A Source of Guidance

A Source of Guidance The ultimate manifestation of God's grace for man, the ultimate wisdom, and the ultimate beauty of expression: in short, the word of God. If one were to ask any Muslim to depict it, most likely they would offer similar words. The Quran, to the Muslim, is the irrefutable, inimitable Word of God. It was revealed by God Almighty, through the instrument of Prophet Muhammad (peace be Upon Him). The Prophet (peace be upon him) himself had no role in authoring the Quran, he was merely a human secretary, repeating the dictates of the Divine Creator:

"He (Muhammad) does not speak of his own desire. It is no less than an Inspiration sent down to him."

[Noble Quran 53:3-4]

The Quran was revealed in Arabic, to Prophet Muhammad (peace be upon him) over a period of twenty-three years. It is composed in a style so unique, that it cannot be deemed either poetry or prose, but somehow a mixture of both. The Quran is inimitable; it cannot be simulated or copied, and God Almighty challenges mankind to pursue such an endeavor if he thinks he can:

"Or do they say he forged it? Say: Bring then a chapter like unto it, and call (to your aid) anyone you can, beside God, if it be you speak the truth."

[Noble Quran 10:38]

The Quran's language is indeed sublime, its recitation moving, as one non-Muslim scholar noted, it was like the cadence of my heartbeat. Due to its unique style of language, the Quran is not only highly readable, but also relatively easy to remember. This latter aspect has played an important role not only in the Quran's preservation, but in the spiritual life of Muslims as well. God Himself declares,

"And We have indeed made the Quran easy to understand and remember; then is there anyone that will receive admonition?"

[Noble Quran 54:17]

One of the most important characteristics of the Quran is that it remains today, the only holy book which has never changed; it has remained free from any and all adulterations. Sir William Muir noted, "There is probably in the world no other book which has remained (fourteen) centuries with so pure a text." The Quran was written down during the lifetime and under the supervision of the Prophet, who himself was illiterate, and it was canonized shortly after his death by a rigorous method which scrutinized both written and oral traditions. Thus its authenticity is unblemished, and is its preservation is seen as the fulfillment of God's promise:

"We have, without doubt, sent down the Message, and We will assuredly guard it from corruption."

[Noble Quran 15:9]

The Quran is a book which provides the human being the spiritual and intellectual nourishment he/she craves. Its major themes include the oneness of God, the purpose of human existence, faith and God-consciousness, the Hereafter and its significance. The Quran also lays a heavy emphasis upon reason and understanding. In these spheres of human understanding, the Quran goes beyond just satisfying the human intellect; it causes one to reflect on implications. There are Quranic challenges and prophecies. One of the most exciting fields in recent years has been the discovery that, of the significant amount of scientific information in the Quran, including the event of the Big Bang, embryological data, and other information concerning astronomy biology, etc., there is not a single statement that has not been borne out by modern discoveries In short, the Quran fulfills the heart, the soul, and the mind. Perhaps the best description of the Quran was given by Ali, the cousin of Prophet Muhammad (peace be upon him) when he expounded upon it as, "The Book of God. In it is the record of what was before you, the judgment of what is among you, and the prophecies of what will come after you. It is decisive, not a case for levity. Whoever is a tyrant and ignores the Quran will be destroyed by God. Whoever seeks guidance from other than it will be misguided. The Quran is the unbreakable bond of connection with God; it is the remembrance full of wisdom and the straight path. The Quran does not become distorted by tongues, nor can it be deviated by caprices; it never dulls from repeated study; scholars will always want more of it. The wonders of the Quran are never ending. Whoever speaks from it will speak the truth, whoever rules with it will be just, and whoever holds fast to it will be guided to the straight path."

[At-Tirmidhi]

All About The Quran

The Quran is a Divine Miracle of Literature [Prophesy - Science - Warnings - Wisdom - Truths]...and it has been Preserved 100% In the Original Language - for over 1,400 years! Humanity has received Divine Guidance only through two channels: The Word of Almighty God ("Allah" [in Arabic]) [scriptures, Bible, Psalms, etc.] The Prophets sent by the Allah to communicate His Will to mankind These two things have always been going together, hand in hand. More important though, there were at that time, tens of thousands of his companions ("sahabi" in Arabic) who memorized the complete Quran from the instruction of the prophet Muhammad (peace be upon him). Even the prophet himself (peace be upon him) used to recite it with angel Gabriel once a year and in the last year of his life he recited it two times just before the month in which he died. Next, the leader who came after the prophet Muhammad (peace be upon him) (Abu Bakr) entrusted the collection of the Quran to be written in one volume by one of the Prophet's scribe, Zaid Ibn Thabit. He kept it till his death. Then the next leader, Umar and after him to his daughter, Hafsa who had been one of the wives of Prophet Muhammad (peace be upon him). Then from the original text which now resides in Topkope Museum, in Istanbul, Turkey, the next leader, Uthman prepared several other exact duplications and sent them to various Muslim territories such as; Uzbekistan and Turkey and other places. These scriptures are still in museums there and one has found its way to a museum in England as well. All of them are exactly the same. Today many of the Muslims from these areas are still memorizing the Quran. The Quran was so meticulously preserved because it is the Book of Guidance for all of humanity for all times. That is why it does not address just the Arabs, in whose language it was revealed. In fact Arabs today do not comprise more than 13% of the Today of Muslims in the world today. The Quran speaks to "mankind" Quran speaks to all of mankind on a general basis without regard to race, tribe, color, social position, financial condition or genealogy. Allah the Almighty says:

"O Mankind! What has seduced you from your Lord so Generous?"

[Noble Quran 82:6]

The Practical Teachings of the Quran Teachings of Quran are established by the example of Muhammad (peace be upon him) and the good Muslims throughout the ages have endeavored to emulate his teachings both in thought and conduct. The distinctive approach of the Quran is that its instructions are aimed at the general welfare of the mankind and are based on the possibilities within his reach. The Quran is Wisdom Conclusive. It neither condemns nor tortures the flesh nor does it neglect the soul. It does not humanize God, nor does it deify man. Everything is carefully placed where it belongs in the total scheme of creation. Yet it obviously is not written in human style (chronological order). Those who would claim that the prophet Muhammad (peace be upon him) was the author of the Quran are claiming something that is humanly impossible. How could any person of the 7th century utter such scientific truths as those found in the Quran? Could he describe the evolution of the embryo inside the uterus so accurately as we find it now recorded in modern science?

[See: Dr. Keith Moore's book - on embryology]

Secondly, is it logical to believe that Muhammad (peace be upon him) who up to the age of forty was marked only for his honesty and integrity, began all of a sudden the authorship of a book matchless in literary merit and the equivalent of which the whole legion of the Arab poets and orators of the highest caliber could not produce? And lastly, is it justified to say that Muhammad (peace be upon him) who was known as "Al-Ameen" (trustworthy) in his society and who is still admired by the non-Muslim scholars for his honesty, would lie about receiving the Quran (which forbids lying) from the Angel Gabriel and then still be able to establish the best human society on the face of the earth, based on truth? Surely, any sincere and unbiased searcher of truth must come to the conclusion that the Quran is the revealed Book of Almighty Allah. Readers can easily see how the modern world is coming closer to reality regarding the truth of the Quran. We appeal to all open minded scholars to study the Quran in the light of the aforementioned points. We invite all to challenge the validity and accuracy of the sciences known to man today and keep in mind that this is the EXACT TEXT used by the Prophet Muhammad (peace be upon him) over one thousand four hundred years ago. We are sure that any such attempt will convince the reader that the Quran could never have been written by any human being ever.

Prayer in the Lands of the Midnight Sun

The lands above 66° 33'N and 66° 33'S fall respectively within the Arctic and Antarctic circles. These latitudes define the approximate limit of the midnight sun and the polar night. In other words, for at least one Summer day, the Sun will not set for the full 24 hours, and for at least one winter day, the Sun will not rise for a full 24 hours.

As one travels towards the poles from the 66° 33 degree limit, the duration of this time without sunrise or sunset increases, until it can last for months. Indeed, at the poles themselves, the Sun only rises and sets once each year, with a half-year day and a half-year night.

There are today many Muslims living above the Arctic Circle, and they face the midnight sun/polar night phenomena for various amounts of time, ranging from one day up to a few months. For instance, the Russian city of Salekhard (pictured right) lies directly on the Arctic Circle and boasts a 20% Muslim population.

The mosque in Tromsø, Norway is the northernmost mosque in the world. It lies over 300 km inside the Arctic Circle and the Muslim community there experiences the midnight sun from 18 May to 26 July and perpetual night from 26 November to 15 January.

The Inuvik Mosque -- famous at holding the world record for the world's longest building move after traveling 4000 km from Winnipeg -- is approximately 200 km north of the Arctic Circle and the Muslim community there experiences an average of 56 days of continuous sunlight every summer and 30 days of polar night every winter.

Other important Muslim communities exist elsewhere above the Arctic Circle Canada, Alaska, Northern Europe, and Russia. The numbers of Muslims who live under these conditions is growing.

All Muslim scholars agree that whenever there is perpetual day or perpetual night for 24 hours or more, the prayer times during the affected days should be approximated. This is because the Prophet Muhammad (peace be upon him) said: "There will come a time when there will be a day like a year, a day like a month, and a day like a week…" The people asked him if during the day like a year, should they offer each prayer only once. He replied: "You should approximate the times." [Sahîh Muslim]

This means that the time between the prayers should be approximated so that all five prayers will be performed for each 24 hour period. This, however, is the extent of their agreement. The question remains as to how this estimation is to be achieved. Scholars are divided among three opinions:

[1] The prayer times should conform to the nearest populated locality where normal day and night are experienced. This is the opinion held by the majority of scholars.

Those who hold this view argue that since it is impossible to determine the prayer times by the position of the Sun in that particular locality, then looking to the closest place where there is normal sunrise and sunset gives the best approximation for how the prayer times should be.

[2] The day should be estimated according to a perfectly even day with 12 hours of daytime and twelve hours of nighttime. This is the view of a few scholars of the Hanbali school of thought.

These scholars argue that since it is impossible to determine the prayer times by the actual position of the Sun, the absolute mean should be taken, just as is the case with a number of other religious rulings requiring estimation. They cite, for example, the case with estimating the menstrual period for a woman who suffers from perpetual vaginal bleeding and never had a normal menstrual cycle to estimate from.

However, other scholars have pointed out that this is a weak comparison, since the closest inhabited place where there is day ad night brings a stronger resemblance to the locality in question than some hypotetical 12-hour day.

[3] The prayer times should be estimated so as to conform with the prayer times in Mecca for the same day. This opinion has been expressed by various scholars, as articulated in Fatâwâ al-Manâr (7/2578) and by al-Thunayân (p 24).

These scholars argue that Mecca has precedence of place. It is for Muslims "the mother of all cities" and the direction that Muslims turn to in their prayers. It is where Islam had its beginnings, and it should be what Muslims fall back on as a reference for prayer times in lands where normal day and night do not occur.

Other scholars have rejected this idea, arguing that there is no connection between Mecca's admittedly special qualities and prayer times in the Arctic. Mecca is far away from the latitudes where day and night fail to manifest, and therefore should not be used as a point of reference for estimating prayer times in those areas.

The Best Solution

It appears that the strongest of the opinions elaborated above is the first opinion: that of basing one's prayers upon the prayer times in the nearest populated locality where normal day and night are experienced. This is because the closest locale is the one that resembles conditions in the area the most. This is a rather compelling argument, while the supporters of the other two opinions provide very weak rationales in their defense.

Ask Allah for Prosperity; Be Patient in Adversity

We should always ask Allah for forgiveness and prosperity in this worldly life and in the Hereafter. We should beseech Him to keep us away from trials and from harm.

The Prophet (peace be upon him) said: “Ask Allah for certainty in faith and protection from harm, for nothing granted to a person after certainty in faith is better than protection from harm.” [Musnad Ahmad and Sunan Ibn Mâjah with an authentic line of tradition]

The Prophet (peace be upon him) said: “Ask Allah for forgiveness, wellbeing, and protection from harm, for nothing granted to a person after certainty in faith is better than protection from harm.” [Sunan al-Nasâ’î]

The Prophet (peace be upon him) heard a man beseech Allah by saying "O Possessor of Majesty and Generosity" (Dhul-Jalâl wal-Ikrâm). The Prophet (peace be upon him) told the man: “You are being answered. Ask for what you need.”

Then the Prophet (peace be upon him) heard someone saying: “O Lord, I ask you for patience.”

He said: “You are asking Allah for trial, so rather ask him for wellbeing.” [Sunan al-Tirmidhî (3527), though it is a weak hadîth as stated by al-Albâni]

Abû al-Dardâ’ said: “O Messenger of Allah, I prefer to be given good and be thankful rather than to be tested and exercise patience.”

The Prophet (peace be upon him) said: “And the Messenger of Allah prefers for you to be given good.” [Zâd al-Ma`âd]

There are some verses in the Qur’an that might appear to contradict what I have mentioned above. Among these is Allah’s saying: “And when they went out against Goliath and his forces they said: ‘Our Lord! Pour down upon us patience, and make our steps firm and assist us against the unbelieving people’.” [Sûrah al-Baqarah: 250]

Then we have the verse that relates the words of the magicians at the time of Pharaoh after they converted to Islam. “And you do not take revenge on us except because we have believed in the communications of our Lord when they came to us! Our Lord: Pour out upon us patience and cause us to die in submission.” [Sûrah al-A`râf: 126]

These two verses mention supplications for patience, but these supplications were offered by those people after a most grievous trial had already befallen them. That is the time for such supplications.

The Prophet (peace be upon him) said: "O people! Do not hope to face the enemy (in battle) and ask Allah to save you (from calamities), but if you should face the enemy, then be patient and let it be known to you that Paradise is under the shades of swords.” [Sahîh al-Bukhârî (2819) and Sahîh Muslim (1742)]

When affliction befalls a Muslim, he must be patient and reconciled to Allah’s decree. He must not regret or become anxious.

The Prophet (peace be upon him) said: “If Allah loves some people, He will test them. Whoever is pleased in it, Allah will be pleased with him, and whoever is embittered by it, Allah will be displeased with him.” [Musnad Ahmad and Sunan al-Tirmidhî]

Abû al-Dardâ’ said: “If Allah decrees something, He likes people to be pleased with it.”

`Imrân b. Husayn used to say when he was sick: “What is wanted by Him is wanted by me.” The same was said by Abû al-`Aliyah.

Al-Hasan said: We have visited `Imrân b. Husayn when he was sick. One man said: “I have to ask you about your suffering.”

`Imrân said: Do not do so, my brother, for by Allah I love suffering, and whoever loves it will be the most beloved of people to Allah. Allah says: ‘And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults).’ [Sûrah al-Shûrah: 30] And this is accounted of what my hands have wrought, and yet what He has pardoned of my faults is far more.”

This is the noble conduct of the pious people when they are tested – not before they are tested.

The person who is spared from calamities has to thank Allah upon seeing a person being tested. The Prophet (peace be upon him) said: “If a man sees a person suffering from affliction and says: ‘All praise is due to Allah who has spared me from what He has tested you with and who has given me preference over many of His creatures’ then such a trial will not afflict him, whatever it might be.” [Sunan al-Tirmidhî (3428) with an authentic chain of transmission.]

I pray to Allah to safeguard in this life and grant us good in the Hereafter.

Argument Avoidance - A Vital Skill to Cultivate

It gives me some satisfaction to recall the times I have been able to swallow back my bitterness and restrain my anger when one of my dear brothers (who may not think of me as such) abused me because they disagreed with me on some point. However, I mean it when I say: there are far more things that we have in common than the points of contention in which we disagreed.

I feel happy when I recall how Allah helped me to restrain myself and therefore avoid getting into useless and base arguments, the type that is heated and impassioned, where I would have inevitably stooped – witting or unwitting – to the level of disputing for the sake of my own ego instead of for the truth.

In the heat of the moment, there is a strong impulse to “clarify” the “truth” or “give full disclosure”, or any other justification for mean-hearted and vain disputation. We enter into a wild and barren desert when we let ourselves succumb to that impulse.

The strength of religious conviction – which should make us exemplary, well-mannered individuals and guide our interpersonal dealings in a positive way – unfortunately makes some of us mean hearted, bitter, and resentful to others. Sometimes, their zeal makes them always seek out faults in others or reasons to despise them. They become the type of people everyone else tries to avoid, since everyone expects them to come with questions to interrogate their faith: “What ideology do you subscribe to? What methodology do you follow? Who is your sheikh? What is your stance on such-and-such?”

I remember once when a young man came up to my teacher Salih al-Bulayhi and asked to speak with him in private. My teacher got up and went with him a distance to where the two could talk alone. As soon as they were together, the young man burst out: “I despise you for the sake of Allah!”

My teacher smiled and said: “Now why is that?”

The man said: “Because you say we can pay the Zakah al-Fitr in rice and that we can offer the Tarawih prayer as five units of prayer!”

To this my teacher replied: “Our Prophet (peace be upon him) advised us that when we love someone for Allah’s sake, then we should tell them that we love them. This, we know, is related by Abu Dawud. However, I do not recall where the Prophet said when we hate someone for Allah’s sake, we should tell them that we hate them.”

He wisely averted getting into a dispute on trivial matters that would have done nothing but harden both their hearts.

Avoiding arguments is an excellent skill to master. One of its rewards for is all the time that it saves! It also keeps our hearts clean and our relationships with other people amicable.

I thank Allah that I do not have to struggle very hard to keep my heart clean when others are ill-mannered with me in their disagreements. One way to do this is shrug off their behavior. You might excuse them by saying to yourself: “Some people never learned how to speak to others.”

With time, I learned an even better way: to pray for them. It is good to seek out the times when supplications are most accepted by Allah, and ask Allah to forgive them, show them mercy, and help them to overcome their shortcomings. You will find this lightens the load on your heart. It is good to pray for all Muslims, the knowledgeable among them as well as the ignorant, the righteous as well as the sinners. Indeed, I include all of humanity in my prayers, that Allah puts places the best of them in charge of their affairs and protects them from those who are tyrannical, that He bestows His bounty and favor upon them, and grants them His mercy, clemency, and guidance.

I do not deceive myself into thinking I am immune to being caught off guard by someone’s bad behavior and forget all the good values I have learned, so that I react and speak back at them in my own defense before I have time to recall my own principles. Allah teaches us humility through these experiences, and reminds us that we are still very small students in the school of life. This gives us the occasion to turn to Allah and say: “Glory be to You! Of knowledge We have none, save what You have taught us: In truth it is You who are perfect in knowledge and wisdom.” [Surah al-Baqarah: 32]

And to say: “Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, then surely we are of the lost!” [Surah al-A`raf: 23]

When we stumble and forget ourselves, this should make us all the more vigilant to maintain our dignity and composure in the future: to be patient, to pardon and to overlook.

We should turn to Allah who created us and ask Him to purify our hearts and make our inner selves more goodly than our outward appearance; to grant us humility before those who preceded us in knowledge, faith, and deeds; and to never behave arrogantly to anyone, no matter what mistakes we might see them making.

As Prophet Muhammad (peace be upon him) said: “All the descendants of Adam are sinners, and the best of sinners are those who repent.” [Sunan al-Tirmidhi (2499) and Sunan Ibn Majah (4251)]

Those who we see making mistakes might have virtues that only Allah knows about in which they surpass many who fancy themselves to be scholars, preachers, and religious leaders. Allah tells us, relating Noah’s words: “I do not say about those whom your eyes hold in mean estimation (that) Allah will never grant them any good-- Allah knows best what is in their souls-- for then most surely I should be of the unjust.” [Surah Hud: 31]

'Marry Usamah b. Zayd' – The Issue of Equality in Marriage

Fâtimah bint Qays relates the following:

I mentioned to the Prophet that Mû`âwiyah b. Abû Sufyân and Abû Jahm have sought my hand in marriage.

Allah's Messenger (peace be upon him) said: "As for Abû Jahm, he never spares the rod, and as for Mu`âwiyah, he is a loafer who never has any money. Marry Abû Zayd."

I disliked him, but the Prophet (peace be upon him) said again. "Marry Usâmah b. Zayd."

I did so, and Allah brought about tremendous good from it.

This is an authentic hadîth related in Sahîh Muslim.

The meaning of this hadîth

When the Prophet "peace be upon him" said: "He never spares the rod", it means that he would beat her if she became his wife.

Usâmah b. Zayd b. Hârithah was a freed slave, and therefore had no social status in society. Both Mu`âwiyah and Abû Jahm were of noble breeding and were her social equals. In both cases, the Prophet (peace be upon him) faults them for their characters.

Its legal implications

This hadîth is evidence that equal social status is not a condition for marriage in Islam.

There can be no doubt that, for Muslims, religion is a necessary consideration when it comes to choosing a suitable marriage partner.

Allah says: "Do not marry idolatresses until they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you." [Sûrah al-Baqarah: 221]

Even when a Muslim man marries a Jewish or Christian woman, her chastity and the uprightness of her character are still important considerations.

We can see this where Allah says: "(Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues" [Sûrah al-Mâ'idah: 5]

As for equality other matters – like race, ethnicity, and economic status – this is not legally recognized as a condition for marriage in Islamic Law. All people are equal to each other, regardless of how they might differ in these matters. Allah makes it clear that our status in Islam is based solely on righteousness: "Indeed, the most honorable of you with Allah are those who are the most God-fearing among you." [Sûrah al-Hujurât: 13]

The Prophet (peace be upon him) said: "Human beings are equal. There is no preference of an Arab over a non-Arab. Preference is only through piety." [Musnad Ahmad (23489)]

We see where the Prophet (peace be upon him) put this principle into practice when he advised Fâtimah bint Qays to marry the freed slave Usâmah b. Zayd when she came to him for his opinion on her marrying her social equals Mu`âwiyah and Abû Jahm. [Sahîh Muslim (1480)]

On another occasion, the Prophet (peace be upon him) advised: "O clan of Bayâdah, have her marry Abû Hind." [Sunan Abî Dâwûd (2102)] Abû Hind worked as a cupper, carrying out the procedure of medicinal bloodletting, which was an occupation of very low status in Arabian society.

All of the hadîth we have just mentioned are authentic.

We cannot say the same thing for the hadîth which claims that the Prophet (peace be upon him) said: "Arabs are the equals of each other." [Sunan al-Bayhaqî (7/1740]

The chain of transmission for this hadîth is extremely weak. The hadîth scholar Abû Hâtim al-Râzî goes as far as to say it is a falsehood (munkar).

At the same time, we must acknowledge that, when it comes to issues of selecting a marriage partner, cultural standards are important. They should be taken into consideration as long as they do not contradict with Islamic teachings. When people get married who have dissimilar economic or cultural expectations, it can lead to problems in their lives as well as between the in-laws. Divorce becomes more likely, as well as strife over monetary matters.

Incompatible matches, for whatever reason, should be avoided. However, it is a mistake to treat social status, ethnicity, and cultural similarity as if they were conditions of a legally valid marriage, or to allege that the marriage of people who differ in these considerations is frowned upon in Islamic Law. Consideration of such factors is merely a question of compatibility mutual and of people making a happy marriage choice.

'… its soil is a purification for us when we do not find water'

Hudhayfah relates that the Prophet (peace be upon him) said: "We have been distinguished with three blessings over the rest of humanity: We have been given ranks in prayer like the ranks that the angels have, the whole world has been made a place of prayer for us, and its soil has been made a purification for us when we do not find water."

This is an authentic hadîth, related in Sahîh Muslim (522).

Its Legal Implications

This hadîth states that the Earth's soil is "a purification for us" in the absence of eater. This raises a crucial question, about which scholars of Islamic Law have disagreed: Does tayammum – the use of soil for ritual purification – actually remove the state of ritual impurity or does it merely allow the person to engage in prayer?

The first opinion is that tayammum does not remove the state of ritual impurity. It merely allows a person who is unable to use water for ritual purity to pray in his or her present state of ritual impurity.

This is the ruling adopted by the Shâfi`î school of law. It is one of the views narrated from Ahmad b. Hanbal.

Al-Nawawî, in al-Majmû` (2/221) claims that it is the view of the majority of scholars.

They cite the following as evidence:

1. Imrân b. Husayn relates that the Prophet (peace be upon him) asked a man accompanying him on a journey why he did not join the others in prayer. The man said that he was in a state of major ritual impurity (janâbah) and there was no water for a bath. The Prophet (peace be upon him) ordered the man to make tayammum. Thereafter, they arrived at water, the Prophet (peace be upon him) gave the man a pitcher of water and said: "Go and pur this over yourself." [Sahîh al-Bukhârî (344) and Sâhîh Muslim (682)]

They argue hat this hadîth proves that the person who makes tayammum does not become ritually pure. If the person was ritually pure, there would be no need to take a bath as soon as water became available.

2. It is related from Abû Dharr that the Prophet (peace be upon him) said: "Using clean soil for ablutions is a purification as long as water is not present, though it be for ten years. But when it becomes possible to use water, then use water on your skin." [Musnad al-Bazzâr (193)]

However, scholars of hadîth, including al-Dâraqutnî and Ibn Rajab have determined that this hadîth has a broken chain of transmission.

3. `Amr b. al-`As relates:

While on a journey, I had a wet dream one extremely cold night. I feared for his life if I were to take a full bath in that extreme cold. Instead, I made tayammum and then led my traveling companions in the morning prayer. When I returned from my journey, I informed the Prophet (peace be upon him) of what I had done. The Prophet said: "O `Amr, did you lead the people in prayer while you were in a state of major ritual impurity?"

I replied: "Yes, O Messenger of Allah, I had a wet dream on a bitterly cold night and feared for my life if I were to take a bath. I recalled that Allah says: 'And do not bring yourselves to destruction by your own hands.' So I made tayammum and prayed."

The Prophet (peace be upon him) laughed and said nothing more. [Musnad Ahmad (3/203) and Sunan Abî Dâwûd (334)]

The scholars who claim that tayammum does not remove a person from the state of ritual impurity cite where the Prophet (peace be upon him) said: "… did you lead the people in prayer while you were in a state of major ritual impurity?"

4. Finally, they argue that it is the consensus (ijmâ`) of all the scholars that if a person who had made tayammum is then able to use water, he must do so and his previous tayammum is no longer valid.

The second opinion is that tayammum removes the state of ritual impurity. This is the ruling adopted by the Hanafî and Mâlikî schools of law. It is also related as an opinion of Ahmad b. Hanbal, and Ibn Taymiyah has chosen it as his preferred opinion.

They cite the following as evidence:

1. Allah says: "O you who believe! When you prepare for prayer, wash your faces, and your arms to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If you are in a state of ceremonial impurity, bathe your whole body. But if you are ill, or on a journey, or one of you comes from relieving yourself, or you have been in contact with women, and you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. Allah does not wish to place you in a difficulty, but to purify you, and to complete His favor to you, that you may be grateful. " [Sûrah al-Mâ'idah: 6]

They argue that this verse asserts that pure soil purifies just like water purifies.

2. They cite the hadîth where the Prophet (peace be upon him) says: "And the Earth was made for me a place of prayer and a purification." [Sahîh al-Bukhârî (335) and Sahîh Muslim (521)]

They argue that this hadîth establishes for a person unable to use water – either due to health reasons or water scarcity – that tayammum is a means of purification. Such a person is in a state of purity no different than the state of purity for one who uses water. However, ritual purification with soil is a substitute to use in the absence of water.

The stronger opinion is the second one – that a person who makes tayammum in the absence of the ability to use water is in a state of purity.

Ibn Taymiyah argues: "Whoever says that soil does not purify has said something contrary to what the Qur'ân and Sunnah says. It follows that if it purifies a person, then that person can no longer be in a state of ritual impurity… However, tayammum is a purification of limited duration. Ritual purity from tayammum remains in effect until the person is able to use water for purification. This is because it is a substitute for water." [Majmû` al-Fatâwâ (21/437)]

Ibn Taymiyah also makes the astute observation: "Tayammum does not become nullified when the time for prayer comes to an end. Whether the person made tayammum before the time of prayer or during its time, he may pray as much as he likes of obligatory and voluntary prayers on the same tayammum. Likewise, if he performed tayammum with the intention of offering a voluntary prayer, he can go on and offer an obligatory prayer on the same tayammum." [Majmû` al-Fatâwâ (21/352)]

Therefore, tayammum remains in effect and the person remains in a state of purity unless the person does something to violate that state of impurity – for instance, by passing wind, going to the bathroom, or falling asleep – or water becomes possible to use.

And Allah knows best.

Narrating Hadith in One's Own Words

Scholars of hadith are unanimously agreed that it is best to narrate a hadîth of the Prophet (peace be upon him) in the exact words in which it as been received.

As for narrating a hadith by conveying its meaning in other than the precise words in which it was received, this is a matter of long-standing scholarly disagreement.

Ibn Sîrîn, one of the leading scholars among the Successors, was opposed to doing so. This opinion has been attributed to a few Companions as well, but not with any certainty.

The majority of scholars – and the view deemed to be correct – is that it is permissible to relate a hadîth of the Prophet according to its meaning and not in its exact words, as long as the person who does so is knowledgeable about how the language conveys its meanings and is aware of what would alter the meaning of the text. Scholars agree that it is forbidden for a person to relate a hadîth by other than its exact words if that person does not have sufficient knowledge of the language to know the precise meanings of its words and what would change the text's original meaning.

It should be poined out that certain hadîth really should be related verbatim, without any changes whatsoever made to their wording. These are hadîth which provide words that we use as formula in our worship. These include the wording of the recitations we say in our prayers as well as prescribed supplications and remembrances. Since in these cases, the wording is significant, the narration of such hadîth demands an extra degree of vigilance.

As for the evidence showing the general permissibility of relating hadîth by their meanings and not in their exact wordings, we have the hadîth literature itself. If we consider the texts, we can see many cases where different Companions related their accounts of the exact same incident, wherein they varied in how they quoted the Prophet's statements. This indicates a degree of leniency when it comes to their adherence to the precise wording in what they narrated.

Someone might counter with the possibility that this variation in wording might have been introduced by later generations of narrators and not by the Companions themselves. However, there is no evidence to validate such a claim.

Moreover, we are not speaking about a few isolated hadîth. We are talking about hundreds of different hadîth that were narrated from the Prophet (peace be upon him). It is highly unlikely that all of this variation can be attributed to later generations of narrators. In a good number of cases, we can pinpoint that the disagreement in wording had to come from the different Companions who narrated the incident. This can be determined by examining how the various lines of transmission for the hadîth have reached us.

If we study the methods employed by the authors of the hadîth compilations, especially Sahîh al-Bukhârî and Sahîh Muslim, we can see that they were fully aware of this situation. These works are full of hadîth that relate the exact same circumstances with variant wordings for the Prophetic statements quoted therein. Examples include the hadith about Prophet's night journey, the hadîth about the sale of Jâbir's camel, and many other hadîth that come in the form of narratives of various events. In such cases, we know that we are dealing with a single event, so any variation in how the Prophet's words are quoted must be attributed to the narrators.

And Allah knows best.

Home “Offer Fajr prayer in the light of the morning…”

It is related in Sunan al-Tirmidhî that Prophet Muhammad (peace be upon him) said: “Offer the morning prayer in the light of the morning, for this is greater for your reward.”

This hadith is found in Sunan al-Tirmidhî (154). It is an authentic hadîth, and this has been demonstrated by Ibn al-Qattân [Bayân al-Wahm wa al-Ihâm (2512)] and Ibn Taymiyah [Majmû` al-Fatâwâ (22/97)]

This hadith refers to the preferred time to offer the Fajr (Morning) Prayer. Scholars disagree as to how it should be interpreted. They agree, however, that the timeframe for the Fajr prayer is from dawn to sunrise.

In his encyclopedic legal reference al-Mughnî, Ibn Qudâmah asserts that there is scholarly consensus that the time for the Fajr prayer commences with the arrival of the true dawn. The true dawn can be distinguished from the false dawn in that it appears as a clear white line along the horizon.

The time for the Fajr prayer comes to an end with the start of sunrise. The evidence for this is as follows:

The Prophet (peace be upon him) said: “The time for the morning prayer is from the arrival of dawn up until sunrise.” [Sahîh Muslim (173)]

He also said: “Whoever offers one unit of the morning prayer before sunrise has achieved the morning prayer.” [Sahîh al-Bukhârî (579) and Sahîh Muslim (608)]

Once, someone came to the Prophet (peace be upon him) and asked about the timeframe of the prayers. The Prophet (peace be upon him) did not give him any answer (as he preferred to demonstrate the answer by action). He ordered Bilâl to offer the call for the Fajr prayer so that it could be performed at the crack of dawn. The people could barely make out each other’s features. On the following day, he delayed Fajr so much that, when the people had finished praying, someone commented that the Sun was rising or was just about to rise. Then he summoned the questioner and said: “The timeframe for the prayers is between these two times. [Sahîh Muslim (614)]

This hadîth is quite long and discusses how the Prophet (peace be upon him) demonstrated the times of all five prayers in this way. I have sufficed here with mentioning what relates to the Fajr prayer.

As for the preferred time for offering the Fajr prayer, this is where the disagreement comes in.

The majority of scholars agree that it is a preferred sunnah to offer the Fajr prayer at the beginning of its time, before the darkness of the night is dispelled.

They cite as evidence that `A’ishah said: “We, the believing women, performed our Fajr prayer along with the Prophet (peace be upon him) wrapped up in their shawls. Then they would depart for their homes as soon as they completed their prayers without being able to recognize one another because of how dark it was. [Sahîh al-Bukhârî (578) and Sahîh Muslim (645)]

This indicates that the prayer should be performed early. This is the view of Mâlik, Shâfi`î, and Ahmad and their respective schools of thought.

The view of Abû Hanifah, on the other hand, is that it is preferred to postpone the prayer until the sky becomes light.

They cite as evidence the hadîth that the Prophet (peace be upon him) said: “Offer the morning prayer in the morning, for this is greater for your reward.” [Musnad Ahmad (4/140), Sunan Abî Dâwûd (424), and Sunan Ibn Mâjah (672)]

This understanding is even more clearly discernable in the narration of al-Tirmidhî that which reads: “Offer the morning prayer in the light of the morning…”

However, there are two ways that the majority of scholars respond to the apparent meaning of this hadîth:

1. What is meant by offering the prayer in the “light of the morning” is the time when the prayer should be completed. This means that the hadîth is encouraging us to prolong our morning prayers so that by the time we finish them it has started to grow light outside.

This interpretation is supported by the hadîth related by Abû Barzah al-Aslamî where he says: “Allah’s Messenger (peace be upon him) used to turn to finish his morning prayers at a time when a person could recognize the person who was sitting next to him. He would recite between 60 and 100 verses.” [Sahîh al-Bukhârî (547) and Sahîh Muslim (647)]

2. It is possible that what the Prophet (peace be upon him) meant by it was to wait until it was certain that dawn had arrived and not start the prayer on the basis of an assumption. The Prophet (peace be upon him) always waited until it was verified with certainty that dawn had arrived except on one occasion when he was in Muzdalifah when he prayed it earlier than was his habit.

This shows that the first opinion, that the prayer should be prayed as early in the morning as possible, is the most correct one.

And Allah knows best.

“Allah would replace you with a people who sin…”

 

Prophet Muhammad (peace be upon him) said: “I swear by Him in whose hand is my soul, if you were a people who did not commit sin, Allah would take you away and replace you with a people who would sin and then seek Allah’s forgiveness so He could forgive them.” [Sahīh Muslim (2687)]

Allah already has a creation which is sinless. He has the angels who “never disobey Allah in what He commands them and carry out whatever they are told to do.” [Sūrah al-Tahrīm: 6] they glorify Allah without fail. Some arer standing in prayer, some are bowing, and some are in prostration saying: “Glory be to the the possessor of the dominion and its possessions! Glory be to the possessor of might and irresistible power. Glory be to the Living One who never dies!”

The Prophet (peace be upon him) said: “I see and hear what you do not. The heavens heaved, and they have a right to do so, since there is not a place the width of a handspan that is not occupied by an angel prostrating his forehead to Allah.” [Sunan al-Tirmidhī (2312) and Sunan Ibn Mājah (4190)]

In spite of all this, Allah in His wisdom wanted to create beings besides the angels – human beings who would need to be guided to the proper path and who were capable of going astray. Allah says: “Lo! We have shown him the way, whether he be grateful or disbelieving.” [Sūrah al-Insān: 3]

This is the nature upon which Allah created the human being. It is unavoidable that people will err. Therefore Allah has permitted us to ask His forgiveness. Indeed, He exhorts us to do so, and He promises us His forgiveness.

We should make it a habit to seek Allah’s forgiveness as often as we can. Constancy in beseeching forgiveness is a cure for the maladies of the heart as well as a means of having our sins erased.

How much Allah is willing to forgive us can be seen in the following hadith related in Sahīh al-Bukhārī and Sahīh Muslim:

Someone committed a sin and then said: “O Allah! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins. Do as you will, for I have forgiven you.” [Sahīh al-Bukhārī (7507) and Sahīh Muslim (2758)]

We understand from this hadīth that when Allah forgives a sin, it is forgiven. If the person commits the same sin again, Allah will not revoke His forgiveness for the previous time the sin was committed, but will only hold the sinner to account for the present occurrence. Forgiveness is something Allah gives, and He does not revoke what He gives. Once a sin is wiped from our records, it is wiped away for good.

Someone asked me about the hadith: “Committing a sin after repenting for it is worse than committing it seventy times before repenting.”

I told him that this hadith is unauthentic. It is not established with a sound chain of transmission back to the Propjet (peace be upon him). Moreover, the Qur’an and authentic Sunnah are quite clear that no matter how often a person commits a sin and repents, Allah will accept that person’s repentance. Whenever someone beseeches Allah’s forgiveness in earnest, Allah will forgive that person’s sins without reservation.

"Be in this world as if you are a stranger…"

 

Ibn `Umar relates that Allah’s Messenger (peace be upon him) placed his hand on his shoulder and said: “Be in the world as if you are a stranger or a wayfarer.”

Thereafter, Ibn `Umar used to say: “When the night comes, do not wait for the day, and when the day comes, do not wait for the night. Take from your health for your sickness, and take from your life for your death.” [Sahîh al-Bukhârî (7/170)]

The meaning of "stranger" in this hadîth is that of a person living as a foreigner in a foreign land. Here, Prophet Muhammad (peace be upon him) likens the proper state of a pious believer to a foreigner who has no home to repair to and whose whole life is spent on the road, never staying in any place for a long time, a stranger who is just passing through.

The hadîth says that the believer in the world is like a traveler in a foreign country This simile is rich in meaning. There are at least three ways in which it can be understood

About this hadîth, Ibn Battâl observes:

A foreigner does not much enjoy the company of other people. He generally feels alienated from them, since he rarely happens upon a person he knows. He is a person in a weak position who needs to remain wary. The same goes for a wayfarer. Allah’s Messenger compared the believers to them to show their asceticism, taking from the world only their basic needs. [Ibn Hajar al-`Asqalânî, Fath al-Bârî (11/234)]

Ibn Battâl touches upon one of the meanings that is communicated by this hadîth in its comparing a believer to a stranger in a foreign land. This is the lower than normal desire such a person has for socializing with others in the locality and the discomfort that person feels in their company.

There is, though, another meaning expressed by this simile. A stranger who is determined to return to his own country rarely becomes attached to anything in the foreign country where he or she is staying. That person's heart is too fully attached to his or her homeland.

The same can be said for a believer whose heart does not become attached to anything in the world and who longs for the Hereafter which is the permanent abode and to which is the final return.

We can find a third meaning as well. A stranger is not tainted by the bad conduct that comes from mixing with people and socializing with them. Likewise, a true believer is not distracted from the Creator. Such a person rarely harbors in his heart any envy, rancor, or hypocrisy. A true believer is not one to dispute with others, nor slander them nor expose their faults.

The hadîth also depicts the idea of spiritual advancement and progress. It follows the simile of a stranger with mention of a wayfarer, and a wayfarer is even less attached to the lands that he or she passes through than the stranger or foreign resident.

The way that strangeness is used in this particular hadith is a tangible one; it is the idea of being separated from one’s nation and people and dwelling among others. It does not depict the idea that the believer is regarded as odd or strange by others.

That is another meaning of "stranger": where a person is regarded by the majority to be strange or odd on account of his or her righteousness, adherence to what is best, and avoidance of sin. This is the idea of being in either partial or total nonconformity with one's surroundings, of doing one thing while everyone else is doing another. They are worlds apart. This other understanding of strangeness describes the believers at the end of time and is the meaning of the estrangement found in the hadîth: “Islam began strange, and it will become strange again just like it was at the beginning, so blessed are the strangers.” [Sahîh Muslim (1/131)]

International Weightlifting Federation Changes Uniform Rules to Allow Hijab

30 June 2011

The International Weightlifting Federation (IWF) has modified its policy on competitor apparel to allow modest Islamic attire.

In a statement released today in Malaysia announcing the change, IWF President Dr. Tamas Ajan said:

"Weightlifting is an Olympic Sport open for all athletes to participate without discrimination on the basis of race, colour, religion, sex, age, or national origin in accordance with the principles of the Olympic Charter and values. This rule modification has been considered in the spirit of fairness, equality and inclusion."

The IWF policy change, which now allows a full-body unitard under the compulsory weightlifting attire, came following intervention by CAIR in the case of a Muslim weightlifter in Georgia who wishes to compete while covering her hair, arms and legs.

Formerly, the rules required arms and legs to be bare so judges could see when elbows and knees were "locked," therefore enabling them to determine if a lift was successful. Most competitors wear a form-fitting body suit with short sleeves and short pants. Now Muslim compeditors are allowed to wear hijab and a full-body unitard under the standard uniform.

A major point of discussion at the IWF meeting in Malaysia was to determine whether a unitard would would still allow judges to be able to see whether the knees and elbows were locked. The IWF determined that it would.

Last week, CAIR offered the United States Olympic Committee draft language for a policy change on Islamic attire for consideration by the IWF during its ongoing meeting in Malaysia.

The United States Olympic Committee agreed to ask the IWF's technical committee to review a policy preventing the Muslim athlete, 35-year-old Kulsoom Abdullah, from competing in the USA Weightlifting Senior Nationals to be held this July in Council Bluffs, Iowa.

"We welcome this important decision in support of greater inclusion in athletic competition and urge the representatives of other international bodies to take similar steps," said CAIR National Communications Director Ibrahim Hooper. "We thank the United States Olympic Committee for helping to empower Muslim women athletes and for taking a stand in support of the American tradition of religious diversity."

Sources:

"CAIR Applauds Weightlifting Rule Change to Allow Islamic Attire" Sacramento Bee June 30, 2011

Liz Goodwin, "Weightlifting group allows woman to wear hijab, unitard in competitions" The Lookout June 29, 2011 Raymond Ibrahim, "Why Muslim Demands for Headscarves Are Exaggerated" Hudson New York June 30, 2011

Islamic softweres

Hadith (Free Software) Must Download this Software Before Downloading the addons This special application uses the plug-in technology to bring you searchable hadtih databases - all bundled together in one easy to use application.
Addons Bukhari Muslim Tirmidhi Sunnan of Abu Daud Muwatta of Imam Malik Extras Fiqh us Sunnah by Sayyid Sabiq Salat (prayers) Saum (fasting) Zakat (poor due) Hajj (pilgrimage) Janaziyah (funerals) Thikr (remembering Allah)

City of Paris Seeks Out New Prayer Spaces for Muslims

07 July 2011

A huge hangar, owned by the Ministry of Defence located near Porte des Poissonniers, in the 18th arrondissement of Paris, could well become a new place of Muslim worship in Paris.

In an attempt to allieviate the problem of prayer in the streets, the City of Paris is seeking ways of finding more prayer space without violating a 1905 law against the government supporting religions.

Insufficient number of places in the mosques of Paris has led the police headquarters in Paris to search for suitable premises. They identified the site in the 18th arrondissement as able to satisfy the needs of Muslims who pray every Friday at the Myrha Street mosque and the Polonceau Street mosque, both which have an overflow problem.

Daniel Vaillant, the Socialist mayor of the 18th district, assured that the move is being made to "solve the problem of street prayers."

The premises have recently been visited by Salah Hamza, rector of the Mosque of the Myrha Street mosque, and Moussa Diakite, rector of the Polonceau street mosque.

Part of the hangar is used by an association to house the homeless. The other, an area of ​​about 1500 m², has been unoccupied for two years.

A tentative occupation agreement should be signed between the city authorities and Muslim associations in return for which the latter will have to pay rent, the 1905 law prohibiting the state from financing religious groups. Development work to bring the premesis up to safety standards would be made by the state and passed on to the Muslim associations in the form of additional rent.

Meanwhile, the mayor has found another way to provide additional prayer space for Muslims in the neighborhood of La Goutte d'Or without controvening the 1905 law. He directed the building of Paris's Institute of Islamic Cultures and had two prayer rooms constructed as part of the institute's facilities. The rooms can accommodate nearly 1000 people each.

These two prayer rooms will be sold to Muslim organizations to the tune of "6 to 7 million euros," says Vaillant. "There is no question that the city would make it a gift," he took care to add.

Sources

"Une nouvelle mosquée à Paris envisagée" SaphirNews July 7, 2011

Catherine Coroller, "Un hangar pour éviter les prières de rue à Paris" Libération July 7, 2011

The Happiest of All People

The happiest people who ever lived on the face of the Earth were the Prophets. This is in spite of the fact that they suffered more than anyone else. They had to endure severe persecution in delivering the message that Allah had entrusted them with. Beyond that, they were subjected to the same difficulties that all other human beings suffer from, like illness, poverty, hunger, and thirst, and often to a greater than usual degree.

Once, Prophet Muhammad (peace be upon him) suffering from a bad fever so that his forehead was drenched in sweat and he was quite visibly suffering. One of his Companions said to him: “You are suffering from quite a severe illness.”

The Prophet (peace be upon him) replied: “Yes. I must endure illness to double the severity of the illnesses that you must endure.” [Musnad Ahmad]

He also suffered from starvation. Once, during the time of persecution, the Prophet (peace be upon him) came out from his home and found Abu Bakr and `Umar were outside. He asked them: “What brings you out at this hour?” They told him that it was hunger which brought them out. The prophet (peace be upon him) then said: “By Allah, the same thing that has brought you out of your homes has brought me out as well.”

At times, like during the Battle of the Trench, the Prophet faced hunger so severe that he had to tie two stones to his stomach in an attempt to relive the pain.

The Prophets all had to endure the persecution of their people on account of the message Allah sent them with. However, The Prophets; hearts were strong. Moreover, they remained open-hearted and magnanimous to the people and they persevered until their defeats were turned to victories.

The beauty of their lives is startling. In spite of what they had to endure, they knew more happiness and contentment than any other people. This can be seen in how they behaved and how they responded to what they encountered in life.

We see this extraordinary contentment in the life of Prophet Muhammad (peace be upon him) most clearly when he faced the greatest of difficulties. For instance, once he went to spread the message of Islam to the people of Tâ’if. They not only rejected his call, but had the children and ruffians of the town drive him away by pelting him with stones. He escaped from the city with is shoes soaked with his own blood, and his body covered in blood and dirt. Once safely away from the city, he raised his voice to Allah in supplication:

O Allah! I complain to You of my weakness, my lack of resources, and my weakness before the people. O Most Merciful of those who are merciful. O Lord of the weak and my Lord too. To whom have you entrusted me? To a distant person who receives me with hostility? Or to an enemy to whom you have granted authority over my affair?

So long as You are not angry with me, I do not care. Your favor is of a more expansive relief to me. I seek refuge in the light of Your Countenance by which all darkness is dispelled and every affair of this world and the next is set right, lest Your anger or Your displeasure descends upon me. I desire Your pleasure and satisfaction until You are pleased. There is no power and no might except with You.

True faith in Allah is what brings this kind of contentment and happiness to the hearts. This does not mean that life for the believer will be free of hardships.

When we speak of the passage of time -- when we speak of weeks, months, years , and ages -- we are speaking about life. The dead do not experience time. Centuries go by and they are heedless of it all. Allah has made this life a trial for the living. Allah says: “He who created death and life to test which of you would be best in deeds.” [Sûrah al-Mulk: 2]

Life is a test for believers and unbelievers alike. It is a test for sinners as well as for the virtuous. Everyone is being tested as long as they are alive.

But Allah did not leave us in this world on our own. He sent the Prophets and the scriptures to us to illuminate our way through life. This guidance is not only to show us how to attain happiness in the Hereafter, but it is also for this life. Many people think religion is only about the Hereafter, that its benefit is limited to the next life. The truth is that just like religion shows us the way to attain Allah’s pleasure and the reward of Paradise, it is the way by which a believer realizes true contentment and a happy heart in this world as well. True happiness can only come from faith and knowledge of Allah.

Allah says: “Is one whose heart Allah has opened to Islam, so that it has enlightenment from Allah (no better than one who is hard-hearted)? Woe to those whose hearts are hardened against remembering Allah!” [Sûrah al-Zumar: 22]

Losing Patience at the Last Minute

I recently encountered this question on Facebook: “Do you agree that the closer people get to their goals, the less patience they have?”

I was impressed by the question. So were others. At the time I was reading, 693 people had responded to it. Fourteen people said they disagreed, sixteen said they did not know, and 663 voiced their agreement. That is an overwhelming majority.

One of the dissenters said that his ability to be patient increased as he came closer to reaching his goals. Another said that the further away from the goal he is, the less patience he has to pursue it. He has a tendency instead to fall into despair.

As for the majority who agreed with the statement, many of them gave good reasons why. Some even supported their arguments with verses of the Qur’an.

For instance: “O you who believe! Be patient, endure, and remain constant. Fear Allah, so that you may be successful. ” [Sûrah Alî `Imrān: 200]

This verse presents emotional states of increasing intensity. First it mentions patience. Then refers to enduring, which requires overcoming both inner weakness and outward adversity. Then, it speaks about constancy, calling the believers to be steadfast and persistent to the end. Finally, it reminds us to fear Allah, which is the utmost expression of forbearance.

Then there is where Allah says: “Until when the Messengers grew despondent and the people became sure that they were indeed told a lie, Our help came to them.” [Sûrah Yûsuf: 110]

This verse is very pertinent to the question at hand. The Messengers are described as “growing despondent” (istay’asa). They are not described as having fallen into hopeless despair (ya’isa). There is a big difference between these two situations. The first is the result of the long postponement of relief. The second situation is far worse: it is where one gives up all hope of attaining relief. However, Allah tells us that at the time, His help was indeed near.

We experience this restlessness as we come closer to our goals, because haste has been made part of our natures. Allah says: “The human being was created as a hasty creature; now will I show to you My signs, but do not ask Me to hasten them on.” [Sûrah al-Anbiyā’: 37]

When people get close to reaching their goals, they naturally become more eager and more impassioned. As the goal comes into sight, it seems like we can almost feel it. With the goal in sight, time seems to slow down. We want to just reach out and get it right now. The attraction of our goal increases, like gravity, the closer we approach it. It is understandable that patience becomes more difficult at this time.

This can be a dangerous time for a difficult long-term project. Because of this heightened sense of urgency at the project nears completion, people start to rush thing and take shortcuts. They become less careful. They can, as a result of their haste, sabotage years of hard work.

At the same time, this restlessness is a natural consequence of being passionate and deeply committed to something, which are the very same productive feelings that give us strength to persevere in the first place. This means that such feelings are all but unavoidable, especially for thise who are indeed industrious and hard-working.

Weariness also comes into play. How often do we see university students growing listless in those last months before graduations? For many students, those months seem to drag on forever. It is strange, considering that these college seniors have been attending school without interruption for nearly sixteen years! It is as if the students’ strength and inner resources have just happened to run out during the final semester. Many students only resist dropping out in their final year because of the shame they know they would feel if they gave up their degree so close to achieving it.

This sensation of being all but depleted right before reaching the destination is pervasive. It can be found in so many different aspects of our lives. When we are driving home after a long journey and our home town appears in the distance, we begin to long for the comforts of home. This is probably one reason why traffic accidents are more common at the main thoroughfares entering a city and why traffic patrols have to me more frequent in those areas.

I know someone who used to live in an apartment on the third floor of a residential building. He used to complain about how tired he would get after reaching the second floor and having to ascend the final flight of stairs. Later on, that person moved to an apartment on the fifth floor of the same building. Thereafter, he was suddenly able to bound up the stairs with energy until reaching the fourth floor. Only then would the fatigue set in!

This is not a blameworthy trait. It is just the way we are wired as human beings. We do become hastier and restless as we near our goals. This is why we need to be reminded at such times and exhorted to patience. Allah says: “Therefore (o Muhammad) do show patient, - a patience fair to see.” [Sûrah al-Ma`ārij: 5]

We should always keep in mind that everything that has a beginning also has an end, and that every end is in turn a new beginning. As one goal is reached, another comes to take its place. We are at our best and most productive when we are striving and full of hope.

We should also keep ourselves from thinking like we have reached our goal until we have indeed actually attained it. Things can always get in the way.

Finally, we should remember that our overarching purpose should be to please Allah. It is our constant goal, and we never know at any moment whether we have realized it. That knowledge is part of the unseen. This is why as believers we live our lives between hope and fear. We should forever strive for the goal of attaining Allah’s pleasure, and we should remain optimistic that we will attain it. We must trust Allah. We must be patient, endure, remain constant, and fear Allah.

Calling to Allah by Helping Others

Prophet Muhammad (peace be upon him) returned from the Cave of Hira after his first-ever encounter with the angel Gabriel. His mission had just been proclaimed to him and he had received his first revelation from his Lord.

He was, to say the least, frightened and bewildered. It was Allah’s blessing to him that the person he turned to at this time was his very intelligent and sensible wife Khadîjah. No sooner did he tell her what had happened and told her of his fear than she replied to him with resolve and assurance that he had nothing to worry about. She could make this claim with confidence, on the strength of her intellect, maturity, sense of history, and her deep personal knowledge she had acquired of Muhammad’s noble character over the course of fifteen years of marriage.

She answered him without hesitation: “Do not worry,” she said, “for by Him who has dominion over Khadîjah’s soul, Allah would never humiliate you, for you uphold close ties with your relatives, you bear others’ burdens, you provide for the destitute, you show hospitality to the guest, and you help those with a just claim to secure their rights.”

Our mother Khadîjah here testified to a pattern of life: which is that Allah protects His servants who are engaged in the service and benefit of their fellow human beings. He does not humiliate them or bring them to grief. Indeed, it is Allah who blessed them with their natures so that they would bring forth good in the world.

She also testified to the Prophet’s noble character, which tells us that he had always possessed the generosity and nobility of purpose that he would renowned for after becoming Allah’s Messenger. He had a beautiful nature long before he began receiving divine revelation.

If we consider the qualities that Khadîjah mentioned, we notice that they all relate in some way to helping others. Relatives are cared for. Weak people are relieved of their burdens. The destitute are provided for. Guests are made comfortable. People who have been wronged are helped in securing their rights.

All of these qualities were part and parcel of Prophet Muhammad’s innate nature. Khadîjah attested to the Prophet’s noble character long before the Qur’an came with such descriptions about him. This is because she knew him better than anyone else in the world.

We have in Moses (peace be upon him) another prophetic example of helping others. When he arrived at the wells of Midian, he found the menfolk busy providing water for their flocks. He also saw two young women waiting at a distance with their sheep, unable to approach the wells.

Moses (peace be upon him) was appalled by this situation. The Qur’an relates the following [Sûrah al-Qasas: 23]

And when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?"

They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."

What was it than made Moses take such offence at this situation? It was his upright character that made him concerned for the rights of the weak. Those who are weak and vulnerable should be cared for and given priority. They should not be sidelined and neglected

“So he watered (their flocks) for them” [Sûrah al-Qasas: 24]

His immediate response was to help them. His courageous, noble, and generous nature would allow for nothing else.

We are right to be impressed when we consider Moses’s circumstances. He was a man on the run, far away from his home where he had the status of a wanted criminal. He was among strange people, none of whom he knew, and he had no provisions even for himself. He had enough problems of his own to worry about. Nevertheless, it went against his nature to stand by and see such helpless people being neglected.

These two prophetic examples show us something very important. Allah chose people with big hearts to entrust with His Message; people who were naturally inclined to help others. It takes such people to shoulder the burden of guiding others from the darkness into the light. Only those with compassion, mercy, and a gentle disposition can carry out such a task.

This truth is evident from the lives of the Prophets. Those who wish to be the inheritors of the Prophets should keep it in mind. The more we reflect the character of the Prophets in our own conduct, the more successful we will be in carrying out their mission. Scholars and Islamic workers need to have a strong social consciousness. They need to be people others can turn to in need. They need to be able to address the problems of society with understanding and compassion.

This is why Allah says, addressing the Prophet (peace be upon him): “It is due to Allah’s mercy that you deal gently with them, and had you been rough, hard-hearted, they would certainly have dispersed from around you.” [Sûrah Al `Imrân: 159]

If our social consciousness is not fully awakened, our success in calling others to Allah’s Message will be limited. Our efforts might even yield negative results.