Sunday 19 April 2020
Why the Prophet Muhammad (PBUH) is Important to All of Mankind
Many of the problems facing people in today’s world can be traced to a lack of adherence to moral values. From murder to embezzlement, the number and size of criminal activities have increased exponentially in the last five decades. One needs only to turn on the local evening news to become aware of the general anxiety and lack of peace in the world. More than 1400 years ago, however, a single man was able to not only cure the Arabian Peninsula of its vices, but also instill in the people a sense of compassion towards their fellow man. Today’s world and that of the Prophet’s could not be more different, yet the problems and solutions are somewhat the same. What causes seemingly content people to disobey the unwritten rules of society? And what are some possible solutions commensurate with the problem? This essay discusses the character of the Prophet Muhammad, peace be upon him (pbuh), and examines how the values he held and practiced gave him the strength to influence the world around him.
By 600 C.E., the Arabian Peninsula was a hotbed of moral vices. As Sheikh Safiur-Rahman Al Mubarakpuri notes in The Sealed Nectar, a biography of Prophet Muhammad (pbuh), regarding Pre-Islamic Arabia, “prostitution and indecency were rampant and in full operation.” Men and women could openly commit acts of fornication and adultery without fear of societal consequences. The only issue at the time that was of perhaps greater concern was the fragility of tribal relationships. These tribes were legendary throughout the Old World for the manner in which they held generations-long grudges. Except during prohibited months, fighting was common and much bloodshed occurred. In less than a century, however, the Prophet Muhammad (pbuh) would reform Arabian society and his message transformed entire populations from Damascus to Ethiopia. [Read more: Muslims around the World]
The Prophet Muhammad, peace be upon him, taught love, kindness and compassion to his people, and was seen to be the most loving, kind, and compassionate of all of them. The Quran mentions his kind and gentle behavior in these words: “O Messenger of Allah! It is a great Mercy of God that you are gentle and kind towards them; for, had you been harsh and hard-hearted, they would all have broken away from you” (Quran 3:159).
Muhammad’s Honesty
The exact characteristics that allowed the Prophet (pbuh) to do this are innumerable. Nonetheless, chief among his traits was his honesty. The range of names attributed to him includes Al-Sadiq (the Truthful) and Al-Amin (the Faithful).
Even his enemies, who were diametrically opposed to everything he preached, still referred to him by these names. In effect, the Prophet Muhammad (pbuh) was defined through his honesty. The first example of his honesty lies in his conditions of borrowing and lending.
Most significantly, the Prophet (on the orders of God) eliminated charging interest; no longer was the borrower forced to borrow money on outrageous terms that had previously condemned him to a life of servitude to the lender. A testament to the severity of not returning borrowed possessions and trusts lies in the Prophet’s (pbuh) Farewell Address. He reminds the people to be faithful and return whatever has been entrusted to them to its rightful owner.
Muhammad’s Treatment of Women
The character of the Prophet (pbuh) was also seen in his treatment of women. In Pre-Islamic Arabia, women were treated as mere commodities. That is, they held no property rights, divorce rights lay in the hands of men and they were responsible for all household duties. The Prophet (pbuh), however, actively involved himself in household matters. He would help his wife with chores like sweeping the floor. According to author Fazl Ahmad in Muhammad: The Prophet of Islam, when one of his children would fall ill, the Prophet (pbuh) would stay by their bedside and actively take care of them. As ordered by God, the Prophet (pbuh) gave women in Islam the right to initiate divorce and to own their own property, among other liberties.
It is important to note here the critics’ point of view: that Islam, rather than giving women rights, demotes them to a position of subservience to man. Notwithstanding, one needs only to carefully study the Quran, the holy book of Islam, and prophetic sayings to understand Islam’s treatment and emphasis on positive relations with women. [Click here to find out about treatment of women in Islam.]
The directives given were so different from what had been the norm in Pre-Islamic Arabia that even many of the Companions of the Prophet had reservations regarding taking their wives’ counsel for their affairs. Despite this initial reluctance, the belief in God and the example set forth by the Prophet (pbuh) eventually convinced the Companions to integrate this into their lifestyles. In effect, Islam had elevated women to a position on par with men, and the Prophet’s (pbuh) example reinforced Islam’s message of equality.
Muhammad’s Goodwill
The Prophet’s (pbuh) goodwill did not simply extend towards women or fellow Muslims. It was inclusive towards people of other religions as well, including the Jews and Christians of the time. An example of this lies in his treatment of prisoners of war during the battle of Badr. The prisoners were kept in extremely good living conditions and even fed proper food. Furthermore, they were given the option of freeing themselves by either paying a ransom or by teaching ten Muslims how to read and write. This environment stands in direct contrast to the appalling conditions most prisoners of war dealt with in the past and continue to deal with in the present, including physical torture and lack of proper facilities. Even with all the right in the world, the Prophet (pbuh) restrained himself and saw to it that his Companions treated their enemies with hospitality and goodwill.
The situation in today’s world is at once startling and discomforting because of the minimal value placed on human life. At both the individual and nation levels, one group may treat another group as disposable simply because their way of thinking is different. The Prophet (pbuh) transcended all of these perceived differences through his character. From the beginning to the end his honesty, his treatment of women and minorities, and his behavior towards non-Muslims set the standard that would inspire all of his followers.
This is why author Michael H. Hart recognized the Prophet (pbuh) as number one in a ranking of the 100 most influential persons in history. While many people at the time did not agree with the Prophet (pbuh) on his principles or policy, even his bitterest enemy came to respect the strength his infallible character gave him. As global citizens in the 21st century, it is important to see beyond differences and realize that the human denominator among us is what is most important. We must all seek examples like the Prophet’s (pbuh) and work to incorporate them into our lives, in order to increase tranquility and make the world a more peaceful place for future generations.
Saturday 18 April 2020
Universal Lessons of Hajj
Millions of pilgrims from all over the world will be converging on Mecca in the coming days. They will retrace the footsteps of millions who have made the spiritual journey to the valley of Mecca since the time of Adam.
Hajj literally means, “to continuously strive to reach one’s goal.” It is the last of the five pillars of Islam (the others include a declaration of faith in one God, five daily prayers, offering regular charity, and fasting during the month of Ramadan). Pilgrimage is a once-in-a-lifetime obligation for those who have the physical and financial ability to undertake the journey.
The Hajj is essentially a re-enactment of the rituals of the great prophets and teachers of faith. Pilgrims symbolically relive the experience of exile and atonement undergone by Adam and Eve after they were expelled from Heaven, wandered the earth, met again and sought forgiveness in the valley of Mecca. They also retrace the frantic footsteps of the wife of Abraham, Hagar, as she ran between the hills of Safa and Marwa searching for water for her thirsty baby (which according to Muslim tradition, God answered with the well of Zam Zam). Lastly, the pilgrims also commemorate the willingness of Abraham to sacrifice his son for the sake of God. God later substituted a ram in place of his son.
Yet, the Hajj is more than these elaborate rituals. The faithful hope that it will bring about a deep spiritual transformation, one that will make him or her a better person. If such a change within does not occur, then the Hajj was merely a physical and material exercise devoid of any spiritual significance.
As all great religions teach, we are more than mere physical creatures in that we possess an essence beyond the material world. Indeed, this is why all great religions have a tradition of pilgrimage. In the Islamic tradition, Hajj encapsulates this spiritual journey toward this essence. The current state of affairs — both within and outside the Muslim world — greatly increases the relevance of some of the spiritual and universal messages inherent in the Hajj.
As Islamic scholar Ebrahim Moosa asks rhetorically: “after paying homage to the two women Eve and Hagar in the rites of pilgrimage, how can some Muslims still violate the rights and dignity of women in the name of Islam? Is this not a contradiction?”
Indeed, the Qur’an teaches: “I shall not lose sight of the labor of any of you who labors in my way, be it man or woman; each of you is equal to the other.” (3:195)
Clearly, the white sea of men and women side by side performing tawaf (circling) around the Ka’aba (the stone building Muslims believe was originally built by Adam and rebuilt by Abraham and his son Ishmael) should lay to rest any claim that Islam — as opposed to some Muslims — degrades women. The fact that millions of Muslims transcending geographical, linguistic, level of practice, cultural, ethnic, color, economic and social barriers converge in unison on Mecca, attests to the universality of the Hajj.
It plants the seed to celebrate the diversity of our common humanity. Pilgrims return home enriched by this more pluralistic and holistic outlook and with a new appreciation for their own origins. One of the most celebrated Western Hajjis (one who has completed the Hajj) is none other than African-Ameican civil rights leader El-Hajj Malik El-Shabbaz, more commonly known as Malcolm X. The man profoundly reassessed his previous views during the Hajj. This transformation, of course, sealed his break with the Black nationalist movement of the Nation of Islam.
Contrary to the teachings of the Nation, he concluded that Islam encompassed all of humanity and transcended race and culture. Malcolm X later said, “In my 39 years on this Earth, the holy city of Mecca had been the first time I had ever stood before the Creator of all and felt like a complete human.”
In Mecca, he discovered himself mixing with, “fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was whitest of white.” Malcolm X was so inspired by what he witnessed, that, in letters to friends and relatives, he wrote, “America needs to understand Islam, because this is the one religion that erases from its society the race problem.”
Upon returning to America, he embarked on a mission to enlighten both blacks and whites with his new views. Malcolm X understood that in order to truly learn from the Hajj, its inherent spiritual lessons must extend beyond the fraternal ties of Muslims to forging a common humanity with others.
In fact, as part of the spiritual experience, the pilgrimage links people across religions through a past shared by several Abrahamic traditions. This combined with the Islamic teaching of the common origin of humanity holds out much hope. Indeed, the Qur’an teaches: “We created you from a single pair of a male and female (Adam and Eve), and made you into nations and tribes that ye may know each other and not that you might despise each other. The most honored of you in the sight of God is the most righteous of you” (Al-Hujurat: 13). This is a great celebration of the differences and at the same time unity of all of humanity.
Another essential spiritual message of the Hajj is one of humility to God and His supremacy and control over all that we know. The multitude of people and their inner beliefs and practices are all to be judged by God and God alone in His infinite wisdom and full knowledge. Indeed, as the Qur’an insists, “Let there be no compulsion in matters of faith, truth stands out clear from error.” (2: 256) The result of a successful Hajj is a rich inner peace, which is manifested outwardly in the values of justice, honesty, respect, generosity, kindness, forgiveness, mercy and empathy. And it is these values – all attributes of God almighty — that are indispensable to us all if we are just to get along in this world.
Festival of The Sacrifice
Muslims from all over the world anticipate the annual three-day celebration of a historical event that took place thousands of years ago during the time of Prophet Abraham [pbuh]1. This occasion, known as Eid-ul-Adha or the Festival of Sacrifice, is a representation of two significant Islamic events: the culmination of the Hajj (or pilgrimage to the holy city of Makkah, Saudi Arabia), and the sacrifice that God (Allah) commanded to Prophet Abraham of his beloved son, Ismail.
Eid-ul-Adha is observed on the 10th of Dhul-Hijjah, the last month of the Islamic lunar calendar. While Muslims all around the world celebrate this day, it has particular significance for the pilgrims performing the hajj.
In order to understand the context of Eid-ul-Adha, one must describe the Hajj with which it is associated. Allah had made the Hajj mandatory upon mankind initially during the time of Prophet Abraham: “And make a proclamation of Hajj to mankind; they will come to you on foot and on lean camels from every distant quarter.” (Quran: Ch 22, v27). Over time, however, the spread of idolatry across Arabia caused the rituals of hajj to become extremely distorted. With the advent of Islam and Prophet Muhammad [pbuh], Allah had reinstated Hajj as the fifth pillar of Islam, and described the correct manner in which it was to be performed.
Allah has ordained that every able-bodied Muslim who can afford it must perform the pilgrimage at least once in their lifetime. Several main rituals constitute the framework of this experience: 1. Tawaf (circumambulating the Kabah2 seven times); 2. Sa’i (walking between the mounds of Safa and Marwah seven times); 3. supplicating to Allah at Arafat (the place where Prophet Muhammad [pbuh] gave his farewell speech, proclaiming the final seal of Islam, and where Muslims believe they will be resurrected on the Day of Judgment); and 4. stoning the pillars that symbolize Satan at Mina (the place where Satan repeatedly challenged Abraham to disobey Allah’s command to sacrifice his son).
Each of these prescribed acts is a step in the pilgrim’s arduous journey towards spiritual cleansing. When the pilgrim successfully executes these acts in the prescribed manner with the utmost sincerity and humility, all his/her prior sins are forgiven. The final ritual that pilgrims must perform, signifying the completion of these acts, is the sacrifice of a domestic animal.
In addition to denoting the completion of the hajj, Eid-ul-Adha honors the monumental sacrifice that was to be made by Prophet Abraham. Abraham was ordered by Allah to sacrifice his dearly-beloved son, Ismail, as a test of obedience. Abraham willingly submitted to Allah’s command, wherein Allah, by His Mercy, replaced Ismail at the moment of sacrifice with a lamb.
Abraham’s selfless act of obedience is commemorated by the sacrifice of a domestic animal such as a lamb, sheep, cow, or goat, the meat of which is then distributed to relatives, neighbors, and the poor. In parts of the world that preclude Muslims from personally sacrificing an animal, Muslims donate money to charitable organizations, which then sacrifice the animal on their behalf and distribute the meat to the poor. In keeping with the following injunction of the Quran (22:27), “…and pronounce the name of Allah over the cattle which We have provided for them on the appointed days, then eat the meat themselves and feed the indigent and needy,” Eid-ul-Adha exemplifies the charitable instincts of Muslims in their communal effort to see that no one is left deprived of the sacrificial meat. It further embodies the values of discipline and self-denial, and submitting to the will of Allah.
Eid-ul-Adha is a joyous occasion marked with family traditions and celebrations. The festivities begin in the morning after Fajr prayer, where Muslims, dressed in their finest clothes, attend the congregational prayer followed by a sermon. Upon completion of the services, people greet each other with the blessings of Eid: “Eid Mubarak.” Afterwards, Muslims often visit the homes of relatives and friends, partaking in delicious feasts customary to their native cultures and often exchanging gifts, and many eagerly anticipate the return of those friends and relatives who have made the journey for hajj.
Christianity, Judaism, and Islam all trace their roots back to Prophet Abraham (Ibrahim in Arabic), who is thus known as the father of the three monotheistic religions. Islam relates that Abraham had two wives, Sarah and Hajar, each of whom bore a son, Isaac and Ismail, respectively. Although Hajar was initially Sarah’s maid, according to Islam, Hajar later married Prophet Abraham and bore him a son, Ismail. The lineage of Prophet Muhammad (pbuh) is traced to Ismail, whereas Christianity and Judaism trace their roots back to prophet Isaac, the son of Sarah. The sacrifice made by Abraham is of importance in all three monotheistic religions, although it is not commemorated by Jews and Christians in the same manner as in Islam. Christianity and Judaism, however, maintain that Isaac, rather than Ismail, was the promised son whom Allah had ordered to be sacrificed.
Whether it is Islam, Christianity, or Judaism, the sacrifice of the son of Prophet Abraham has historical significance. Muslims celebrate the event through the festivities of Eid-ul-Adha as customary to their native cultures. Eid-ul-Adha is a time of remembrance of the trials of Prophet Abraham, a time to celebrate the end of the hajj, and a time that men, women, and children of all ages greatly anticipate. Eid Mubarak!
A Muslim View on Respecting Life
Life’s fragility should remind us of the greatness of God, and the goodness of God’s creation should inspire us to respect life.
Adapted from remarks made in the Princeton University Chapel for Respect Life Sunday.
In a world preoccupied with material wealth and convenience, the gift of life is often minimized and sometimes forgotten altogether. Modernity encourages us to view “unwanted” life as a burden that will hold us back. For Muslims, however, just as for many in other faith traditions, life must be acknowledged, always and everywhere, as a true blessing.
In the pre-Islamic period, the practice of female infanticide was widespread in much of Arabia, but it was immediately forbidden through Islamic injunctions. Several verses of the Quran were revealed that prohibited this practice to protect the rights of the unborn and of the newborn child: “When the female infant, buried alive, is questioned for what crime was she killed; when the scrolls are laid open; when the World on High is unveiled; when the Blazing Fire is kindled to fierce heat; and when the Garden is brought near; Then shall each soul know what it has put forward. So verily I call” (81: 8-15). Indeed, there are many verses in the Quran that remind us of the sanctity of life. We are told that “Wealth and children are an adornment of this life” (18:46), and we are commanded to “Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin” (17:31).
877-Why-Islam presents Sh. Omar Suleiman who asks important questions about our goal in life. Is the enjoyment of life the ultimate goal worth living for? Can a blind and homeless individual be more content than a famous actor? Explore why individuals display such varying levels of contentment.
The gift of life
While the religious injunctions reverberate through faith on a spiritual level, the blessings of life touch us daily on a worldly level, as well. As the mother of three beautiful children, I can truly attest to and appreciate the gift of life. But I also understand how heartbreaking it is to lose it.
I want to share with you the story of how I came to realize life’s fragility and the importance of making the most of our spiritual journeys here on earth. Over thirteen years ago, my husband and I were eager to start our family. We were ecstatic when, a few months shy of our first anniversary, we found out that we were expecting. Very early on, we began playing the “new parent” planning game, picking out names and nursery colors even before our first doctor’s appointment.
A few months into the pregnancy, the doctor scheduled a routine ultrasound. Giddy with excitement, we entered the darkened room and waited in great anticipation to see our child. There on the screen—fuzzy, yet discernible—we could see our baby’s outline. We imagined the features and jokingly guessed who the baby might look like. But the ultrasound technician did not laugh with us. As she solemnly stared at the screen, we followed her gaze. As inexperienced as we were, we could tell that something was not right: our baby had no heartbeat.
After losing my first child, I truly began to understand the meaning of life. When the heartbeat we’d heard so clearly on the Doppler suddenly ceased, our baby’s life ended in the womb, before he or she even had a chance to begin in the outside world.
But strong faith and an unshakeable belief in a just God is a great formula for filling any emotional void. As the Quran states in Verse 156 of Surat Al-Baqara, there are great blessings for those “who, when a misfortune overtakes them, say: ‘Surely we belong to God and to Him shall we return.’” Losing our first baby led to a deeper appreciation of God’s magnificence and the miracle of His creation.
Several months later, we found out we were expecting again. This time, the excitement was tempered with worry. Our first ultrasound came much earlier in the pregnancy, and we eagerly scanned the screen for the telltale beating before glancing at fingers and toes or eyes and nose. And there it was, strong and steady! We breathed a sigh of relief. Our baby was alive.
As the months of this second pregnancy progressed and the baby bump grew larger, we began to hope. Each ultrasound revealed a little more of our child and each kick confirmed that this time we were really going to begin our family. As the due date quickly approached, we felt more confident in choosing baby items and room colors. We even chose the name for our baby girl. Her name would be Jennah, which means Heaven in Arabic.
With just a few weeks left before my scheduled delivery date, I went into labor. As we sped to the hospital and I was wheeled into the darkened ultrasound room, out of habit, my eyes went directly to the heart area on the screen that I knew all too well by now. That tiny heart, which I had sought out so many times in the previous ultrasounds, had stopped beating.
That day, so many years ago, I delivered Jennah, my stillborn daughter; and that day we buried Jennah. We hadn’t known how fitting her name would really be. As the infection that had ended the pregnancy sped through my blood in the days that followed, I recognized just how delicate life really is. Nothing can bring life into perspective as much as loss. And nothing can affirm faith as much as life. [Read more: Faith, Belief in the Unseen]
Today, as I look at my three beautiful children, I know that God is good. No, God is great, or in Arabic, Allahu Akbar. And what gives me the greatest solace in times of trial is the verse in the Quran that states: “It may be that you detest something which is good for you; while perhaps you love something even though it is bad for you. God knows, while you do not know” (2:216).
The power of life
As Muslims, we believe in the power of life to change others, and we believe even more in the power of God. In any disaster, in any calamity, and in the face of any death, we are urged to repeat “inna lilah wa inna ilayhee raji’un”—“To God we belong and to Him we return.” In the end, only He knows what is best for us.
I could share with you so many stories from the Hebrew Bible, the New Testament, and the Quran that illustrate the power of God in our lives: the creation of Adam, the patience of Job, the perseverance of Noah, the purity of Joseph, the judiciousness of Solomon, the trials of Jonah, the obedience of Abraham, the wisdom of Moses, the devotion of Jesus, and the inspiration of Mohamed. I could share these stories with you, but they are available to all in the Holy Scriptures.
Instead, I want to share with you the story of an amazing woman whom I met recently at a conference. This woman truly exemplifies the spirit of respecting life. Melinda Weekes had recently returned from a trip to the Sudan, where she was helping to enact a policy of slave redemption. For years and years, a rampant genocide was perpetrated in southern Sudan by the wealthy slave traders of the north. They would pillage and torch the mud huts of the villagers, and then capture the women and children to sell them into slavery.
Heartbroken by what was happening in Sudan, this woman traveled across the world to help free these slaves by buying them back from the traders and returning them to their villages. Upon their return, she helped them rebuild their lives by establishing schools and educating their girls so that they could break free from oppression. Describing the strength of these women in the face of modern-day slavery, Melinda shared story after story of the things she had seen on her trips to Sudan. She spoke of one of the most powerful experiences she had had, when she sat with a woman who had lost her home, her husband, and her children, and had suffered incredible harm at the hands of her slave master. She asked the woman, “How do you survive? How do you manage to continue living?” The woman responded, “When the world pushed me down to my knees, I knew that it was time to pray. I am blessed to still have these old knees that allow me to kneel, blessed to be able to prostrate, blessed to be able to pray. And I am blessed because I have God.”
I ask you today to reflect on women like these, to reflect on their inner strength, and to reflect on your own life as you know it. I ask you to accept life as a gift and to understand that your life belongs to a greater power, to a higher authority that breathed life into your soul at your beginning and decreed that you should live it with good morals, good ethics, and a good heart that can truly make a difference in the lives of those around you.
In the memorable words of Mother Theresa:
Life is an opportunity, benefit from it.
Life is beauty, admire it.
Life is a dream, realize it.
Life is a challenge, meet it.
Life is a duty, complete it.
Life is a game, play it.
Life is a promise, fulfill it.
Life is sorrow, overcome it.
Life is a song, sing it.
Life is a struggle, accept it.
Life is a tragedy, confront it.
Life is an adventure, dare it.
Life is luck, make it.
Life is too precious, do not destroy it.
Life is life, fight for it.
I’d like to end with a prayer, a Muslim ayah (verse 286 from Suratul Baqara) from the Quran:
On no soul doth God place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) Our Lord! Condemn us not if we forget or fall into error; Our Lord! Lay not on us a burden like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; help us against those who stand against faith.
I ask you today once again to respect life, for there is no greater gift. Respect life, yours and the lives around you. For when we lose respect for life, we lose respect for humanity, and when we lose respect for humanity, we lose respect for God’s creation, and when we lose that, we have lost everything.
10 TIPS TO PREPARE FOR RAMADHAN
1. To fast some days in the month of Sha’baan
This will get you in the system, and then fasting will become easy. The Prophet Sallallahu Alayhi Wasallam used to fast in the month of Sha’baan perpetually.
2. Sincere tawba & Istighfaar
It cleanses the heart so the NOOR and Barakah of Ramadhan can enter the heart
3. Pray
We should start praying 5 times a day with Jamaat and Takbeere Ulaa
4. Zakat
We should calculate our Zakat and pay in Sha’baan, or you can pay it gradually throughout Ramadhan
We should give up all our bad habits before Ramadhan starts. If we don’t, they will carry on in Ramadhan too.
6. Have Great Terms With Close Ones
Forgive one another, help one another, advise one another. Spring clean the heart
7. Qaza
If you have missed any fast from last Ramadhan, make up for them before Ramadhan starts. Also make up for any salah, kafaraa etc..
8. Plan Your Daily Schedule
This will help you throughout Ramadhan to be productive and regular in your ibadaat
9. Dua
The Prophet Sallallahu Alayhi Wasallam used to make this Dua:
اللهم سلمني لرمضان وسلم رمضان لي وتسلمو مني متقبلا
10. Social media
Minimize it, only use it for Necessity. This will help you focus to worship Allah more.
WHAT TO DO UPON A DEATH
WHEN SIGNS OF DEATH START SHOWING UP
The
blessed Companion Aboo Sa’eed Khudri radiyallahu anhu narrates that the
Prophet sallalahu alayhi wasallam said, “Prompt the dying among you to
say (the kalimah): Lã ilãha illallãh (I declare that there is no god but
Allah).” (Muslim)
IN THE AGONY OF DEATH
Turn
the face of the dying person towards the Qiblah. Let him or her make
the following prayer, “O Allah, forgive me and have mercy on me and have
me join higher companions.” (Tirmizi)
RULINGS
1.
Soon after the signs of death become obvious, make the dying person lie
on his back with the Qiblah on his right. Turn the face slightly
towards the Qiblah, raise the head a little by placing a pillow or some
other head-rest, in which case also, the dying person will be considered
as facing the Qiblah. But leave the dying person as he is if he feels
uncomfortable while being made to face the Qiblah. One should sit down
close by and say loudly, “Ash’hadu allã ilãha illallãhu wahdahoo lã
shareeka lahoo wa ash’hadu anna Muhammadan ‘abduhoo wa rasooluh.” (I
bear witness that there is no god but Allah. He is One, there is no
partner with Him; and I bear witness that Muhammad sallalahu alayhi
wasallam is His Servant and His Messenger.) Given his condition, do not
ask him to recite the kalimah, for that is a time of great trial – who
knows what he might say under stress.
2.
After the dying person has recited the kalimah once, leave it at that.
Do not try to make him say the kalimah non-stop in an effort to see that
he breathes his last whilst reciting it. For, the purpose is simply to
make sure that the last words he says should be the kalimah. It is not
at all necessary that the recitation of the kalimah continues right
through the last breath. However, should he return to the mundane and
the ordinary concerns of life, start reciting the kalimah again. When
he, taking the cue, recites it, then be silent.
3.
When breath loses its momentum and starts heaving faster and legs sag
down, unable to stay up and the nose-top turns aside and the temples
collapse inwards, take these signs to be the certain knock of death. At
this time, start reciting the kalimah in a raised voice.
4.
Reciting Soorah Yãseen lightens the hardship of death. Recite it
sitting on the side of his head or anywhere else near the body, or ask
someone else to do it.
5.
At a time such as this, say nothing which may divert his attention to
the concerns of worldly life, for this is the time to leave the mortal
world and be present in the majestic Court of Allah Almighty. Do say
that which turns his heart away from the concerns of the mortal world
and diverts it towards the thoughts of his Creator, for it is here that
the well being of the dying lies. At a time like this, bringing his
children and family members before him, or anyone else he loved most, or
to remind him of things or people in a nostalgic manner causing him to
be swamped in the thoughts of loves lost, is a terrible thing to do to
him. It is not nice that he says farewell to his life in the world so
bound by its fond memories.
6.
If, at the time of death, some unfortunate remark bordering on kufr
(the denial of Faith) escapes the lips of the dying person, feel or say
nothing about it. Instead, take it to be a slip of his reason under the
stress of approaching death. When man loses his reason, he stands
forgiven for his sayings and deeds. Keep praying that Allah Almighty
forgives him.
7.
When death comes, all concerned should say, “Innã lillãhi wa innã
ilayhi rãji’oon” (Surely to Allah we belong, and to Him we are to
return) and make the following prayer, “O Allah, help me in my hour of
trial and replace it for me with what is better.” (Tirmizi)
8.
When death becomes obvious and certain, take a strip of cloth, wide
enough to pass under the chin, bring it on to the head, tie a knot, then
close the eyes gently and pray, “I begin with the Name of Allah while
being faithful to the Religion of His Messenger sallalahu alayhi
wasallam. O Allah, make his matter easy on him and that which he is to
face after death, and make him the blessed beholder of Thy Sighting, and
make that to which he has departed better than what he has departed
from.” (Durre-Mukhtãr)
9. Then
straighten hands and feet, bring toes of the feet close together and
tie them with a strip of cloth. Then, throw a sheet over the dead body
and place it on a cot or a flat wooden bunk. Do not leave it lying on
the ground. It is advisable to place some weight on the stomach lest it
inflates. Allow no impure persons (in need of a bath, including women in
conditions that exempt them from offering Salãh etc.) near the dead
body. (Durre-Mukhtãr)
Now inform relatives and friends of the deceased so that they can all participate in his funeral prayers.
10. Some incense (such as oblibanum, lobãn or Frankincense), if available, may be placed near the deceased.
11. Reciting the Qur’ãn near the deceased before the washing of the body is not correct.
12.
All funeral arrangements including the shrouding of the dead body have
to be made very quickly. Start with locating a gravesite and the
preparation of the grave. Collect everything needed for the stages of
washing, shrouding, funeral and burial.
13.
If a person dies on a Friday, it is better to make all arrangements and
bury the deceased before the Jumu’ah congregational Salãh. Holding on
to the prepared body with the thought that there will be a lot of
participants in the Janãzah salãh after Jumu’ah is makrooh (detested).
(Shãmi)
LET THERE BE NO WAILING OVER THE DECEASED
It
has been related in a Hadeeth that once the Prophet sallalahu alayhi
wasallam paid a visit to a Sahãbi who was on his deathbed. Seeing him in
that condition, the Prophet sallalahu alayhi wasallam broke in tears.
When people saw him in that state, they too started weeping. He then
said to them, “Listen to me O people, and listen well. Allah Almighty
certainly does not apprehend the weeping eye and the hurting heart, for a
Servant of Allah has no control over these.” Then, pointing to the
tongue, he added, “But a mistake made by this, that is, on intentional
mourning and wailing, He punishes, and on reciting ‘Innã lillãhi wa innã
ilayhi rãji’oon’ (To Allah we belong and to Him we are to return), and
on raising hands of prayer and on seeking of His Forgiveness, He bestows
His Mercy.” (Bukhãri, Muslim)
KISSING THE DECEASED
After
the deceased has been given the required ghusl (bath), it is
permissible to kiss the deceased under intense desire to express love or
personal devotion as it was with the Prophet sallalahu alayhi wasallam
when he kissed ‘Uthmãn Ibne Maz’oon radiyallahu anhu and wept. Very
similar to this, the noble Companion Aboo Bakr radiyallahu anhu kissed
the forehead of the Prophet sallalahu alayhi wasallam after his
departure from this mortal world. (Zãdul-Ma’ãd)
ALL FUNERAL ARRANGEMENTS SHOULD BE SWIFT
It
has been narrated that once the Prophet sallalahu alayhi wasallam came
to visit Talhah Ibne Barã radiyallahu anhu when he was sick. Seeing his
critical condition, he said to the people around him, “I feel that the
time of his death has arrived. If it does come to pass, I should be
informed and funeral arrangements be made with haste, for it is not
appropriate that the dead body of a Muslim be left amidst his family
members for long.” (Aboo Dãwood)
‘Abdullah
Ibne ‘Umar radiyallahu anhuma narrates that he heard the Prophet
sallalahu alayhi wasallam saying, “When one among you dies, do not keep
him in the house for long. Make haste in taking him to the grave and
burying him.” (Bayhaqi, Shu’abul-Imãn)
Actions that put a person beyond the pale of Islam
Note that Allaah has commanded all people to enter Islam and to adhere to it and to beware of whatever is contrary to it. He sent His Prophet Muhammad (peace and blessings of Allaah be upon him) to call mankind to that. He tells us that those who follow him will be guided and that those who turn away from him have gone astray. In many verses He warns against the means that lead to apostasy and all forms of shirk and kufr.
The scholars (may Allaah have mercy on them) have said, when discussing apostasy, that a Muslim may apostatize from his religion by doing many acts that nullify Islam, which makes it permissible to shed his blood and seize his wealth, and which will put him beyond the pale of Islam. Among the most serious and most common of these things are ten which were mentioned by Shaykh Muhammad ibn ‘Abd al-Wahhaab and other scholars (may Allaah have mercy on them all). We will mention them in brief here, so that you and others can beware of them, in the hope that you will be safe and sound. We will also explain a little about them after mentioning each one.
“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”
[al-Nisa’ 4:116]
“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode”
[al-Maa’idah 5:72]
That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to the jinn or to the grave.
2 – Whoever sets up intermediaries between himself and Allaah, asks them to intercede, and puts his trust in them, is a kaafir according to scholarly consensus.
3 – Whoever does not regard the mushrikeen as kaafirs, or doubts that they are kaafirs, or regards their way as correct, is a kaafir.
4 – Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allaah be upon him) is more complete than his teachings, or that the rulings of anyone else are better than his rulings – such as those who prefer the rule of false laws to his rulings – is a kaafir.
5 – Whoever hates any part of that which the Prophet (peace and blessings of Allaah be upon him) brought, even if he acts in accordance with it, is a kaafir, because Allaah says (interpretation of the meaning):
“That is because they hate that which Allaah has sent down (this Qur’aan and Islamic laws); so He has made their deeds fruitless”
[Muhammad 47:9]
6 – Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allaah be upon him), or makes fun of any texts that refer to rewards or punishments, is a kaafir. The evidence for that is the verse (interpretation of the meaning):
“Say: Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?
Make no excuse; you disbelieved after you had believed”
[al-Tawbah 9:65-66]
7 – Sihr (witchcraft) – including spells to turn one person against another or to make someone love another. Whoever does this or approves of it is a kaafir. The evidence for that is the verse (interpretation of the meaning):
“but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us)’”
[al-Baqarah 2:102]
8 – Supporting the mushrikeen and helping them against the Muslims. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
“O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allaah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)”
[al-Maa'idah 5:51]
9 – Whoever believes that some people are allowed to operate outside the law of Muhammad (peace and blessings of Allaah be upon him) just as al-Khidr operated outside the law of Moosa (peace be upon him) is a kaafir, because Allaah says (interpretation of the meaning):
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”[Aal ‘Imraan 3:85]
10 – Turning away from the religion of Allaah, not learning it and not acting in accordance with it. The evidence for that is the verse (interpretation of the meaning):
“And who does more wrong than he who is reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheists, sinners)”[al-Sajdah 32:22]
With regard to all of these acts that nullify Islam, it makes no difference whether a person is joking, serious or afraid, unless he is forced to do it. All of them are very serious, and they all happen a great deal. The Muslim should beware of them and fear falling into them. We seek refuge with Allaah from the things that may incur His wrath and painful punishment. May Allaah send blessings and peace upon the best of His creation, Muhammad, and upon his family and companions.
The fourth category includes those who believe that the systems and laws devised by men are better than the sharee’ah of Islam, or equal to it; or that it is permissible to refer to them for judgements and rulings, even if he believes that referring to sharee’ah is better; or that the Islamic system is not fit to be applied in the twentieth century; or that it was the cause of the Muslims’ backwardness; or that it should be limited to a person’s relationship with his Lord and not have anything to do with the other affairs of life
The fourth category also includes those who think that carrying out the ruling of Allaah by cutting off the hand of the thief or stoning the married adulterer is not appropriate in the modern age.
That also includes: everyone who believes that it is permissible to rule according to something other than the laws of Allaah with regard to interactions, hudood punishments or other matters, even if he does not believe that that is better than the ruling of sharee’ah, because by doing so he is regarding as permissible something that Allaah has forbidden according to consensus, and everyone who regards as permissible something that Allaah has forbidden and is well known to be forbidden in Islam, such that no Muslim has any excuse for not knowing that it is forbidden, such as adultery, alcohol and riba, and ruling by something other than the sharee’ah of Allaah, is a kaafir according to the consensus of the Muslims.
Elderly Care
On a visit to a post office in San Diego, California, I noticed an elderly lady struggling to get out of her car. Alone and probably in her mid seventies she held the door with a trembling hand as she stepped out of the driver’s seat.
“May I help you Ma’am?”, I said, stepping out of my own car with an outstretched hand.
“No, Thank you”, she replied, politely and with a smile, perhaps reluctant to take help from a stranger.
I watched her as she proceeded towards the building with difficulty. Her dignified refusal, despite the difficult situation she was in, moved me immensely. She was clearly too old to be running errands, and perhaps too old to drive safely.
I realized that the situation of this old lady was not unlike millions of other elderly the world over, who are deprived the love and care they need and deserve in their old age.
The American Pscychological Association reports: Every year an estimated 2.1 million older Americans are victims of physical, psychological, or other forms of abuse and neglect. Those statistics may not tell the whole story. For every case of elder abuse and neglect that is reported to authorities, experts estimate that there may be as many as five cases that have not been reported.
Even in countries that are known for relatively stronger family structures, the elderly are increasingly getting short shrift. According to HelpAge India, most elders are ill-treated by their own children, who have emerged as the the largest group of perpetrators at 47.3 per cent of all cases of abuse!
The Status of the Elderly in Islam
While Islam emphasizes respect for all elders in society, children have a special responsibility towards their parents.
The Glorious Qur’an says:
“Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.” [Translation of Al-Qur’an 17:23-24]
In these verses, kindness towards parents is mentioned along with belief in One God. These two verses reflect the compassion, respect and sense of responsibility that Islam requires the believers to have towards their parents.
“A man came to the Prophet and said, ‘O Messenger of God! Who among the people is the most worthy of my good companionship? The Prophet said: Your mother. The man said, ‘Then who?’ The Prophet said: Then your mother. The man further asked, ‘Then who?’ The Prophet said: Then your mother. The man asked again, ‘Then who?’ The Prophet said: Then your father” [Hadith from Bukhari and Muslim]
The Prophet declared that parents have the right to be obeyed by their children. In one of his narrations, the Prophet stated that the major sins are to believe that God has partners, to disobey one’s parents, to commit murder, and to bear false witness [Bukhari, Muslim].
Islam makes it mandatory for children to be responsible for the maintenance of their parents once the children have become independent.
Dignity – A Basic Human Right
In the last few years, there has been a renewed interested internationally in the plight of the elderly. Many conferences and symposia have emphasized that often the elderly are not accorded the respect and dignity that every human being needs, even if they are provided basic maintenance.
Compassion and respect towards the elderly is an essential element of Islamic conduct. The Prophet of Islam stated clearly:
“He is not one of us who does not show tenderness to the young and who does not show respect to the elder.” [Hadith from at-Tirmidhi]
Far from the abuse and neglect that we see in present day society the elderly have a protected and dignified status in Islam. Traditionally Muslims have accorded their elders this lofty status, and the decline in this practice we see in some Muslim countries is concomitant with the overall decline in adherence to Islamic principles.
In the cycle of life, the youth and old age are only a matter of time, for one who is young, must surely grow old one day. Islam reminds the young of this basic truth of the human condition, through a narration of the Prophet in which he stated “If a young man honors an elderly on account of his age, God appoints someone to honor him in his old age.” [Hadith from At-Tirmidhi]
May God help us all, to fulfill our duties towards our elderly, to love and respect them as they ought to be loved and respected, and to set a good example for our own children.
Story of the Prophet Musa (AS)
As we all know that messengers of Allah Almighty were sent to convey the message of Allah (SWT) to the people of this world. Prophet Musa (AS) was also sent to the people of Israel to make them worship of Allah Almighty and the Holy which was revealed to Him was Torah. In Holy Quran, Allah Almighty says: “Verily, We did send down the Torah to Moses therein was guidance and light, by which the Prophets, who submitted themselves to God’s Will, judged the Jews. And the rabbis and the priests too judged the Jews by the Torah for to them was entrusted the protection of God’s Book, and they were witnesses thereto.” (Quran, 5:44)
Allah (SWT) says that the story of Moses (AS) and Pharaoh in Quran is the truth. It is a story of political conspiracy and of oppression that knew no bounds. In Holy Quran it is mentioned in this way: “We recite to you some of the news of Moses and Pharaoh in truth, for a people who believe. Verily, Pharaoh exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them; killing their sons and letting their females live. Verily, he was of those who commit great sins and crimes, oppressors, tyrant.” (Quran, 28:3-4)
Below we will describe the story of the Musa (AS) in detail from the beginning of His birth, how He (AS) brought up in the house of Fir’aun and other events of His life.
Musa (AS) was born at the time of Fir’aun which was the most politically charged time of the history. The Pharaoh or Fir’aun of Egypt was the dominant power in the land. He was so incredibly powerful that he referred to himself as a god and nobody were able to dispute this. He set up class distinctions, divided the people into groups and tribes, and set them against one another. The Jews, the children of Israel, were put at the lowest level of Egyptian society. They were the slaves and servants. The family of Musa (AS) was from amongst the children of Israel.
A short while before Prophet Musa (AS) was born, Fir’aun was told that a boy from the Bani Israel would soon be born and at whose hands Fir’aun’s kingdom would be destroyed. On hearing this, the cruel king ordered his soldiers that every male child born to the Bani Israel should be killed. The soldiers of Fir’aun periodically searched the houses of the Israelites so as to carry out Pharaoh’s orders. Musa’s (AS) mother had prepared a plan for him. When she heard the approach of the soldiers, she took Musa (AS) out in his basket and placed him in the river Nile at behind of her house. In Holy Quran it is mentioned in these words: “So We sent this inspiration to the mother of Moses: “Suckle (thy child) but when thou hast fears about him cast him, into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers.” (Quran, 28:7)
The basket in which Prophet Musa (AS) was put in by his mother floated towards the palace of Fir’aun, where his men fished it out and brought the baby to him. He wanted to kill it immediately, suspecting that it might be a child of the Bani Israel, but his wife Aasiya, who was a pious woman, stopped him by doing so. They did not have children of their own, so she asked him to adopt the child. Fir’aun agreed to his wife Asiya’s request and then called some women to feed the crying child. Yet, the baby refused milk from all the women who came to feed him, except his own mother. In this way, Allah Almighty rejoined mother and child in the palace of Fir’aun who was the greatest enemy of her son.
Prophet Musa (AS) grew up in Fir’aun’s home and was familiarized with the state affairs. When He (AS) reached adulthood, once involved in a fight between an Israelite and an Egyptian, results in killing the latter recklessly. Prophet Musa (AS) went to the Madyan where he married Safura daughter of Prophet Shuaib (AS). After staying some time in Madyan, he left to return to Egypt. On their way to Egypt in the severe winter night Prophet Musa (AS) and his wife who had lost their way, saw a fire in the distance.
Prophet Musa (AS) told his wife to stay where she was and he went to the fire, thinking he would bring some of it back. When Musa (AS) reached near the fire he saw that the flames were coming from a green tree but there was no one present. While Prophet Musa (AS) looked around in surprise, he suddenly heard a voice saying, “O Musa, I am your Lord!” The voice then asked him to throw his stick onto the ground. At once it changed into a serpent, which scared him. Musa (AS) was then commanded to lift the snake without any fear and as he did so, it changed back into a stick.
And then he was told to put his hand under his armpit. When he drew it out again, his hand glowed with a bright light, like the sun. The Divine voice said to him, “O Musa! These are the two great Signs of your Lord. Go back to Fir’aun and his people and invite them towards your Lord!” After getting these signs from Allah Almighty Musa (AS) went to the Fir’aun and told him that He (AS) is the messenger of Allah Almighty for that He has proofs. Musa (AS) threw his stick on the ground and it changed into a snake. The miracle frightened Fir’aun and he turned to his ministers for advice. They told him that Prophet Musa (AS) was just a good magician and that their own magicians could easily perform such tricks.
Then Fir’aun called all the great magicians to his court so that they could do the same tricks as Musa (AS) did. When they were told what had to be done, they were not worried. They threw pieces of rope on the ground and these cords began to wriggle like snakes. But when Prophet Musa (AS) cast his stick down his serpent ate all the pieces of rope. The magicians immediately realized that this was no magic but a miracle, and prostrated saying, “We believe in the faith of Musa”. Allah Almighty told Prophet Musa (AS) to warn Fir’aun that He would punish him and his people if they continued in their ways and don’t accept your faith. But Fir’aun was too proud to listen to the warning.
So, for punishing him and his followers the country was hit by famine. Swarms of locusts ate away the crops. The river Nile flooded its banks causing great destruction. The people were afflicted with lice and tumors. When all of this happened the people rushed to Prophet Musa (AS) asking him to pray for their relief and promised to follow his religion. But when they were cured and the situation improved, they returned to their idol worship.
Musa (AS) gathered the people of Bani Israel and left for Palestine. When Fir’aun learned of their escape he followed them with a huge army. When Musa (AS) with people of Bani Israel reached the Red Sea they saw Fir’aun approaching towards them and were sure they were going to be killed. Yet, Prophet Musa (AS) struck the waters of the sea with his stick and the waters parted, making a dry path. The people crossed safely. When Fir’aun saw the path he entered the sea at the head of his army. But while he was in the middle of the sea the waters suddenly closed around him and his men. In this way, Fir’aun and his army drowned and died in the river.
Prophet Musa (AS) was a prophet sent by Allah SWT, Musa (AS) is one of those personalities who has been mentioned most frequently in the Holy Quran.
Prophet Musa (AS)’s life started with miracles, as his mother in the fear of being killed, his mother put him in a basket and adrift in the River Nile.
His life was full of tests as one day he was playing in the lap of Pharaoh, Musa (AS) pulled his beard and slapped his face. After seeing this, Pharaoh wanted to overthrow him. But Pharaoh’s wife Asiya (RA) stopped Pharaoh to do such a horrible thing as Musa (AS) was just an infant.
So to test Musa (AS) Pharaoh brought two plates, one had rubies and the other one had burning red coals. Infant Musa (AS) went for rubies, but Angel Gabriel (AS) guided his hand to Coal, which he took and put it in his mouth. Then pharaoh knew that He (Musa) won’t harm him and later spared by Pharaoh. But after this event, Musa (AS) had a speaking defect.
There are numerous lessons we can learn from the life of Musa (AS), but this video series will help you gather more details about how he leads his life and how he tried to spread the word of Allah. His life is something very motivating for all of us, his innocent and determination was the reason he was most frequently discussed personality in Quran.
Watch these two parts of the video which tells you all about his life and events that took place during his lifetime. So do watch and share with others to make them aware of Musa (AS).
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