Why It Is Important to Study Quran Collectively

 

Your journey through the Quran requires that you seek and join a community of quest and study.

No doubt you will read the Quran individually. But your benefits will multiply if you join in fellowship with other believers and seekers after the Quran.

In companionship, the states of the heart may be intensified. Many minds joined together may understand meanings better and more correctly.

And, only by joining with others can you live fully the lives inspired by the Quran and discharge the mission that reading it enjoins upon you.

By acting and fulfilling that mission you will deserve the fullest possible blessings of the Quran.

Collective Address

Significantly, the Quranic address is almost always collective. And the Prophet (peace and blessings be upon him) from the moment he received the revelation of the Quran, set out to create a community with the Quran at the center of its life, and spent every moment of his life in this effort.

The instruction to ‘read’ was followed, in time, by the command to ‘arise and warn’.

The instruction to continue to {read what has been revealed to you in the Book of your Lord} is immediately followed, contextually, with the instruction to ‘bind yourself with those who call upon their Lord at morning and evening, desiring His countenance, and let not your eyes turn away from them’ (Al-Kahf 18: 27-28).

These Quranic teachings clearly and forcefully establish the link between its reading and the need for a strong, closely-knit community rooted in that reading.

Again, no Prayer can be complete without reading the Quran, nor, if it is obligatory and there is no genuine excuse, without fellowship with others (Jama`ah).

What is the purpose of reading the Quran in Prayer if not to hear it, understand it and ponder over it? Thus five times a day we should accomplish this purpose in collective endeavor.

Delivering the Message

The duty to communicate the message of the Quran to the whole of mankind also entails that the Quran should be read and explained corporately. The word tilawah, when used with the Arabic preposition `ala, means to communicate, to propagate, to spread, to teach.

To do the tilawah in this way is one of the basic functions of the Prophethood, and, therefore, of his Ummah (Al-Baqarah 2: 129, 151). Surat Al-Jumu`ah (62) emphasizes failing to understand and live by Divine guidance in the context of failing to stay with the Friday Prayer for which every worldly activity must be given up.

The Quran also hints at the reading of the Quran in families and homes in the following verse:

{And remember that which is recited in your houses of the revelations of God and the Wisdom} (Al-Ahzab 33:34).

Those who gather together to read and study the Quran are blessed because upon them descend the angels with God’s abundant mercy, as the Prophet (peace and blessings be upon him) said:

“Whenever people gather in one of the houses of Allah for reading the Quran and teaching it to one another, peace descends upon them, mercy covers them, angels spread their wings over them, and Allah mentions them to those around Him.” (Muslim)

So you should not be content with reading and studying the Quran alone, but should set out to find other seekers and invite them that you may do so together.

Forms of Collective Study

Collective study may take two forms:

One: Where a small group gathers to study and deliberate upon the Quran so that each participant takes an active part in the process, though some among them may be more knowledgeable than others and one will lead the study. This we shall call Halaqah, or Study Circle.

Two: Where a group, small or large, gathers to study the Quran by actively listening to the exposition given by a knowledgeable person. The participants only raise questions. This we shall call ‘Dars‘, lesson or lecture.

You should know how to conduct a Study Circle and how to prepare and deliver a Dars. Here we can discuss only very broad guidelines.

Again, it is important to remember that there can be no standard, fixed procedures. Each person or group will have to develop his or their own method, and each situation will have to be treated on its own. The guidelines given below are only suggestions which you should adapt to your requirements and capabilities. 

Four Basic Rules

Four rules are basic to the success of any collective study:

One: You must always make all the preparations necessary to fulfil your responsibility.

Do not take your task lightly. Do not postpone your preparation till the eleventh hour.

Also, do not consider a quick glance enough, never say anything about the Quran without having given it full consideration.

It is always better to make note of what you have studied and what you want to say.

Two: Whether you are a novice or you already possess some knowledge, whether you have to give Dars or participate in discussion in a circle, undertake a study on your own of the selected part, broadly in line with the procedure described earlier.

Three: Always keep your niyah (intention) right, that is, understand and live the Quran in order to seek Allah’s pleasure.

Four: Do not study together merely for pleasure, intellectual curiosity, or argument and discussion. Your studying the Quran together must result in your obeying the Quran together and fulfilling the mission it entrusts to you.

- aboutislam.net

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References

Taken with slight modifications from the author’s Way to the Quran.

Can You Touch Books with Verses of Quran on Your Period?

 

There is almost consensus among scholars that a woman in her period is allowed to touch or carry or use books on Islam, or works of tafsir (Quran exegesis) that may contain verses of the Qur’an.

The only difference of opinion among authentic scholars is about touching or carrying or reading from the entire Quran itself. Although most scholars consider it haram for a woman to touch or carry the full Quran, many scholars have determined it permissible for those who are teachers or students.

To repeat: there is absolutely nothing wrong with a woman who is studying Islam to carry or read or touch books or works of tafsir which contain verses of the Quran during menstruation.

Almighty Allah knows best.

Source: Askthescholar.com

About Sheikh Ahmad Kutty

Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada

Do You Know Your Lord?

 

Man may think that the relationship between him and his Lord is similar to that between children and their parents; that they need them when young and dispense with them when grown up. Their independence may even pull them into ingratitude and forgetfulness of past kindness.

In reality, man’s need for his Lord is eternal, more than an infant for its mother or a plant for light and water. It never ceases.

{Say, “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes of the affairs?” They will say, “Allah.” Say, “Then will you not fear Him?”} (10:31)

Man may imagine that he can escape from the consequences of wronging his Lord through some protection here or there.

In reality, there is nowhere in the universe where he can hide himself, and no one who can give him that protection. Any refuge he takes away from his Maker is weaker than its seeker.

{Or have they gods who can guard them from Us? They have no power to help themselves, nor can they be protected from Us.} (21:43)

All Blessings Are From Allah

Whatever faculties mankind has – such as hearing, sight, and feelings – are from Allah. He may withdraw them any moment He wills and leave the mightiest of all mankind empty-handed, with nothing but utter weakness.

{Say (to the disbelievers), “Tell me, if Allah took away your hearing and your sight, and sealed up your hearts, who is the god, other than Allah, who could restore them to you?” Behold, how We put forth Our Signs in diverse forms, and yet they turn away from them.} (6:46)

To know Allah is to stand between His Hands, feeling He is what He is and you are what you are.

You, with your bare reality, undecorated, without any pretenses. And He, with His Sacred Self, absolutely perfect, and free from any defect, want, or insufficiency.

You, as you really are: weak, poor, and imperfect. And He, as He really is: worthy of all exaltation and glorification.

Without a sense of gratitude, man can easily slip into pride and false feelings of adequacy and self-sufficiency, and ultimately independence from Allah. A belief that man is the source of his own sufficiency! That man is his own provider!

He shuns any reminders of being one of the many needy creatures in this wide universe who constantly need their Creator.

He sees himself as the product of his own making.

He believes anything he possesses is his right, rather than a bounty from Allah.

His own self, in his eyes, gives him power on this earth, and it will empower him in the hereafter.

{And if We let man taste mercy from Us after an adversity that has touched him, he will surely say, “This is what I deserve, and I do not think the Hour will occur; and even if I should be returned to my Lord, indeed, there will be much good (Paradise) stored for me with Him.”} (41:50)

Glorify Allah

Why should man think that his name is recorded in heaven and that a place is reserved for him with his Lord when he is finished with this life, if he lives his life ungrateful and unmindful of Him?

These are the delusions and empty fancies of proud minds. This is how souls are ruined and their judgment impaired.

Allah created mankind to know and praise Him, not to ignore and deny Him.

Allah draws close, with His Mercy, to those who glorify their Lord publicly and privately and do not overstep their human boundaries.

They confess their weakness to Him, and He gives them strength.

They confess their lowliness to Him, and He gives them honor.

They turn from the strength and power of themselves to the Strength and Power of Allah, and He opens for them the gates of supremacy, success, and fulfillment.

{Whoever fears Allah and keeps his duty to Him, He will make for him a way out (from every difficulty), and He will provide for him from sources he never could imagine. And whoever relies upon Allah, He is sufficient for him.} (65:2-3)

{O you who believe! Fear Allah, and believe in His Messenger, He will bestow on you a double portion of His Mercy, and provide for you a light by which you shall walk (straight), and He will forgive you (your past).} (57:28)

In this arrogant age, people are disinterested in heaven, and interested in clinging to earth; trusting the seen world, and deriding the unseen world; showing strong faith in themselves, and too little faith in Allah Who created them for a purpose much higher than that which they have in view or the end towards which they are working.

They will continue to deprive themselves of heavenly provisions as long as they persist on this erroneous path.

They live exposed to anguish after anguish and affliction after affliction:

{And a disaster will not cease to strike those who disbelieve because of their deeds (disbelief and denial) or to descend close to their homes, until the Promise of Allah comes to pass. Certainly, Allah does not fail in His Promise.} (13:31)

From the book “The Emotional Side of Islam” by Sheikh Muhammad Al-Ghazali.

Translated and adapted by Haya Muhammad Eid and edited by Emily Katharine Richardson.

- aboutislam.net

Why Did the Direction of the Qibla Change?

We all pray towards the Kabbah today, but Muslims used to pray towards Al-Aqsa in Jerusalem. Why did the direction of the Qibla change from Al-Aqsa to the Kabbah? Click on this video to find out.

- aboutislam.net

Is Celebrating the 15th Night of Shaban Allowed?

 

The Prophet (peace be upon him) is reported to have said: “Truly, there are nafahat (blessed seasons or days) in which your Lord vouchsafes plentiful mercy. So, make sure that you make the best use of such seasons!” (At-Tabarani)

A true believer should purify himself from the fleshly inclinations and the earthly desires and make his aspirations so high and beseech Allah for mercy in such blessed seasons which witness the abundant mercy of Allah.

One point here to be stressed is that a true Muslim should consider his whole life a long-term season of obedience so as to show gratitude to the everlasting blessing of Allah.

The month of Shaban is the eighth month of the Islamic lunar calendar. The fifteenth night of this month is known as laylatul-bara’ah (the Night of Innocence) or laylat un-nisf min Shaban (the Middle Night of Shaban) in the Arab world.

In India, Pakistan, Bangladesh, Iran, Afghanistan, etc., it is known as shab-e-barat.

Some people believe that in Surat Ad-Dukhan (44:3-4) there is a reference to this night as Allah says, “We sent it (the Qur’an) down during a blessed night. We are truly Warners. In that night is made distinct every affair of wisdom.“

But the night referred to here cannot be a Shaban night because it is said here clearly that the Quran was revealed in this night.

We know from the Surat Al-Qadr (97) that the Quran was revealed in the Night of Qadr and we also know from the Quran (Al-Baqarah 2:185) that the Quran was revealed in the month of Ramadan.

So it is obvious that the night of the revelation of the Quran was in Ramadan, not Shaban, and that it was laylat ul-qadr  (the Night of Power) not shab-e-barat.

Some people also say that in the 2nd year of Hijrah, the direction of the Qiblah was changed from Jerusalem to the Kabah in Makkah on the 15th day of Shaban. This report is also not confirmed by authentic hadiths.

According to most of the Quran commentators, the Quran has not mentioned anything about the Shaban night.

There are some hadiths that speak about the Middle of Shaban and its night. However, the scholars of hadith say that most of the hadiths concerning this night are not authentic. They are weak (da`if) according to the criteria of the narrators and scholars of Hadith.

These are the things that we learn from some hadiths about the significance of this night. However, there are many practices and customs common in some Muslim countries, such as making a sweet dish, setting off fireworks, etc. These things have no meaning and no reference in hadiths. There are also some superstitious beliefs about this night.

For example, some people believe that the spirits of the deceased visit their relatives during this night. Some believe that there is a special tree in Heaven upon whose leaves are the names of all human beings, and whatever leaves drop during this night, those people are destined to die in this year.

Some think that the decisions about the life and death of people are made during this night. All these beliefs and superstitions do not belong to the authentic teachings of the Quran and Sunnah.

We must try to follow the Quran and the authentic Sunnah of the blessed Prophet. It is our duty as Muslims to take advantage of all good occasions to revive our faith, to purify our souls, and to increase our love and devotion to Allah (glory be to Him), but we must follow the Sunnah of the Prophet (peace and blessings be upon him). We must not do anything in our celebrations that is against his teachings.

Almighty Allah knows best.

- aboutislam.net

About Dr. Muzammil H. Siddiqi

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

15 Shaban: Special Significance or Celebrations?

 

There are three points in handling this matter:

The first point has to do with whether the 15th night of Shaban has a special significance; the second concentrates on whether the Prophet (peace be upon him) celebrated this night; the third tackles whether there are special acts to celebrate this night or special supplications to invoke Almighty Allah with.

When this was circulated in the Muslim world, controversy aroused concerning the correctness of such a deed. The majority of scholars in Makkah and Madinah then, including `Ata’, Ibn Abi Mulaykah, the followers of Malik, and others, disapproved of such a deed, considering it an innovation in religion.

However, some contemporary scholars see that the reason for celebrating the 15th night of Shaban is mainly to commemorate the change of the direction of prayer from Jerusalem to Makkah, not any other reason. But the date of this change is not certain to be Shaban 15; the exact date of this event is also controversial among scholars.

Anyway, commemorating events also has the legal rulings pertaining to it. I see that there is nothing wrong in commemorating this special event so long as there is nothing wrong committed in this regard and it is done for Almighty Allah’s sake.

Anyway, whatever supplication one offers, it should not contradict the beliefs and rulings we are ordered to abide by.

Does 15th night of Shaban have a special significance?

First, there are some hadiths indicating that the 15th night of Shaban is significant. Some scholars classified some of these hadiths as authentic. On the other hand, some other scholars considered them as daif (weak), yet they hold that these hadiths may be acted upon by him who seeks to get closer to Almighty Allah with additional acts of worship.

Of these hadiths is one that is reported by Imam Ahmad and At-Tabarani to the effect that the Prophet (peace and blessings be upon him) said, “Almighty Allah descends to the lowest Heaven on the 15th night of Shaban and forgives such number of people that is more than the number of the hairs of the sheep of Banu Kalb (a tribe that has a great number of sheep).” But At-Tirmidhi said that Imam Al-Bukhari classified this hadith as weak.

It was also reported on this subject that Aishah, Mother of the Believers, said: The Prophet (peace be upon him) offered the night vigil Prayer some night, and while he was praying, he prostrated so long that I thought he had passed away, but he lifted his head and finished the Prayer. Then he (peace and blessings be upon him) said, “O Aishah (or O Humaira [as he would call her]), have you thought that the Prophet (peace and blessings be upon him) would not give you your right?” I said, “No, by Allah, Allah’s Messenger. But when you stayed prostrating so long, I thought you had passed away.” The Prophet then said, “Do you know what night this is?” I said, “Allah and His Messenger know best.” He (peace and blessings be upon him) said, “This is the 15th night of Shaban. Almighty Allah turns towards His servants on the 15th of Shaban and forgives those who ask for His forgiveness, grants mercy to those who ask for it, and delays (punishing or bringing to account) the evil people.”

This hadith was reported by Al-Baihaqi on the authority of Al-Ala ibn Al-Harith, one of the successors (At-Tabi`un), which means that this hadith is mursal (reported by a successor immediately on the authority of Mother of the Believers or the Prophet himself without having a Companion in between in the chain of reporters). Al-Baihaqi said this is a good mursal hadith.

Ibn Majah also reported with a weak chain of reporters on the authority of `Ali (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said, “When the 15th night of Shaban comes, observe night vigil Prayer during it and fast the following day, for Almighty Allah descends after sunset on that night to the lowest Heaven and says, ‘Is there anyone who seeks My forgiveness and I forgive him (or her)? Is there anyone who is in need to ask Me and I provide for his (or her) needs. Is there anyone who is in pain and seeks My help and I help him (or her)? Is there…? Is there…?’ until the time of dawn.”

Based on these hadiths and others, it may be said that the 15th night of Shaban has a special significance. In fact, there is no religious text that stands against this, especially that the merit of the month of Shaban as a whole is established.

Usamah ibn Zayd (may Allah be pleased with both of them) was reported to have said that he asked the Prophet (peace and blessings be upon him), “I have not seen you observe additional fast during any month [other than Ramadan] as you do in Shaban?” He (peace and blessings be upon him) replied, “This is a month that people usually forget about between Rajab and Ramadan, and it is a month in which people’s deeds are presented to Allah, so I like that my deeds are presented while I am fasting.” (An-Nasa’i)

Did Prophet Muhammad celebrate 15 Shaban?

The second point to be dealt with is whether he (peace and blessings be upon him) celebrated this night. In this regard, it was established that the way he (peace and blessings be upon him) celebrated this month was by fasting during it.

As to whether the Prophet (peace and blessings be upon him) observed night vigil Prayer on this night, he (peace and blessings be upon him) would regularly observe night vigil Prayers during nights, and observing night vigil Prayer on this night is like doing so during the other nights.

Hence, observing night vigil Prayer on the 15th of Shaban may be recommended, as supported by the hadiths reported above, especially the one in which he (peace and blessings be upon him) advised his Companions to observe night vigil Prayer on it and the one reported by Aishah to the effect that he (peace and blessings be upon him) observed night vigil Prayer on it. Though these Hadiths are weak, they are dependable in seeking to get close to Almighty Allah with additional acts of worship.

This indicates that he (peace and blessings be upon him) celebrated that night in this way individually, not in the congregation with his Companions. Neither he (peace and blessings be upon him) nor his Companions (may Allah be pleased with all of them) would offer celebrations on this night as people do nowadays.

The celebrations seen nowadays on this night began in the era of the followers of the righteous predecessors. According to Al-Mawahib Al-Ladduniyyah, vol. 2, by Al-Qastalani, the successors in the Levant, such as Khalid ibn Mi`dan and Makhul would observe further additional acts of worship on the 15th night of Shaban, and, hence, people followed them in assuming special significance to this night. It was even said that those followers would follow Israelite reports concerning the merit of this night.

Al-Qastalani then said that there were two different views among the scholars of the Levant regarding how to celebrate this night. The first opinion says that it is recommendable that people congregate in mosques to offer night vigil Prayer as a way of celebrating it. Khalid ibn Mi`dan, Luqman ibn `Amir, and others would dress in their best clothes, wear kohl and perfume, and offer night vigil Prayer on this night. Ishaq ibn Rahawiyah was reported by Harb Al-Karamani to have approved of this opinion saying that observing night vigil Prayer in congregations in mosques on this night is not an innovation.

The second view is to the effect that it is reprehensible that people congregate in mosques especially on this night to offer night vigil Prayer and supplicate in groups, but it is not reprehensible that one offers night vigil Prayer on this night individually. This opinion was held by Al-Awza`i, the Imam of the scholars of the Levant.

Al-Qastalani also tackled in Al-Mawahib Al-Ludaniyah the opinions of Imam Ahmad on the issue. According to him, there is no specific view reported to have been held by Imam Ahmad with regard to celebrating the 15th night of Shaban. His opinions in this regard are concluded from the views attributed to him concerning observing night vigil Prayers on the nights of the two `Eids. He had two points of views in this regard.

He was reported to have said that observing night vigil Prayers on the nights of the two Eids is not recommendable, for neither the Prophet (peace and blessings be upon him) nor his Companions would do so.

However, he was also reported to have considered observing night vigil Prayers on these nights as recommendable, for Abdur-Rahman ibn Zaid ibn Al-Aswad, a successor, would do so. These views may apply also to the case of the 15th night of Shaban.

To sum up what Al-Qastalani said on the issue, scholars have differed concerning observing night vigil Prayer on the 15th night of Shaban in congregations in mosques: some are for and some are against. Hence, I see that since the issue is controversial, one may follow one of these opinions without showing extreme opposition against the other view.

Any duaa to be offered on 15 Shaban?

The third point to be discussed here has to do with whether there are special supplications to be offered on this night and whether it is lawful to observe the night vigil Prayer then with the intention of concentrating on asking Almighty Allah to prolong one’s life and enrich one.

Offering optional Prayer with the intention of doing so as a means of getting closer to Almighty Allah is wholeheartedly recommendable. Furthermore, it is an act of sunnah to offer supererogatory Prayers in the time between Maghrib and Isha Prayers and after the Isha Prayer. But offering an optional Prayer so that Almighty Allah may prolong one’s life and enrich one has no basis in Shariah.

An-Nawawi said in his book Al-Majmu: Ar-Ragha’ib Prayer, i.e., a 12-rak`ah Prayer between Maghrib and Isha Prayers said to be recommendable on the first Friday of Rajab, and the 100-rak`ah Prayer said to be recommendable on the 15th night of Shaban are innovations in religion. Their being mentioned in eminent books like Qut Al-Qulub by Abu Talib Al-Makki and Ihya Ulum Ad-Din by Imam Al-Ghazali should not make people believe that they are really recommendable acts of sunnah. Besides, the hadith mentioning these Prayers is not an authentic one, and the eminent scholars who thought that these Prayers are recommendable are wrong in their judgment in this respect.

Moreover, Sheikh Abu Muhammad Abdur-Rahman ibn Isma`il Al-Maqdisi wrote a great book specially to refute these two hadiths. (Al-Azhar Magazine, vol. 2, p. 515)

Concerning offering special supplications on this night, there is also no authentic hadith reported in this respect. What is reported in this regard is Aishah’s saying: “I heard him—the Prophet (peace and blessings be upon him)—saying, ‘O Allah! I seek refuge in Your pardon against Your punishment, I seek refuge in Your pleasure against Your displeasure, and I seek refuge in You against You (Your wrath). Whatever great praises I attribute to You, they cannot stand comparison with the praises You, Almighty, has attributed to Yourself’.” (Al-Bayhaqi on the authority of Al-Ala ibn Al-Harith)

The supplication circulated nowadays as recommendable to be offered on this night is: “O Allah, Who has favors unto His servants and no one is to have favor unto Him! O Allah, the Owner of majesty and honor. O Allah, the Owner of wealth and enrichment. There is no god but You, the Supporter of the refugees, the Helper of those who appeal for help, and Granter of security for panic-stricken. O Allah, if You had destined in the Preserved Tablet that I be unhappy, or deprived, or expelled, or poor, I beg Your Pardon, O Allah, to remove with Your grace my unhappiness or deprivation, or expulsion, or poverty.”

There are some other words that have been reported to be included in this supplication. These are “O my Lord! By Your greatest turning towards Your servants on the 15th night of Shaban, in which every wise command is decided and made clear, grant me such-and-such …” This addition is made by Sheikh Ma’ Al-`Aynayn Ash-Shanqiti in his book Na`t Al-Bedayat.

This supplication was not reported to have been said by the Prophet (peace and blessings be upon him). It was, rather, reported to have been said by `Umar ibn Al-Khattab and `Abdullah ibn Mas`ud (may Allah be pleased with both of them). `Umar was one of the rightly–guided caliphs whose tradition the Prophet (peace and blessings be upon him) ordered Muslims to hold fast to. Besides, the Prophet (peace and blessings be upon him) ordered Muslims in another hadith to follow in the footsteps of `Umar ibn Al-Khattab and Abu Bakr As-Siddiq. The Prophet (peace and blessings be upon him) also ordered Muslims to follow the guidance of his Companions in general.

But we are not certain that this supplication was really said by `Umar and Ibn Mas`ud and that it was received with no opposition on part of the other Companions. We are also not certain of the authenticity of what Ibn `Umar and Ibn Mas`ud were reported to have said about the significance of this supplication, namely, “To any servant who offered this supplication Allah granted what he wanted.” (Ibn Abi Shaybah and Ibn Abi Ad-Dunyah)

There are two points in this supplication discussed by scholars in detail. The first is regarding one’s asking Almighty Allah to remove one’s bad fortunes from the Preserved Tablet (a record that contains Almighty Allah’s established knowledge about His creation).

Explaining this part of the supplication, scholars said that what is written in the Preserved Tablet is what Almighty Allah has destined for His servants. This includes what is conditional on a certain supplication a servant offers or an act he accomplishes, and includes also what is not conditional, i.e., the decided-upon destinies.

Hence, supplications and good deeds benefit one as far as the conditional destinies are concerned, while their effectiveness with regard to the unconditional destinies is manifested only in lessening the burden one may bear in this respect, as said in the supplication “O Allah! I do not ask You to change what You have already destined for me, but I beseech You to lessen its burden on me.” It was also reported that the Prophet (peace and blessings be upon him) said, “Supplications have positive effects on what has already taken place and what has not yet.”

The Companions asked the Prophet (peace and blessings be upon him), “For what should we work now, for that which has already been destined or that which is yet to come?” He (peace and blessings be upon him) replied, “For that which has already been destined.” The Companions said, “Why should we work then?” He (peace and blessings be upon him) said, “Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”  (Al-Bukhari)

In another version of this Hadith, the Companions asked the Prophet (peace and blessings be upon him), “Shall we not depend upon what has been written for us and give up deeds?” He (peace and blessings be upon him) said, “He who is destined to be among the happy (in the Hereafter) will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones will find it easy to do the deeds characteristic of such people. So carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.”

Then he (peace and blessings be upon him) recited Almighty Allah’s words: (As for him who give and is dutiful (toward Allah) and believeth in goodness, surely We will ease his way unto the state of ease. But as for him who hoard and deem himself independent? And disbelieve in goodness, surely We will ease his way unto adversity. His riches will not save him when he perish) (Al-Layl 92:5-10)

However, according to Al-Alusi and Al-Fakhr Ar-Razi, some scholars did not approve of this explanation of the possibility of removing something from the Preserved Tablet. They say that this may be done in the records that angels write concerning people’s deeds, not in the Preserved Tablet.

The second point discussed by scholars with regard to this supplication is concerning saying that the 15th night of Shaban is the night on which every wise command is decided and made clear, quoting this from a Qur’anic verse. This is not right. According to `Ikrimah, he who says so cannot be right at any rate, for the verse referred to here states clearly that the Qur’an was revealed in this night. It is established that the Qur’an was revealed in the Night of Qadr and this night is in the month of Ramadan, not Shaban.

There is also a da`if hadith to the effect that the time of death prescribed for one may be postponed from Shaban to another Shaban to the extent that one might marry and have a child, while his name had been among the dead in the Preserved Tablet (Al-Mawahib Al-Laduaniyyah, vol. 2, p. 260). Though this hadith is da`if, some scholars tried to reconcile between its meaning and the other religious texts that seem to contradict it, saying that what takes place in Shaban is copying what is in the Preserved Tablet into the records that angels write, [and therein may occur the change].

But I believe that there is no need for one to resort to such controversial supplications, as there are many other supplications from the Qur’an and the authentic hadiths that one may offer sincerely in one’s prayers.

Allah Almighty knows best.

- aboutislam.net

How Sincerity Brings Us Blessings

Sometimes we overlook some little good deeds we do, without realizing that Allah (SWT) has taken notice of them . Watch this interesting video from Dr. Yasir Qadhi to learn how an act done out of sincerity can bring us blessings from Allah (SWT). Very interesting! - aboutislam.net

What are the Benefits of Five Daily Prayers?

 

Praying five times a day is considered so important to Muslims that we call it one of the Five Pillars of Islam.

In other words, along with the declaration of faith, fasting in Ramadan, paying of Zakat and going on pilgrimage once in one’s life to Makkah, prayer is considered essential if we are to call ourselves Muslims.

As with everything in Islam, there is a reason behind all the things we do. Sometimes, if we don’t understand these underlying reasons, many things can just appear as external rules and regulations.

Modern men and women are not looking for extra burdens to put on their backs, so there is much more to praying than observing a regulation.

There is Much More to Prayer

Contrary to what many people think, there is much more to prayer than just asking for things!

Of course, we ask things of Almighty God, but we can also spend time thanking Him and praising Him. Indeed, the angels in heaven exist just to do this.

In the holy Quran we read:

{Most surely, in the remembrance of Allah do hearts find solace.} (13:28)

In the Call to Prayer (the Adhan), which is called from the mosque five times a day, the caller says these words: “Come to prayer. Come to Success.”

In the Call for the Morning Prayer, he even adds the phrase, “Prayer is better than sleep.”

There is really nothing more beautiful in a Muslim country to wake up in the morning to hear Allah’s name being mentioned from every part of the city.

Even for those who are the only Muslims in their town, though, the morning Call to Prayer reminds them just how beautiful a gift prayer really is.

Imagine an air-raid siren being sounded in time of war. People hear the siren and run as fast as they can to take cover from the bombs that would soon be falling on them.

The Adhan is like this air-raid siren, but instead of calling people to take shelter from bombs it is asking them to come to God Almighty and take shelter from the cares of this life.

Prayer is a Gift

You see, prayer is not an escape from reality. It is an escape to reality. In prayer, we can put all things in perspective and see what is really important in life.

When our foreheads are touching the ground in prayer we can’t fool anyone.

Maybe in life, we manage to fool others by the way we dress or by the words we use.

Sometimes we even manage to fool ourselves. But Allah is not to be fooled.

He not only created the heavens and the earth and everything in between, but He also knows every leaf that falls from every tree. This is why we can truly be ourselves in His presence when we pray.

For Muslims, praying is not a regulation. It is a gift.

So why five prayers, and why at certain set times during the day?

You know, of all the Pillars of Islam, praying five times a day was revealed to Prophet Muhammad (peace be upon him) in heaven.

At first, he was told that Muslims should pray fifty times, but Prophet Moses (peace be upon him) urged Muhammad to go back and say that this was too much.

Allah Almighty then said ten times, and again Moses (peace be upon him) persuaded Muhammad (peace be upon him) to plead that this was too much.

Finally, Muhammad (peace be upon him) was told that Muslims must pray five times a day, and Allah added,

“I have enforced My obligation and made it light for my servants. He who prays these five prayers will be rewarded as if he had prayed fifty. What I decree cannot be changed.”  (Al-Bukhari)

Permeate the Whole Day with the Remembrance of Allah

The regulation of praying at certain set times is not just a random idea. The whole idea is to permeate the whole of one’s day with the remembrance of Allah.

Some new Muslims say that they lead very busy lives and ask if it is OK to say all the five prayers together in the evening when they have more time.

It is precisely because we live busy lives that we must pray at certain times.

The times are simple: when we get up, at noon, in the middle of the afternoon, in the early evening and at night.

By praying at these set times we give a routine of prayer to our day. We wake up thinking of Allah and we spend the day interrupting all of our busyness to think of Him again.

So, if you are new to Islam is it easy to adjust to the routine of praying at five fixed times a day?

Well, in my own case it certainly wasn’t easy and it took me some time to get used to it.

So if at first, you are not feeling all that uplifted by getting up to pray at four in the morning, stick with it. The routine itself will help you.

By doing good things we become good people. The routine of prayer will make you a better Muslim.

Useful Practical Tips

A few simple tips might help. If you find it difficult to get up for the Dawn Prayer, then buy yourself a loud alarm clock, or even two or three, and have them so far out of your reach that you have to get up to turn them off!

You might at first even get your telephone company to give you a wake-up call.

As well as an alarm clock, you can also get an alarm clock that will sound the call to Prayer five times a day. There are many Muslim bookshops that sell these and you could probably even get one online.

This kind of clock is especially helpful if you live in a country where the Adhan is not called publicly. If that is not possible, set your mobile phone to vibrate and be reminded of the prayer times even while you are in the office!

How to Curb Distractions

A problem people sometimes have in prayer is that they are distracted and cannot concentrate.

Well, it all depends on how well prepared we are. If we are going to our prayers straight from watching a football match or a sitcom on the TV, then our thoughts will not be on Allah alone. So we need to take time in preparing for prayer.

This, in fact, is what the ablution gives us time to do.

As we wash away the dirt that clings to our bodies, we prepare for the prayer to wash away the dirt that clings to our hearts and our lives.

So, for those new to Islam, setting off on a journey of prayer will bring great benefits.

The greatest one of all is that it will help us to put our lives into perspective, seeing that all things come from Allah and that it is to Allah that all will return.

- aboutislam.net

About Idris Tawfiq

Idris Tawfiq was a British writer, public speaker and consultant.He became a Muslim around 15 years ago.For many years, he was head of religious education in different schools in the United Kingdom.Before embracing Islam, he was a Roman Catholic priest.He passed away in peace in the UK in February 2016 after a period of illness.May Allah (SWT) have mercy on him, and accept his good deeds. Ameen.

What Is the Best Thing to Do in Shaban?

We are now in the month of Shaban and we need to get ourselves ready for Ramadan. What is the best thing to do in Shaban?

The best thing to do in Shaban is what our Prophet Muhammad (PBUH) used to do. Our Prophet (PBUH) used to fast a lot in Shaban. Plan to fast some of the remaining days of this month.

Prophet Muhammad (PBUH) is reported to have said: “every deed you do is multiplied by 10-700 times.” This is except for fasting, because fasting belongs to Allah. Allah will reward you for fasting and this means the reward for fasting is huge. It is too big to be mentioned.

The purpose of fasting in the days of Shaban is so that when you enter Ramadan you are physically and spiritually ready for it. - aboutislam.net

Voluntary Fasting or Missed Fasts?

 

It is permissible to observe voluntary fasting before making up for the missed days of Ramadan if you are pretty sure that after the voluntary fasting you will be able to observe the obligatory fasting (making up for the missed fast days).

However, if the time of observing voluntary fasting coincides with that of the obligatory one, say, for instance, you will not be able to observe voluntary fasting before another Ramadan is due, you have to observe the obligatory fasting first.

What I have just said about the permissibility of observing voluntary fasting before making up for the missed days in Ramadan is based on the opinion of scholars who maintain that it is not necessary to make up for the missed days in Ramadan in haste, that this could be done at any other days after Ramadan.

Thus, you can observe voluntary fasting as long as it does not coincide with the obligatory one. - aboutislam.net