Do You Put Your Time to Good Use?

{It is He who made the sun a shining radiance and the moon a light, determining phases for it so that you might know the number of years and how to calculate time. Allah did not create all these without a true purpose; He explains His signs to those who understand.

In the succession of night and day, and in what Allah created in the heavens and earth, there truly are signs for those who ward off (evil).} (Yunus 10:5-6)

Time is a great blessing of Allah. It is also His blessing that He taught us the ways to calculate time and to know the number of months and years. Calculation of time is part of human civilization and culture. It helps us to keep track of time for our worship, work and life. It helps us to learn about the past and plan for the future.

Islam gives a lot of importance to time and reminds the believers to be conscious of time in their life. Islam does not emphasize only the calculation of time but it gives a lot of importance to quality of time. We should not only count time but also make our time countable.

A precious gift

A wise man once asked, ‘What is the most valuable thing on earth for a human being? And what is the worst thing on earth for a human being?’ For both the answer he gave was, ‘Time.’ Everything in this world, he said, is acquired in time. By losing time we lose everything, even ourselves.

Unfortunately we human beings waste a lot of our precious time. It is said that in a lifetime the average American spends about 184,000 hours (almost 21 years) watching television and/or surfing the internet. We also spend about 2-3 years’ time opening the junk mail or reading and deleting junk emails.

Allah Almighty reminds us in the Quran that in the movement of time and in the succession and variation (ikhtilaf) of the days and nights there are signs for those who wish to be mindful of Allah and grateful to Him (Al-Furqan 25:62).

Each one of us has 24 hours every day at our disposal. There are those who use their time wisely and accomplish a lot. There are also those who waste their time.

Time is a non-renewable and non-replaceable resource. If you lose your money you may get it back; if you lose any of your possessions you may find them or replace them, but no one can get back the time that is gone.

Time in the Quran

Surat Al-`Asr is a very short Surah. It does not take much time to read it or to memorize it. However, it gives a very profound lesson and carries with it volumes of meanings. The whole human history is a witness to what is said in this Surah. Allah says,

{By the (passing) time, man is [deep] in loss, except for those who believe, do good deeds, urge one another to the truth, and urge one another to steadfastness.} (Al-`Asr 103)

{By the daybreak, by the Ten Nights, by the even and the odd, by the passing night—is this oath strong enough for a person of reason?} (Al-Fajr 89:1-5)In several other Surahs we are reminded about the passing nature of time and how important it is to pay attention to every day and night, nay to every moment. Allah says:

{By the enshrouding night, by the radiant day, by His creation of male and female! The ways you take differ greatly.} (Al-Lail 92:1-4)

{By the morning hours and by the night when it grows still.} (AD-Duha 93:1-2)

Time is a trust

Time is a blessing (ni`mah) and it is also a trust (amanah) of Allah. It is reported in a Hadith that the Prophet (peace and blessings be upon him) said, “Do not swear at time, because it is Allah Who is time.” (Muslim)

The scholars say this is a metaphorical (majaz) way of speaking. The meaning is that it is Allah who has created time and it is He who has given it to you. It is important that we use every moment wisely and do good and useful things. If we do wrong we should not blame time but ourselves.

Striking balance

Islam teaches us that we should manage our time in a proper and balanced way:

• Some time we should devote to our Lord and Creator by doing the acts of worship, remembering and thanking Him.
• We should give time to ourselves taking care of our physical needs.
• Also, we need to spend some time in study, Halal (lawful) earning and useful work.
• We should also dedicate some time to our families, our spouses, children and for other social needs.
• Sometime we should give to voluntary and charitable work to help others.

Watch out!

We should not spoil our time by committing sins or wasting it  in useless things. Let us not just count our days, weeks, months and years; let us make them countable and valuable in this life and in the eternal life.

Let us make them blessed for us as well as for others. We have to be conscious of every moment of our life and keep in mind that we shall have to give the account of every moment. On the Day of Judgment Allah will ask:

{He will say, ‘How many years were you on earth?’ They will reply, ‘We stayed a day or a part of a day, but ask those who keep count.’

He will say, ‘You stayed but a little, if you had only known.

Did you think We had created you in vain, and that you would not be brought back to Us?’} (Al-Mu’minun 23:112-115)

4 Critical Questions

The Prophet (peace and blessings be upon him) explained this: In a hadith reported by Mu`adh ibn Jabal, the Prophet said,

“The feet of any person shall not move from their place o n the Day of Judgment until he/she is asked about four things:

About his life, in which deeds he spent it?

About his youth, how he utilized it?

About his wealth, how did he earn it and how did he spend it?

About his knowledge, what did he do based on it?“ (At-Tabarani)

These are very serious questions. No one can avoid answering them or give false answers. Let us use our time in such a way that on that Day we would not regret or be ashamed and embarrassed by our answers.

May Allah bless us and keep us on the right path. Ameen.

About Dr. Muzammil H. Siddiqi

Dr. Muzammil H. Siddiqi is the Chairman of the Fiqh Council of North America

-aboutislam.net

Who invented the Trinity? -II

 

The Church Puts Its Foot Down

The matter was far from settled, despite Constantine’s high hopes. Arius and the new bishop of Alexandria, a man named Athanasius, began arguing over the matter even as the Nicene Creed was being signed; "Arianism" became a catchword from that time onward for anyone who did not hold to the Doctrine of the Trinity.

It was not until 451 CE, at the Council of Chalcedon that, the approval of the Pope, with the Nicene/Constantinople Creed was set as authoritative. Debate on the matter was no longer tolerated; to speak out against the Trinity was now considered blasphemy, and such earned stiff sentences that ranged from mutilation to death. Christians now turned on Christians, maiming and slaughtering thousands because of a difference of opinion.

Debate Continues

Brutal punishments and even death did not stop the controversy over the Doctrine of the Trinity, and it continues even today.

The majority of Christians, when asked to explain this fundamental doctrine of their faith, can offer nothing more than: "I believe it because I was told to do so." It is explained away as "mystery" -- yet the Bible says in I Corinthians 14:33 that: "... God is not the author of confusion..."

The Unitarian denomination of Christianity has kept alive the teachings of Arius in saying that God is One; they do not believe in the Trinity. As a result, mainstream Christians abhor them, and the National Council of Churches has refused their admittance. In Unitarianism, the hope is kept alive that Christians will someday return to the preachings of Jesus: "...Thou shalt worship the Lord thy God, and Him only shalt thou serve." [Luke 4:8]

Islam and the Matter of the Trinity

While Christianity may have a problem defining the essence of God, such is not the case in Islam.

The Quran says (what means):

"They have certainly disbelieved who say: ‘Allah is the third of three’. And there is no god except One God." [Quran 5:73]

Suzanne Haneef, in her book, What Everyone Should Know About Islam and Muslims, (Library of Islam, 1985), puts the matter rather concisely when she says: "But God is not like a pie or an apple which can be divided into three thirds which form one whole; if God is three persons or possesses three parts, He is assuredly not the Single, Unique, Indivisible Being which God is and which Christianity professes to believe in." (pp. 183-184)

Looking at it from another angle, the Trinity designates God as being three separate entities -- the Father, the Son and the Holy Spirit. If God is the Father and also the Son, He would then be the Father of Himself because He is His own Son. This defies logic.

Christianity claims to be a monotheistic religion. Monotheism, however, has a fundamental belief that God is One; the Christian doctrine of the Trinity -- God being Three-in-One -- is seen by Islam as a form of polytheism. Thus, Christians do not worship just One God, they worship three.

This is a charge not taken lightly by Christians, however. They, in turn, accuse the Muslims of not even knowing what the Trinity is, pointing out that the Quran sets it up as Allah the Father, Jesus the Son, and Mary his mother. While veneration of Mary has been an invention of the Catholic Church since 431 CE, when she was given the title "Mother of God" by the Council of Ephesus, a closer examination of the verse in the Quran (5:116) most often cited by Christians in support of their accusation, shows that the designation of Mary by the Quran as a "member" of the Trinity, is simply not true.

While the Quran does condemn both trinitarianism (Quran 4:17) and the worship of Jesus and his mother Mary (Quran 5:116), nowhere does it identify the actual three components of the Christian Trinity. The position of the Quran is that who or what comprises this doctrine is not important; what is important is that the very notion of a Trinity is an affront against the concept of One God.

In conclusion, we see that the Doctrine of the Trinity is a concept conceived entirely by man; there is no sanction whatsoever from God to be found regarding the matter, simply because the whole idea of a Trinity of divine beings has no place in monotheism. In the Quran -- God's Final Revelation to humankind -- we find His stand quite clearly stated in a number of eloquent passages (which mean): "Say: ‘I am only a man like you, to whom has been revealed that your god is One God. So whoever would hope for meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone.’” [Quran 18:110]

And (which means):

"...And do not make (as equal) with Allah another deity, lest you be thrown into Hell, blamed and banished." [Quran 17:39]

Allah tells us over and over again in a Message that is echoed throughout all His Revealed Scriptures (what means):

"...and I am your Lord, worship Me ..." [Quran 21:92]  - islamweb.net

READ PART 1 - Who invented the Trinity? -I

Who invented the Trinity? -I

 

The three monotheistic religions -- Judaism, Christianity and Islam -- all profess to share one fundamental concept: belief in Allah as the Supreme Being, the Creator and Sustainer of the Universe. Known as Tawheed (monotheism) in Islam, this concept of the Oneness of God was stressed by Moosaa (Moses), may Allah exalt his mention, in a Biblical passage known as the "Shema" or the Jewish creed of faith: "Hear, O Israel: The Lord our God is one Lord." [Deuteronomy 6:4]

It was repeated word-for-word approximately 1500 years later by ‘Eesaa (Jesus), may Allah exalt his mention, when he said: "...The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord." [Mark 12:29]

Muhammad  may Allah exalt his mention, came along approximately 600 years later, bringing the same message again (which means): "And your God is One God: There is no deity (worthy of worship) except Him ..." [Quran 2:163]

Christianity has deviated from the concept of the Oneness of God, however, into a vague and mysterious doctrine that was formulated during the fourth century CE. This doctrine, which continues to be a source of controversy both within and without the Christian religion, is known as the Doctrine of the Trinity. The Christian Doctrine of the Trinity simply states that God is the union of three divine persons -- the Father, the Son and the Holy Spirit -- in one divine being.

If that concept, put in basic terms, sounds confusing, the flowery language in the actual text of the doctrine lends even more mystery to the matter:

"...we worship one God in Trinity, and Trinity in Unity... for there is one Person of the Father, another of the Son, another of the Holy Ghost is all one... they are not three gods, but one God... the whole three persons are co-eternal and co-equal... he therefore that will be saved must thus think of the Trinity..." (Excerpts from the Athanasian Creed)

Let us put this together in a different form: one person, God the Father + one person, God the Son + one person, God the Holy Ghost = one person, God the What? Is this English or is this gibberish?

It is said that Athanasius, the bishop who formulated this doctrine, confessed that the more he wrote on the matter, the less capable he was of clearly expressing his thoughts regarding it.

How did such a confusing doctrine start?

Trinity in the Bible

References in the Bible to a Trinity of divine beings are vague, at best.

In Matthew 28:19, we find Jesus, may Allah exalt his mention, telling his disciples to go out and preach to all nations. While the "Great Commission" does mention the three persons who later became components of the Trinity, the phrase "...baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" is quite clearly an addition to Biblical text -- that is, not the actual words of Jesus, may Allah exalt his mention -- as can be seen by two factors:

1. Baptism in the early Church, as discussed by Paul in his letters, was done only in the name of Jesus.

2.  The "Great Commission" found the first gospel written by Mark, bears no mention of Father, Son and/or Holy Ghost  (see Mark 16:15).

The only other reference in the Bible to a Trinity can be found in the Epistle of I John 5:7, Biblical scholars of today, however, have admitted that the phrase "...there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one” is definitely a "later addition" to Biblical text, and it is not found in any of today's versions of the Bible.

Therefore, it can be seen that the concept of Trinity of divine beings was not an idea put forth by Jesus, may Allah exalt his mention, or any other prophet of Allah. This doctrine, now subscribed to by Christians all over the world, is entirely man-made in origin.

The Doctrine Takes Shape

While Paul of Tarsus, the man who could rightfully be considered the true founder of Christianity, did formulate many of its doctrines, the Trinity was not among them. However, he did lay the groundwork for such, when he put forth the idea of Jesus, may Allah exalt his mention, being a "divine Son." After all, a Son does need a Father, and what about an intermediary for God's revelations to man? In essence, Paul named the principal players, but it was the Church that later put the matter together.

Tertullian, a lawyer and presbyter of the Church in Carthage in the third century CE, was the first to use the word "Trinity" when he put forth the theory that “the Son and the Spirit participate in the being of God, but all are of one being of substance with the Father.”

A Formal Doctrine is Drawn Up

When controversy over the matter of the Trinity blew up in 318 CE between two churchmen from Alexandria -- Arius, the deacon, and Alexander, his bishop -- Emperor Constantine stepped into the fray.

Although Christian doctrine was a complete mystery to him, he did realize that a unified church was necessary for a strong kingdom. When negotiation failed to settle the dispute, Constantine called for the first ecumenical council in Church history in order to settle the matter once and for all.

Six weeks after the 300 bishops first gathered at Nicea in 325 CE, the doctrine of the Trinity was finalized. The God of the Christians was now seen as having three essences, or natures, in the form of the Father, the Son, and the Holy Spirit. - islamweb.net

New Year… Follow Prophet Musa’s Model to Conquering any Goal

 

The New Year is upon us and the topic of goals is on the rise. No matter your goal, given the ongoing global crisis, conquering hardship is always something we strive towards. 

While you decide what you will focus on this year, I want to offer a model of how to do so inspired by the story of our beloved Prophet Musa (peace be upon him).

These lessons can apply to all goals whether they’re mental, fitness, financial or just plain survival.

1) Recognize how your actions got you to where you are. Hold yourself accountable.

Before ever deciding to change your endpoint, you need to reflect on how you got there. What, if anything, did you do (or not do) that contributed to being in the situation you want to change?

If there are things that are truly not your fault, what are the circumstances around you that you have power over to make things a little easier?

Prophet Musa demonstrates a humble approach to this strategy.

He pleaded, “My Lord! I have definitely wronged my soul, so forgive me.” So He forgave him, ˹for˺ He is indeed the All-Forgiving, Most Merciful. } (Al-Qasas 28: 15-16]{ ˹One day˺ he entered the city unnoticed by its people. There he found two men fighting: one of his own people, and the other of his enemies. The man from his people called to him for help against his foe. So Moses punched him, causing his death. Moses cried, “This is from Satan’s handiwork. He is certainly a sworn, misleading enemy.”

Musa’s actions led to a catastrophic event. It would’ve served him to cast blame on others. But, he accepted responsibility and prayed for forgiveness. When a similar situation came up later on, he avoided it like the plague.

2) Have hope that when things become emotionally overwhelming, God will help you.

If you ever ask a mom if she could do what Musa’s mom was called to do, the answer is a resounding “never.” The human heart and mind are overwhelmingly powerful, but they are also servants of God when we turn them over to Him.

Musa’s mother wasn’t acting on bravery and false tawakkul when she placed her son into a roaring river without knowing what would happen next. She was terrified, overwhelmed and hesitant. In fact, so hesitant that she had regrets and nearly revealed the plan. Had she done that, Musa would’ve been killed like all the other baby boys of Bani Israel. But Allah says:

{And the heart of Moses’ mother ached so much that she almost gave away his identity, had We not reassured her heart in order for her to have faith ˹in Allah’s promise˺.} (Al-Qasas 28:10)

It was Allah’s divine intervention that tamed her burning heart in that moment. She was only tasked with taking action and Allah took care of the rest.

Know that this blessing is afforded to you too. Whether it’s through positive thinking, mental health counseling or building new habits, assess your needs to transform your mind and heart and take that path. Allah will do the rest.

3) Turn to duaa, even if you don’t know what to ask for.

This is the nature of crisis. It catches us so off guard; we don’t know what to say. But duaa doesn’t have to be a beautifully curated monologue. It just needs to come from the heart. Allah says:

I’ve had many times where it felt like the challenges ahead of me were so heavy; I didn’t even know what to make duaa for to relieve me of them.

{And when My servants ask you, [O Muḥammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.} (Baqarah 2:186)

Being homeless after escaping the guards of his city, Musa makes a duaa so simple but transformative. 

{So he watered ˹their herd˺ for them, then withdrew to the shade and prayed, “My Lord! I am truly in ˹desperate˺ need of whatever provision You may have in store for me.} (Al-Qasas 28: 24)

From this simple but sincere duaa, Musa would be blessed with a home to live in, a wife to marry, a father-in-law to mentor and guide him and much more.

4) Recognize your limitations and seek help.

{And my brother Aaron is more eloquent than I, so send him with me as a helper to support what I say, for I truly fear they may reject me.} (Al-Qasas 28:34)

When Musa is called to prophethood by Allah, he faithfully accepts the duty, but not without understanding his strengths and areas of improvement. Musa made the call to request his brother to join him in this journey. If a Prophet was wise enough to seek help, we are not above it.

Whatever your goal is, inspect your circle for those who can support you. Accountability buddies, mentors, hype men/women… let people lift you up so you don’t fall down!

Apply these prophetic wisdoms to any goal and watch yourself soar!

About Hana Alasry

Hana Alasry is a Yemeni American Muslim community organizer and activist working most heavily with MAS Youth. Her work focuses heavily on Muslim youth development, Islamic tarbiya and the Yemen crisis. She is currently in PA school studying medicine at the University of Detroit Mercy.

-aboutislam.net

7 Fatwas for Christmas Time

 

As the Christmas season is here, many Muslims have questions that need answers.

Is it OK to celebrate Christmas? Should they exchange gifts and greets with their Christian neighbors and friends?

How about new Muslims; how they should treat their non-Muslim family members in this occasion? Is it permissible to attend Christmas dinner with their families?

This folder discusses all these aspects and presents answers from great Muslim scholars that will help you handle this period of the year guided by the teachings of Islam, the religion of mercy and kindness.

Congratulating Non-Muslims on Their Festive Occasions: Allowed?

Can Muslims Celebrate the Holidays of Other Religions?

Christmas Greetings and Cards

Can Muslims Accept Christmas Cash Bonus?

Accepting Christmas Gifts From Co-workers: Permissible?

Celebrating Christmas with Non-Muslim Family: Permissible?

As a New Muslim, Can My Kids Celebrate Christmas?

-aboutislam.net

Learning How to Love For the Sake of Allah

 

Generally speaking, if you are European or Western, you’ll be used to quite a compartmentalized society. We like our space and we like our privacy.

It’s well known that some of the biggest cities in the world are also the loneliest. Throngs of strangers pass by each other constantly, no one smiling or speaking. In some cases, people don’t even speak to their neighbors.

That is not to say that we don’t like to socialize because we do, but we like it on our terms.

When I was little, the street, which my granny lived on, was a hive of activity, No one locked their front door and neighbors would wander in and out of each other’s house. They’d help each other out in times of difficulty and just be there for each other.

We seem to have lost this.

So when I became Muslim, I was very intrigued when I heard people say that they did something for the sake of Allah or loved someone for the sake of Allah.

What does it mean to love someone for the sake of Allah?

Nature of Love

Romantic love is also notoriously fleeting in modern society; it has even been reduced to a right or left swipe on a smartphone app. For those of us who have accepted Islam of our own accord, many have had boyfriends or girlfriends.

We loved to suit ourselves. We loved only if the love being returned was good enough for us. If it wasn’t, we moved on.

Whether we admit it or not, we expect something back. If we do a favor for someone, we expect a favor back. At the very least, we expect thanks.

Love is rarely unconditional. The best example we can give in this world is the love a parent has for their child. No matter what you do for your child, you don’t expect anything in return except their happiness.

But this should not be the nature of love between Muslims.

Love Between Believers

One day, a man went to visit his friend in some village. In the way, Allah has sent him an angel. The angel asked him: where are you going? The man answered: I am going to visit a brother in this village. The angel asked: do you want any interest or benefit from him? He answered: no, I just love him for the sake of Allah. The angel said: I am the messenger of Allah to you, Allah loved you as you loved your brother. (Narrated by Muslim 2576)

Read that again.

“Allah loved you as you loved your brother.”

Do we love our brothers and sisters in Islam? Are we reaching out to each other and building a strong community?

As Muslims we should be able to ask each other for help, company or comfort and feel reassured that someone will be there for us. That is love for the sake of Allah.

Love of Allah

We can earn the love of Allah if we love each other for His sake. Could it really be that easy?

Loving for the sake of Allah is a selfless love. It’s doing something for someone with no wish for anything in return. Better still, it’s doing something for someone we don’t even particularly like but doing it solely for the pleasure of Allah.

It’s doing good for someone or being kind to someone with no ulterior motive. We do it, not expecting as much as a thank you, but knowing that Allah is pleased with us and will love us for our intention and effort.

Not for acknowledgment, not for applause, purely for the sake of earning the reward of Allah.

Day of Judgment

Let me share a beautiful hadith with you:

The Prophet Muhammad (peace be upon him) said:

Allah shall ask on the Day of Judgment; ‘Where are those who loved for the sake of my greatness? Today, when there is no shade, I shall keep them in my shade.’ (Muslim)

The prospect of the Day of Judgment is quite a scary one.

Yet Allah has promised to protect and shade those who loved each other for His sake.

So, isn’t it worth trying to incorporate into our lives more deeds for the sake of Allah?

Ideas to Try

Here are some suggestions to get you started. Remember to first make your intention to do it for the sake of Allah.

1. Spend more time with your parents.
2. Give someone a sincere compliment.
3. Check on elderly neighbors when there’s bad weather.
4. Donate to charity.
5. Make dua for people.
6. Text or email a friend you haven’t been in touch with for a while.
7. Tell your friends that you love them for the sake of Allah.
8. Leave a love note for your spouse to find.
9. Donate blood.
10. Drop food round to a neighbor.

(From Discovering Islam’s archive)

About Trudi Best

Sister Trudi Best was from Northern Ireland. She passed away in peace in February 2021, after years of severe illness. She had a BA (Hons) in French Studies, and her dissertation was on the banning of the hijab in France. She converted to Islam in 2007 at the Islamic Society in Newcastle Upon Tyne while undertaking a post graduate course in Education. May Allah (SWT) have mercy on her.

- aboutislam.net

New Muslims – How to Perfect Prayers

 

The One who created you is profoundly in touch with you; so extremely close, that He knows your most hidden thoughts and innermost feelings.

He knows, intimately, your dreams and hopes, and how your heart hurts sometimes.

When your whole world seems to be crashing down around you, He is there.

In your moments of greatest joy or accomplishment, He is more attentive and understanding of your happiness than your closest companion.

He wants you to succeed. He wants you to step easily into Jannah; and He wants you can see and feel the wonderful accolades and pleasures He has prepared just for you.

Salah: The GPS of Life

The single most important of these tools is the Salah: the daily prayers.

help you stay focused, He has provided you with many tools and methods to stay connected to your purpose. Think of them like the GPS of life. They help you find your way, and get you out of tough situations, so you can return to the right road, even in the darkest moments.

The Prophet Muhammad said:

The first matter that the slave (‘abd) will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad. (At-Tirmidhi)

From this hadith, we learn that the prayers are a metric by which we can assess the rest of our actions. By working to perfect our prayers, as a natural progression the rest of our lives will likewise improve.

If we find ourselves faltering, and feeling generally weak willed when it comes to doing good, it is a clear indication that our prayers need repairs. Allah Himself confirmed this when He said:

Verily, the prayer keeps one from the great sins and evil deeds (Quran 29:45).

He described the prayer as shielding us from being impatient and greedy:

Indeed, man was created anxious: When evil touches him, impatient, and when good touches him, withholding [of it], Except for those devoted to prayer those who remain constant in their prayers… (70:19-23).

In addition to the greater level of self-awareness and control we can attain by guarding and sharpening our prayers, they also may wipe away our sins like water washes away impurities. Due to this great importance, it is imperative to approach and learn them in a way that is effective, not overwhelming.

The prayers can be learned at your own pace. The quality of your prayers will develop over time, as long as you put in the necessary effort.

My Own Experience

This is a useful link to a great video that explains and demonstrates the prayer according to the authentic reports, made by the Foundation For Knowledge and Development, an organization dedicated to educating and developing Muslims with authentic knowledge.

As you learn the prayers, be sure you are performing them in the same manner as the way the Prophet Muhammad did. In order to do this, it is crucial to check any sources you are learning from and make sure that they are teaching according to the way the Prophet Muhammad prayed.

When I began to learn to pray, I recorded everything and I would listen to it repeatedly while practicing the positions. I learned a little at a time: first I memorized the takbir: Allahu Akbar, then I began memorizing chapter Al-Fatihah, then gradually, over several weeks I memorized the entirety of the prayer.

It is essential to memorize the translation of all the words in a language that is natural to you, so that you can focus on the meaning of every part of the prayer as you say it.

I do not recommend learning the whole prayer in Arabic, without knowing the meanings, because prayer is a communication; and if you don’t know what you are saying, you are only regurgitating words. It may be even easier for you to learn initially in a language you understand and then superimpose the Arabic words as you progress.

To this day, almost 14 years since I entered Islam, I still repeat the meanings of every saying in English in my head after the Arabic, because my Arabic is not yet fluent enough such that it is my internal language. Thus, I feel more secure repeating everything in English to be sure I truly mean what I am saying.

Don’t be deterred if you find the prayer difficult at first. Many people learn how to do it, and you will too, by Allah’s will and with His help. One of the important parts of chapter Al-Fatihah is where we say:

You alone we worship, You alone we ask for help. Show us the straight way. (1:6)

Abundantly seeking Allah’s help will draw you nearer to your Lord; it will increase your gratitude to Him as you grow and progress. It’s okay if your pace is slower than others; remember Allah recognizes the effort you are putting in. If you are trying your best, He is fully aware and appreciative.

Know the Prayer Timings

In addition to learning the prayer itself we must also learn the timings. The spacing of the prayers throughout the day serves to reorient our souls; and it helps prevent us from becoming wholly distracted and enamored by our material lives.

The prayers are meditation; during them we work to constantly pull our hearts and minds back to the remembrance of the source and destination of life, Allah. Doing this throughout the day is like training, keeping our spirits fit and nimble; ready to face whatever life throws at us.

The timings have been prescribed and they are not something we can alter. We have to try to find a way to do our prayers at the times prescribed except in extenuating circumstances such as travel. This brings us to the issue of praying in public, or in front of our families who are not Muslim.

At first, it might seem embarrassing to tell your family in the middle of a gathering or while out on an excursion together, that you need to stop and pray. This can be especially difficult for those of us that come from backgrounds that scoff at religion, or those that are very strong in a particular religion, and strongly opposed to (what they believe is) Islam.

Unless your life is threatened, you should try to find a way to make your prayers on time. Initially there may be discomfort but, with Allah’s help, as you grow in faith, you will feel more confident to pray wherever, whenever. As you grow and begin to understand the value of the prayer, your worries will pale in comparison.

To help you feel more confident in this regard, please know that many people have come to Islam, due to witnessing the prayer; and many others find it touchingly beautiful.

An Inspirational Story

Of course not everyone will feel this way. A friend of mine told me that in the early days of her Islam, her mother used to kick her when she would bow in prayer. I have another friend who is keeping her Islam a secret at the moment, so finding the ability to pray all the prayers on time has been a struggle.

I read an account written by a non-Muslim woman. She and her husband were being driven by taxi, when their driver began looking at the sky anxiously. Finally he apologized and told them he had to stop and pray- he was about to miss the Asr prayer. They watched as he pulled out a rug and performed his prayer on the side of the road. The woman was deeply moved by that moment. That captivating experience instilled respect in her for both the driver and Islam.

This life is fleeting. Guarding the thing that brings us closer to our Lord and the quality of which will determine whether our outcome is good or bad, is worth the struggle.

The best things don’t often come easy, so garner up whatever strength you have and put it into your prayers!

(From Discovering Islam’s archive)

About Danielle LoDuca

Danielle LoDuca is a third generation American artist and author. Drawing inspiration from personal life experiences, her writings highlight the familiarity of Islam in a climate that increasingly portrays the Islamic faith as strange. She holds a BFA from Pratt Institute and has pursued postgraduate studies in Arabic and Islamic Studies at the Foundation for Knowledge and Development. LoDuca’s work has been featured in media publications in the US and abroad and she is currently working on a book that offers a thought-provoking American Muslim perspective, in contrast to the negative narratives regarding Islam and Muslims prevalent in the media today

-aboutislam.net

What Islam offers the Earth

 

One of the amazing things that strike the reader of the Quran is its significant and multifaceted emphasis on the relationship of man to the environment. This is not merely about self, family and surroundings. It’s about the whole universe—heavens and earth—and all of Allah’s magnificent creation in them. I'm talking about all the constituents of what some call "nature," and down to the details: It’s geological foundations, waters, steady and violent shifts and movements, and its countless, varied forms of life and existence, and how it cycles and sustains them.

I know many scientists whom the Quran simply over-awed once they realized what it says about life, nature, and the universe. They were seized by the literally hundreds of Quranic verses that discuss and give guidance about the issues of the environment—all the ones we are suddenly talking about today, and plenty more that haven’t even come into view yet. What grabbed them was the realization that Allah Almighty clearly knew how abusive unguided man would be to his planetary home.

Just look at what we have brought upon ourselves and our innocent fellows in creation in but the last handful of decades. Perhaps this is why I too now find reading the Quran's beautiful, moving, and harrowing "environmental" verses so spiritually and intellectually uplifting. Allah Almighty Says what means: “The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know.” [Quran 40:57] Or: “And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” [Quran 6:38]

In light of the unprecedented environmental crises we are facing today, I thought to speak to a bit of what Islam has to offer man to help him get the balance back in his life and restore his intimate and timeless relationship with creation. I call them Islam’s Five Environmental Commandments:

One: Man is part of the environment

Man, literally in sum and substance, is of the environment. Thus he must feel and live in harmony with it. Both man and his environment are the creation of the God—and both are worshippers of Him—with the technical exception that man has the will to refuse to worship and obey God willingly, though he does it unwillingly from moment to moment. Allah Says what means “The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.” [Quran 17:44] And even though the earth and surroundings were created long before man, the end of both is virtually synchronous—the end of time—hence, the implicit benefit to man for leading an environmentally friendly lifestyle. A corollary of this determinant is that the environmental crisis is a human matter and cooperation on meeting its challenges should, therefore, not be hampered by religious or other differences.

Two: Man is trustee of the environment

Man has accepted God's decree of Khilaafah (vicegerency, read verse 2:30), which makes him responsible to use the environment to achieve his God-given purpose in this life, with the condition that he maintains it for future generations, which have as much right to it as their predecessors. The Prophet  said: “People (past and future generations included) share alike in water, air, and herbage." [Abu Daawood]

Three: Man shall be fair to the environment

Man cannot, and will not, fulfill or be true to his custodianship of the earth without creation-wide fairness. The Quran could not be more unequivocal when it comes to this principle. Man shall be fair in leading his life in this world because God created it in a balanced state. Should he fail, unwarranted injustice will lead to creation's disruption and its inability to continue supporting man's needs for a hospitable habitation. Read and ponder the import of verses which mean: “The sun and the moon [move] by precise calculation, and the stars and trees prostrate. And the heaven He raised and imposed the balance. That you not transgress within the balance. And establish weight in justice and do not make deficient the balance.” [Quran 55:5-9]

Four: Man shall not spread mischief in the Land

Man must realize that God forbids harm, big and small, to one's self and all others. The Prophet  said: “There is no reason to) harm or reciprocate harm.” [Ibn Maajah] And Allah Says (what means): “And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.” [Quran 7:56] Many scientists and activists believe that efforts to restore a healthy balance to the environment will never be achieved to any viable degree in the face of the unfathomable destruction of our wars of greed.

Five: Man shall follow a model of moderation and conservation

Most people do not grasp that much of the pollution comes from a culture of consumerism, whose primary effect is waste. It is unfortunate that people in the underdeveloped world, including Muslims, have embraced being consumers and wasters. The Quran is true in depicting this tendency of man, especially when resources become abundant. Allah Says (what means): “Competition in [worldly] increase diverts you. Until you visit the graveyards.” [Quran 102:1-2] But abundance does not justify wastage. God Almighty prohibits this. He Almighty Says what means: “Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.” [Quran 17:27] Insatiable pursuit of increased materials combined with technological advancement has given some nations unprecedented control over man and his environment. But history tells us that these are signs that civilizations are doomed to perish. - islamweb.net