad Ibn Jabal (Ra), Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the one who is suffering injustice) and Allah (SWT)  (Al-Bukhari and Muslim)

The One who is suffering injustice is heard by Allah (SWT) when he invokes Allah (SWT) to retain his rights from the unjust one. Allah (SWT) has sworn to help the one who is suffering from injustice sooner or later as the Messenger of Allah (SAW) said.

13. The Traveler:

The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah  (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler,.  (Al-Bayhaqi and approved by Al-Albani)

During travel supplication is heard by Allah (SWT) if the trip is for a good reason, but if the trip is for a bad intention or to perform illegal things (making sins) this will not apply to it.

14. The Fasting: (See the previous paragraph)

15. The Parents Supplication for His Child: (See the previous paragraph)

 

Conditions for Supplication

1. One must know that only Allah (SWT) can answer his supplication and He is the only one Who can bring good to him. Allah (SWT) said: “Is not He Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generation after generation. Is there any god with Allah? Little is that you remember”   (27:62)

2. One must invoke Allah (SWT) alone and no others. Allah (SWT) said: “And the mosques are for Allah (Alone), so invoke not anyone along with Him”  (Qur'an 72:18)

3. One must be patient (see page 9)

4. One must think positively of Allah (SWT), must have faith in Him and believe that He has the ability to do anything He wants. Narrated Abu Hurairah (Ra): Allah’s  Messenger (SAW) said: “Supplicate Allah with confidence He will answer you”   (At-Tirmidhi)

 

Mistakes in Supplication

1. Invoking other than Allah (SWT) such as prophets, pious people, stone, idols ... etc this is Shirk (polytheism)

2. Wishing to die. Some people when they get sick, and they do not heal soon, or they have some personal problems they start wishing for death.

3. Asking Allah (SWT) to hurry or give his punishment in this life.

4. Asking Allah (SWT) to break the bond of kin-ship.  (such as separating one from his parents)

5. Supplicating for sins to spread in the Islamic society.

6. The “Imam”  (prayer’s  leader) making supplication for himself without including the followers in his supplication. (during group prayer, At-taraweh in Ramadan)

7. Invoking Allah (SWT) to see if there is a response without a sense of genuine purpose.

8. Raising the voice during the supplication. It should be done secretly.

9. Saying Insha-Allah, (Allah willing) after the supplication. (Ex.: O' Allah forgive my sins if you will) Narrated Abu Huraira (Ra): the Messenger of Allah (SAW) said, “None of you should say: O' Allah forgive me if you wish, O' Allah be merciful to me if you wish, but he should always appeal to Allah (SWT) with determination, for nobody can force Allah (SWT) to do something against His will.  (agreed upon)

10. Invoking Allah (SWT) aggressively, (asking Allah  (SWT)) for impossible things such as asking Him to make you a prophet or immortality)

11. Asking Allah (SWT) to harm a Muslim.

12. Asking Allah (SWT) to have a Muslim commit a sin or die as a non believer.

 

Reasons for the Acceptance of Supplication

There are some reasons which cause the supplication to be accepted by Allah (SWT) They are:

Repentance to Allah (SWT): The almighty Allah (SWT) said “I said (to them): 'Ask forgiveness from your Rabb (Cherisher and Sustainer)  Verily, He is Oft Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”    (Qur'an 71:10,12)

Good income: The income must be halal (good) as the Messenger of Allah (SAW) was asked by one of His companions, How could I have my supplication responded to? The messenger of Allah (SAW) said; “Make your income good and your supplication will be responded to.”  

Perform Supererogatory Deeds: Such as voluntary prayer and voluntary fasting.

Chose the preferred time for Supplication: (see above)

 Reasons for the Rejection of Supplication

As there are reasons for acceptance of a supplication, there are also reasons for rejection of a supplication. Here are some reasons which will cause Allah (SWT) to reject the supplication:

Illegal Income 
Committing a lot of Sins 
Having doubt in Allah (SWT) 
Being Aggressive When Supplicating

 What Happens When Supplication is Made?

When someone invokes Allah (SWT), one of the following will happen:

Allah (SWT) will respond to the supplicant and He will give him what he asked for.

Allah (SWT) will prevent the supplicant from being harmed.

Allah (SWT) will reward the supplicant with “Hasanat”  (good reward) which will be kept for him on the Day Of Judgment. 

Selected Supplications from the Qur’an

 “Rabana atina fey ad-dunia hasanah wa fey al-akhairatty hasanah waqana addab annar.”   (Our Rabb (Cherisher and Sustainer)  give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Hellfire) (Qur'an 2:201)

“Rabana atina men ladunka rahamah wa haia lana men amrina rashada.”   (Our Rabb (Cherisher and Sustainer)  bestow on us mercy from Yourself, and facilitate for us our affair in the right way) (Qur'an 18: 10)

“Rabana la tawakhidna in nasina ow akhttaana”  (Our Rabb (Cherisher and Sustainer)  punish us not if we forget or fall into error) (Qur'an 2:286)

“Rabana eghfer lana wa lee ekhwa nina aladhina sabaqowna bill eaman walla taga al fey qoolobana ghillan lil athina amanoo, Rabana ainka ra awaf on rahaim”  (Our Rabb (Cherisher and Sustainer)  forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Rabb (Cherisher and Sustainer)  you are indeed full of kindness, most merciful) (Qur'an 59:10) 

Selected Supplications from Sunnah

The Prophet (SAW) said; “The best supplication for seeking forgiveness is to say, “Allahuma anta Rabi la ilaha illa anta, khalaqtani wa ana abduka, wa ana ala ahdika wa wa'dika mastata'tu A udhu bika min sharri ma sana'tu, abu'u laka bini'matika alaiya, wa abu'u bidhanbi faghfirli fa innahu la yaghfiru adh dhunuba illa anta.”  (O Allah you are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You) The Prophet (SAW) added; “If somebody recites it during the day with firm faith in it, and dies on the same day before evening he will be from the people of Paradise. And if somebody recites it at night with firm faith in it, and dies before morning, he will be from the people of Paradise.”   (Al-Bukhari)

The Prophet (SAW) said; “Oh people, repent unto Allah for I repent to Allah one hundred times every day.”    (Muslim)
(Repenting to Allah by saying “Atubu illa Allah” , I repent to Allah)

The Prophet (SAW) said; “If a Muslim asks Allah (SWT) with the supplication of Prophet Yunus (Jonah), he will be responded to”   (Ahmed)

The supplication is “La illaha illa anta subhanak ini kuntu mena ad-dalimean”  Means There is no God but You; Glory be to You, Verily I was one of the transgressors.

The Prophet (SAW) heard someone Supplicating Allah (SWT) by these words, “Allahumma iny asa aluka bi'ani as-shadu anaka anta Allah la illaha ila anta al ahado assamad alathy lam yalid walam youlad walam yakun lahu kuffuan ahad” , (O Allah, I ask You by my testimony that You are Allah and that there is no God other than You. You are the Self Sufficient Who neither begets nor was begotten and to Whom there is none equal) Then the Prophet (SAW) said; “By Him whose my soul is in His hand, he has asked (the supplicant) Allah (SWT) by His supreme name. Allah will surely answer when one asks Him by His supreme name.”    (Ahmed and Abu Dawud) (This means, when someone is supplicating Allah (SWT), he should ask Allah (SWT) with these words by saying the words above then say his supplication)

Narrated Ibn Abbas (Ra): The Prophet (SAW) used to invoke Allah (SWT) at the time of distress, saying, “La ilaha illa Allah'u alAdearn al-Halim, La illaha illa Allah RabbulArsh il Adeem La illaha illa Allah Rabbus-samawti wa Rabbul-ardi wa Rabbul-arshil Karim.”   (None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Rabb (Cherisher and Sustainer) of the Tremendous Throne. None has the right to be worshipped but Allah, the Rabb (Cherisher and Sustainer) of the heaven and the Rabb (Cherisher and Sustainer) of the earth and the Rabb (Cherisher and Sustainer) of the Honorable Throne)  (Al-Bukhari)

Whenever the Prophet (SAW) paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Ethhib al-bass Rab-Annas eshfi wa anta a’s hafy la shifa'a illa shifa'oak shfa'an la yughadiru saqama.”   (Take away the disease, O the Rabb (Cherisher and Sustainer) of the people! Cure him as You are the One Who cures. There is no cure but Yours, a cure that leaves no disease)  (Al-Bukhari)

Narrated Abu Huraira (Ra), Allah’s  Messenger (SAW) said, “Whoever says, ‘Subhan allahi Wa bihamdihi’ (I glorify Allah’s  Praises) one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.”    (Al-Bukhari)

The Prophet (SAW), made the following statement: “Allahuma iniy a’udhubika minalbukhli.  Wa a’udhubika  min an uradda ila ardhalil umor. Wa a’udhubika  min fitnatid donya wa ‘adhabil qobor.”   O Allah! I seek refuge with You from miserliness; and I seek refuge with You from cowardice; and I seek refuge with You from being sent back to geriatric old age; and I seek refuge with You from fitnah (trial) of this world; and I seek refuge with You from punishment in the grave.”    (Al-Bukhari)

Conclusion

Brother Muslim, now after you have learned how to invoke Allah (SWT) the way the Prophet (SAW) did and ordered us to do so, you must always remember when you invoke Allah (SWT) that you are dealing with the Master of everything. The One who Created you so you should have the feeling of this great worship of Allah (SWT) In other words, just imagine, as you are asking promotion from your employer. Before anything else you have to do your job in the best way he likes you to do. So you will even work harder and give extra time just to please him. Then, you will choose the best time wherein he will be in a good mood, and you will ask him with the best words he likes to hear from you or to please him (your employer) So if you do that you will more likely get what you want from him. Think brothers, the same with Allah (SWT)  Invoke Allah (SWT) just the way He likes, so you will get from Allah (SWT) what you want and if you do not get what you asked for, you must know that the problem is with you and you must check your self and your Faith. At the end, I ask Allah (SWT) by His great names and His great attributes to lead me and you to the best of deeds with sincerity for His sake only and peace and blessings be upon the prophet, his family, companions and all of his followers till the last day.

 

Islâm: The Only True Religion for the Whole Mankind

(Especially for Non-Muslim Readers)

By Dr. Norlain Dindang Mababaya

Islâm, which means peaceful and complete submission to the Will of Allâh I and obedience to His Law, is the divine religion for all mankind.   It is Allâh’s chosen religion for the entire humanity.  If you are not aware of the universality and true teachings of Islâm, then this article is for you. I invite you to accept Islâm based on concrete proofs from the Qur'ân and the Sunnah (Traditions and Practices, which include the Ahadîth or Sayings of Prophet Muhammad r). 

You should believe that Islâm is the only religion for all mankind, because Allâh I is the One and Only God of all mankind;  Prophet Muhammadr is the Universal Messenger of Allâh I to all mankind; and that, the Qur'ân is Allâh’s Book of Guidance to all mankind.   We read in the Qur’ân:

“Say: `I seek refuge with the Rabb (Only God, Cherisher and Sustainer) of mankind,  the King (or Ruler) of mankind, the God (or Judge) of mankind ¾   from the mischief of the Whisperer (of Evil), who withdraws (after his whisper) (the same) who whispers in the hearts of mankind,  of the jinn and of mankind.’”   (Qur’an 114:1-6)

“We have not sent you (O Muhammad) but as a (Messenger) to all mankind, giving glad tidings, and warning them (against) sin, but most men know not.”    (34:28)

Allâh! There is no god but He the Living the Self-Subsisting Eternal.  It is He Who sent down to you (step by step) in truth the Book (the Qur’ân) confirming what went before it.  And He sent down Law (of Moses) and the Gospel (of Jesus) before this as a guide to mankind and He sent down the Criterion (of judgment between right and wrong). Then those who reject Faith in the Signs of Allâh will suffer the severest penalty and Allâh is Exalted in Might  Rabb of Retribution.  (3:2-4)

The Qur'ân is Allâh’s guide to all mankind.  The following are some selections from the Qur'ân, which show how Allâh addresses all mankind.  Contemplate upon them and see how universal Islâm is:

“O mankind!  Worship your Rabb, Who created you and those who came before you that you may become righteous;  Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allâh when you know (the truth).”  (2:21-22)

"O mankind!  Eat of what is on earth, lawful and good; and do not follow the footsteps of Satan for he is to you an avowed enemy.  For he commands you what is evil and shameful, and that you should say of Allâh that of which you have no knowledge."  (2:168-169)

“O mankind! Reverence your Rabb Who created you from a single person and from him created his mate and from them created many men and women. Be conscious of your duty to Allâh through Whom you demand your mutual (rights) and (be dutiful to) the wombs (that bore you).  Verily, Allâh ever watches over you.”    (4:1)

“O mankind!  The Messenger has come to you in truth from Allâh: believe in him: it is best for you.  But if you reject faith, to Allâh belong all things in the heavens and on earth: and Allâh is All Knowing, All-Wise.”  (4:170)

“O mankind!  Verily there has come to you a convincing proof from your Rabb: for We have sent unto you a light (that is) manifest.”  (4:174)

“Here is a Message for mankind: Let them take warning therefrom, and let them know that He is (no other than) One Allâh: Let men of understanding take heed.”   (14:52)

“O mankind!  Fear your Rabb for the convulsion of the Hour (of Judgment) will be a thing terrible!”     (22:1)

O mankind!   If you have a doubt about the Resurrection; (consider) that We created you out of dust then out of sperm then out of a leech-like clot then out a morsel of flesh partly formed and partly unformed in order that We may manifest (Our Power) to you.... This is so because Allâh is the Reality: it is He Who gives life to the dead and it is He Who has power over all things.     (22:5-6)

O mankind! Remember the Grace of Allâh upon you! Is there a Creator other than Allâh to give you Sustenance from heaven or earth? There is no god but He: how then are you deluded away from the Truth?  (35:3)

O mankind!  Verily, the Promise of Allâh is true.  So let not the chief deceiver (Satan) deceives you about Allâh.”   (35:5)

 “O mankind! It is you that have need of Allâh: but Allâh is the One Free of all wants, Worthy of all praise.”   (35:15)

“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that you may know each other (not that you may despise each other).  Verily the most honored of you in the sight of Allâh is (he who is) the most righteous of you. Verily, Allâh has full knowledge and is well acquainted (with all things).”   (49:13)

I invite you also to reflect upon the following authentic Ahadîth[5]. Notice, how Prophet Muhammad r  makes it clear that he is the Messenger of Allâh I to all mankind; and subsequently, shows concern for all mankind:

Jabir Bin Abdullah  t narrated that Allâh’s Messengerr said, "I have been given five things, which were not given to any amongst the Prophets before me. These are: (1.) Allâh made me victorious by awe (by His frightening my enemies) for a distance of one month's journey.  (2.) The earth has been made for me (and for my followers) a place for praying and a thing to perform Tayammum. Therefore my followers can pray wherever the time of a prayer is due.  (3.) The booty has been made Halal (lawful) for me (and was not made so for anyone else). (4.) Every Prophet used to be sent to his nation exclusively but I have been sent to all mankind.  (5) I have been given the right of intercession (on the Day of Resurrection).   (Bukhari 1/429)

Abu Hurairaht narrated that Allâh’s Messenger r said: “I have been given superiority over the other prophets in six respects: I have been given words, which are concise but comprehensive in meaning. I have been helped by terror (in the hearts of enemies).  Spoils have been made lawful to me.  The earth has been made for me, clean and a place of worship.  I have been sent to all mankind.   And the line of prophets is closed with me.”  (Muslim, 1062)

Anas Bin Malik t narrated: “While we were sitting with the Prophet r in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg and then said: "Who amongst you is Muhammad?" At that time the Prophet r was sitting amongst us (his companions) leaning on his arm. We replied, "This white man reclining on his arm." The man then addressed him, "O Son of 'Abdul Muttalib.”  The Prophet r said, "I am here to answer your questions.” The man said to the Prophet, "I want to ask you something and will be hard in questioning. So do not get angry." The Prophet r said, "Ask whatever you want." The man said, "I ask you by your Rabb, and the Rabb of those who were before you, has Allâh sent you as a Messenger to all the mankind?" The Prophet r replied, "By Allâh, yes.” The man further said, "I ask you by Allâh. Has Allâh ordered you to offer five prayers in a day and night (24 hours)? He replied, "By Allâh, Yes.” The man further said, "I ask you by Allâh! Has Allâh ordered you to observe fasts during this month of the year (i.e. Ramadan)?" He replied, "By Allâh, Yes.” The man further said, "I ask you by Allâh. Has Allâh ordered you to take Zakat (obligatory charity) from our rich people and distribute it amongst our poor people?" The Prophet r replied, "By Allâh, yes." Thereupon that man said, "I have believed in all that with which you have been sent, and I have been sent by my people as a messenger, and I am Dimam bin Tha'laba from the brothers of Bani Sa'd bin Bakr."   (Bukhari 1/63)

Jabir Bin Abdullah t narrated that Allâh’s Messenger r said, “Allâh will not be merciful to those who are not merciful to mankind.”   (Bukhari  9/473)

Abu Huraira t narrated: Allâh’s Messengers r said, “The worst of all mankind is the double-faced one, who comes to some people with one countenance and to others, with another countenance."  (Bukhari, 9/290)

Abu Said Al Khudri t narrated that a Bedouin came to the Prophet r and said, “O Allâh's Messenger r! Who is the best of mankind!”  The Prophet r said, "A man who strives for Allâh’s Cause with his life and property, and also a man who lives (all alone) in a mountain path among the mountain paths to worship his Rabb and save the people from his evil.”   (Bukhari  8/501)

Allâh I, the universal God of all, is the Rabb of Grace, Abounding (57:29). He listens to those who believe and do deeds of righteousness and gives them an increase of His Bounty (42:26).  He is Most Gracious, Most Merciful.  He grants the need of every creature (55:29).  His bounties are not closed to any one (17:20). He is full of grace to all mankind: yet most of them are ungrateful to Him:

 “But verily your Rabb is full of grace to mankind: yet most of them are ungrateful.”  (27:73)

One chapter of the Qur'ân, Chapter 55: Ar Rahman (The Most Gracious) enumerates some of the countless favors that Allâh I has given to all mankind.  The following are some of the verses of the whole chapter, which you should reflect on so you may be among the grateful creatures of Allâh I:

(Allâh) Most Gracious!  It is He Who has taught the Qur'ân.  He has created man: He has taught him speech (and intelligence).  The sun and the moon follow courses (exactly) computed; and the herbs and the trees-both (alike) bow in adoration. And the Firmament has He raised high and He has set up the balance (of Justice) in order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance.  It is He Who has spread out the earth for (His) creatures. Therein are fruits, date palms producing sheeted fruit-stalks and also corn with its leaves and stalk for fodder, and sweet-scented plants. .Then which of the favors of your Rabb will you deny? He created man from sounding clay like unto pottery. And He created Jinn from fire free of smoke. Then which of the favors of your Rabb will you deny?  (He is the) Rabb of the two Easts and Rabb of the two Wests. Then which of the favors of your Rabb will you deny?  (55:1-18)

It is for your benefit that you should always be grateful to Allâh I. Allâh the Almighty says:

“And remember!  Your Rabb caused to be declared (publicly): `If you are grateful, I will add more (favors) unto you; but if you show ingratitude, truly My punishment is terrible indeed.’”   (14:7)

“...And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Rabb is free of all needs, Supreme in Honor!”   (27:40)

“...Show (your) gratitude to Allâh.  Any who is (so) grateful does so to the profit of his own soul; but if any is ungrateful, verily Allâh is free of all wants, worthy of all praise.”  (31:12)

We, mankind, must be grateful to Allâh I for, indeed,  He is the One Who provides us the good things for our sustenance.   He is the One Who gives us life, Who causes us to die and will give us life again.  For your enlightenment, read the following verses and think for yourself, is there any one, other than the True God and Creator of the whole mankind has ever told us the following absolute words?

“O you who believe!  Eat of the good things that We have provided for you and be grateful to Allah, if  He is the One you worship.”  (2:172)

 “It is He (Allah) Who gave you life, will cause you to die, and will again give you life.  Truly man is a most ungrateful creature!”   (22:66) 

We should think of all the blessings that Allâh I has given us.  We should be grateful to Him because He does not love those who are ungrateful and wicked (2:276).   We should not follow the Evil One who is ungrateful to Allâh I (17:27).  We have to demonstrate our gratitude to Allâh I by worshipping Him Alone.  We have to remember that the very reason why He has created us is for us to worship Him (51:56-58) all throughout our lives (15:98-99).  It is for our own benefit that we must worship Allâh alone as He is our Creator.  He I has commanded us to worship Him alone in order to be righteous.  He I says:

“O mankind!  Worship your Guardian Rabb, Who created you and those who came before you that you may become righteous;  Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allâh when you know (the truth).”   (2:21-22)

For your divine guidance, accept Islâm as your religion and way of life.  Verily, it is the only religion for all mankind. Allâh the Almighty makes it clear that Islâm is the only religion acceptable to Him.  Our Creator I tells us:

"Truly the Religion before Allâh is Islâm (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge  had come to them.  But if any denies the Signs of Allâh, Allâh is swift in calling to account.”   (3:19)

“If anyone desires a religion other than Islâm (submission to Allâh), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).”   (3:85) 

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  http://www.wefound.org/   Your website to success through authentic knowledge of Islâm and Da'wah according to the Qur’ân and the Sunnah.

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Supplication

And Its Manners,  Times, Conditions and Mistakes

By Abdulaziz Addweesh

Published and copyright by the Cooperative Office for Call and Guidance, Riyadh, Saudi Arabia

Table of contents

Preface
Proofs Of Supplication From Qur’an
Proofs Of Supplication From Sunnah
Manners
Times Of Supplication
Conditions
Mistakes
Reasons For the Acceptance of Supplication
Reasons For the Rejection of Supplication
What Happens When Supplication is Made?
Selected Supplications from the Qur'an
Selected Supplications from Sunnah
Conclusion

Preface

In the name of Allah, The most Beneficent, The most Merciful.

Praise is to Allah whom we ask for help and forgiveness. We seek the protection of Allah from the evil of ourselves and the sins of our deeds. Whom Allah guides no one can misguide and whom Allah does not guide will never find a guide. And I testify that there is no God but Allah the One with no partner, and Mohammed is his Slave and Messenger, (SAW )  (Sallallahu ‘alayhi wa sallam, meaning: may the peace and blessings of Allah be with him)

The subject of Supplication is very important.  Every Muslim must know how to supplicate the way that Allah has directed us.  I found it very important to write about this subject to guide our brothers in Islam to perform this kind of worship the correct way. I also ask Allah (SWT) (Subhanahu wa ta’ala, meaning: the Glorious and Most Exalted) to guide me to do good deeds and  May Peace and Blessings be upon the Prophet, his Family, Companions and all of his followers to the Day of Judgment.

 

Proofs Of Supplication From Qur’an

All mighty Allah (SWT) said :

“And when My slaves ask you (O Mohammed) concerning Me then (answer them), I am indeed near (to them by my knowledge) I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor) So let them obey Me and believe in Me, so that they may be led to the right path.”  (Qur'an 2:186)

The Prophet (SAW) was asked by some of his companions: “Is Allah near so we invoke him or is he far so we call him? so Allah revealed this verse, - Allah (SWT) is near He can hear the supplicant anytime anywhere and respond to him if the supplicant invokes Allah (SWT) with a sincere heart and avoid interdictions of supplication.

Allah (SWT) also said:

“Invoke your Rabb (Cherisher and Sustainer) with humility and in secret, He likes not the aggressors.”  (Qur'an 7:55)

Supplication is of two kinds.  One is worship and the other is a request.  So He commands to be invoked with humility which is insisting in request and continuously in worship and “secretly”  not loud to avoid “Ryea”  (showing off)

Allah (SWT) also said:

“And your Rabb (Cherisher and Sustainer) said: “Invoke Me  (i.e. believe in My Oneness) (and ask Me for anything) I will respond to your (invocation) Verily! Those who scorn My worship  (i.e. do not invoke Me, and do not believe in My Oneness ) they will surely enter hell in humiliation!”  (Qur'an 40:60)

Allah (SWT) said:

“Invoke Me, I will respond to you” , so from His mercy for His slaves He has promised to respond to their invocations but for those who do not invoke Him, He has promised punishment because invocation of Allah (SWT) is an act of worship and refusing to invoke Him ( disbelieving in Him or having doubt in His ability to answer the invocation) is refusal to worship Him.

 

Proofs Of Supplication From Sunnah

Narrated An-Numan bin Bashir (Ra) (Radhiallahu anhu, meaning: may Allah be pleased with him): The Prophet (SAW) said: “Verily, Supplication is worship.”    (AI-Arbaa (The four) and AI-Tirmdhi, graded it Sahih (sound))

Narrated Anas (Ra): The Prophet (SAW) said: “Supplication is the Pith (essence) of worship.”    (At-Tirmidhi with a full chain of narrators)

Narrated Abu Hurairah (Ra): The Prophet (SAW) said: “Nothing is more honorable (most liked ) before Allah (SWT) than Supplication .”    (At-Tirmidhi, Ibn Hibban and Al-Hakim graded it Sahih)

From all the, Hadiths above we see that Supplication is a type of worship and it is honorable to Allah or liked by Allah (SWT).

 

Manners of Supplication

1. Supplication should start with, “Bismillah…In the name of Allah, Praise is to Allah, and Peace and Blessings of Allah be upon the Messenger of Allah and should end with (Peace and Blessing be upon the Messenger of Allah).”  

2. Supplication should be performed secretly and with a present (sincere) heart. Allah (SWT) said: “Invoke your Rabb (Cherisher and Sustainer) with humility and in secret, He likes not the aggressors.”   (Qur'an 7:55)

3. Supplicate Allah (SWT) with humility and express your need of Allah (SWT). He said:   “Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before us.”  (Qur'an 21:90)

4. Insist to Allah (SWT) in your supplication by repeating it many times.

5. Invoke Allah (SWT) by His Names and Attributes. He said: “And (all) the Most Beautiful Names belong to Allah, so call on Him by them.”   (Qur'an 7:180)

6. Supplicate Allah (SWT) by mentioning the righteous deeds you have done. Narrated Abdullah bin Umar (Ra), that he heard Allah’s  Messenger (SAW), saying “Three men, amongst those who became before you set out until night came and they reached a cave, so they entered it. A rock slithered down from a mountain and blocked the entrance of the cave. They said: “Nothing will save you from this except that you supplicate to Allah (SWT) by mentioning the righteous deeds you have done, etc.”   (Bukhari  and Muslim)

7. Admit your sins during your supplication. Allah (SWT) said: “Dhan-Nun (Jonah), when he went off in anger, and imagined that We shall not punish him. But he cried through the darkness (saying): La ilaha illa Anta (none has the ,right to be worshiped but You) Glorified be You, Truly, I have been of the wrongdoers.”  (Qur'an 21:87)

8. Repeat each sentence of your supplication three times. From the long Hadith narrated by Ibn Masaud (Ra), and when the Prophet (SAW) finished his Salat, he raised his voice and supplicated on them and when he supplicated, he supplicated three times....”   (Muslim)

9. Face the Qiblah (Mecca) during your supplication. Narrated Abdullah bin Zaid (Ra): “Allah’s  Messenger (SAW) went out to his praying place to offer the Salat of Istisqa (rain) He invoked Allah (SWT) for rain and then faced Al-Qiblah and turned his upper garment inside out.”   (Bukhari)

10. Raise your hands while supplicating Allah (SWT) as in the Hadith of Abu Musa (Ra): when the Prophet (SAW) had finished from the battle of Hunain, he said “the Prophet (SAW) asked for water, performed ablution and then raised his hands saying 'O Allah forgive Ubaid Abi Amir.”   (Bukhari  and Muslim)

11. Be in the state of Purity during your supplication. (See the previous Hadith)

12. When making supplication for others, start with yourself first then include others. Allah (SWT) said about Noah (AS) “My Rabb (Cherisher and Sustainer)  forgive me and my parents and him who enters my home as a believer, and all the believing men and women..”  (Qur'an 71:28)

13. Do not be aggressive when you are supplicating Allah (SWT) such as asking Him to make you a prophet and you know there will not be a prophet after Mohammed (SAW) or make you live for ever and you know every one will die.

14. Remember to include your parents in your supplication (if they are Muslims only or they died on Islam but if they are alive and they are non believers, you can not supplicate Allah (SWT) to have mercy on them or forgive their sins, you are only allowed to ask Allah (SWT) to guide them to the right path “Islam” )

15. Be patient.  Do not expect an immediate response from Allah (SWT) although this could happen.  But if it does not, then you should be patient and continue supplicating Allah (SWT) until you see the results. Narrated Abu Hurairah (Ra): Allah’s  Messenger (SAW) said: “The invocation of anyone of you is responded to by Allah (SWT) if he does not show impatience by saying; 'I invoked Allah (SWT) but my request has not been granted.’”      (Bukhari  and Muslim)

Times of Supplication

There are certain times supplication is more likely to be accepted by Allah (SWT) as the Prophet (SAW) said. These times are:

1. The Last Third Of The Night:

Abu Huraira (Ra) narrated that Allah’s  Messenger (SAW) said: In the last third of every night our Rabb (Cherisher and Sustainer) (Allah  (SWT)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?.”    (Bukhari)

2. Late at night, when people are sleeping and busy with worldly pleasures Allah (SWT) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (SWT) for whatever they need.

3. Between Adhan and Iqama:

Anas (Ra) narrated that Allah’s  Messenger (SAW) said: “A supplication made between the Adhan and Iqama is not rejected.”   (An-Nasai and Ibn Hibban graded it sahih (sound))

4. An Hour On Friday:

 Narrated Abu Huraira (Ra): Allah’s  Messenger (SAW) talked about Friday and said: “There is an hour on Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (SWT), then Allah (SWT) will definitely meet his demand.”   And he (the Prophet (SAW) pointed out the shortness of that time with his hands.  (Bukhari)

Some said this hour is from the time the Imam (prayer’s  leader) enters the mosque on Friday’s  prayer until the prayer is over where others have said that it is the last hour of the day. (Note: when we say an hour here we do not mean the hour everyone knows  (60 minutes) but an unspecified period of time because the time counters which we use today came after the Prophet (SAW) had died

5. While Drinking Zamzam Water:

Jaber (Ra) narrated that Allah’s  Messenger (SAW) said:  “Zamzam water is for what it is drunk for.”    (Ahmed and Ibn Majah)

This means that when you drink Zamzam water you may ask Allah (SWT) for anything you like to gain or benefit from this water such as healing from illness.... etc.

6. While Prostrating:

Abu Huraira (Ra) narrated that Allah’s  Messenger (SAW), said:  “The nearest a slave can be to his Rabb (Cherisher and Sustainer) is when he is prostrating, so invoke (supplicate) Allah (SWT) much.  (Muslim) When a Muslim is in his Salat (prayer) he is facing Allah (SWT) and when he prostrates he is the nearest he can be to Allah (SWT) so it is best to invoke Allah (SWT) at this time.

On The Day Of Arafa: The Messenger of Allah (SAW) said: The best supplication is the supplication on the day of Arafa.  (At-Tirmidhi and Malik)

7. When Waking Up at Night: Narrated Ubada Bin As-Samit that Allah’s  Messenger (SAW) said: “Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai'in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah” (none has the right to be worshipped but Allah (SWT) He is the only one who has no partners. His is the kingdom and all the praises are for Allah (SWT) All the glories are for Allah(SWT) And none has the right to be worshipped but Allah (SWT) and Allah(SWT) is the most Great and there is neither might nor power except with Allah (SWT) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (SWT), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted.  (Bukhari)

8. At The End Of The Obligatory “Salat” :

Narrated Abu Omamah (Ra): that Allah’s  Messenger (SAW) was asked, O Messenger of Allah, which supplication is heard (by Allah (SWT), he said the end of the night and at the end of the obligatory Salat (prayer)  (At-Tirmidhi)

This time is after saying “At-tahyat” , and before making Tasleem (finishing prayer)

9. The Night Of “Qadr”  (Decree):

This night is the greatest night of the year. This is the night which the almighty Allah (SWT) said about it, “The night of Al-Qadar (Decree) is better than a thousand month.”   (Qur'an 97:3)

10. During The Rain:

Narrated Sahel Ibn Saad (Ra): that the Messenger of Allah (SAW) said: Two will not be rejected, Supplication after the Adhan (call of prayer) and at the time of the rain.  (Al-Hakim and Abo Dawood)

The time of the rain is a time of mercy from Allah (SWT) so, one should take advantage of this time when Allah (SWT) is having mercy on His slaves.

11. At the Adhan: (See the previous paragraph)

12. The One Who Is Suffering Injustice:

The Messenger of Allah (SAW) said to Moaad Ibn Jabal (Ra), Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the one who is suffering injustice) and Allah (SWT)  (Al-Bukhari and Muslim)

The One who is suffering injustice is heard by Allah (SWT) when he invokes Allah (SWT) to retain his rights from the unjust one. Allah (SWT) has sworn to help the one who is suffering from injustice sooner or later as the Messenger of Allah (SAW) said.

13. The Traveler:

The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah  (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler,.  (Al-Bayhaqi and approved by Al-Albani)

During travel supplication is heard by Allah (SWT) if the trip is for a good reason, but if the trip is for a bad intention or to perform illegal things (making sins) this will not apply to it.

14. The Fasting: (See the previous paragraph)

15. The Parents Supplication for His Child: (See the previous paragraph)

 

Conditions for Supplication

1. One must know that only Allah (SWT) can answer his supplication and He is the only one Who can bring good to him. Allah (SWT) said: “Is not He Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generation after generation. Is there any god with Allah? Little is that you remember”   (27:62)

2. One must invoke Allah (SWT) alone and no others. Allah (SWT) said: “And the mosques are for Allah (Alone), so invoke not anyone along with Him”  (Qur'an 72:18)

3. One must be patient (see page 9)

4. One must think positively of Allah (SWT), must have faith in Him and believe that He has the ability to do anything He wants. Narrated Abu Hurairah (Ra): Allah’s  Messenger (SAW) said: “Supplicate Allah with confidence He will answer you”   (At-Tirmidhi)

 

Mistakes in Supplication

1. Invoking other than Allah (SWT) such as prophets, pious people, stone, idols ... etc this is Shirk (polytheism)

2. Wishing to die. Some people when they get sick, and they do not heal soon, or they have some personal problems they start wishing for death.

3. Asking Allah (SWT) to hurry or give his punishment in this life.

4. Asking Allah (SWT) to break the bond of kin-ship.  (such as separating one from his parents)

5. Supplicating for sins to spread in the Islamic society.

6. The “Imam”  (prayer’s  leader) making supplication for himself without including the followers in his supplication. (during group prayer, At-taraweh in Ramadan)

7. Invoking Allah (SWT) to see if there is a response without a sense of genuine purpose.

8. Raising the voice during the supplication. It should be done secretly.

9. Saying Insha-Allah, (Allah willing) after the supplication. (Ex.: O' Allah forgive my sins if you will) Narrated Abu Huraira (Ra): the Messenger of Allah (SAW) said, “None of you should say: O' Allah forgive me if you wish, O' Allah be merciful to me if you wish, but he should always appeal to Allah (SWT) with determination, for nobody can force Allah (SWT) to do something against His will.  (agreed upon)

10. Invoking Allah (SWT) aggressively, (asking Allah  (SWT)) for impossible things such as asking Him to make you a prophet or immortality)

11. Asking Allah (SWT) to harm a Muslim.

12. Asking Allah (SWT) to have a Muslim commit a sin or die as a non believer.

 

Reasons for the Acceptance of Supplication

There are some reasons which cause the supplication to be accepted by Allah (SWT) They are:

Repentance to Allah (SWT): The almighty Allah (SWT) said “I said (to them): 'Ask forgiveness from your Rabb (Cherisher and Sustainer)  Verily, He is Oft Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers”    (Qur'an 71:10,12)

Good income: The income must be halal (good) as the Messenger of Allah (SAW) was asked by one of His companions, How could I have my supplication responded to? The messenger of Allah (SAW) said; “Make your income good and your supplication will be responded to.”  

Perform Supererogatory Deeds: Such as voluntary prayer and voluntary fasting.

Chose the preferred time for Supplication: (see above)

 Reasons for the Rejection of Supplication

As there are reasons for acceptance of a supplication, there are also reasons for rejection of a supplication. Here are some reasons which will cause Allah (SWT) to reject the supplication:

Illegal Income 
Committing a lot of Sins 
Having doubt in Allah (SWT) 
Being Aggressive When Supplicating

 What Happens When Supplication is Made?

When someone invokes Allah (SWT), one of the following will happen:

Allah (SWT) will respond to the supplicant and He will give him what he asked for.

Allah (SWT) will prevent the supplicant from being harmed.

Allah (SWT) will reward the supplicant with “Hasanat”  (good reward) which will be kept for him on the Day Of Judgment. 

Selected Supplications from the Qur’an

 “Rabana atina fey ad-dunia hasanah wa fey al-akhairatty hasanah waqana addab annar.”   (Our Rabb (Cherisher and Sustainer)  give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Hellfire) (Qur'an 2:201)

“Rabana atina men ladunka rahamah wa haia lana men amrina rashada.”   (Our Rabb (Cherisher and Sustainer)  bestow on us mercy from Yourself, and facilitate for us our affair in the right way) (Qur'an 18: 10)

“Rabana la tawakhidna in nasina ow akhttaana”  (Our Rabb (Cherisher and Sustainer)  punish us not if we forget or fall into error) (Qur'an 2:286)

“Rabana eghfer lana wa lee ekhwa nina aladhina sabaqowna bill eaman walla taga al fey qoolobana ghillan lil athina amanoo, Rabana ainka ra awaf on rahaim”  (Our Rabb (Cherisher and Sustainer)  forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Rabb (Cherisher and Sustainer)  you are indeed full of kindness, most merciful) (Qur'an 59:10) 

Selected Supplications from Sunnah

The Prophet (SAW) said; “The best supplication for seeking forgiveness is to say, “Allahuma anta Rabi la ilaha illa anta, khalaqtani wa ana abduka, wa ana ala ahdika wa wa'dika mastata'tu A udhu bika min sharri ma sana'tu, abu'u laka bini'matika alaiya, wa abu'u bidhanbi faghfirli fa innahu la yaghfiru adh dhunuba illa anta.”  (O Allah you are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You) The Prophet (SAW) added; “If somebody recites it during the day with firm faith in it, and dies on the same day before evening he will be from the people of Paradise. And if somebody recites it at night with firm faith in it, and dies before morning, he will be from the people of Paradise.”   (Al-Bukhari)

The Prophet (SAW) said; “Oh people, repent unto Allah for I repent to Allah one hundred times every day.”    (Muslim)
(Repenting to Allah by saying “Atubu illa Allah” , I repent to Allah)

The Prophet (SAW) said; “If a Muslim asks Allah (SWT) with the supplication of Prophet Yunus (Jonah), he will be responded to”   (Ahmed)

The supplication is “La illaha illa anta subhanak ini kuntu mena ad-dalimean”  Means There is no God but You; Glory be to You, Verily I was one of the transgressors.

The Prophet (SAW) heard someone Supplicating Allah (SWT) by these words, “Allahumma iny asa aluka bi'ani as-shadu anaka anta Allah la illaha ila anta al ahado assamad alathy lam yalid walam youlad walam yakun lahu kuffuan ahad” , (O Allah, I ask You by my testimony that You are Allah and that there is no God other than You. You are the Self Sufficient Who neither begets nor was begotten and to Whom there is none equal) Then the Prophet (SAW) said; “By Him whose my soul is in His hand, he has asked (the supplicant) Allah (SWT) by His supreme name. Allah will surely answer when one asks Him by His supreme name.”    (Ahmed and Abu Dawud) (This means, when someone is supplicating Allah (SWT), he should ask Allah (SWT) with these words by saying the words above then say his supplication)

Narrated Ibn Abbas (Ra): The Prophet (SAW) used to invoke Allah (SWT) at the time of distress, saying, “La ilaha illa Allah'u alAdearn al-Halim, La illaha illa Allah RabbulArsh il Adeem La illaha illa Allah Rabbus-samawti wa Rabbul-ardi wa Rabbul-arshil Karim.”   (None has the right to be worshipped but Allah, the Majestic, the Most Forbearing. None has the right to be worshipped but Allah, the Rabb (Cherisher and Sustainer) of the Tremendous Throne. None has the right to be worshipped but Allah, the Rabb (Cherisher and Sustainer) of the heaven and the Rabb (Cherisher and Sustainer) of the earth and the Rabb (Cherisher and Sustainer) of the Honorable Throne)  (Al-Bukhari)

Whenever the Prophet (SAW) paid a visit to a patient, or a patient was brought to him, he used to invoke Allah, saying, “Ethhib al-bass Rab-Annas eshfi wa anta a’s hafy la shifa'a illa shifa'oak shfa'an la yughadiru saqama.”   (Take away the disease, O the Rabb (Cherisher and Sustainer) of the people! Cure him as You are the One Who cures. There is no cure but Yours, a cure that leaves no disease)  (Al-Bukhari)

Narrated Abu Huraira (Ra), Allah’s  Messenger (SAW) said, “Whoever says, ‘Subhan allahi Wa bihamdihi’ (I glorify Allah’s  Praises) one hundred times a day, will be forgiven all his sins even if they were as much as the foam of the sea.”    (Al-Bukhari)

The Prophet (SAW), made the following statement: “Allahuma iniy a’udhubika minalbukhli.  Wa a’udhubika  min an uradda ila ardhalil umor. Wa a’udhubika  min fitnatid donya wa ‘adhabil qobor.”   O Allah! I seek refuge with You from miserliness; and I seek refuge with You from cowardice; and I seek refuge with You from being sent back to geriatric old age; and I seek refuge with You from fitnah (trial) of this world; and I seek refuge with You from punishment in the grave.”    (Al-Bukhari)

Conclusion

Brother Muslim, now after you have learned how to invoke Allah (SWT) the way the Prophet (SAW) did and ordered us to do so, you must always remember when you invoke Allah (SWT) that you are dealing with the Master of everything. The One who Created you so you should have the feeling of this great worship of Allah (SWT) In other words, just imagine, as you are asking promotion from your employer. Before anything else you have to do your job in the best way he likes you to do. So you will even work harder and give extra time just to please him. Then, you will choose the best time wherein he will be in a good mood, and you will ask him with the best words he likes to hear from you or to please him (your employer) So if you do that you will more likely get what you want from him. Think brothers, the same with Allah (SWT)  Invoke Allah (SWT) just the way He likes, so you will get from Allah (SWT) what you want and if you do not get what you asked for, you must know that the problem is with you and you must check your self and your Faith. At the end, I ask Allah (SWT) by His great names and His great attributes to lead me and you to the best of deeds with sincerity for His sake only and peace and blessings be upon the prophet, his family, companions and all of his followers till the last day.

 

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Muslim Women's Dress Code By Noor Al Haqq Dec 29, 2004, 12:40

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Probably the most distinguished part of a Muslim women's dress code is the Veil or 'Hijab' (covering of the head and the body). The media have played a major role in leading people to a lot of misguided interpretations on the reasons muslim women wear the Hijab, and usually referring that to the male dominance in the Islamic religion, ignoring the truth which is so far from being that and ignoring the fact that Islam clearly states muslim men and women as having similar rights and obligations.

From a Muslim woman's viewpoint I can surely say that the primary reason one of us wears the hijab is in obedience to the words of the Almighty God in the Noble Quran:

"O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed ..." (Qur'an 33:59)

and:

"Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands ..." (Qur'an 24:30-31)

Like a precious pearl that is kept safe Almighty God tell the believing women to cover their beauty from the preying eyes in the outside world. Protecting them from the evil that this world would never be void of and screening them from any harm that can come their way.

Prophet Muhammad, peace and blessings be upon him said: "... If the woman reaches the age of puberty, no part of her body should be seen but this --- and he pointed to his face and hands."

A Muslim woman sitting on the prayer rug and holding the Quran.

A young Muslim girl in the praying attire and the Quran in front of her.

Modesty is Beautiful

Secondary to that, Modesty is Beautiful. Having the freedom to wearing your most comfortable clothes, not tight , not revealing, not short nor see-through, a muslim woman makes a loud statement in a time when the exploiters of flesh has made the lives of women across the globe a living hell with their constantly changing trends.

A Muslim woman who covers her head and her body is infact making a statement about her identity. She comes out as a feminine women with dignity and self-esteem. Concealing her sexuality from strange men not compromising with her chastity and purity to the smallest degree. Hijab therefore is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being.

Ms Naheed Mustafa a Canadian-born Muslim woman who has taken to wearing the hijab says "In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it's neither. It is simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction.  Wearing the hijab has given me freedom from constant attention to my physical self. Because my appearance is not subjected to public scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed."

	Examples of Muslim Women Fashion when going out.

Islamic Dress Modern and Practical

Muslim women wearing Islamic dress work, study, and participate as active members in the society without any problems or constraints.

Student	Doctor
News Broadcaster	Protestors for Peace

When Modesty was Forbidden

French Muslim Girls crying when the Government Law of forbidding the hijab was put into action.

Speaking of Hijab brings back the memory of March 15th, 2004 when the secular French government has made an amendment to the French Code of Education prohibiting conspicuous religious symbols and clothing being worn by students in public primary and secondary schools, calling it a stance to support freedom of opinion. This law came like a shock on the growing Muslim community in France and for the Muslims everywhere in the world. And the heaviness of this law was especially felt by the muslim women who cannot imagine parting the Hijab that God has ordained on them.

"My veil, my choice," say Paris protesters.

Two Jewish school girls who embraced Islam, banned from school for refusing to take off the hijab.

With slogans like "My Veil, My Choice," "Beloved France, Where is My Liberation?", thousands of Muslim French women protested on the streets of France. Parades against the ban swept the world from Holland to Germany to the United States to Lebanon and tens of other cities in the world. In solidarity with their Muslim brothers and sisters thousands of non-Muslims walked in these parades protesting for this basic human right.

Yet another statement made by the women of Islam coming out loud and clear. In the same headlines that people around the world used to read about the Hijab being an Islamic tradition that oppresses women, came the pictures of thousand of Muslim women declaring they will not leave their Hijab even they are forced to do so. Is there more proof the world needs to know how misleading the media was all this time? To many the real truth was finally revealed. ((And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.")) Quran 17:81.

Western Images of Muslim women

By Ali Al-Hail

Al-Jazeerah, November 10, 2004

 

It is observed that stereotyped media images about Muslim and Arab women are either misrepresentations of reality or a result of certain practices prevailing in the Muslim world which are alien to the teaching of Islam. In the following instances

from different but related spheres, these ideas will be explored.

Citing controversies about an ‘Islamic dress code’ for women, it can be said that Islam does not impose any particular dress code on women. If Islam enjoins anything like a dress code, it is applicable for both men and women. The whole idea behind a dress code is to dress in a decent manner, which does not project body features and attract unnecessary public attention.

Like women, men are also discouraged from wearing tight as well as showy garments. Islam does not prescribe any particular color or style for dressing for women or men. It has to be pointed out that, wearing black, by Muslim women, is a practice that spread after the assassination of Ali (May God be pleased with him), the fourth Caliph of Islam and the son-in-law of the Prophet (Peace Be Upon Him). It has also, to be said that driving by women is not a taboo in Islam. During the Prophet’s time, there was a woman named Khawla Bint Al Azwar, who (May God be pleased with her) was an excellent horse rider, which is comparable to driving a Mercedes Benz in the mo! dern times. The prophet (PBUH) or none of his companions prevented her from going out in public riding her horse. If Gulf women (as a representative sample of Muslim women) are permitted to drive their vehicles, they will be able to spend more time with their children, taking them to school and back and it will also, help to reduce the large number of chauffeurs.

Arranged marriages, which is one of the reasons for a high divorce rate in the Gulf countries, are a distortion of Islamic precepts. Men and women are allowed to meet before proposed marriages, in a decent manner, to help them understand each other. But private meetings are not permitted because it may lead to illicit relations. Such pleasures should be reserved for married life. Islam gives a Muslim woman the same right as a man to divorce. She can approach an Islamic Shariah (Legislation) court seeking divorce from her husband and the court will sanction her request if it is genuine.

Muslim women are not prohibited from working outside their homes and in certain areas, like education and nursing, their services are extremely, necessary.

It has to be pointed out that women in the Gulf countries, especially, in Qatar, are far ahead of men in educational achievements. Around 80% of the Qatari girls are getting enrolled in the university after their school studies, while the percentage of boys is only 50%.

Professor Ali Al-Hail, Ph.D., M.E.