What After Ramadan?

Taken from islaam.com
Adapted from "Wa maadha ba`da Ramadaan",
by Dar Al-Watan (120)

AlHamdulillahi wa kafaa, was-Salatu was-salamu `alaa `ibaadihi-lladheena Stafaa

We leave the blessed month of Ramadan, its beautiful days and its fragrant nights. We leave the month of the Qur'an, taqwa, patience, jihad, mercy, forgiveness and freedom from hellfire…

Have we fulfilled the requirements of taqwa and graduated from the Ramadan school with the diploma of the god-fearing?

Have we fought our souls and desires and defeated them, or have we been overtaken by our customs and blind imitations?

Have we performed our actions in a way that fulfills the conditions for receiving mercy, forgiveness and release from the Fire?

Many questions and numerous thoughts come to the heart of the sincere Muslim, who asks and answers with truthfulness.

What Have We Gained From Ramadan?

Ramadan is a school of iman and a 'stop to recharge one's spiritual batteries' - to acquire one's provision for the rest of the year...

For when will one take a lesson and change for better if not in the month of Ramadan?

The noble month is a true school of transformation in which we change our actions, habits and manners that are in variance with the Law of Allah 'azza wa jall. “Verily, Allah does not change the condition of a people until they change what is in themselves.” [Ar-Ra`d, 11]

If you are from those who benefited from Ramadan, fulfilled the requirements of taqwa, truly fasted the month, prayed in it with truthfulness, and strove against you soul, then praise and thank Allah, and ask Him for steadfastness upon it until you meet your death.

Be not like one who has sewn a shirt and then destroyed it... Have you seen one who sewed a shirt or thawb, so when she looked at it, she liked it. Then she destroyed it pulling a thread by thread for no reason. What would people say about such a person?! Or have you seen one who earns a fortune trading throughout the day, then when the night comes, he throws away all that he earned, dirham by dirham. What would people say about such a person?!

This is the condition of one who returns to sinning and evildoing after Ramadan and leaves obedience and righteous actions. So after he was favored with the blessing of obedience and enjoyment of communicating with Allah he returned to the blaze of sins and evil actions. How evil are the people who know Allah only in Ramadan!

My dear ones,

falling short in one's commitment to Islam after Ramadan is manifested in many ways, including:

• Men leaving the five prayers in congregation, after they filled mosques for Taraweeh prayers, thus going to the masjid for recommended prayers and leaving obligatory ones.
• Return to musical entertainment, forbidden films, women displaying their adornment beyond that which ordinarily appears thereof, free mixing etc.

This is not thankfulness for blessings and favors, nor is it the sign of acceptance of one's actions, rather this is opposition to favors and absence of thankfulness.

These are from signs of one's deeds not being accepted – and Allah's refuge is sought – for one who truly fasts rejoices on the occasion of `eid, praises his Lord for helping him complete the fast, and remains fearful that Allah may not accept his fasting, just as the Salaf would continue asking for acceptance of their actions in Ramadan for six months after it.

From signs that one's deeds are accepted is that he or she has improved in his or her obedience to Allah `azza wa jall. “And remember when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]…” [Ibrahim, 7] Increase you in good, faith and righteous actions. So if the servant is truly thankful to his Lord, you will see him guided to more obedience and distanced from sinfulness. Thankfulness is leaving sins, as the early Muslims said.

“And worship your Lord until there comes you to the certainty [i.e. death].” [al-Hijr, 99]

The Muslim must continuously be in the state of obedience of Allah, firm upon His Sharee`ah, steadfast upon His Deen, so that he or she is not of those who worship Allah only during one month or only in one place. Rather, the believer knows that the Lord of Ramadan is also the Lord of other months, and that He is the Lord of all times and places, so he is steadfast upon the Sharee`ah of Allah until he meets Him while He is pleased with him. Allah ta`ala said, “So remain on a right course as you have been commanded, [you] and those who have turned back with you [to Allah].” [Hud, 112] And, “So take a straight course to Him and seek His forgiveness.” [Fussilat, 6] And the Prophet, sallallahu `alayhi wa sallam, said, “Say 'I believe in Allah', then be steadfast.” [Muslim]

• If the fasting in Ramadan has ended, then there remains voluntary fasting, such as fasting six days in Shawwal, on Mondays and Thursdays, the three days in the middle of the month, the days of `Aashoora and `Arafat, and others.
• If standing in prayer at night during Ramadan has ended, then there remains voluntary night prayer throughout the year. “They used to sleep but little of the night.” [Adh-Dhaariyaat, 17]
• If the charity in Ramadan and zakat ul-fitr have ended, then there is the obligatory Zakat, and also there are many other open doors to charity, voluntary actions and jihad.
• Reading of the Qur'an and contemplating it is not only for Ramadan, rather it is for all times.

Righteous actions are for all times and all places, so strive – O my brother and sister – and beware of laziness. And remember that it is not allowed for us to leave the obligatory actions or delay them, such as the five daily prayers on time, in congregation etc.

And do not fall into forbidden actions, such as forbidden sayings, food and drinks, or by looking at or listening to what is forbidden.

Be steadfast and upright upon the Deen of Allah at all times, for you do not know when you'll meet the Angel of Death. Beware of him taking you while you are in a state of sin. “O Allah, Who turns the hearts, keep our hearts steadfast upon Your Deen.”

I ask Allah to accept from us and you our fasting, our prayers and other righteous actions, that our condition after Ramadan be a better one, that the state of our Ummah improves, that we are granted honour and that we truly turn to our Lord… Ameen

Joining Salah in Congression Late (i.e. Jammat)

The following has been taken form Islam Q&A - Fatwa 49037

Q: How should one who has caught up with the congregation in the last rak’ah of Maghrib complete his prayer?

Suppose we are in Magrib prayer and we joined the salat from the second rakat ie from the Tashahud part., then how shall I complete my prayers. Like I normally stand after the salam complete one rakat sit for Tashahud and then complete the third rakat and complete the Tashahud.

Answer

Praise be to Allaah.

If you join the congregation during the first tashahhud of Maghrib prayer, then you should follow the imam in the third rak’ah, and recite the tashahhud, then get up after he says the salaam to complete your prayer. You have two rak’ahs left, so pray the first one with al-Faatihah and another soorah, then recite the tashahhud, which is the first tashahhud for you, then get up for the third rak’ah, and recite al-Faatihah only, and recite the last tashahhud, then say the salaam.

What is stated above is based on the assumption that what the latecomer caught up with with the imam is the beginning of his own prayer, and what he prays on his own is the end of his prayer. This is the opinion of al-Shaafa’i (may Allaah have mercy on him).

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (4/117): If he catches up with a rak’ah of Maghrib he should stand up after the imam says the salaam and pray one rak’ah and recite the tashahhud, then pray a third rak’ah and recite the tashahhud.

Then he said:

We have mentioned that our view is that what the latecomer catches up with is the first part of his prayer and what he makes up is the last part. This is the view of Sa’eed ibn al-Musayyib, al-Hasan al-Basri, ‘Ata’, ‘Umar ibn ‘Abd al-‘Azeez, Makhool, al-Zuhri, al-Awzaa’i, Sa’eed ibn ‘Abd al-‘Azeez and Ishaaq. Ibn al-Mundhir narrated it from them and said: This is also my opinion. He said: and it was narrated from ‘Umar, ‘Ali and Abu’l-Darda’, but that is not proven. It was also narrated from Maalik and was the view of Dawood.

Abu Haneefah, Maalik, al-Thawri and Ahmad said: What he caught up with is the latter part of his prayer and what he makes up is the first part of his prayer. This was narrated by Ibn al-Mundhir from Ibn ‘Umar, Mujaahid and Ibn Sireen. They quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whatever you catch up with, pray, and whatever you have missed, make it up.” Narrated by al-Bukhaari and Muslim. Our companions quoted as evidence the words of the Prophet (peace and blessings of Allaah be upon him): “Whatever you catch up with, pray, and whatever you have missed, complete it.” Narrated by al-Bukhaari and Muslim with many isnaads.

Al-Bayhaqi said: Those who narrated the words “complete it” are greater in number, have better memories and are closer to Abu Hurayrah who is the narrator of this hadeeth, so they are more correct. Shaykh Abu Haamid and al-Maawirdi said: Completing a thing can only be done after doing the first part of it. Al-Bayhaqi also narrated a view similar to ours from ‘Umar ibn al-Khattaab, ‘Ali, Abu’l-Darda’, Ibn al-Musayyib, Hasan, ‘Ata’, Ibn Sireen and Abu Qilaabah (may Allaah be pleased with them).

With regard to the report which says “make it up.” This may be answered in two ways:

1 – That those who narrated the words “complete it” are greater in number and have better memories

2 – That qada’ (the word translated here as “make it up”) is actually to be interpreted as meaning “do it” and not the usual sense in which the word is understood, because this usage is that of the later fuqaha’, whereas the Arabs used the word in the sense of doing. Allaah says (interpretation of the meaning):

“So when you have accomplished [qadaytum] your Manaasik (rituals of Hajj)”
[al-Baqarah 2:200]

“When you have finished [qudiyat] As-Salaah (the congregational prayer)”
[al-Nisa’ 4:103]

Shaykh Abu Haamid said: What is meant is: what you have missed of your own prayer, not what you missed of the imam’s prayer; what the latecomer has missed of his own prayer is the latter part of it.

It says in Fataawa al-Lajnah al-Daa’imah (7/322):
Question: I would like to know more about how a latecomer should pray:
1- If the imam has already prayed one or two rak’ahs of Maghrib
2- If the imam has already prayed one or two rak’ahs of a four-rak’ah prayer.
What should he recite? Should he recite al-Faatihah only or another soorah as well?

Answer:
Whatever the latecomer catches up with of the prayer with his imam is regarded as the first part of his prayer. So whoever catches up with one rak’ah of Maghrib, that is regarded as being the first part of his prayer. So he should stand up after the imam says the salaam and make up what he missed. In the first rak’ah he makes up he should recite al-Faatihah and another soorah or verses, because it is the second rak’ah for him. Then he should sit and recite the first tashahhud. Then when he stands up to make up the remaining rak’ah of Maghrib he should recite al-Faatihah only, because it is the third rak’ah for him. Then he should sit and recite the final tashahhud. If what he missed of Maghrib was one rak’ah, and he caught up with two rak’ahs with the imam, then he should recite al-Faatihah only in the last rak’ah that he makes up after the imam says the salaam, because it is the third rak’ah for him.

If it is a four-rak’ah prayer and he catches up with three or two rak’ahs with the imam, then he should recite al-Faatihah only in the one or two rak’ahs that he makes up, because that is the latter part of the prayer for him, so he does not have to recite another soorah as well as al-Faatihah. This is the correct scholarly view. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Standing Committee for Academic Research and Issuing Fatwas.

And Allaah knows best.

Ramadhaan Highway Code

The Do's and Don'ts - not only during Ramadan but everyday....

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Numbers of rak’ahs in Taraaweeh prayer

Numbers of rak’ahs in Taraaweeh prayer

Source: Islam Q&A by Sheikh Muhammed Salih Al-Munajjid (islam-qa.com)

Question:
It has been authentically reported that Muhammad SAAW prayed Taraweeh 3 times in Ramadan and it consisted 11 Rakah. Also the book by Shaykh Naasir-ud-Din Al-Albani (May Allah have mercy on him)، Qiyam and Taraweeh states that Taraweeh should be 11 Rakah. The sunnah is 11 Rakat. Now the question which is confusing and often becomes a discussion among brothers is whether the number of Rakat in Taraweeh should be 11 Rakat or 20 Rakat. People are very sentitive about this issue and those who pray 20 Rakat blame the other groug praying 11 as being wrong and vice vera. This leads to disunity. People always quote that in Prophets Mosque the Imam prays 20 Rakats and also in Masjid-ul-Haraam in Mecca the Imam prays 20 Rakat. Also those who during Ramadan go to Saudi Arabia for Umrah say that the Imam prays 20 Rakat.

Answer:
Praise be to Allaah.

We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:

It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait.

Al-Sharh al-Mumti’, 4/225

Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).

Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.

This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah.

With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.

Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646). Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying.

We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.

The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different.

Al-Sharh al-Mumti’, 4/73-75

With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’”

Narrated by al-Bukhaari, 1909; Muslim, 738

They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.

The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.

The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.”

(Narrated by al-Bukhaari, 846; Muslim, 749)

If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.

Al-Sarkhasi, who is one of the imams of the Hanafi school, said:

It is twenty rak’ahs, apart from Witr, in our view.

Al-Mabsoot, 2/145

Ibn Qudaamah said:

The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six.

Al-Mughni, 1/457

Al-Nawawi said:

Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation.

Al-Majmoo’, 4/31

These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:

1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.

2- A greater number was narrated from many of the salaf.

See al-Mughni, 2/604; al-Majmoo’, 4/32

3- The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.

The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said:

If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is.

Al-Ikhtiyaaraat, p. 64

Al-Suyooti said:

What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef).

Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145

So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.

And Allaah knows best.

Subhanallah : 25 WAYS TO ENTER JANNAH !!

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Assalam Alaikum Wa Rahmatullahi Wa Barakatuh,

The Prophet Mohammad (salalahu alaiwasalam) said "Pass on knowledge from me even if it is only one verse"(sahi Al-Bukhari, Abdullah bin Amr(Radiallah Anh))

Looking to Enter Jannah? 25 Ways to Attain it and its Pleasures:

من لقي الله لا يشرك به شيئاً دخل الجنة -البخاري
1. Whoever meets Allah without ascribing anything to Him will enter Jannah. [Bukhari]

من آمن بالله وبرسوله ، وأقام الصلاة ، وصام رمضان ، كان حقاً على الله أن يدخله الجنة - البخاري
2. Whoever believes (has emaan) in Allah and His Messenger (sal Allahu alayhi wa sallam), and establishes the prayer and fasts the month of Ramadan, it is incumbent upon Allah that He enters him in Jannah. [Bukhari]

من بنى مسجداً يبتغي به وجه الله بنى الله له مثله في الجنة -البخاري
3. Whoever builds a masjid seeking by it the Pleasure of Allah, Allah will build for him a similar place in Jannah. [Bukhari]

من صلى البردين دخل الجنة - البخاري
4. Whoever prays the two cool prayers (Asr and Fajr) will enter Jannah. [Bukhari]

من غدا إلى المسجد وراح أعدَّ الله له نزله من الجنة كلما غدا أو راح- البخاري
5. Whoever goes to the masjid (every) morning and in the afternoon (for the congregational prayer), Allah will prepare for him an honorable place in Jannah with good hospitality for (what he has done) every morning and afternoon goings. [Bukhari]

من يضمن لي ما بين لحييه وما بين رجليه أضمن له الجنة -البخاري
6. Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Jannah for him. [Bukhari]

من صلى اثنتي عشرة ركعة في يوم وليلة بُني له بهن بيت في الجنة - مسلم
7. Whoever prays 12 raka’at in the day and night, a house in Jannah will be built for him. [Muslim]

من سلك طريقاً يلتمس فيه علماً سهّل الله له به طريقاً إلى الجنة - مسلم
8. Whoever treads a path in search of knowledge, Allah will make easy for him the path to Jannah. [Muslim]

من قال مثل ما يقول المؤذن من قلبه دخل الجنة - أبو داود
9. Whoever repeats after the mu’adhdhin from his heart (i.e., sincerely) will enter Jannah. [Abu Dawud]

ما من أحد يتوضأ فيحسن الوضوء ويصلي ركعتين يقبل بقلبه ووجهه عليهما إلا وجبت له الجنة - أبو داود
10. There is not one of you who perfects his wudu and prays two raka’at setting about them with his heart as well as his face except that Jannah would be mandatory for him. [Abu Dawud]

من قال رضيت بالله رباً ، وبالإسلام ديناً ، وبمحمد صلى الله عليه وسلم نبياًّ وجبت له الجنة - أبو داود
11. Whoever says: "I am pleased with Allah as my Rabb, and with Islam as my Deen, and with Muhammad (sal Allahu alayhi wa sallam) as my Prophet, Jannah would be mandatory for him. [Abu Dawud]

من كان آخر كلامه لا إله إلا الله دخل الجنة- أبو داود
12. Whosoever last words are: laa ilaaha il Allah, will enter Paradise. [Abu Dawud, Saheeh]

من قال سبحان الله العظيم وبحمده غرست له نخلة في الجنة - الترمذي
13. Whoever says "SubhanAllah al-Adheem wa biHamdihi, Glorified and Exalted is Allah, The Great, and with His Praise", a date-palm will planted for him in Jannah. [Tirmidhi]

من مات وهو بريء من ثلاث : الكبر ، والغلول ، والدّين دخل الجنة- الترمذي
14. Whoever dies and is free from three: arrogance, grudges and debt will enter Jannah. [Tirmidhi]

من عال جاريتين دخلت أنا وهو الجنة - الترمذي
15. Whoever raises two girls, he and I (prophet Mohammed salalahu alaiwa sallam) will enter Jannah. [Tirmidhi]

من أذن اثني عشرة سنه وجبت له الجنة ابن ماجة
16. Whoever calls the adhan for 12 years, Jannah will become mandatory for him. [ibn Maajah]

من سأل الله الجنة ثلاث مرات قالت الجنة : اللهم أدخله الجنة الترمذي
17. Whoever asks Allah for Jannah three times, Jannah will say: "O Allah, enter him into Jannah." [Tirmidhi]

من عاد مريضاً أو زار أخاً له في الله ناداه مناد أن طبت وطاب ممشاك ، وتبوأت من الجنة منزلاً - الترمذي
18. Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: `May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah’. [Tirmidhi]

إن الصدق يهدي إلى البر وإن البر يهدي إلى الجنة -البخاري
19. Indeed, truthfulness leads to righteousness and indeed righteousness leads to Jannah. [Bukhari]

تكفل الله لمن جاهد في سبيله لا يخرجه إلا الجهاد في سبيله وتصديق كلماته بأن يدخله الجنة - البخاري
20. Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Jannah. [Bukhari]

أيها الناس ، أفشوا السلام ، وأطعموا الطعام ، وصلوا والناس نيام ، تدخلوا الجنة بسلام -الترمذي
21. O people, spread the salaam (greetings), feed the hungry, and pray while the people are asleep, you will enter Jannah in peace. [Tirmidhi]

العمرة إلى العمرة كفارة لما بينهما ، والحج المبرور ليس له جزاء إلا الجنة - البخاري
22. (The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah. [Bukhari]

إن لله تسعة وتسعين اسماً مائة إلا واحداً ، من أحصاها دخل الجنة- البخاري
23. Allah has ninety-nine Names, one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Jannah. [Bukhari]

لقد رأيت رجلاً يتقلب في الجنة في شجرة قطعها من ظهر الطريق كانت تؤذي الناس- مسلم
24. I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims. [Muslim]

اللهم أنت ربي لا إله إلا أنت ،خلقتني و أنا عبدك، و أنا على عهدك و وعدك ما استطعت، أعوذ بك من شر ما صنعت ، أبوء لك بنعمتك عليَّ وأبوء لك بذنبي فاغفر لي ، فإنه لا يغفر الذنوب إلا أنت . من قالها من النهار موقناً بها فمات من يومه قبل أن يمسي فهو من أهل الجنة ، ومن قالها من الليل وهو موقن بها فمات قبل أن يصبح فهو من أهل الجنة -البخاري
25. O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You. "If somebody recites this invocation during the day, and if he should die then, he will be from the people of Jannah. And if he recites it in the night, and if he should die on the same day, he will be from the people of Jannah." [Bukhari]

(All narrations not found in Bukhari or Muslim have been verified as authentic by Shaykh Albaani rahimahullah)

All humans are dead except those who have knowledge; and all those who have knowledge are asleep except those who do good deeds; and those who do good deeds are deceived; except those who are sincere, and those who are sincere are always in a state of worry." (Imam Shafi'i).

25 Rules Of Being Close To Allah

In the name of Allah most gracious most merciful
Assalaamu alaykum wa rahmatuallahi wa barakatuhu

1. Start off each day with 'adhkaar al-istiyqaadh' (waking up Supplications), thanking Allah for waking up in good shape.

2. Put Allah first in your life.

3. Broaden your horizons - learn 5 new verses from the Quran every day, travel to pray far in the mosque to brighten your day,take up a booklet having supplications and read them.

4. Pray Salaat Al-dhuhaa (after sunrise).

5. If someone says something mean to you, just shrug it off and dismiss it in a friendly, laidback manner; and pray that Allah shall forgive them.

6. When you get angry, remember Allah; and how short and worthless life is to waste in being Angry.

7. Remember that you can never have too many friends, but you can have few quality friends that help you fulfill the purpose of your creation (i.e. live for Allah).

8. When you're happy, try to share your happiness with others. Thank Allah for that, and pray its continuation.

9. When something bad or embarrassing happens to you, just think that it could always be worse, remember the reward of patience,and thank Allah that it's not worse than it is.

10. Do something extra of goodness once in a while, like feeding a poor person, or caressing an orphan's head.

11. Never stop believing that you can win Allah's love and thus work for it. Then you can win the love of Allah's slaves.

12. Spend some time thinking of Allah's amazing creation.

13. Always love those who love Allah unconditionally. This way you will ensure that you live for Him, love for Him, and hate for Him(those who are enemies of Him).

14. Find the righteous ways to express yourself, and if you think what you are about to say shall cause no benefit, maintain silence (this is tough!!).

15. Every now and then, give yourself a break. Play sports, give time to your family, friends, but always remember Allah and watch that He is watching you.

16. Pray for blessing to come to those being lost, and pray to Allah to guide them to the right path.

17. Hug your parents, kiss their hands and heads and always obey but stop at Allah's orders.

18. Smile to everyone, for your smile makes a big difference to him or her and you are rewarded.

19. Forgive, forget and smile.

20. Tears are not for women only... tears are for all human beings with feelings remaining in them. Don't restrain your tears when remembering Allah.

21. When people criticize your actions and effort, revise your actions and see if they please Allah or not. If they do; then ignore and remember how the Prophet (SAW) and the Sahaba were criticized, made fun of and even physically harmed, so have patience.

22. Read the Quran daily and try to have a schedule for completing it as much as you could. As you open the Quran daily, read with observation not just passing your eyes through the words.

23. Don't let popularity go to your head, for it never lasts and you may lose from it more than gain.

24. Never look down on anybody, for, to Allah they may be better than you.

Punished for thinking about bad actions?

Taken from islamiccentre.org

Question: I have been thinking of something bad to do but didn't really have the guts to do it - so will I get punish for even thinking about it?

Answer:
There is a famous Hadith Qudsi which has been reported by Imam al-Bukhari in his Sahih.

The Prophet (peace and blessings of Allah be upon him) said: Verily Allah has written the good actions and the bad actions and has then explained them. So whosoever intends a good deed and then does not carry it out, Allah will grant him one full unit of reward.

If the person intends a good deed and does carry it out, Allah will then grant him anything between ten and seven hundred units of rewards, and beyond.

Whosoever intends a bad action and then does not perform him, Allah will right a good deed for him. If the person intends a bad action and then perform its, Allah will write for him one unit of sin.’

From this beautiful narration, we learn that if a person intends to do a bad action, but then does not carry it out, then Allah will actually reward him for refusing to carry out that bad action.

It must be noted however, that this applies to when a person intended a bad deed, and then did not carry it out because of his fear of Allah.

If he didn’t carry it out because he was thwarted, then this is deemed as a sin. For example, if a person was about to rob a bank, but then stopped due to his fear of Allah, he will be rewarded. If he stopped because he did not have a weapon with him, or because his transport was inadequate and so on, then he will be punished.

Mother’s Day: The Islamic Perspective

Taken from Islamic Times, Tuesday, 16 May 2006

With the passing of Mothers day in the UK recently. We decided to look at the Islamic perspective on how Muslims should treat this annual concept. The date of Mother's Day, and the way in which it is celebrated, differs from one country to another. In Norway it is celebrated on the second Sunday in February. In Argentina it is celebrated on the second Sunday in October. In Lebanon it is on the first day of spring.

In South Africa it is celebrated on the first Sunday in May. In France it is celebrated more as a family festival, on the last Sunday in May, when family members get together for dinner, and then they give a cake to the mother. In Japan this day is celebrated on the second Sunday in May, as in North America, where exhibitions are held of pictures drawn by children aged 6-14; these exhibitions are called "My Mother" This exhibition is moved every four years and has appeared in a number of countries.

How did it start in England?
In England the modern Mother's Day celebration, began as "Mothering Sunday" or (the Sunday half-way through Lent), because it occurred during their major fasting period (Lent). Some say that the celebrations that were held to worship and honour the Roman false goddess Sybil were changed by the church to celebrations meant to honour and venerate Mary (peace be upon her).

This custom began with some people encouraging people to visit the central church in their locality, bringing offerings. In the year 1600, young men and women of simple professions and servants started to visit their mothers on "Mothering Sunday", bringing gifts and food. Nowadays it is celebrated by non muslims on the last Sunday of March each year

The Islamic Perspective - Honouring the Mother
Allaah says (interpretation of the meaning): "Worship Allaah and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allaah does not like such as are proud and boastful" [al-Nisa' 4:36] And Allaah says (interpretation of the meaning): "And your Lord has decreed that you worship none but Him.

And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour" [al-Isra' 17:23]

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: "A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: 'O Messenger of Allaah, who among the people is most deserving of my good company?' He said, 'Your mother.' He asked, 'Then who?' He said, 'Your mother.' He asked, 'Then who?' He said, 'Your mother.' He asked, 'Then who?' He said, 'Then your father.'" (Narrated by al-Bukhaari, 5626; Muslim, 2548)

Al- Haafiz ibn Hajar said: "Ibn Battaal said: what this means is that the mother should be honoured three times more than the father. He said, that is because of the difficulties of pregnancy, then giving birth, then breastfeeding.

These are hardships that are experienced only by the mother, then the father shares with her in raising the child. This is also referred to in the aayah (interpretation of the meaning): 'And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years' [Luqmaan 31:14]

So the recommendation to be dutiful and good refers to both parents, but the mother's share is greater because of the three things mentioned above.

Al-Qurtubi said: what is meant is that the mother deserves a greater share of her child's honour, and her rights take precedence over those of the father in cases where a choice must be made.

'Iyaad said: the majority of scholars were of the view that the mother takes precedence over the father in terms of honouring one's parents.

And it was said that both must be honoured equally, and this was narrated by some from Maalik, but the former view is the one which is correct." (Fath al-Baari, 10/402).

Indeed, even if one's mother is a mushrikah (polytheist), the wise and pure sharee'ah of Islam encourages one to uphold ties of kinship with her: It was narrated that Asma' bint Abi Bakr (may Allaah be pleased with them both) said: "My mother came to visit me at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) and she was a mushrikah. I consulted the Messenger of Allaah (peace and blessings of Allaah be upon him), saying, 'My mother has come to visit me for some purpose, should I uphold ties of kinship with my mother?' He said, 'Yes, uphold ties of kinship with your mother.'" (Narrated by al-Bukhaari, 2477)

It is extremely unfortunate that Muslims throughout the world have begun to adopt and practice western ideas and understanding when it comes to the quality of relationship between the mother and child.

For Muslims to begin to selfishly adopt a single day out of the whole year to express gratitude and show a materialistic form of affection.

Islam has no need of things that are innovated by others, be it Mother's Day of anything else. Its teachings on the honouring of mothers mean that it has no need for an innovated Mother's Day.

Standing Committee for Academic Research and Issuing Fatwas issued a statement: It is not permissible to celebrate the so-called Mother's Day and similar innovated festivals because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever innovates something in this matter of ours (Islam) that is not part of it will have it rejected."

He (peace and blessings of Allaah be upon him) did not celebrate Mother's Day and neither did any of his companions (may Allaah be pleased with them) or the salaf (earliest generations) of this ummah. Rather it is an innovation (bid'ah) and imitation of the non Muslims.

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion" [al-Maa'idah 5:2] Fataawa al-Lajnah al-Daa'imah, 3/86 In light of this, Muslims should be aware that honouring and showing sincere affection and gratitude to the mother is a full time duty that should be practiced each and everyday of ones life, to merely set aside a single day and feel you have fulfilled their rights is a gross misconduct to the parents and the teachings of the Prophets (peace and blessings of Allaah be upon him).

"And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents. Unto Me is the final destination" [Luqmaan 31:14]

And Allaah knows best.


Further Reading: mothers-day-from-islamic-perspective

Common Errors in Prayer that must be avoided

Thanks to Nazrul Islam for forwarding this...

Forward it to many Muslims, so that they can learn and correct their mistakes with the help of Allah

Common Errors in Prayer That MUST Be Avoided:-

1. Reciting Surat al-Fatiha fast without pausing after each verse.
The Prophet (SAW) used to pause after each verse of this surah. (Abu Dawood)

2. Sticking the arms to the sides of the body, in rukoo' or sujood, and sticking the belly to the thighs in sujood.
The Messenger of Allah (SAW) said: "Let not one of you support himself on his forearms (in sujood ) like the dog.

Let him rest on his palms and keep his elbows away from his body." ( Sahih Muslim)

The Messenger of Allah (SAW) used to keep his arms away from his body during rukoo' and sujood that the whiteness of his armpits could be seen ( Sahih Muslim).

3. Gazing upward during prayer. This may cause loss of concentration. We are commanded to lower our gaze, and look at the point at which the head rests during sujood.
The Prophet (SAW) warned: "Let those who raise their gaze up during prayer stop doing so, or else their sights would not return to them. [ i.e. Lose their eyesight]. " ( Muslim)

4. Resting only the tip of the head on the floor during sujood.
The Prophet (SAW) said: "I am commanded to prostrate on seven bones the forehead and the nose, the two hands [palms],the two knees, and the two feet." ( Sahih Muslim)

Applying the above command necessitates resting the forehead and the nose on the ground during sujood.

5. Hasty performance of prayer which does not allow repose and calmness in rukoo' or sujood.
The Messenger of Allah (SAW) saw a man who did not complete his rukoo' [bowing], and made a very short sujood [prostration]; he(SAW) said: "If this man dies while praying in this manner, he would die upholding a religion other than the religion of Muhammad."

Abu Hurairah (RA) said:"My beloved friend, Muhammad (SAW) forbade me to perform postures of prayer copying the picking of a rooster; (signifying fast performance of prayer), moving eyes around like a fox and the sitting like monkeys ( i.e. to sit on thighs)." (Imam Ahmad & at-Tayalisi)

The Messenger of Allah (SAW) said: "The worst thief is the one who steals from his own prayer." People asked, 'Messenger of Allah! How could one steal from his own prayer?' He(SAW) said: "By not completing its rukoo' and sujood."(At-Tabarani & al-Hakim).

To complete rukoo' is to stay in that posture long enough to recite 'subhana rabbiyal Adtheem' three times, SLOWLY,and'subhana rabbiyal-a'ala' three times, SLOWLY, in sujood.

He (SAW) also announced:"He who does not complete his rukoo' and sujood, his prayer is void." (Abu Dawood & others)

6. Counting tasbeeh with the left hand
The Prophet (SAW) used to count tasbeeh on the fingers of his right hand after salah.

lbn Qudamah (RA) said:?"The Messenger of Allah (SAW) used his right hand for tasbeeh." ( Abu Dawud)

The above hadeeth indicates clearly that the Prophet (SAW) used only one hand for counting tasbeeh. No Muslim with sound mind would imagine that the Prophet (SAW) used his left hand for counting tasbeeh. Aa'ishah (RA) said that the Prophet (SAW) used his left hand only for Istinjaa', or cleaning himself after responding to the call of nature.?He never used it for tasbeeh.

Yasirah (RA) reported:?The Prophet(SAW) commanded women to count tasbeeh on their fingers.

The Messenger of Allah (SAW) said: "They (the fingers) will be made to speak, and will be questioned (on the Day of Resurrection.)" (At-Tirmithi)

The above hadeeth indicates that it is preferable to count tasbeeh on the fingers of the right hand than to do so on masbahah(rosary).

7. Crossing in front of a praying person.
The Messenger of Allah (SAW) warned: "Were the one who crosses in front of a praying person to know the consequences of doing so, he would have waited for *forty better than to cross in front of him." (Sahih Bukhari and Muslim).

*The forty in the tradition may be days months or even years.
Allah knows best.


Further Reading:

For more advice on avoiding mistakes during Salaat please read the following document:

40 Commmon Mistakes in Salaat - Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafithahullah) (PDF)

The Pillars of Islam

Taken from islam-qa.com

Islam is based on five pillars which the Messenger (peace and blessings of Allaah be upon him) has explained for us, when he said: “Islam is built upon five [pillars]: the testimony that there is no god but Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer (salaah); paying the zakaah; Hajj (pilgrimage) and fasting Ramadaan.” (Agreed upon; narrated by al-Bukhaari, no. 8)

Islam is both belief and laws, in which Allaah and His Messenger have told us what is halaal and what is haraam, morals and good manners, acts of worship and how to interact with people, rights and duties, and scenes of the resurrection. When Allaah completed this religion, He chose it to be the way of life for all of mankind until the Hour begins:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion [al-Maa'idah 5:3 – interpretation of the meaning]

These are the pillars of Islam and the principles upon which it is based:

The first pillar: al-Shahaadatayn (the twin testimony of faith)

This means that a person believes that Allaah alone is the Lord, Sovereign and Controller, the Creator and Provider. He affirms all His most beautiful names and the sublime attributes that Allaah has affirmed for Himself or that His Prophet affirmed for Him. He believes that Allaah alone, and no one else, is the Only One Who is deserving of worship, as Allaah says (interpretation of the meaning):

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.

Such is Allaah, your Lord! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things”[al-An’aam 6:101-102]

And he believes that Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him), and revealed to him the Qur’aan, and commanded him to convey this religion to all of mankind. He believes that loving Allaah and His Messenger and obeying them are duties which are obligatory upon all of mankind, and that love of Allaah can only be realized by following His Messenger (peace and blessings of Allaah be upon him):

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful” [Aal ‘Imraan 3:31 – interpretation of the meaning]

The second pillar: salaah (prayer)

The Muslim believes that Allaah has enjoined upon every sane adult Muslim five prayers each day and night, which he does in a state of purity, standing before his Lord, every day in a state of purity and humility, thanking his Lord for His blessings, asking Him of His bounty, seeking His forgiveness for his sins, asking Him for Paradise and seeking refuge in Him from Hell.

The five obligatory prayers which are required day and night are Fajr (early morning, before dawn), Zuhr (mid-day, just after noon), ‘Asr (mid afternoon), Maghrib (just after sunset) and ‘Ishaa’ (at night, after dark has fallen). There are also Sunnah prayers such as Qiyaam al-Layl (prayer at night), Taraweeh prayers, two rak’ahs of Duha prayer, etc.

Prayer, whether it is fard or naafil, represents a sincere turning towards Allaah alone in all one's affairs. Allaah has commanded all the believers to guard strictly the observance of the prayers, as He says (interpretation of the meaning):

“Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)]”[al-Baqarah 2:238]

The five daily prayers are obligatory upon every Muslim man and woman, night and day:
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”[al-Nisaa’ 4:103 – interpretation of the meaning]

The one who abandons prayer has no share in Islam. Whoever neglects it deliberately is a kaafir, as Allaah says (interpretation of the meaning):

“(And remain always) turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As‑Salaah (Iqaamat‑as‑Salaah) and be not of Al‑Mushrikoon (the polytheists, idolaters, disbelievers in the Oneness of Allaah)[al-Room 30:31]

Islam is based on co-operation, brotherhood and love, and Allaah has prescribed coming together for these prayers and others, in order to attain these virtues. The Prophet (peace and blessings of Allaah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered alone.” (Narrated by Muslim, no. 650)

Prayer helps the believer at times of hardship and calamity. Allaah says (interpretation of the meaning):

“And seek help in patience and As-Salaah (the prayer) and truly, it is extremely heavy and hard except for Al-Khaashi‘oon [i.e. the true believers in Allaah — those who obey Allaah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)].[al-Baqarah 2:45]

The five daily prayers wipe out sins, as the Prophet (peace and blessings of Allaah be upon him) said: “Do you not think that if there was a river at the door of any one of you, and he were to bathe in it five times each day, would there by any dirt left on him?” They said, “No dirt would be left on him at all.” He said, “That is the likeness of the five daily prayers, by means of which Allaah erases sin.”

Prayer in the mosque is a means of entering Paradise. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever comes and goes to the mosque, Allaah will prepare for him a house in Paradise for each time he comes and goes.” (Narrated by Muslim, no. 669)

Prayer brings the slave and his Creator together. It was the delight of the Messenger (peace and blessings of Allaah be upon him). Whenever any matter grieved him, he would turn to prayer and converse with his Lord and call upon Him, seeking His forgiveness and asking Him of His bounty.

Prayer done with proper humility and fear of Allaah brings the Muslim closer to his Lord, and keeps him from doing evil, as Allaah says (interpretation of the meaning):

“Recite (O Muhammad) what has been revealed to you of the Book (the Qur’aan), and perform As‑Salaah (Iqaamat‑as‑Salaah). Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”[al-‘Ankaboot 29:45]

The third pillar: zakaah (poor due, charity tax)

Just as Allaah has created people with different colours, attitudes and levels of knowledge, so too their deeds and provision vary. He has made some of them rich and some poor, to test the rich as to whether they show gratitude, and to test the poor as to whether they are patient. Because the believers are a brotherhood, and brotherhood is based on compassion, kindness, love and mercy, Allaah has enjoined upon the Muslims zakaah which is taken from the rich and given to the poor. Allaah says (interpretation of the meaning):

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allaah for them. Verily, your invocations are a source of security for them”[al-Tawbah 9:103]

Zakaah purifies and cleanses wealth, and purifies the soul from stinginess and miserliness. It strengthens the love between the rich and poor, takes away hatred, makes security prevail and brings happiness to the ummah happy.

Allaah has made the payment of zakaah obligatory upon everyone who owns the nisaab (minimum amount) for one year. The rate of zakaah on gold, silver, other metals and trade goods is one quarter of ten percent. On agricultural produce and fruits the amount is one-tenth if it is irrigated (by artificial means), and one-half of one-tenth if it is not irrigated (by artificial means, i.e., it is watered by rainfall or other natural means). Concerning an’aam animals (i.e., sheep, goats, cattle and camels) the details are explained in the books of fiqh… Whoever pays zakaah, Allaah expiates his sins thereby, and blesses his wealth, and stores up for him a great reward. Allaah says (interpretation of the meaning):

“And perform As-Salaah (Iqaamat-as-Salaah), and give Zakaah, and whatever of good (deeds that Allaah loves) you send forth for yourselves before you, you shall find it with Allaah. Certainly, Allaah is All-Seer of what you do”[al-Baqarah 2:110]

Withholding zakaah brings disasters and evils upon the ummah. Allaah has threatened those who withhold it with a painful torment on the Day of Resurrection. He says (interpretation of the meaning):

“O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allaah (i.e. Allaah’s religion of Islamic Monotheism). And those who hoard up gold and silver (Al‑Kanz: the money, the Zakaah of which has not been paid) and spend them not in the way of Allaah, announce unto them a painful torment.

On the Day when that (Al‑Kanz: money, gold and silver, the Zakaah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’” [al-Tawbah 9:34-35]

Concealing one’s zakaah is better than paying it openly in front of people, as Allaah says (interpretation of the meaning):

“If you disclose your Sadaqaat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allaah) will expiate you some of your sins. And Allaah is Well-Acquainted with what you do [al-Baqarah 2:271]

When a Muslim pays his zakaah, it is not permissible for him to give it to anyone except those whom Allaah mentions in the aayah (interpretation of the meaning):

“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”[al-Tawbah 9:60]

The fourth pillar: sawm (fasting) in Ramadaan

Fasting means abstaining from things which break the fast, such as food, drink and intercourse, from sunrise until sunset, with the intention of fasting.

The relationship of patience to faith is like that of the head to the body. Allaah has enjoined upon this ummah fasting for one month of the year, in order to draw closer to Allaah, to avoid that which Allaah has forbidden, to get used to being patient, to bring the nafs (self) under control, to compete in generosity and to demonstrate co-operation and mutual compassion. Allaah says (interpretation of the meaning):

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”[al-Baqarah 2:183]

The month of Ramadaan is a great month, in which Allaah revealed the Qur’aan. The reward for good deeds, acts of charity and acts of worship are multiplied in this month. In it is Laylat al-Qadr, which is better than a thousand months. The gates of heaven are opened and the gates of Hell are shut, and the shayaateen (devils) are tied up.

Allaah has made fasting the month of Ramadaan obligatory upon every sane, adult Muslim, male and female alike, as He says (interpretation of the meaning):

“The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadaan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185]

There is a great reward with Allaah for fasting. The Prophet (peace and blessings of Allaah be upon him) said: “Every action of the son of Adam is multiplied, each good deed receiving a tenfold to seven hundredfold reward. Allaah said, ‘Except for fasting, for it is done for Me and I will give a reward for it, for he gives up his desire and food for My sake.’” (Narrated by Muslim, al-Siyaam)

The fifth pillar: Hajj (pilgrimage)

Allaah has given the Muslims a Qiblah (direction of prayer) which they face when they pray (salaah) and offer supplications (du’aa’), wherever they may be. This qiblah is the Ancient House (the Ka’bah) in Makkah al-Mukarramah:

“so turn your face in the direction of Al-Masjid Al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction [al-Baqarah 2:144 – interpretation of the meaning]

Because the Muslims scattered all over the world, and Islam calls people to be united and get to know one another, just as it calls them to co-operate in righteousness and piety, to recommend one another to the truth, to call people to Allaah and to venerate the rituals of Allaah – hence Allaah has made it obligatory for every sane, adult Muslim who has the means, to visit His Ancient House, to circumambulate it and to perform all the rituals of Hajj as explained by Allaah and His Messenger. Allaah says (interpretation of the meaning):

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)” [Aal Imraan 3:97]

Hajj is an occasion on which the unity of the Muslims, their strength and pride, are made manifest. For the Lord is One, the Book is one, the Messenger is one, the ummah is one, their worship is one and their clothing is one.

Hajj has its own etiquette and conditions which the Muslims must observe, such as restraining their tongues, hearing and sight from all that Allaah has forbidden, being sincere in their intentions, using money from good sources (for Hajj), fostering the best attitude, and avoiding everything that could invalidate the Hajj, such as sexual relations, sin or arguing unjustly, as Allaah says (interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allaah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!”[al-Baqarah 3:197]

If the Muslim does Hajj correctly, in the manner prescribed and sincerely for the sake of Allaah, it will be an expiation for his sins. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does Hajj for the sake of Allaah, and does not have sexual relations or commit sins, will come back like the day his mother bore him.” (Narrated by al-Bukhaari, no. 15210)

Taken from Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuawyjri

Significance of Al-Isra and Al-Miraj

Taken from readingislam.com

Q: Could you please detail for me the significance of the night of Al-Isra and Al-Miraj? What does it commemorate and is there anything specific that we should do on this night?

Answered by counselor: Shahul Hameed

Salam, Thank you very much for your question.

When and How

Allah says in the Quran what means:
*{Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.}* (Al-Israa' 17:1)

There is no doubt that Al-Isra (the night journey) followed by Al-Miraj (the heavenly ascension) was one of the miracles in the life of our Prophet Muhammad (peace and blessings be upon him).

According to the most accepted view, it happened on the 27th of Rajab, the seventh month of the Hijri calendar, in the tenth year of Muhammad's prophethood.

It is reported in Hadith literature, that the Messenger of Allah was carried from the Sacred Mosque in Makkah to the "Farthest Mosque" (Al-Masjid al-Aqsa) in Jerusalem on a creature called Al-Buraq in the company of the archangel Gabriel (peace be upon him). There he led a congregational prayer of the prophets of God.

Then Gabriel took him to the heavens where he met the prophets Adam, John, Jesus, Idris, Aaron and Moses (peace be on them all). In the seventh heaven, he met Abraham (peace be on him).He was then brought to the Divine Presence. The details of this encounter are beautifully detailed in the beginning of surat An-Najm (52).

Prayer: God-given Gift

During this time, Allah ordered for his nation fifty daily Prayers. But on the Prophet's return, he was told by Prophet Moses (peace be on him) that his followers could not perform fifty Prayers. Thus, he went back and eventually it was reduced to five daily Prayers. After this, the Prophet (peace and blessings be upon him) returned to Makkah on the same night itself.

Therefore, Muslims should be thankful to Allah for this gift. They should take care of it and never neglect it. It is the thing that allows the Muslim to communicate with the creator five times as day.Time and Space Are Not Bound for Allah

One major lesson of that miraculous event, was that space and time which are bound by laws of nature for humans, are not so bound for Allah. On that night prophet Muhammad bridged time and space and this world, traveling to the heavens by Allah's will.

I believe that for those who study philosophy the abstract as well as the symbolic implications of the event might be very stimulating indeed. The gap between the reality of this life and that of the life to come simply diminished. This is illustrated by the Prophet's encounter with other prophets who were long since dead as far as we normally think of it but who, in reality, live as beings in a different form somewhere else.

The implications of the night journey cannot be overstated. The miraculous nature of the Prophet's journey established his divine-stated legitimacy as the seal of all prophets. Allah brought him to Him to show us his true worth in the sight of Allah.

All religious traditions share the concept of miracles, that is, something that defies logic, nature, or the established constitution and course of things.

We will limit our discussion to legitimate miracles from Allah, which are by definition the only true miracles. When the forces of disbelief are strong, typically the prophetic miracles that oppose them are stronger.

Prophet Moses was given several miracles, which included his staff that turned into a massive snake and culminated in his parting of the Red Sea, as a divine response to the extreme infidelity of Pharaoh.

Similarly, Prophet Jesus was given even the power to raise the dead, in order to establish his legitimacy before the Jews who would ultimately condemn him to death for blasphemy.

Nevertheless, his miracles were undeniable by their nature, and it was only the obstinacy and arrogance of the people to whom he was sent that enabled them to deny him.

Muhammad's night journey was obviously not easy for the pagan Makkans to believe. Nevertheless, the Prophet proved it logically by describing the approaching caravans that he overtook on his miraculous return.

Thus, this particular prophetic miracle not only established the Prophet's eminence for Muslims as discussed above, but it also helped to prove his prophethood to the non-believers of his time.

Celebrating the Event

As far as the Muslims are concerned, there is no particular celebration, fast or prayer to commemorate Al-Isra and Al-Miraj. But in some places, the Muslims themselves have started to have commemorative functions, where the story of the night journey is told in poetry or lectures.

While the Prophet himself did not establish these practices, there are scholars who maintain that gatherings meant to remind the Muslims of the importance of Al-Miraj in the history of Islam, or to remind us of the importance of love for the Prophet and the significance of the city of Jerusalem, are permissible.

I hope this answers your question.

Salam.

------------------------------------------------------------

Some useful reading:

(1) Al-Isra and Al-Miraj: A Miraculous Journey - ReadingIslam.com

(2) The Glorious Night Journey & Miracle of Ascension (PDF) - Musharraf Hussain Al-Azhari

(3) Masjid Al-Aqsa - "The Farthest Mosque" - Ramadan4u

(4) Some Miracles Of The Prophet (SAW) - Ramadan4u

(5) Prophet Muhammad Leading Prophets on the Night of Al-Israa' - ReadingIslam.com

Janaza namaaz (Funeral Prayer)

Taken from al-islam.edu.pk

The funeral prayer, called the Janaza Prayer, is necessary for all Muslims, males or females, and also for infants who have lived only for a few seconds. Taking part in this service is Farze-Kefayah. If some of the Muslims perform it, the remaining Muslims will not be held up for sin. It is, however, a duty of every member of the Muslim community to attend the funeral and burial service of the deceased. Those who take part in the prayer must perform ablution.

The Janaza shall be placed in front. The Imam shall stand near the breast of the deceased and facing it, and the people present will form themselves in close rows of three, five, seven, in odd numbers.

The Imam will open the prayer by reciting Allaho-Akber in a loud voice and the hands will be raised up to the ears and then placed as in prayer.

Then the following is recited:-
Subhanakal’la Humma wa ba Ham Daka wa Tabbarak A’snija wata’la Judduka wa Ja’lla Sanna’uaka wa la il’ha ghiroka.

Glory to Thee, O Allah, and Thine is the praise, and blessed is Thy name, and exalted is Thy Majesty, and there is none to be served besides Thee.

Now again Allaho-Akber is called out and the following is recited:-
Allahumma salli ‘ala Muhamadin wa ‘ala ali Muhammadin kama sallayta ‘ala Ibrahima wa ‘ala ali Ibrahima innaka Hamidu ’m-Majid. Allahumma barik ‘ala Muhamadin wa ‘ala ali Muhammadin kama barakta ‘ala Ibrahima wa ‘ala ali Ibrahima innaka Hamidu ’m-Majid.

“O Allah! Exalt Muhammad and the followers of Muhammad as Thou didst exalt Abraham and the followers of Abraham, for surely Thou art Praised and Magnified. O Allah! Bless Muhammad and the followers of Muhammad, as Thou didst bless Abraham and the followers of Abraham, for surely Thou art Praised and Magnified.”

Again the third time Allaho-Akber is recited and the following is read:-
Allahumma’ghfir li hayina wa mayyitina wa shahidna wa ghai’bna wa saghirina wa kabirina wa zakarina wa unsana. Alla humma man ahy-yaitahu minna fa-ahiyihi ‘ala’l-Islam wa man tawaffayta-tu mina fatawaffahu ‘ala’l-Iman.

“O Allah! Forgive our living and our dead and those of us who are present and hose who are absent and our little ones and our full grown ones and our men and our women. O Allah! Whom Thou keepest alive from amongst us, keep him alive in Islam, and whom Thou causest to die from amongst us, make him die in faith (in Thee).”

The fourth time again Allaho-Akber is recited and thereafter both Salaams are performed. This completes the funeral prayer for adults.

In the case of a minor male child the following is read after the third Takbir:-
Allahumma ’j’alho lana Faratan waj’alho lana Ajran wa zukharan waj’alho lana Sha Faan wa Mushaf Faan.

“O Allah! Make him for s a cause of recompense in the world to come and as one going before and a treasure and a reward.”

And in the case of a minor female child the following is likewise read:-
Allahumma ’j’alha lana Faratan waj’alha lana Ajan wa zukharan waj’alha lana Sha Faattan wa Mushaf Fa-Attan.

“O Allah! Make her for us a cause of recompense in the world to come and as one going before and a treasure and a reward.”

Useful reading:

Muslim Funeral Guide - UK Muslim Directory
(A basic guide for brothers and sister in the UK.)

Is Islam the Continuation of Christianity?

Taken from islamonline.net
07/Dec/2003

Question: The Muslim religion came after the Christian religion. Is it a continuation of the Christian religion? If so, why does it deny the 'main points' of the Christian religion? Like Christians believe that Jesus is God or the son of God.

Answered by Nabil Haroun

Thank you for your question.

Let me first correct your statement that “Islam is a continuation of Christianity”. On the contrary, it can be proved that Islam came to correct the deviations of Christianity away from the original message, which was basically Islam. It is by which all Prophets were sent, starting with Adam to the seal of prophets, Muhammad, peace be upon them all.

This can be verified through a careful unbiased reading of the Bible itself. The Bible is a collection of human books documenting the traditions of the Israelites and early Christians. Hence, they are not the word of God. Yet, whatever attributed therein to either Moses or Jesus can be shown to directly nullify the major beliefs advocated by the Christian Churches.

God – in the Bible - is “One” according to the following examples:
“Hear, O Israel: The Lord our God is One Lord.” (Deuteronomy 6:4)

“Know therefore this day, and consider it in thine heart, that the Lord He is God in heaven above, and upon the earth beneath: there is none else.” (Deuteronomy 4:39)

“And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is One Lord: (Mark 12:29)

“Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. (Matthews 4:10)

Regarding the so-called “divine sonship” of Jesus, Jesus himself referred to God as “Father”, i.e. Guardian, Provider, Cherisher … etc. for all people, including Jesus:

“And he said unto them: ‘When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.’” (Luke 11:2)

“Blessed are the peacemakers: for they shall be called the children of God.” (Matthews 5: 9)

“That thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly.” (Matthews 6:4)

“Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them: ‘I ascend unto my Father, and your Father; and to my God, and your God.’” (John 20:17)

Jesus even repeatedly – in the Bible - referred to himself as the “son of Man”:

“And Jesus saith unto him: ‘The foxes have holes, and the birds of the air have nests; but the son of Man hath not where to lay his head.’” (Matthews 8:20)

“And as Moses lifted up the serpent in the wilderness, even so must the son of Man be lifted up.” (John 3:14)

Actually, the claimed “original sin and atonement” contradicts the Bible:

“The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers. Every man shall be put to death for his own sin.” (Deuteronomy 24:16)

“But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.” (Jeremiah 31:30)

“The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.” (Ezkiel 18:20)

It is a fact that children are born sinless, so the “original sin” cannot be inherited:

“But Jesus said: ‘Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.’” (Matthews 19:14)

Why then should God – unjustly - sacrifice his “alleged” son to die on the cross and be raised from among the dead, for the salvation of all humanity? Here again we are faced with a contradiction to the sayings of Jesus:

“Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” (Matthews 7:1-2)

It was Paul, not Jesus, who advocated these claims, against the original teachings of Jesus:

“Then was Saul [Paul] certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God.” (Acts 9:19-20)

“And some said: ‘What will this babbler [Paul] say?’ Other some: ‘He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.’” (Acts 17:18)

“Remember that Jesus Christ of the seed of David was raised from the dead according to my [Paul’s] gospel.” (2 Timothy 2:8)

To conclude, Islam accepts and is the completed final version of the previous messages originally revealed to Moses and Jesus, as well as Abraham, Noah …etc.

In the Qur’an, Allah Almighty says what means:
*{Surely the religion in the providence of Allah is Islam. And in no way did the ones to whom the Book brought differ [among themselves] except even after the knowledge came to them, being inequitable among themselves. And whoever disbelieves in the signs of Allah, then surely Allah is Swift in the reckoning.}* (Aal `Imran 3:19)

Thus, Islam is the final message to remain preserved intact to the end-of-time. Allah also says what means:
*{Surely We, Ever We, have been sending down the Remembrance, and surely We are indeed Preservers of it.}* (Qur’an Al-Hijr 15:9)

I hope my answer is satisfactory.

Salam.

Useful reading:
(1) Unity of Divine Revelations

(2) Islam and Christianity; Common Grounds…

(3) From the Same God, Why Are They Different?

(4) Is Jesus God?

Qur’anic Ringtones Haram

Qur’anic Ringtones Haram
Taken from Arab News, 9 November 2007

The Islamic Jurisprudence Council banned the use of the verses of the Holy Qur’an as ringtones for mobile phones because it impinges on the sacred character of the Muslim Holy Book, the Saudi Press Agency reported yesterday.

“It is demeaning and degrading to the verses of the Holy Book to stop abruptly at the middle of a recitation or neglecting the recitation, as happens when they are used as ringtones in mobile phones. On the other hand, recording the verses from the Holy Qur’an in phone sets with the intention of recitation and listening is a virtuous act,” the scholars attending the council said in a statement.

During the six-day meeting of the council in Makkah, which began Nov. 3 under the chairmanship of Grand Mufti Abdul Aziz Al-Asheikh, 70 Muslim dignitaries and scholars tackled a number of important issues. On behalf of Custodian of the Two Holy Mosques King Abdullah, Makkah Gov. Prince Khaled Al-Faisal opened the first session of the council.

The council decided that Muslims are permitted to determine the sex of a fetus provided it was a medical necessity, such as when ascertaining diseases that are suspected to affect boys and not girls, and vice versa. The council said three doctors would be required to confirm the medical necessity of the procedure.

The council also approved damaging an ovary that could lead to a disabled child, but said that trying to control the sex of a child was strictly prohibited.

The council also encouraged Muslims in the West to participate in elections in non-Muslim countries and play an effective political role, especially if elections brought about public good or prevented social evils.

It said this was the only way for Muslims abroad to secure their rights.

It also encouraged Muslims in the West to integrate into Western societies but cautioned them against adopting any Western habits that are contrary to the principles of Islam.

Those who presented papers included Sheikh Muhammad ibn Abdullah Al-Subeyel, imam of the Grand Mosque. In the concluding session yesterday, the Islamic Jurisprudence Council emphasized that dialogue with non-Muslims supported by well-prepared media programs are essential in confronting anti-Islamic campaigns.

The council called on Pakistanis and Palestinians to stand united in solving their problems.

Islamic scholars from various parts of the world, who attended the conference, also called for the upholding of Islamic unity and adherence to the Holy Qur’an and Sunnah (Tradition of the Prophet), while tackling issues affecting Muslim countries such as Iraq, Somalia and Afghanistan.

Further Reading:

(1) Scholars Ban Qur'an Ringtones - islamOnline.net

(2) Entering the toilet with a mobile phone on whose screen is the name of Allaah - islam-qa.com

(3) Using musical tunes on mobile phones - islam-qa.com

(4) Is purity essential for reading Qur’aan from one’s mobile phone? - islam-qa.com

A' Is For Allah (alif Is For Allah)

A' Is For Allah

This is a beautiful song written for children by Yusuf Islam (formerly known as Cat Stevens). The musician used the song as a vehicle to teach his daughter, Hasanah, the 28-letter Arabic alphabet. For more info about the artist and where to buy his albums visit yusufislam.com.

The Video:



The Lyrics:

A' is for Allah, nothing but Allah;
Ba is the beginning of Bismillah;
Ta is for Taqwa, bewaring of Allah;
and Tha is for Thawab, a reward;
Ja is for Janna, the Garden of Paradise;
Ha is for Hajj, the blessed pilgrimage;
Kha is for Khaatem, the seal of the prophethood given to the Prophet, Muhammed (SAW);
Da is for Deen, Al-Islam, religion with Allah since time began;
Dha is for dhikr, remembering Allah;
and Ra is for the month of Ramadhan, ohh Ramadhan;
Za is for Zakat to pure our greed, when we give our money to those in need;
Sa is for Salamu alaikum, peace be with you wa'alaikum assalam;
Sha is for shams, the shining sun, which Allah placed for everyone;
and Sua is for salat, for when we pray facing him, everyday, facing him, till we meet ourlord;

Allah there's only one God and Muhammed is his Messenger.
Allah, La ilaha illa'allah;

Dua is for duha, the morning light, the sun has turned from red to white;
Tua is for tareeq, the path to walk upon;
and Dhua is for dhil, a shadow;
and Aa is for ilm, the thing to know, to make our knowledge grow, in Islam;
Gha is for ghaib, a world unseen and that we know is not a dream;
Fa is for, the Opening, Al-Fatiha;
and Qua for the Qur'an, the book of God;
and Ka is for kalima, a word we're taught to teach us what is good and what is not;
and La is for the beginning of La ilaha illa'allah;
Ma is for the Messenger Muhammed-ur-Rasoolillah.
La ilaha illa'allah, Muhammed-ur-Rasulilllah;

Allah, there's only one God and Muhammed is his Messenger.
Allah, la ilaha illa'allah;

Na is for nawm, the sleep God gave to give us rest after the day;
Ha is for the Hijra, the journey that, the Prophet made;
and Wa for wudu before we pray to help us wash our sins away;
and Ya for Yawm-mid-Deen;

Allah, there's only one God and Muhammed is his Messenger.
Allah, La ilaha illa'allah;
Allah, there's only one God and Jesus was his Messenger.
Allah, La ilaha illa'allah;
Allah, there's only one God and Moses was his Messenger.
Allah, La ilaha illa'allah;
Allah, there's only one God and Abraham was his Messenger.
Allah, La ilaha illa'allah;
Allah, there's only one God and Noah was his Messenger.
Allah, La ilaha illa'allah;
Allah, there's only one God and he created Adam, and we are the children of Adam.
Allah,La ilaha illa'allah;
Allah, there's only one God and Muhammed is his Messenger.
Allah, La ilaha illa'allah.