For children, - Importance of Salah in Islam: Salah Timings(Prayer according to Islam, Salah Time)

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He remembered his grandmother's warning about praying Salah (Salat, Namaz) on time: "My son, you shouldn't leave Salah (Salat, Namaz) to this late time". His grandmother's age was 70 but whenever she heard the Adhan, grandmothergot up like an arrow and performed Salah (Salat, Namaz). He however could never win over his ego to get up and pray Salah (Salat, Namaz). Whatever he did, his Salah was always the last to be offered and he prayed it quickly to get it in on time. Thinking of this, he got up and realized that there were only 15 minutes left before Salat ul Isha. He quickly made Wudu (Ablution) and performed Salat ul Maghrib. While making Tasbih (Glorification) of Fatimah Zahra (sa), he again remembered his grandmother and was embarrassed by how he had prayed Salah (Salat, Namaz). His grandmother prayed with such tranquility and peace. He began making Dua and went down to make Sajda (prostrating) and stayed like that for a while.
He had been at school all day and was tired, so tired. He awoke abruptly to the sound of noise and shouting. He was sweating profusely. He looked around. It was very crowded. Every direction he looked in was filled with people. Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting. Pure fear and apprehension filled him as he realized where he was.
His heart was about to burst. It was the Day of Judgment. When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago. Could this be something his mind made up? No, the wait and the fear were so great that he could not have imagined this. The interrogation was still going on. He began moving frantically from people to people to ask if his name had been called. No one could answer him. All of a sudden his name was called and the crowd split into two and made a passageway for him. Two people grabbed his arms and led him forward. He walked with unknowing eyes through the crowd. The angels brought him to the center and left him there. His head was bent down and his whole life was passing in front of his eyes like a movie. He opened his eyes but saw only another world. The people were all helping others. He saw his father running from one lecture to the other, spending his wealth in the way of Islam. His mother invited guests to their house and one table was being set while the other was being cleared.
He pleaded his case; "I too was always on this path. I helped others. I spread the word of Allah (SWT). I performed my Salah (Salat, Namaz). I fasted in the month of Ramadan. Whatever Allah (SWT) ordered us to do, I did. Whatever Allah (SWT) ordered us not to do, I did not."
He began to cry and think about how much he loved Allah (SWT). He knew that whatever he had done in life would be less than what Allah (SWT) deserved and his only protector was Allah (SWT). He was sweating like never before and was shaking all over. His eyes were fixed on the scale, waiting for the final decision. At last, the decision was made. The two angels with sheets of paper in their hands, turned to the crowd. His legs felt like they were going to collapse. He closed his eyes as they began to read the names of those people who were to enter Jahannam (Hell). His name was read first. He fell on his knees and yelled that this couldn't be, "How could I go to Jahannam? I served others all my life, I spread the word of Allah (SWT) to others". His eyes had become blurry and he was shaking with sweat. The two angels took him by the arms. As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam. He was yelling and wondered if there was any person who was going to help him. He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur'an that he read, he was asking if none of them would help him. The Jahannam angels continued to drag him. They had gotten closer to the Hellfire. He looked back and these were his last pleas. Had not Holy Prophet Mohammad (pbuh) said, "How clean would a person be who bathes in a river five times a day, so too does the Salah (Salat, Namaz) performed five times cleanse someone of their sins"? He began yelling, "My prayers? My prayers? My prayers?"
The two angels did not stop, and they came to the edge of the abyss of Jahannam. The flames of the fire were burning his face. He looked back one last time, but his eyes were dry of hope and he had nothing left in him. One of the angels pushed him in. He found himself in the air and falling towards the flames. He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back. He lifted his head and saw an old man with a long white beard. He wiped some dust off himself and asked him, "Who are you?" The old man replied, "I am your Salah (Salat, Namaz) prayers".
"Why are you so late? I was almost in the Fire! You rescued me at the last minute before I fell in". The old man smiled and shook his head, "You always performed me at the last minute, and did you forget?" At that instant, he blinked and lifted his head from Sajda (prostrating). He was in a sweat. He listened to the voices coming from outside. He heard the adhan for Salat ul Isha. He got up quickly and went to perform Wudu (Ablution).
Say Your Prayers Before Prayers For You Are Said (Namaz Parha Karo Is Se Pehle Ke Tumhari Namaz Parhi Jaye).

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Hajj & Umrah, - Mistakes on the Day of Tarwiyah )the 8th day of Thul-Hijjah( - 4

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Some pilgrims think that one has to enter the state ofIhraam)sacral state( forHajjfromAl-Masjid Al-Haraam)the Sacred Mosque(.
TheSunnah)tradition(, however, is that the pilgrim should assumeIhraamfrom whichever place in Makkah he is.
·Some pilgrims think that it is not permissible to put on the same garment ofIhraamwhich one used for‘Umrah.
·Many pilgrims makeIdhtibaa‘)uncovering the right shoulder( starting from that day until the end of theHajjrituals.
This is a mistake, becauseIdhtibaa‘ is prescribed only duringTawaaf Al-Qudoom)circumambulation for arrival(.
·Some pilgrims who were in Mina before the Day ofTarwiyahthink that it is obligatory to return to Makkah and assumeIhraamthere.
This is a mistake. The sound approach, however, is that one assumesIhraamfrom any place in Makkah.
·Some pilgrims do not shorten the prayer in Mina, although it is theSunnah)tradition( of the Prophet,. Others combine the prayers without any justification or approval in theSharee‘ah)Islamic legislation(, such as an illness, etc.

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Hajj & Umrah, - Mistakes on the Day of Tarwiyah )the 8th day of Thul-Hijjah( - 3

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It is the cave where the Prophet,, and Abu Bakrlay hidden while they were on their way to Al-Madeenah duringHijrah)migration(. They remained there until the Quraysh calmed down and gave up pursuing them and then they resumed their journey.
While the Prophet,, and his companionwere in the cave, the Quraysh approached, looking for them until they reached the cave's entrance. In this grave situation, out of His bounty and limitless Omnipotence, Allaah The Almighty safeguarded them. Abu Bakrsaid to the Prophet,,"If one of them looks down to his feet, he will see us."The Prophet,, however, assured him and said:"O Abu Bakr, what do think of two )persons( when Allaah is their Third."]Al-Bukhaari and Muslim[
Allaah The Almighty recorded this incident in the Quran Saying )what means(:}If you do not aid the Prophet -- Allaah has already aided him when those who disbelieved had driven him out ]of Makkah[ as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allaah Is with us." And Allaah sent down His tranquility upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allaah -- that is the highest. And Allaah is Exalted in Might and Wise.{]Quran 9: 40[
The cave of Thawr is about four kilometers south of Makkah and Al-Masjid Al-Haraam )the Sacred Mosque(. It is 748 meters above sea level. It is a hollow rock with a height of 1.25 meters. It has two entrances, one from the west through which the Prophet,and Abu Bakrentered, another from the east.
It is worth mentioning that there is no evidence inSharee‘ah)Islamic legislation( that encourages visiting the cave of Thawr. Consequently, it is impermissible for a Muslim to visit the cave believing that there is a virtue for that visit inSharee‘ah, let alone visiting it with the intention of seeking the blessing of its floor or stones. This is actually a prohibited innovation in religion.
Allaah Knows best.

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Hajj & Umrah, - Mistakes on the Day of Tarwiyah )the 8th day of Thul-Hijjah( - 2

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1.Passing theMeeqaat)designated point for assumingIhraam( without assuming the state ofIhraam)ritual consecration(. Those who assume the state ofIhraamfrom Jeddah or at the borders of theHaramwhile being non-Makkan pilgrims should slaughter a sacrificial animal.
2.Entering Makkah without assuming the state ofIhraamwhen the person is going there to performHajjor‘Umrah)lesser pilgrimage(.
3.Praying after‘AsrorFajrat theMeeqaat. These are times when praying without a valid reason is forbidden, and the Sunnah of praying twoRak`ahson assumingIhraamis not a valid reason for doing this.
4.Cutting the beard when assuming the state ofIhraamdespite the fact that cutting or shaving it are forbidden when the person is assuming the state ofIhraam- and the sides of the face are part of the beard.
5.Being negligent when it comes to congregational prayer or delaying the prayer, and this is despite the fact that pilgrims performHajjor‘Umrahin order to get closer to Allaah! They should thus not take this confirmed act of worship lightly.
6.Performing the obligatory prayer while wearing the lower garment without the upper one, thus, exposing their backs and shoulders.
7.StartingTawaaf)circumambulation( before coming parallel to the Black Stone with the entire body.
8.PerformingTawaafinside theHijrof Ismaa‘eel )a u-shaped area beside the Ka’bah( despite the fact that thisHijror part of it is actually part of the Ka‘bah. Pilgrims must performTawaafoutside Ka’bah.
9.Overcrowding at the Black Stone and harming others. If kissing the Stone is easy, one can do this and if not then he can touch it with his hand and kiss the hand. If that is not easy, then one can simply point to it with his hand.
10.Kissing the Yamaani Corner, rubbing oneself against it, rubbing the two hands on it, or pointing at it. All these acts are wrong as it should be touched by the right hand only.
11.Wiping oneself against the corners of theKa‘bah, its covering, walls,Maqaam Ibraaheem)the Station of Abraham(, theHijrofIsmaa‘eelor parts of theMasjid))Mosque(. All these acts have no basis in theSharee‘ah.
12.Restricting oneself to the supplications that are printed in the books related to theHajjin every turn ofTawaafand asking someone to dictate them. It is sufficient duringTawaafto mention Allaah, supplicate to Him, and so forth.
13.Cutting part of the hair when ending the state ofIhraamafterHajjor‘Umrah; Rather, all of the hair should be cut or shaved.
14.Not spending the night at Mina the night before the Day of ‘Arafah. This is a confirmed Sunnah act and some scholars have stated that it is obligatory.
15.Standing outside the borders of ‘Arafah despite the fact that it is demarked by clear signboards and standing in it is one of the pillars ofHajj.
16.Indulging on the Day of ‘Arafah in laughter, joking and false speech and abandoningThikrand supplication on this great occasion.
17.Exerting great effort to climb the mountain of Ar-Rahmah in ‘Arafah and rubbing oneself against it while believing that it has an advantage and a virtue that entails this.
18.Annoying others at the time of departure from `Arafah and the insults and fighting that result from this.
19.Indulging at Muzdalifah in collecting the casting pebbles before the prayer despite the fact that they could be collected from Mina or anywhere else.
20.Leaving Muzdalifah before midnight and not staying the night there despite the fact that staying there is one of the obligations ofHajj.
21.Strong people using the concession of going to Mina before the morning breaks despite the fact that this is permissible for weak people only, but others should go shortly before sunrise.
22.Some people performTawaaf Al-Ifaadhah)theHajjTawaaf( before midnight in spite of the fact that only weak people are permitted to perform it after midnight after casting their pebbles.
23.Some strong people authorizing others to throw the pebbles on their behalf despite the fact that this is only permissible for children and those who are weak.
24.Most people insist on slaughtering the sacrifices on the tenth day ofThul-Hijjahand then leave them to waste, despite the fact that they could have delayed slaughtering to be done in any of the Days ofTashreeq)the following three days(.
25.Casting the pebbles on the Days ofTashreeqin the forenoon despite the fact that the time for throwing begins at the decline of the sun from the middle of the sky on the three days after the day of‘Eed.
26.Believing that theJamaraat)stone pillars( are devils and throwing shoes or big stones at them and insulting them despite the fact that throwing theJamaraatis an act of worship and merely a reminder of the enmity of the devil.
27.Authorizing someone else to throw theJamaraaton one's behalf and traveling )i.e., leaving( at night on the eleventh or the morning of the twelfth ofThul-Hijjah. Those who do so miss part of the staying at night and some castings of theJamaraat.
28.Performing the FarewellTawaafbefore casting theJamaraatdespite the fact that the FarewellTawaafshould be the final thing that pilgrims do.
29.Visiting some places such as the mountain of Ar-Rahmah, the Hiraa’ Cave, the Thawr Cave, or some mosques that are claimed to have certain benefits or blessings, but in reality there is nothing that makes them worthy of being visited.
30.Believing thatHajjis not perfected except by visiting Madeenah and burdening oneself to achieve this.
31.Believing that traveling to Madeenah is to visit the Prophet,, and his Companions. This is not correct as traveling to visit the mosque of the Prophet,, should only be done due to the virtue of praying there.
32.Calling the Prophet,, at his grave, circumambulating it and rubbing oneself against it.
33.Visiting some mosques at Madeenah that have no benefits such as the mosque of Abu Bakr, the Seven Mosques, the mosque of the two Qiblahs )Al-Qiblatayn( and so forth.
Pilgrims should strive to avoid all these errors such that theirHajjwould be perfected.

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Hajj & Umrah, - Mistakes on the Day of Tarwiyah )the 8th day of Thul-Hijjah( - 1

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Some pilgrims think that one has to enter the state ofIhraam)sacral state( forHajjfromAl-Masjid Al-Haraam)the Sacred Mosque(.
TheSunnah)tradition(, however, is that the pilgrim should assumeIhraamfrom whichever place in Makkah he is.
·Some pilgrims think that it is not permissible to put on the same garment ofIhraamwhich one used for‘Umrah.
·Many pilgrims makeIdhtibaa‘)uncovering the right shoulder( starting from that day until the end of theHajjrituals.
This is a mistake, becauseIdhtibaa‘ is prescribed only duringTawaaf Al-Qudoom)circumambulation for arrival(.
·Some pilgrims who were in Mina before the Day ofTarwiyahthink that it is obligatory to return to Makkah and assumeIhraamthere.
This is a mistake. The sound approach, however, is that one assumesIhraamfrom any place in Makkah.
·Some pilgrims do not shorten the prayer in Mina, although it is theSunnah)tradition( of the Prophet,. Others combine the prayers without any justification or approval in theSharee‘ah)Islamic legislation

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Discover Islam, - Worship in Islam

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The concept of worship in Islam differs from that found in other religions and is, therefore, subject to misunderstanding. In general, worship is understood to mean the observance of certain rituals: prayer, fasting, giving charity, and other 'good' works. In Islam, however, worship is much more; it is one's entire life. The definition goes something like this: "Worship is an all-inclusive term for those internal and external sayings and actions of a person that are pleasing to Allaah." In other words, worship is that which is done in obedience to Allaah's will, which obviously includes rituals but goes far beyond to the realms of one’s beliefs, social activities, and personal contributions to one's society and fellow human beings.
Islam looks at the individual as a whole. He is required to submit completely to Allaah, as the Quran instructed Prophet Muhammad sallallaahu 'alayhi wasallam to do; Allaah Says )what means(:“Say: ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allaah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first ]among you[ of the Muslims.’”]Quran: 6:162-163[
The natural result of this submission is that one's activities should conform to the instructions of the One to whom the person is submitting - Allaah. Islam requires that its followers conduct every aspect of their lives according to its teachings. This might sound strange to those who view religion as a personal relationship between the individual and his Lord and which should have no relevance to those activities that are not connected specifically with any religious rituals.
The Prophet Muhammad sallallaahu 'alayhi wa sallam taught his followers that Islam is much more than a private personal matter. Islam attaches no value to rituals that are performed mechanically and have no influence on one's inner life. This issue was addressed in an incident when Muslims, as well as local Jews and Christians, disputed about the prayer direction being changed from Jerusalem to the Ka'bah )the Sacred Mosque( in Makkah: Allaah Says )what means(:“Righteousness is not that you turn your faces toward the east or the west, but ]true[ righteousness is ]in[ one who believes in Allaah, the Last Day, the Angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask ]for help[, and for freeing slaves; ]and who[ establishes prayer and gives Zakaah; ]those who[ fulfil their promise when they promise; and ]those who[ are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.”]Quran: 2:177[
The deeds mentioned in the above verse are indications that a person is righteous.
Honest work is considered a type of worship. The Prophet sallallaahu 'alayhi wa sallam said:"Whoever finds himself at nightfall tired of his work, Allaah will forgive his sins."Seeking knowledge is one of the highest forms of worship. The Prophet sallallaahu 'alayhi wa sallam told his companions that"Seeking knowledge is a )religious( duty on every Muslim."Social courtesy and cooperation, when done for the sake of Allaah, are also a part of worship:"Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity, and putting some water in your neighbour's bucket is a charity."
In Islam, the performing of one's duties is also considered an act of worship. The Prophet sallallaahu 'alayhi wa sallam told us that whatever one spends on his family will be counted as an act of worship for which he will be rewarded, provided what he spent was acquired by Islamically acceptable means. Kindness to family members, no matter how small, is also viewed as an act of worship. Even activities that we enjoy very much, such as sexual relations with one's spouse, are considered acts of worship as long as they are performed in accordance with the relevant Quranic and prophetic guidelines. For example, the Prophet sallallaahu 'alayhi wa sallam once told his Companions that they would be rewarded even for engaging in sexual intercourse with their wives. They were astonished and asked:"Are we to be rewarded for doing something that we enjoy very much?"The Prophet sallallaahu 'alayhi wa sallam replied:"If you satisfy your desires illegally, will you be punished?"They replied:"Yes."So the Prophet sallallaahu 'alayhi wa sallam said:"So for satisfying it legally with your wives, you will be rewarded."
It is clear from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all of the positive activities engaged in by an individual. This is in agreement with the all-inclusive nature of Islam, which regulates life on the individual, social, economic, political, spiritual, and all other levels of one's life.
Discussing non-ritualistic types of worship first does not mean those that are ritualistic are of less importance. In fact, if the latter are performed correctly and sincerely, they elevate the individual both spiritually and morally and actually help him to live a righteous life according to the guidance of Allaah.
Islam has several ritualistic activities that all Muslims are expected to perform. The most important one is the prayer )Salaah(, which must be performed according to a specific style. Its importance derives from the fact that it serves as the distinctive trait of a Muslim and because it prevents a Muslim from engaging in sinful activities by putting him into direct contact with Allaah five times a day. Thus, the ritual prayer is a chance for him to renew his covenant with Allaah and to seek His guidance anew.
The second most important pillar of Islam is Zakaat, a term that signifies giving to the less fortunate a certain percentage of one's earnings and holdings. Giving the poor their due and performing the prayer are usually mentioned together in the Quran, for they are both visible manifestations of one's Islamic faith and belief that Allaah is the sole owner of everything in the universe, which He allows man to enjoy as His trustee for a specific period of time.
In addition, this act provides a means to redistribute society's wealth in a way that reduces differences between classes and groups. It makes an important contribution to social stability, by purging the soul of the rich person from selfishness and the soul of the poor from envy and resentment against society. This blocks the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right that, if denied by the rich, would be exacted by force, if necessary.
The month-long fast of Ramadan )Siyaam( is the third pillar of Islam. Its main function is to make the Muslim pure from "within," just as the external legal code )the Sharee'ah( makes his external actions pure. This process of purification makes it possible for him to respond to what is true and good and to shun what is false and evil.
Fasting, then, awakens an individual's conscience and permits it to share in a communal experience that is engaged in by the entire Muslim world at the same time. Fasting also reminds Muslims of those who are deprived of life's necessities throughout the year or throughout their lives. It makes them realise the suffering of their less fortunate Muslim brothers, a feeling that promotes in them a sense of sympathy and kindness towards Muslims and other people in general.
Lastly, we come to the annual pilgrimage to the House of Allaah )the Ka'bah( in Makkah. This ritual, known as the Hajj, is unique to Islam.
Muslims from all corners of the world, all attired in the same clothing, respond in one voice and one language with the following phrase upon entering the sacred precincts: "Labbayk Allaahumma Labbayk" )i.e., Here I am n response to your call, O Lord!(. This is a time of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable. Pilgrimage gives an opportunity for all Muslims, regardless of their affiliations with certain groups, classes, organisations, and governments, to meet annually in a great congress. All Muslims are invited to attend, for no individual or government can deny any Muslim the right to do so. Every Muslim who attends is guaranteed full safety and freedom as long as he does not violate its sanctity.
Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator even more, which causes him to gain an unyielding will and a means to wipe out all evil and oppression from his society and to make the word of Allaah triumphant.

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Discover Islam, - The concept of worship -IV

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With this part, we come to the conclusion of this issue, during which we will highlight the consequences of being heedless of worship and the fruits gained by being heedful of it.
The consequence of abandoning worship:One should fear Allaah and beware of all things that invalidate worship or remove its reward. Among these are associating partners with Allaah and showing off. Allaah says )what means(:“If they had joined in worship others with Allaah all that they used to do would have been of no benefit to them.”]Quran 6:88[.
Another act that invalidates worship is innovation. The Prophet sallallaahu alayhi wa sallam said:“Whoever does a deed upon which there is no order from us will have it rejected.”
Doing injustice to others also destroys one’s worship. The Prophet sallallaahu alayhi wa sallam said:“The bankrupt among my Nation is the one who comes on the Day of Resurrection with prayer, charity and fasting and yet has abused someone, slandered someone, taken someone’s money illegally, shed someone’s blood and beaten someone. Each of these people will be given for his good deeds )by way of compensation(. If his good deeds however finish before judgement is passed on him, parts of their sins will be thrown on him, and he will then be cast into Hell.”)Muslim(.
Of these things that invalidate one’s worship is filthy words uttered by some people without thinking of their consequences. The Prophet sallallaahu alayhi wa sallam said:“A man may utter a word )carelessly( which displeases Allaah without thinking of it’s gravity and because of that he will be thrown into the Hell-fire.”)Ibn Maajah(. The Prophet sallallaahu alayhi wa sallam also told us of a man who said:“By Allaah! Allaah will not forgive so and so.” Allaah then said: “Who is that person swearing by Me that I will not forgive so and so? I have indeed forgiven him and render your own deeds fruitless!”)Muslim(.
The fruits of worship:Worship has many praiseworthy and beneficial results, such as:
· Making the entire life of the Muslim for the sake of Allaah and in His service. One of the most obvious results of worship can be noticed in the performance of prayer; Allaah says)what means(:“…Indeed, prayer prohibits immorality and wrongdoing…”]Quran 29:45[
· Resulting in one leading a prosperous life, as Allaah Says )what means(:“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward ]in the Hereafter[ according to the best of what they used to do.”]Quran 16:97[
· Worship is a training for the soul and the source of its satisfaction.
· Freeing the person from being enslaved to other than Allaah.
· Purifying the believer.
· Reforming the community.
· Being granted victory from Allaah; He Says )what means(:“…And Allaah will surely support those who support Him ]i.e., His cause[. Indeed, Allaah is Powerful and Exalted in Might. ]And they are[ those who, if We give them authority in the land, establish prayer and give Zakaah and enjoin what is right and forbid what is wrong. And to Allaah is the outcome of ]all[ matters.”]Quran 22:40-41[
Having possessed honour and having been worthy of the support of Allaah, the Muslims then neglected Jihaad and favoured lives of comfort and relaxation over this act of worship. They, therefore, began following their vain desires, endeavouring to fulfil every one of them to the maximum, which resulted in them losing the support of Allaah to become subdued, oppressed and controlled by their enemies.
· Entitling the person to the protection of Allaah; Jundub bin ‘Abdullaah, may Allaah be pleased with him, reported that the Messenger of Allaah sallallaahu 'alayhi wa sallam said:“When anyone offers the Fajr )dawn( prayer, in congregation, he is under the protection of Allaah.”]Muslim[
· Enabling oneself to be safeguarded and preserved by Allaah; Ibn 'Abbaas, may Allaah be pleased with him, reported that the Messenger of Allaah sallallaahu 'alayhi wa sallam said:“Be watchful of )the commandments of( Allaah and He will )therefore( preserve you.”]At-Tirmithi[
· The angels supplicate for the worshipper.
· Entitling the person to the love of Allaah.
· Attaining tranquility.
· Relieving the person during times of hardship, as in the story of the three men who were trapped in a cave and received relief from Allaah due to their righteous deeds.
· Elevating one's rank inParadise.
To conclude:It has become evident that the most important and the greatest obligation for the slave of Allaah to fulfill is his servitude to Allaah. The core of this servitude is to perform all types of worship such as prayer, fasting, pilgrimage and others, sincerely and exclusively for Allaah. Included in this is obeying Him in all He has commanded and refraining from all that He has prohibited. Additionally, these acts of worship must establish according to the teachings and guidelines of the Sunnah of the Prophet, sallallaahu alayhi wa sallam, as adhering to the Sunnah is what leads to people's prosperity.

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Discover Islam, - The concept of worship -III

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topic the word Muhsin )a doer of good( was mentioned in one of the quoted verses of the Quran which is derived from Al-Ihsaan which is the performance of good; but what then is Al-Ihsaan )good deed( that attracts such a high position before Allaah and makes the slave deserving of such a great description?
The answer was provided by the Messenger of Allaah, sallallaahu alayhi wa sallam )may Allaah exalt his mention( when he said, “Al-Ihsaan is to worship Allaah as if you see Him. And even though you do not see Him, He sees you!” )Muslim(. This narration means that man should worship Allaah, mindful of his closeness to Him and his standing before Him just as if he is seeing Him plainly. This state brings about Allaah-consciousness and love of Allaah and purifies ones acts of worship. Anas bin Maalik, may Allaah be pleased with him, narrated that a man said: “O Messenger of Allaah! Tell me a short word that could benefit me.” The Prophet, sallallaahu alayhi wa sallam, said:“Pray as if you are in your farewell prayer, for if you do not see Allaah, He sees you.”And the meaning of the phrase “if you do not see Him, He sees you” is that if one cannot worship Allaah as if one sees Him, he should then worship Him with the conviction that Allaah does see him and that none of his affairs is concealed from Allaah. Haarithah, may Allaah be pleased with him, related: “The Prophet sallallaahu alayhi wa sallam told me:“O Haarithah! How do you find yourself this morning?”I replied: “A true believer.” then the Prophet sallallaahu alayhi wa sallam told me:“Watch what you say, for every word has a reality, so what confirms what you claimed”I then said: ‘O Messenger of Allaah, I keep myself away from the )leisure of this( world, spend my nights in prayer and fast during my days. I am now as if I am looking at the throne of my Lord appearing. I am also as if I am looking at the inhabitants ofParadiseas they visit one another. And it seems as if I am looking at the dwellers of hell as they howl therein!” The Prophet sallallaahu alayhi wa sallam then said:“You have indeed seen )what you claimed to have seen(. Therefore continue on your state of worship, O slave whom Allaah has illuminated his heart with faith!”
Al-Ihsaan is to observe prayer in the best form, moving closer to Allaah and beseeching Him secretly during the night when people are asleep, and it is also being benevolent to people. Allaah Says )what means(:“Verily, they were before thisMuhsins - plural of Muhsin )i.e. doers of good(. They used to sleep but little by night )invoking their Lord and praying with fear and hope(. And in the hours before dawn they were )found( asking )Allaah( for forgiveness. And in their properties there was the right of the beggar )who asked( and the poor )who do not ask others(.”]Quran 51:17-19[.
Al-Ihsaan also means striving against one’s soul, struggle against Satan, hypocrites and unbelievers. Allaah Says )what means(:“And many a Prophet fought )in Allaah’s cause( and along with him )fought( large bands of religious learned men. But they never lost heart for that which did befall them in Allaah’s way, nor did they weaken nor degrade themselves. And Allaah loves the patient ones. And they said nothing but, ‘Our Lord! Forgive us our sins and our transgressions )in keeping our duties to you(. Establish our feet firmly and give us victory over the disbelieving folk! So Allaah gave them the reward of this world, and the excellent reward of the hereafter. And Allaah loves theMuhsins )doers of good(.”]Quran 3: 146-148[.
It is also an aspect of Al-Ihsaan to spend in the way of Allaah whether one is rich or poor and to suppress ones anger and forgive the ignorant ones when they misbehave. Allaah Says )what means(:“Those who spend )in Allaah’s cause( in prosperity and in adversity, who repress anger and who pardon men; verily, Allaah loves theMuhsins )doers of good(.”]Quran 3: 134[.
It is a part of Al-Ihsaan to surrender to the truth, to love it and to listen to the revealed Book of Allaah with sound and healthy minds and attentive ears. Allaah Says )what means(:“And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognised. They say, “Our Lord! We believe; so write us among the witnesses. And why should we not believe in Allaah and in that which has come to us of the truth )Islaamic monotheism(? And we wish that our Lord will admit us )inParadiseon the Day of Resurrection( along with the righteous people )Prophet Muhammad, sallallaahu alayhi wa sallam, and his companions(. So because of what they said, Allaah rewarded them with gardens under which rivers flow )inParadise(, they will abide therein forever. Such is the reward of theMuhsins )doers of good(.”]Quran 5: 83-85[.
Allaah has promised a great reward for the Muhsins in this world and the next. He promises them protection and good things of this life when He Says )what means(:“Truly Allaah is with those who fear Him )keep their duty unto Him(, and those who areMuhsins )doers of good(.”]Quran 16: 128[.
Among the reward of good deeds is that it makes Muhsins win Allaah’s love. Allaah Says )what means(:“Verily, Allaah loves theMuhsins )doers of good(.”]Quran 3: 134[.
Among the rewards of good deeds is that Allaah will impart knowledge into the heart of the Muhsins, which will enable him to differentiate between lawful and unlawful things, and between truth and falsehood. Allaah Says about Yoosuf )what means(:“And when he )Yoosuf( attained his full manhood, We gave him wisdom and knowledge. Thus We reward those who areMuhsins )doers of good(.”]Quran 12: 22[.
Allaah also rewards Muhsins by praising them and making His slaves praise them as well. The Almighty Says about prophet Nouh )Noah( )what means(:“Salaam )peace( be upon Nouh )from Us( among the Alamin )mankind, jinn and all that exists(.”]Quran 37: 79[.
About the reward of the Muhsins in the hereafter, Allaah Says )what means(:“For those who have done Al-Ihsaan is the best )reward i.e.Paradise( and even more )i.e. having the honour of glancing upon the countenance of Allaah(. Neither darkness nor dust nor any humiliating disgrace shall cover their faces. They are the dwellers ofParadise, they will abide therein forever.”]Quran 10: 26[
The word “more” means having the prestige of seeing the Countenance of Allaah as it has been successively related in many narrations that the believers will see their Lord on the day of Judgement. As a matter of fact, having the privilege of seeing the Gracious Countenance of Allaah on the Last Day is a suitable reward for Al-Ihsaan, since Al-Ihsaan means to worship Allaah in this world as if one sees Him. Glancing at His Gracious Countenance plainly on the Day of Judgement then becomes the greatest reward for Muhsins. As regards the unbelievers, their eyes will be screened from seeing Allaah on that day, as their hearts were veiled from knowing Allaah and fearing Him in this world.

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Dought & clear, - Determining if a Person is Afflicted With Evil Eye

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I have a question about the evil eye. In my culture (I am originally from Morocco), the women treat the evil eye by this ceremony:
The sick person sits down (e.g. on a chair) while another person holds a glass of water above his head.
Another person (this can be the same one as the one holding the glass) lights a match and goes around the face of the sick person with it, meanwhile reciting surat al Fatihah. Note that the match doesn’t touch the face of the sick person. After a few seconds, the match is thrown in the glass of water above the head of the sick person and a second match is lit.
This is done seven times.
When done, the person who is doing this takes the glass of water and touches all the matches in the glass. If the matches go to the bottom of the glass, it means that the sick person is afflicted by the evil eye. They usually count the matches on the bottom to estimate how sick the person is. The more matches on the bottom, the sicker he is.
After this ceremony, people assume that the sick person is cured. I think this is very untrustworthy, because I have never read anything about a glass and matches to treat the evil eye. Can you please tell me whether this has a basis in Islam or not?
Praise be to Allah.
The method mentioned of finding out whether a person has been afflicted with the evil eye and treating it is an innovated method (bid‘ah) and a reprehensible practice; it is not permissible to do it and it should be forbidden and warned against. It is more like witchcraft and devilish tricks than ruqyah (incantation) as prescribed in Islam or regular medical treatment.
Islam, praise be to Allah, did not omit anything that concerns people but it has discussed it and explained it clearly. But the shaytan (devil) still manages to mislead some people because of their ignorance of Islam and the ways of bid‘ah (innovation) that they are following.
Ruqyah may be done by reciting al-Fatihah, and reciting al-Fatihah as a remedy for sickness is something that has been prescribed in sharee‘ah (Islamic law), but not in this innovated fashion.
See the answer to question no. 21581and 132386.
Believing that something is a means when Allah has not made it a means – either according to Islam or the laws of nature that He has decreed – is a kind of shirk (polytheism). An example of that is regarding something as a sign of healing or sickness, or of success or failure, when there is no shar‘i (legal) or physical connection between the two.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
So long as there is no proof that a thing is a means (to an end) – either according to Islam or natural, physical laws – then it is a kind of minor shirk. That includes, for example, charms and amulets that are said to ward off the evil eye, and the like, because this is deciding that something is a means to an end when Allah has not created it to be such. Thus he is deciding about something being a means to an end, which is something that is only for Allah to decide. Hence this is like an act of shirk.
End quote from Majmoo‘ Fatawa Ibn ‘Uthaymeen.
To sum up:
The method mentioned is an innovative and reprehensible method that is more akin to the tricks of the practitioners of witchcraft and charlatans.
For information on the symptoms of affliction with the evil eye please see the answer to question no. 125543.
For more information on ways of protecting oneself from the evil eye and treating one who has been affected by it, please see the answer to question no. 20954.
And Allah knows best.

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Dought & clear, - Sunnah and Bid’ah

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I have read many fatwas (verdicts) about innovation and my question is, if the Prophet (peace be upon him) practiced something do we have to practise EXACTLY as he did it? If we don’t do it EXACTLY then is it innovation? Because I've read a lot of the fatwas and in a lot of it many of the practices are considered BID’AH. For example, the Prophet (Peace be upon him) did emphasize on the virtue of du’a (supplication) in congregation. Now if it’s practised after fardh salah (compulsory prayers) why is it an innovation? Is the sunnah (prophetic teaching) of the Prophet subject to exactly the way he did, the time he did etc etc. If we do it at a different time is it innovation? Say for example if it’s sunnah to read Surah Kahf on Friday. Now if I read surah Kahf every Monday and Tuesday, will it be considered a bid’ah? I’m still making Ibadah (worship). Why is it subject to TIME?
Praise be to Allah.
Firstly:
No doubt it is obligatory for the Muslim to be a follower of his Prophet (blessings and peace of Allah be upon him) in what he prescribed and it is not permissible for him to go against that or to introduce any innovation into the religion, because of the evidence that indicates that it is obligatory to follow and it is forbidden to introduce innovation. But it should be noted that differing from the way of the Prophet (blessings and peace of Allah be upon him) and falling into bid‘ah may mean one of two things:
(i)
introducing an act of worship for which there is no basis in Islam, such as touching graves and seeking help from their occupants. The scholars call this real innovation (al-bid‘ah al-haqeeqah). This is that which was not prescribed at all.
(ii)
the act of worship may be originally prescribed in Islam, and what is contrary to the sunnah may have to do with defining a certain time or place for it, or a certain number of times it is to be repeated, or the manner in which it is to be done or the reason for which it is to be done. This is called innovation by addition (al-bid‘ah al-idaafiyyah); it is not bid‘ah unless it is done regularly and repeatedly. If it is done only once or twice without adhering to that, then it is not bid‘ah, such as if people pray qiyaam (night prayer) in congregation (jamaa‘ah) on some occasion, without thinking that there is any particular virtue in doing so.
Hence ash-Shatibi (may Allah have mercy on him) said, discussing the “innovation by addition”: The word bid‘ah refers to an invented way of doing something in Islam that is similar to what is prescribed, of which the intention is to go to extremes in worshipping Allah, may He be glorified.
That includes regularly adhering to certain manners and forms of worship, such as reciting dhikr (remembrance of Allah) together in unison, taking the birthday of the Prophet (blessings and peace of Allah be upon him) as an Eid (festival), and so on.
It also includes adhering to specific acts of worship at specific times that were not defined as such in sharee‘ah (Islamic law), such as always fasting on the fifteenth of Sha‘ban (an-nusf min Sha‘ban) and spending that night in prayer (qiyam).
End quote from al-I‘tisam, 1/37-39
Adhering to a thing means doing it regularly and repeatedly.
Secondly:
Du‘a (supplication) is prescribed during the prayer and following it, according to the correct scholarly opinion. What is not allowed is reciting du‘a in unison. The evidence for it being prescribed to offer du‘a after the prayer is as follows:
1.
It was narrated that ‘Ali ibn Abi Talib (may Allah be pleased with him) said: When the Prophet (blessings and peace of Allah be upon him) said the salam (greetings in conclusion) at the end of the prayer, he would say: “Allahumma ighfir li ma qaddamtu wa ma akhkhartu wa ma asrartu wa ma a’lantu wa ma asraftu wa ma anta a’lamu bihi minni. Anta al-muqaddim wa anta al-mu’akhkhir la ilaha illa anta (O Allah! Forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about me more than I. You are the One Who brings forward, and You are the One Who puts back, there is no god except You).”
[Abu Dawood]. This does not contradict the report that says that the Prophet (blessings and peace of Allah be upon him) said this du‘a before the salam. The Prophet (blessings and peace of Allah be upon him) used to recite this du‘a in both places. See: al-Majmoo‘.
2.
It was narrated that Abu Umamah (may Allah be pleased with him) said: It was said to the Messenger of Allah (blessings and peace of Allah be upon him): Which du‘a is most likely to be heard? He said: “(That which is said) in the last part of the night and at the end of the obligatory prayers.” [al-Tirmidhi]
“at the end of the prayers” may refer to after the prayers or in the last part of the prayers. In the following hadeeth, for example, what is meant is after the prayer: ‘Uqbah ibn ‘Amir (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed me to recite al-Mu‘awwidhat (soorahs that give protection) at the end of every prayer (i.e., after the prayer).
[Ahmad, Abu Dawood]
As for reciting du‘a in unison, there is no report that speaks of it; hence doing it regularly following the prayers comes under the heading of bid ‘ah.
So acts of worship must be done as prescribed by sharee‘ah in six ways: quantity, manner, time, place, reason and type. For more details of that please see the answer to question no. 21519
Thirdly:
There is nothing wrong with reading Soorat al-Kahf on days other than Friday, if the reader wants to do that or if it so happens as part of his regular daily portion of Quran, and he will have a tenfold reward for each letter, as is the reward for reading other soorahs (chapters). But that is on condition that he does not set aside a special day for reading it, as is the case on Fridays, and hence he should not believe that reading it on this day is better than reading it on other days or that there is a particular virtue of reading it on a specific day that is like the virtue of reading it on Friday, because that virtue applies only to Friday, according to those who say that the hadeeth which speaks of that is saheeh (authentic).
And Allah knows best.

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Dought & clear, - Is it permissible to celebrate the night of the fifteenth of Sha‘baan and to distribute sweets to children to let people know that Ramadan is approaching?

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Is it permissible to celebrate the night of the fifteenth of Sha‘baan, as it is a part of the people’s heritage in some countries? To clarify further, some groups in our country have a custom of distributing sweets to children and they told us that it is just to express joy at the approach of Ramadan. Is there anything wrong with celebrating this night if the celebration is limited only to distributing sweets to children?.
Praise be to Allaah.
It is not prescribed in Islam to celebrate the night of the fifteenth of Sha‘baan, whether that is by spending the night in prayer, dhikr and reading Qur’aan, or by distributing sweets or giving food to people and so on.
It is not known in the saheeh Sunnah that this night is to be singled out for acts of worship or customs.
The night of the fifteenth of Sha‘baan is just like any other night.
The scholars of the Standing Committee for Issuing Fatwas said:
It is not permissible to celebrate the occasion of Laylat al-Qadr or any other night, or to hold celebrations on other occasions such as the night of the fifteenth of Sha‘baan, the night of the Mi‘raaj, or the Prophet’s birthday (Mawlid) and so on, because these are innovations that have been introduced into the religion and were not narrated from the Prophet (blessings and peace of Allah be upon him) or any of his Companions. And he (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours (i.e., Islam) will have it rejected.” And it is not permissible to help others to hold these celebrations by giving money or gifts or distributing cups of tea, and it is not permissible to give speeches and lectures on these occasions, because that comes under the heading of approving of them and encouraging them. Rather it is obligatory to denounce them and not to attend them. End quote.
Fataawa al-Lajnah ad-Daa’imah, 2/257-258
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
We have some customs that we grew up with and that have been passed down to us, on some occasions, such as making cakes and cookies on Eid al-Fitr, and preparing platters of meat and fruit on the night of the twenty-seventh of Rajab and the fifteenth of Sha‘baan, and different kinds of sweets that must be prepared on the day of ‘Ashoora’. What is the Islamic ruling on that?
He replied:
As for expressing joy and happiness of the days of Eid al-Fitr and Eid al-Adha, there is nothing wrong with that if it is within the limits prescribed in Islam, such as preparing food and drink and the like. It is proven that the Prophet (blessings and peace of Allah be upon him) said: “The days of at-Tashreeq are days of eating and drinking and remembering Allah, may He be glorified and exalted.” This refers to the three days following Eid al-Adha, when the people offer their sacrifices and eat from the meat and enjoy the blessings that Allah has bestowed upon them. Similarly, on Eid al-Fitr there is nothing wrong with expressing joy and happiness so long as it does not overstep the limits set by Islam.
As for expressing joy on the night of the twenty-seventh of Rajab or the fifteenth of Sha‘baan or the day of ‘Ashoora’, this is something for which there is no basis. Rather it is forbidden and the Muslim should not attend if he is invited to such celebrations. The Prophet (blessings and peace of Allah be upon him) said: “Beware of newly invented matters, for every newly invented matter is an innovation (bid‘ah), and every innovation is a going astray.”
The night of the twenty-seventh of Rajab is what some people claim is the night of the Mi‘raaj during which the Messenger (blessings and peace of Allah be upon him) was taken up to Allah, may He be glorified and exalted. There is no proof of this date from a historical point of view, and everything for which there is no proof is false, and that which is built on falsehood is also false. Even if we assume that this event took place on that night, it is not permissible for us to introduce on that date any of the symbols of festivals or acts of worship, because no such thing is proven from the Prophet (blessings and peace of Allah be upon him) or from his Companions who were the closest of people to him and the keenest of people to adhere to his Sunnah and follow his path. So how could it be permissible for us to introduce something that did not happen at the time of the Prophet (blessings and peace of Allah be upon him) or at the time of his Companions??
Even with regard to the night of the fifteenth of Sha‘baan, there is no proof that the Messenger (blessings and peace of Allah be upon him) ever venerated it or spent that night in prayer. Rather some of the Taabi‘een spent that night in prayer and dhikr, not in eating and celebrating as if it were a festival. End quote.
Fataawa Islamiyyah, 4/693
And Allah knows best.

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