Seek Help Through Sabr & Salah

"O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient."

[Surah Baqarah 2: Verse 153]

Explanation :  This verse identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought.

Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (sabr) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr has three modes:-

1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram).

2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him.

3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this point, if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it.

People generally identify Sabr with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr. In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour.

 As for the second ingredient of the prescription, it is Salah (Prayer). Although Sabr, as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah, however, has been mentioned separately, because that is the most perfect model of Sabr. For, in the state of Salah, one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah is a visible demonstration of Sabr which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.

The Destructive Power Of Alcohol

Abu Darda(ra) narrated that the Messenger of Allah (saws) said: Don't drink wine for it is the key to every evil.

[Al-Tirmidhi]

Explanation: Alcohol has been the scourge of human society since time immemorial. It continues to cost countless human lives, and inflicts terrible misery to millions throughout the world. Alcohol is the root cause of several problems facing society. The statistics of soaring crime rates, increasing instances of mental illnesses & millions of broken homes throughout the world bear mute testimony to the destructive power of alcohol.

The 'good' in wine is popularly known as a certain taste & a feeling of well-being, professed increase of temporary energy, and a given glow on the face. Being transient, these benefits hardly stand against the array of evils that drinking breeds.

Let's take the human body first. Drinking causes mal-function of the stomach, reduces desire to eat, affects facial contours, inflates the waistline, hurts the livers and the kidneys and becomes a contributor to all sorts of diseases. Reason does not work under the influence of hard drinks and one cannot manage things until one becomes sober after sometime. The hangover turns out to be as bad. The morning after a party is hard for a drinker who gets a splitting headache & is disoriented after his late-night bout of drinking.

Wine, a tempting stimulant and a much romanticized poison works slowly, inspite of the spirited defense put up by its users. The fact is that drinking not only harms the elders but also effects their born or yet to come children as well. So. the habit of drinking is not only evil in itself but a mother of other evils too making men ready to commit the worst possible crimes against their fellow beings.

Adopt the Sunnah

Hazrat Anas (ra) reports that Rasoolullah (saws) advised "Whoever cherishes my Sunnah, indeed he cherishes me and whoever loves me will be with me in Jannah."

[Tirmidhi]

Explanation: As Muslims, it's our belief that every Sunnah of our beloved Nabi (saws) is filled with blessings of Allah Ta'ala. It was for this reason that Allah (Swt) granted the Shaabah (rd) and Muhadditheen capabilities required to preserve the Sunnah. Alhamdulillah a large amount of authentic literature is available in which the blessed Sunnah of Rasoolullah (saws) is preserved to this day for the follower to adopt and implement in his life.

In another hadith, Rasoolullah (saws) said, "He who holds firm to my Sunnah when corruption is rampant in my Ummah will attain the reward of a hundred martyrs." [Al-Bayhaqi]

The Sunnah of Rasoolullah (saws) is not restricted to acts or places of worship only. Instead, it is comprehensive and covers all aspects and situations of life such as one's social and moral conduct, business dealings, his dressing etc. It also applies to all places whether the Masjid, business place, the home or even while one is on a journey to any far off land. In every situation, one must draw guidance from the lifestyle of Rasoolullah (saws) thereby turning everyday habits into acts of worship.

Enjoin Good and Forbid Evil

"And there has to be a group of people from among you who call towards the Good and and bid the Fair and forbid the Unfair . And it is these who are Successful "

[Qur'an , Surah Al-Imran, Verse 104]

Explanation : It is has been said here that Muslims are not to rest at the correction of what they think and do individually, but they should along with that, be affectionately concerned with the good of other brothers and sisters in faith.

By doing so, the whole community shall have the benefit of keeping its stance correct at all times, and at the same time this will guarantee closer mutual cooperation and unity.

Collective well-being of Muslims depends on two things :
1. Self-correction through Taqwa and a firm hold on the cord of Allah through Qur'an and Sunnah
2. The correction of others through Da'wah and positive propogation.

This subject appears in Surat ul-Asr "Except those who believe and do good deeds and invite each other to truth and invite each other to patience." (103: 2-3)

Hence, one must correct his or her deeds and morals in the Light of what Almighty Allah has sent as the Law and with it , one must be concerened that other Muslim brothers and sisters do the same.

In order that Muslims have a firm bond of unity, they must relate to Allah , and in order that this bond stays firm throgh the ages, it is necessary that Muslims consider their obligation to enjoin what is good and in accordance with the dictates of the Qur'an and Sunnah on their brothers and sisters in faith, and stop them from what is not good.

A Sign Of Perfection Of Worship

It is stated by Hazrat Thauban (ra) that when the Messenger of Allah (saws) finished offering his prayers, he sought forgiveness of Allah three times

[Muslim]

Explanation : This hadith tells us that after the Prophet (saws) would say "Astagfirullah" three times.  In fact, it is a sign of perfection of worship that a man having offered prayers considers his eforts imperfect and regards himself responsible for that.So, he seeks the forgiveness of Allah.

Taubah (repentance) and Istighfaar (seeking forgiveness from Allah) are among the most meritorious acts of virtue for the believers. Taubah means feeling remorse for our actions or omissions.Istighfar means expressing that remorse in words and begging Allah for forgiveness. The act for which we perform taubah and istighfar is not necessarly a sin or an act of disobedienceto Allah, it also includes our shortcomings.

As we realise Allah's immense favours to us, all our thankfulness and devotion clearly appears to be inadequate.As we realise the Grandeur of Allah, Most High, our acts of worship and obedience are clearly seen to be insufficient.

The higher a person is on the scale of piety and taqwa, the greater is this sense of inadequacy. Consequently the greater is his practice of Istighfar.

 

Blessings of Ramadan

Narrated Abu Huraitah (ra) : I heard Allah's Apostle (saws) saying regarding Ramadan "Anyone who stands in prayers during its nights (in Ramadan) with purity of belief and expectation of a reward, will have his previous sins forgiven."

[Bukahri]

Explanation: Once again the holy month of Ramadan has returned with all its blessings. It has come with the message of salvation and forgiveness

During Ramadan the believers get busy seeking Allah’s mercy, forgiveness, and protection from Hellfire. This is the month for renewing our commitment and re-establishing our relationship with our Creator. It is the spring season for goodness and virtues when righteousness blossoms throughout the Muslim communities.

 It offers every Muslim an opportunity to strengthen his Iman, purify his heart and soul, and to remove the evil effects of the sins committed by him.

In addition to fasting, mandatory Salat, and extra Taravih Salat, Muslims should spend the whole month in acts of worship like voluntary Salat, Tilawah (recitation of Qur’an), Dhikr , Charity, Itikaf etc.

Allah increases the reward for deeds in this special month. For an optional (nafl) act, a person is rewarded according to the reward of a mandatory (fard) deed, and the reward for a fard is multiplied at least seventy times.

The first ten days of Ramadan are days of mercy; the second period of ten days is for forgiveness, and the final period of ten days is for seeking refuge from Hellfire.

Every Muslim should cut all negative ties with society at least for this month and view it as the month of working diligently on oneself. This is the month of earning and we should work hard to earn reward and righteousness.

Ramadan is the month for rebuilding our spiritual strength. How much we benefit from it is up to us..

Reasons For Fasting in Ramadan

O ye who believe! Fasting is ordained for you, even as it was ordained for those before you, that ye may guard yourself (against evil)”

[The Holy Qur’an: Chapter 2, Verse 183]

Explanation : Ramadan is a month of fasting and prayers for the Muslims. The fast consists of total abstinence from food and drink from dawn to dusk. There is, however, a greater significance to fasts than mere abstinence from eating and drinking. The real objective of fasts is to inculcate in man the spirit of abstinence from sins and of cultivation of virtue. Thus the Qur’an declares that the fasts have been prescribed with a view to developing piety in man, as is clear from the verse quoted above.

How are the many facets of piety sought to be cultivated through the fasts?

1.The prime consideration in undertaking fast, as in any act of devotion, is to seek NEARNESS TO GOD and beseech HIS PLEASURE and FORGIVENESS. This itself generates a spirit of piety in man.

2.The wilful creation of the stringent conditions of hunger and thirst for one’s own self, simply in obedience to the Divine Order, measures the FAITH of man in God and helps to strengthen it by putting it to a severe test.

3.Fasting enhances through creation of artificial non-availability, the value of the bounties of God, which man is apt to take for granted in the midst of plentiful availability, and thus inculcates in man a spirit of GRATITUDE and consequent DEVOTION to GOD. Nothing else can bring home to man the worth of God’s bounties than a glass of water and a square meal after a day‑long fast. This also reminds man that the real joy in enjoying God’s bounties lies in MODERATION and RESTRAINT and not in OVER INDULGENCE.

4. Fasting makes us deeply conscious of the pangs of hunger and discomfort suffered by the less fortunate among our brethren, who may have to put up with such stringent conditions all through their lives ‑ it thus enkindles in man a spirit of SACRIFICE leading to CHARITY towards his suffering brethren.

5. Fasting affords man an unfailing training in ENDURANCE ‑ i.e. a SPIRIT OF. ACCEPTANCE of the inevitable, which could well prepare him to put up with the unchangeable situations in life in the same spirit of RESIGNATION as cultivated during the fasts.

6. Fasting develops COURAGE, FORTITUDE and a FIGHTING SPIRIT IN man to surmount the heavy odds in life with a cool and tranquil mind. It sharpens his, power of CONCENTRATION to overcome obstacles, through a vigorous exercise all through the month, leading to a steeling of his WILL POWER and RESOLVE, which could help him in trying situations in actual life. It is seen that many an undesirable habit which is found hard to leave, is more easily left off during the days of fasting.

7. Fasting teaches man RELIANCE on God and CONFIDENCE in HIM in facing the bitter situations in life with the comforting thought that these too, ordained by Him, could well be surmounted through His assistance alone, even as the rigorous state of fasting for a complete month. For, fasting develops the quality of PATIENCE in man, with the realisation that, as the days of fasting, though seeming unending do have a successful and, so are all the bitter situations in life. It therefore infuses a spirit of GOOD CHEER, (driving away BITTERNESS and DESPAIR) in his attitude towards life and in his demeanour towards others.

8. Through quick alternation of the state of plenty and of scarcity, fasting seeks to inculcate in man the right type of attitude in different situations in life‑ of GRATITUDE and THANKSGIVING in plenty and of PATIENCE and FORBEARANCE in difficulty.

9. Fasting is meant to CONQUER ANGER, not to augment it, and to develop SELF‑CONTROL in man; for the vigorous effort of wilfully putting up with a continued state of hunger and thirst can well be extended to conquer other infirmities of human character that lead man into error and sin.

10. Fasting inculcates a spirit of TOLERANCE in man to face unpleasant conditions and situations without making his fellow-being the victim of his wrath on account of his adverse conditions, such as deprivation of his basic needs of life, which constitutes the common cause of dissension among men.

11. Fasting MELLOWS a man and enhances his character, giving jolt to the human instincts of ‘PRIDE, HAUGHTINESS, ENVY and AMBITION, for when fasting, a man’s energies are too sapped to follow these instincts which are the chief causes of discord and conflict among men.

12. Fasting exposes the weakness of man in the event of his being deprived of but two of the bounties of God ‑ those of food and drink; it thus infuses in him a spirit of MEEKNESS and SUBMISSION,
generating HUMILITY and PRAYER in an otherwise arrogant man.

13. Fasting breathes the spirit of FORGIVENESS in man towards his subordinates, as he himself seeks God’s FORGIVENESS through fasts and prayers.

14. Fasting affords lessons in PUNCTUALITY through man’s strict adherence to various time‑schedules in the observance of fasts and offering of prayers.

15. Fasting can be made to effect ECONOMY in an individual’s life, which can be extended to wider spheres.

16. Fasting enforces in man rigid DISCIPLINE ‑ mental, spiritual and physical ‑ a trait of character which forms an essential ingredient to success in human life.

17. Fasting provides LEISURE, that could he gainfully employed in devotional or intellectual pursuits. The month‑long duration of fasts creates a proper climate for the SPIRITUAL REFORMATION in man, infusing in him a spirit pf enthusiasm and zest to turn over a new leaf ‑ an opportunity provided every year.

18. On the physical side, fasting cleanses the human system of the accumulated impurities of uninterrupted eating throughout the year. It prepares the body for toughness and hardihood to face disease or conditions of scarcity. The rigid abstinence that the fast provides, regulates man’s HEALTH, sharpens has INTELLECT, gives spurt to his SPIRITUALLY and enhances the qualities of his HEART. With the cleansing of the human body, it paves the way for its easy and effective rebuilding through meals at the end of the day or after the month is over.

Repel Evil With Good...

The Holy Qur'an states : "Repel evil with what is best, then the one, between whom and you there is enmity, shall become as if he was a fast friend."

(41:34)

Explanation: The Holy Qur'an teaches the great moral of doing good to those who do evil and establishes how enemies turn into friends through this noble method.

This was the supreme measure of the moral training given to His noble Messenger by Allah Almighty. The guideline given to him was:

Join with him who severs relations with you and forgive him who does injustice to you and do good to him who is bad to you.

The moral grandeur of the Holy Prophet, may the peace and bless­ings of Allah be upon him, is unique and eminent. We can only think of the blessing of his teachings which so successfully ingrained even in his servants morals and traits of character similar to his own.

Being the distinctive feature of a true Islamic society, there are hundreds and thousands of models visible in the lives of the Companions, their successors and among the venerated elders of the Muslim community.

There is an apt incident in the life of the great Imam Abu Hanifah rahimahullah. Someone accosted him in a busy market place and heaped all sorts of insults and invectives on him. The great Imam controlled his anger and said nothing to him. He went home, took out a considerable quantity of gold and silver coins, put them in a gift-wrapped tray and went out to the home of his confronter. He knocked at his door. When this person came out, he presented this tray full of coins before him saying: 'Today, you did something very good to me. You gave me (something) of your good deeds (that you had done). It is in gratitude of this great favour of yours that I am presenting this gift to you.'

The Imam's unusual conduct naturally affected the man. He repented and got rid of his bad habit for ever. After asking for Imam's forgiveness, he entered into his circle as a disciple and finally became a great scholar.

Thank Allah For Divine Mercies

The Messenger of Allah (saws) said , "He who thanks Allah after eating earns the same reward as one who fasts and desists from eating".

 [Bukhari and Tirmidhi]

Explanation : Thankfulness to Allah is a supreme act of worship which requires only a few moments . One must thank Allah for all his boons and mercies, whether big or small. One should thank Allah when on returning home, he finds his family safe and well, when he eats food when his hot brow is fanned by cool breeze, when he sees his child happily at play; in other words everything which pleases and comforts should be acknowledged with thanks to the One Allah who is the Real and the Ultimate Source and intone his thanks, he should do it in his heart.

Our learned elders have instructed that upon going to bed and before falling asleep, one should think of Allah's gifts and boons and thank Him for everyone of them. For instance, one should think of the good health of his family and himself; of the house which he lives in, of the comfortable bed lie sleeps in, of his own safety and that of his family and thank Allah for these Divine mercies before closing his eyes in sleep.

Real and true thankfulness to Allah implies changing ones ways to into those that please the Almighty, but if one merely expresses his thankfulness in his heart or by mouth, it too is an act of great worship. This can lead to a change for the better in other deeds.

Shaikh Sa'di has said that if one ignores other boons and mercies, life itself is a boon of highest order, in so fir as the act of breathing itself has two boons of inhalation and exhalation; if breath, goes in and does not came out it is death and if breath goes out and does not cone in it is again death. Hence every breath has two boons for which Allah must be thanked. However even if one thanks Allah once with every breath, it is still insufficient; so how can one adequately thank Allah for other boons and mercies? 

Though it is impossible to thank Allah adequately. but thanking Him to the best of ones ability is a pleasing to Allah and earns countless merits, and also leads to the grant of further boons and mercies, one also get closer to Allah.

Two Great Rewards to Those Who Follow Divine Guidance

Allah states in the Holy Qur'an :

فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

"Those who follow My guidance shall have no fear, nor shall they grieve."

[Surah Baqarah 2: 38]

Explanation : Verse 38 promises two great rewards to those who follow divine guidance - they will have no fear, and they will not grieve. Fear is the anxiety one feels in apprehending some trouble or pain in the future. Grief is the sorrow arising from the loss of something valuable or from one's failure in attaining a desired object.

One can see that these two rewards comprehend all the possible forms of comfort and peace. Then, the text of the Holy Qur'an makes a subtle distinction between the two. In saying that those who follow divine guidance will have no fear, it speaks in general terms and uses a noun - the Arabic phras "La khawfun alayhim" is to be translated literally as 'no fear upon them'.

But in the next phrase "Wala hum Yahzanoon", the Holy Qur'an employs a verb, placing before it a pronoun as the subject. The literal translation of the phrase is: 'they shall not grieve'. The implication here is that being totally free from all sense of loss is possible only to Men of Allah or the saints (the friends of Allah) who follow divine guidance in all its details; as for the others, no man whether an emperor or a billionaire, can help being grieved at the loss of a valued object or the frustration of a desire, all of which is but a necessary part of the scheme of things.

The 'friends of Allah' do not have to grieve, because they annihilated their own desires and their very will in submitting themselves totally to the will of Allah.

The Holy Qur'an also tells us that those who go to Paradise will thank Allah for having removed from them all regret and sorrow: "All praise belongs to Allah who has put away all sorrow from us." (35:34)

Be Considerate of Your Host's Circumstances

The Messenger of Allah (saws) has said that it is not proper for the guest to stay too long, as it may cause hardship to the host.

[Mishkat]

Explanation : If you visit a relative or friend, you should be considerate of yourhost’s circumstances and work commitments. Shorten, as much as possible, the duration of your stay by him, since every person has various duties, obligations and responsibilities, some of which may not be known to you. Be considerate of your hosts and help them with their duties, house chores and obligations. While at your host’s house, do not inspect and examine every corner, especially when you are invited beyond the guest room, lest you see something that you are not supposed to see. In addition, do not bother your guest by asking too many questions.

On the other hand, if you are having a guest overnight, be hospitable and generous. This does not mean you should exaggerate when providing food and drink to your guest. Moderation without excess is the sunnah. You should try your best to make your guests’ stay pleasant and comfortable during their state of being awake or asleep. Inform your guests of the direction of qiblah and show them the way to the bathroom and place for wudhu etc.

When you offer your guest a towel after a shower, wudhu or washing hands after meals, make sure that the towel is clean. Do not offer towels, you or your family members have used. It is also a good idea to offer guests some perfume and a mirror. Make sure the toiletries and bathroom accessories they will be using are clean and sanitized. Before leading your guest to the bathroom, inspect it and remove anything you dont want your guest to see.

Your guest may need some rest and a quiet sleep. Spare them the noise of the children and the noise of the house as much as possible. Remove female clothing and belongings from their view. This is a desirable practice that will leave you both feeling comfortable. When meeting your guests, serve them with tact and respect.

Unfailing Recipe of Happiness and Good Social Relations

It is related by Sayyidah Ayesha (rd) that the Messenger of Allah (saws) said: "Exchange presents with one another. Presents remove ill-will from the hearts."

[Tirmidhi]

Explanation: Gift is a form of transaction in a civilized society. The holy Prophet (saws) has laid a great stress on it in his Traditions and indicated that it is helpful in the promotion of mutual love and affection and conducive to the growth of friendly relations which, doubtlessly, are a great blessing.

A gift is an offering made as a token of goodwill, and with the object of making the other person happy and winning the good graces of the Lord. If the present is made to anyone younger in age, it is a gesture of affection; if to a friend, it is a means of strengthening the bond of love; if to a needy person, it is a source of solace and comfort; and if to a superior, it is a mark of regard and respect.

In case something is given to anyone for the sake of God and with the intention of earning the reward of the Hereafter, considering him to be poor and indigent, it will be charity (Sadqa), not a gift (Hadiya). It is only when an offering is meant to be an expression of love and fellow feeling, and, through it, the good pleasure of the Lord is to be sought, that it becomes a girt.

If, however, a gift is made with sincerity, the reward, on it, is no less than on charity, and, sometimes, even greater. It was owing to this difference between Hadiya and Sadqa that the holy Prophet accepted a Hadiya (gift) with prayer and thankfulness and made use of it, while in case of a Sadqa (charity), his practice was that though he accepted it, too, with gratitude and blessed the giver, he did not use it himself, but gave to others.

Unfortunately, the habit of giving presents to one another, with an earnest heart, is fast disappearing among the Muslims, as a whole, and though it is still done, to some extent, it is seldom that one offers a gift to a friend, relative or neighbour despite the fact that it is an unfailing recipe handed down to us by the Messenger of Allah (saws)of happiness and good social relations and a sure means to earning the countenance of the Lord.

Abu Hurairah (ra) relates, saying that the Messenger of Allah (saws) said: "Give presents to one another. Presents remove malice from the hearts, and a female neighbour should not regard the gift of a part of the feet of a goat to another female neighbour as of no value." [Tirmidhi]

Divine Forgiveness For The Forgiver

Abu Darda' relates that our exalted and blessed Prophet (saws) has said that "If a person is given physical pain and he forgives it, Allah the Highest elevates his rank and pardons his sins"

[Tirmidhi]

Explanation :Although an aggrieved person has every right to avenge himself within the bounds of shari'ah but forgiveness is an act of supreme merit.

There is none in this world who is entirely innocent and has never done wrong or committed a mistake, and everyone craves Allah's pardon. Therefore, when someone makes a mistake the aggrieved person should think of himself as a seeker of Divine pardon and forgive the wrong doer.

The point to ponder is that if the aggrieved person does not forgive and gets his due revenge, what shall this revenge achieve:' If the injury inflicted is such that it cannot be avenged then not forgiving it would cause the one who inflicted the injury to suffer in the Hereafter. Here one should stop and think how another one's suffering in the Hereafter would benefit the one aggrieved or in injured in this world. Forgiveness here, on the contrary, brings abeut Divine forgiveness for the forgiver, and escape from hell, and Allah the Highest shall pardon his sins. Reason, therefore, tells us to exercise forgiveness.

Forgiveness, it should be borne in mind, means here that no revenge is to be sought in this world or in the Hereafter. Such a forgiveness earns much merit.

However it is not necessary that the act of forgiving is followed by rapprochement. The latter is involuntary not forced and depends largely upon the future behaviors of the other person. Thus if one forgives anti yet has mental reserves towards the aggressor or transgressor and is unable to maintain cordial rcaltions with him save in the matter of rights(salaam etc.) he loo shall earn merit for his forgiveness.

Forgiveness also does not imply letting down one's guard against any future aggression. If such an aggression is feared then any step that is taken to safeguard oneself against it is not contrary to forgiveness. In such a case if the previous wrong is pardoned and help, even official help is sought against futue wrong doing. This too would not detract from the merit earned for earlier forgiveness.

Praying In Times of Pleasure

A hadith of Messenger of Allah (saws) tells us that one who desires his prayers in the times of sorrow and distress to be answered, should pray in times of happiness and plenty.

[Tirmidhi]

Explanation: Praying is not only a means of realizing one's purposes but is, in itself, an act or worship. In other words, praying even for one's personal ends and worldly needs is counted among acts of worship and earns merit. The more one prays the closer one gets to Allah. It is not necessary to pray only in times of need or of distress; rather, praying in times of pleasure and plenty is also necessary.

Allah likes his bondsmen to pray to Him. If a man, however beneficent he may be, is again and again asked for anything, he sooner or later loses his patience and becomes angry. But Allah, on the contrary, is, pleased the more his bondsmen ask him.

A hadith tells as that Allah is displeased with one who does not ask him for anything in prayer.

Although the correct method of praying is to face the Qiblah and raise one’s hands and pray with tongue, prefacing the prayer with praise of Allah and darud, but one can also pray without these preliminaries too. Thus Allah has made the act of praying so easy that one can also, pray almost anywhere and at any time; one can pray while engaged in any activity and if one cannot intone the prayer as e.g. in lavatory, one can think his prayer.

Also it is not necessary to pray for big or important things; one should pray to Allah asking him to fulfill all one’s wants, big or small; hadith tells us to pray even when one breaks his bootless (Tirmidhi).

Consequently one should develop the habit of asking Allah to fulfill even the smallest need, to seek Divine amelioration of the most ordinary trouble. Just as a child calls his mother for everything big or small, one should call and go on calling Allah. No matter what work one may be engaged in, one should always ask Allah for something or the other. Cultivate this habit and see how quickly you rise.

Wishing Well For Others

A hadith of the Messenger of Allah (saws) says that "When a Muslim prays for anyone of his brothers in faith in the latter’s absence , angels pray for the same for him.'"

(Sahih Muslim)

Explanation: One prays for one’s own needs and desires, but one should also pray for one’s relatives, friends and Muslims in general as it is an act of great merit as it is stated in the abovementioned hadith.

Hence if one comes to know that any Muslim is in trouble or need, he/she must pray for him. Infact one should pray for the unbelievers too so that they may be Divinely guided on to the path of Islam. Thus one gets merit for praying as well as for wishing well for others.

Although one should pray to Allah at all times for all one’s needs, our eternally blessed Prophet has taught us some specific prayers for special occasions at different times of night and day, e.g. upon waking up, when going to the toilet and coming out of it, when performing ablution, upon entering and coming out of the mosque, upon entering the house, before meals and after meals hearing the adhan, when dressing, when looking in mirror, before falling asleep in bed.

These prayers are all-embracing and extremely useful for all our worldly and other-worldly needs. We, by ourselves, can never think of such prayers which the eternally blessed Prophet has taught us. These prayers are not time consuming nor ablution is their precondition nor is one to raise his hands. If one commits them to memory, one reaps a very rich harvest both here and in the Hereafter.

Hence every Muslim must commit these prayers to memory. There are many authentic Du'a books available. One should commit them to memory and make one's children memorize them too.

Kindness and Compassion Rank Supreme

Hazrat Aisha (rd) narrated that the Messenger of Allah (saws) said "God is Kind and likes kindness in all things."

[Bukhari & Muslim]

Explanation : Kindness is the sweetest and ineffaceable dimension of a believer's personality and should dominate a Muslim's way of life. Among all those aspects of human personality that can really make a society loving, harmonious, and strong, kindness and compassion rank supreme.

If one truly believes in Islam as a whole, one must believe that the needs of the Ummah supersede his or her own needs. Our enormous energies and talents deserve not to be wasted away in corporate offices, but rather in the service of the greater good of humanity.

Becoming doctors, engineers, or accountants is certainly not inherently wrong- but we must realize that building the character of a nation, that curing them of spiritual diseases, is much harder and requires ten times more resources than building the infrastructure of a nation. Obviously, as long as the bulk of all individual energies are being used to secure personal careers, Muslims on a whole will never tap into their potential to bring reform and prosperity.

If one believes the state of affairs of the Ummah to be pathetic today, we must believe ourselves individually to be pathetic as well. Islam, though, is not meant to be taken up as a hobby, but as a life calling – and until we forgo our individualistic dreams and build grander dreams for the Ummah, one cannot have high expectations for the future. This is the fundamental mistake made by Muslims today, and in reality, it is this mistake which threatens ruin and destruction on the Muslim community.

In every walk of our lives, in everything we do, at every level of our social interaction, whether with Muslims, non-Muslims, male, female, young or old, our manners are our best asset. It is no wonder that the Prophet (s) said: "I was sent to to consummate Akhlaq." [Muatta of Imam Malik]

The Islamic Concept Of Inter-Human Relation

"And mankind is naught but a single nation."

[The Glorious Qur'an 2:213]

Explanation: We are all the children of Adam, and Adam was made of dust. Here dawned the idea for the first time in human history that all men have a common origin and that, because of their common origin, because we belong to Allah, the whole of humanity is but one family, one nation and should, ideally, form one fraternity, the universal brotherhood of man.

The differences of color and languages, of build and of features are not regarded as differences of quality, or as marks or degrees of excellence, but as an expression of the diversity in nature: Says the Holy Quran:

“Among His Signs is this, that He created you from dust: and then, behold, ye are men scattered (far and wide)”

“And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours; verily in that are Signs for those who know.”

(Holy Qur’an 30: 20 -22)

The Islamic concept of inter-human relation, its high ideal of human brotherhood and the actualisation of this ideal in history, in contrast to the antagonism between the different races of man as preached and practiced by racism.

There is no question now of race or nation, of a chosen people , or of Hindu or Jew or Gentile, Arab or ‘Ajam, Turk or Tajik, European or Asiatic, White or Coloured; Aryan, Semitic, Mongolian, or African; or American, Australian or Polynesian. Prophet Muhammad (saws) was sent to them all - and that distinguishes him from all other prophets, and that also distinguishes Islam from all other religions.

The message that was revealed to Prophet Muhammad (saws) was a message addressed to all nations on earth, and the principles set forth in that message applied universally to the whole of mankind. He was the last of the prophets, and Islam, based on the revelation which the Holy Prophet received is the final and perfect expression of the Divine Will.

Says the Holy Qur’an:

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”

(Holy Qur’an 5:4)

Raising Righteous Children

The Apostle of Allah (saws) came to some children who were playing . He greeted them lovingly.
In another place he (saws) said: "Act equally between your children."

[Sunan of Abu Dawood]

Explanation: The Aadaab of Training Children : From the above two ahadith, we learn how to behave with children and bring them up Islamically.

1. Playfully do not do any act with a child which may be a danger to life or limb, e.g. in playfulness do not fling a child in the air; do not playfully hold his hand and suspend it from a window, etc.

2. Do not playfully chase a child, for perhaps he may slip and hurt himself.

3. Do not speak shameful things in the presence of children.

4. While the thawaab is considerable for training children in general, caring for and training girls are acts of greater merit and more thawaab.

5. When training children, neither be too strict (harsh) nor too lax.

6. Children should be taught not to eat things people give them. They should bring such things home and eat them in the presence of their parents if they consent.

7. Teach them to wash their hands before eating and to eat or drink with their right hands.

8. Inculcate in them the habit of eating less so that they are saved from sickness and greed.

9. Inculcate in children the habit of cleaning their teeth, especially with a Miswaak.

10. Teach them to refrain from asking any of their needs from anyone other than their seniors (parents, grand-parents etc.).

11. Teach them never to accept gifts from anyone without the consent of their elders.

12. Do not assume that they will automatically acquire manners and etiquettes when they have grown up. Inculcate good character in them front a tender age. No one learns on his own accord. By reading they will gain the knowledge of good culture, but still they will lack the essential training which was denied to them in childhood. Lack of training will result in the grown up children always behaving unculturally. Furthermore, they will, without thinking, cause difficulties and inconvenience to others.

13. Teach children to act with shame, especially when answering the call of nature. They should not reveal themselves to others.

14. When your child has wronged someone or is at fault, never act partially. Do not side with your child, especially in his presence. To do so is to corrupt his character.

15. Be watchful of your children's behaviour towards servants and the children of servants. Ensure that they do not trouble the servants or their children. On account of their inferior social rank, they may not complain, but in their hearts they will curse. Even if they do not curse, the misfortune of sin and injustice will be tasted.

16. As far as possible, endeavour that they learn under suitably qualified teachers.

17. Do not punish them while in anger. Either remove them from your presence when you are angry or go away. Later, when the anger has subsided, reflect thrice and then only mete out appropriate punishment.

18. When the need arises to punish, do not use a heavy stick nor fists. Do not kick the child nor slap it in the face. Also do not hit him on the head.

19. Teach children the full names of their parents and grandparents as well as their addresses. Now and then ask them about this so that they remember. The benefit of this is that, Allah forbid, should they get lost, they will be able to state their identity to the one who finds them. In this way they will be returned home.

20.Children who are studying should be given such nutrition which is good for the brain.

21. When the need arises for girls to leave the home precincts, do not adorn them with jewellery.

22. Emphasise to girls that they should not play with boys. The character of both boys and girls will be corrupted by such intermingling.

23. If a boy from another house comes to your home, instruct the girls to go out of sight even though the boy may be small.

24. If any children come to you for education, do not take service from them. Treat them like your own children.

25. Teach children not to face the Qiblah in the toilet nor to turn their back towards the Qiblah in the toilet. Teach them the rules of Tahaarat (purification) of cleaning themselves in the toilet.

26. Do not take children along to invitations. Many people do so. Their habits are corrupted by doing so.

27. When a child is obstinate in demanding a thing, do not fulfil his demand.

The Universality of Islam

The Glorious Qur'an states : "Oh Mankind, we have created you from a single pair of male and female,so that you should recognise each other and not despise each other."

[Al Hujrat :13]

Explanation : Islam wishes that all human beings, all civilisations and all human races should recognise each other and be introduced to each other. Islam does not believe in race, colour, caste, creed as Prophet Muhammad (saws) said in his Last Sermon during the Final Pilgrimage that there is no superiority of on Arab over a non-Arab and there is no nobility of a white-skinned person over a black person.

Islam was destined to become a world religion and to create a civilisation which stretched from one end of the globe to another. During the early Muslim caliphate, first the Arabs, then the Persians , then the Turks set about to create the classical Islamic civilisation. Later, in the 13th century, both Africa and India became great centers of Islamic civilisation and soon thereafter, Muslim kingdoms were established in the Malay-Indonesian world while Chinese Muslims flourished throughout China.

Islam has embraced in its capacious sweep different races & cultures & it should open the eyes of those who feel that following the religion punctiliously will render them at a disadvantage ,that only by following the true spirit of Islam will they prosper and gain success both in this world and the next.

None Came Forward to Aceept the Challenge

"And if you are in doubt as to that which we have revealed to Our servant, then bring a Surah the like of this, and do call your supporters other than Allah, if you are true."

[Al- Baqarah 2: 23]

Explanation : The Holy Qur'an is incomparable for its comprehensiveness even among the Sacred Books of the world; on the one hand, it brings to man the ultimate knowledge of a metaphysical order, and, on the other, provides guidance for all the spheres of human life, spiritual or physical, individual or collective.

Those who suspect the Book to have been the product of a human agency should remind themselves of the simple fact that it appeared at a time and in a place which offered no facilities for acquiring the kind of education which is necessary for composing such a book - in fact, the Arabs were in those days known as the Ummiyyun, 'the illiterates', and that the Book came through the Holy Prophet (salallahu 'alayhi wasallam) who could not even read or write, and who had not tried to learn even the arts of poetry and rhetoric on which the Arabs prided themselves. This fact, in itself, is nothing short of a miracle.

In affirming that no human being could produce even a few verses comparable to its own, the Holy Qur'an did not confine the challenge merely to the richness of meaning and the quality of wisdom, but included the mode of expression as well. Now, the 'illiterates' of Arabia had no pretensions to wisdom or knowledge, but they certainly fancied themselves for their eloquence - to them, the aliens were just 'The Dumb' (Al-'Ajam).

And yet no one came forward to accept the challenge. This helplessness in a contest which should have been easy for a people so gifted with a spontaneous eloquence - does it not argue that the Holy Qur'an is not the word of man, but the Word of Allah? As a matter of fact, the most discriminating among the contemporary Arabs did admit, though in private, that the Holy Qur'an was inimitable; some of them had the honesty to say so in public and some accepted Islam, while others in spite of this admission, could not give up the ways of their forefathers.

The best book in the world, if read four or five times, begins to lose its charm even for the most fervent admirer. But the peculiar quality of the Holy Qur'an, and of it alone, is that the more one reads or recites it, the more eager one becomes to do so again and again. Even among the sacred books of the world, the Holy Qur'an is unique in this respect