Times when sleeping is disliked

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad  is His slave and Messenger.

The scholars  stated a number of times when sleeping is disliked, among which is the period after the Fajr prayer as this is a time of blessings, hard work, activity and striving to earn one’s livelihood. Sakhar Al-Ghaamidi  narrated that the Prophet  said: "O Allaah! Bless my nation in its early times." Moreover, if he  had to dispatch a battalion or an army, he would send it at the beginning of the day." (i.e. after Fajr) [Ahmad, Abu Daawood, At-Tirmithi, An-Nasaa’i and Ibn Maajah]

Ibn Al-Qayyim  said,

“The morning sleep prevents (people from gaining) sustenance as this is a time when the creation looks for provision. It is also the time when the sustenance is being divided. Thus, if a person sleeps at this time, he prevents himself (from sustenance) except in case of an obstacle or a necessity. Besides, morning sleep is very harmful for the body as it makes it lazy and exhausts the secretions that should be transformed by sport (physical exercise), so morning sleep causes breaking up, tiredness and weakness. If this happens before defecating, physical activity and sport or occupying the stomach with something, then this is an incurable disease that causes many kinds of diseases.”

It is also reported that Ibn ‘Abbaas  saw one of his sons asleep in the morning and he said to him, ‘Get up you! Are you going to sleep at a time when the sustenance is being distributed?” Besides, it was reported from some Taabi’is (the generation that followed the generation of the Companions) that the earth complains about the sleep of a scholar after the Fajr prayer.

Among the other times when sleeping is disliked is the time after the ‘Asrprayer, as some scholars from the Salaf (righteous predecessors) disliked sleeping after ‘Asr. Ibn Abu Shaybah  narrated from Makhool  that he used to dislike sleeping after ‘Asr and he said, “It is feared that the doer [the person who sleeps after ‘Asr] may be afflicted by whispers.”

Moreover, some scholars from the Salaf said, “If a person sleeps after ‘Asr and he loses his mind, then he should only blame himself.” It might be that they concluded this from experience and medicine as they did not provide evidence for this from a verse of the Book of Allaah or a Hadeeth from the Prophet .

Sleeping is also disliked in the time after Maghrib as it is confirmed that the Prophet  disliked sleeping before 'Ishaa' and socializing and discussing (needlessly) after it, and the reason that it is disliked is that sleeping before it may lead to abandoning the prayer until its prescribed fixed time is over.

Allaah Knows best. -islamweb.net

Forgiveness for All Previous Sins

When someone converts to Islam, God forgives all of his previous sins and evil deeds.  A man called Amr came to the Prophet Muhammad, may the mercy and blessings of God be upon him, and said, “Give me your right hand so that I may give you my pledge of loyalty.”  The Prophet stretched out his right hand.  Amr withdrew his hand.  The Prophet said: “What has happened to you, O Amr?”  He replied, “I intend to lay down a condition.”  The Prophet asked: “What condition do you intend to put forward?”  Amr said, “That God forgive my sins.”  The Prophet, may the mercy and blessings of God be upon him, said: “Didn’t you know that converting to Islam erases all previous sins?”[1]

After converting to Islam, the person will be rewarded for his or her good and bad deeds according to the following saying of the Prophet Muhammad: “Your Lord, Who is blessed and exalted, is most merciful.  If someone intends to do a good deed but does not do it, a good deed will be recorded for him.  And if he does do it, (a reward of) ten to seven hundred or many more times (the reward of the good deed), will be recorded for him.  And if someone intends to do a bad deed but does not do it, a good deed will be recorded for him.  And if he does do it, a bad deed will be recorded against him or God will wipe it out.”[2]

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Footnotes:

[1] Narrated in Saheeh Muslim, #121, and Mosnad Ahmad, #17357.

[2] Narrated in Mosnad Ahmad, #2515, and Saheeh Muslim, #131.

-islamreligion.com

Allah : The one and only God, creator and sustainer of the universe.

Allah ( God )

"To God ( Allah ) belongs 99 names"

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It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.

The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:

"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."

Some non-Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child."

But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:

"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)

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Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only.

The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view.

The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.

[Note that what is meant above applies ONLY to those people who die in a state wherein they are associating others with God. The repentance of those who yet live is acceptable to God if He wills. - MSA of USC]

The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be self-sufficient. And if the does not depend on anything for the continuance of his own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: "He is the First and the Last."

He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.

"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63)

"No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and it repository." (11:6)
 

God's Attributes

If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible.

The Quran summarizes this argument in the following verses:

"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)

And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)

The Oneness of God

The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:

"Do you worship what you have carved yourself?" (37:95)

"Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)

To the worshippers of heavenly bodies it cites the story of Abraham:

"When night outspread over him he saw a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)

The Believer's Attitude

In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this, but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being.

Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth.

When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said, "Faith is that which resides firmly in the heart and which is proved by deeds." Foremost among those mental states is the feeling of gratitude towards God which could be said to be the essence of 'ibada' (worship).

The feeling of gratitude is so important that a non-believer is called 'kafir' which means 'one who denies a truth' and also 'one who is ungrateful.'

A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away.

The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:

"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)

"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)

"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)

Source : III&E Brochure Series; No. 2
(published by The Institute of Islamic Information and Education (III&E)) -allah.org

What is the Quran?

Muslims believe that the Qur'an is the very word of God Almighty: a complete record of the exact words revealed by God through the Archangel Gabriel to Prophet Muhammad (may the peace and blessings of God be upon him).

The Qur'an was memorized by Prophet Muhammad and his followers, dictated to his companions, and written down by scribes, who cross-checked it during the Prophet's lifetime. Not one word of its 114 surahs (chapters) has been changed over the centuries. The Qur'an is in every detail the same unique and miraculous text that was revealed to Muhammad over fourteen centuries ago.

The Qur'an is the principle source of every Muslim's faith and practice. It deals with all subjects that concern us as human beings, including wisdom, doctrine, worship and law; but its basic theme is the relationship between God and His creatures. At the same time, the Qur'an provides guidelines for a just society, proper human conduct and equitable economic principles.

"He (God) has sent down to you the Book (the Qur'an) with truth, confirming what was revealed before; And He sent down the Torah (of Moses) and the Gospel (of Jesus) before this as a guide in humankind; and He sent down the Criterion (the Qur'an)." (Qur'an 3:3-4) -discoverislam.com

Religious Tolerance in Islam

Religious Tolerance in Islam

One of the most important aspects of the Human Rights issue is the respect and tolerance which society must show towards the religions of other people; this, of course, includes the issue of freedom of reli­gion. Tonight I would like to talk very briefly about the Islamic point of view on religious tolerance.

The Qur'anic Point of View

Islam, like Judaism and Christianity, believes in prophets and messengers of God- One inter­esting way of understanding the Islamic view on freedom of religion is to look at the role of the prophets and messengers.

Had they been sent to forcefully bring the people into their teachings? Were Moses, Jesus and Muhammad ordered by the Almighty to impose their teachings upon the people by sword? Absolutely not! Look at the Qur'an, the holy scripture of Islam; the revealed words of God where He clearly outlines the duty of his mes­sengers by saying:

“(And as for My messenger,) there is no (obligation) on him except to deliver (the. message). God knows what yon expose and what conceal”. (5:99).

Once the people of Mecca said to Prophet Muhammad that if god did not want them to worship idols then why He does not forcefully prevent them from doing so. Then God sent the following message:

“(O Muhammad) This is not a new excuse; those who weft before, them made, the same excuses. Is there anything upon the messengers except the dear conveying of the message”. (16: 35).

So we see that from the Qur'anic point of view, the mission of the prophets and messengers of God was not to forcefully impose their teachings on the people but to guide them and ask them to accept God with their own will, in one revelation, God says to Prophet Muhammad:

"But if the people turn away (then do not be sad because) We did ma sent you to be a guardian over them. It is for you only to deliver the mes­sage." (42:43).

The Qur’an clearly says that reli­gion cannot be forced on anyone. It says,

"There is no compulsion in (accept­ing) the religion (of Islam)…”

Why? Because:

"truly the right way has become clearly distinct from error. " (2:256).

The Prophet’s Example

The Prophet of Islam faced much difficulty and opposition in his own birth- place, the city of Mecca. He was eventually forced to migrate to Medina. But in spite of all the oppo­sition and even physical torture that his followers suffered in Mecca, Prophet Muhammad always approached the unbelievers of Mecca with tolerance. At one stage of his mission, the Prophet read to them a short chapter from the reve­lation:

“O you who do not believe! I worship not what you worship, and you are not worshipping what I worship; nor am 1 worshipping what you wor­ship; neither -art you worshipping what I worship. Therefore, to you your religion; and to me my religion!” (chap. 109)

When Prophet Muhammad migrated to Medina, he found that besides those who hid accepted Islam, there was a large Jewish com­munity in that, city but this did not bother him He did not contemplate on forcing them into the Fold of Islam, instead, he made a peace agreement with them and called them ahlul kitab—the people of the Scripture. This was indeed the supreme example of tolerance shown towards the followers of other religions.

The peace agreement between the Prophet and the Jews of Medina dearly guaranteed the phys­ical safety and security of the Jewish community and also the freedom to practise their religion freely as long 35 that community also abided the terms of the treaty.

So we see that even historically, the Prophet of Islam was prepared to live in peace with the followers of other monotheistic religions, espe­cially Judaism and Christianity.

Even the letters that the Prophet wrote to the rulers of various coun­tries and nations around Arabia are interesting documents for our dis­cussion. In none of the letters does the Prophet threaten them of a mili­tary aggression if they did not accept the message of Islam. The letter to the Christian King of Abyssinia ends with the words: "I have conveyed the message and now it is up to you to accept it. Once again, peace be upon him who follows the true guidance."

We have an interesting historical document with us from our fourth Imam, ‘Ali Zaynul Abidin (a.s,). This document is entitled as Risalatu 'l huquq which means “The Charter of Rights”.

In this Risalah, the Imam has mentioned rights related to vari­ous issues and people in human soci­ety, the last part is on the rights of non-Muslims in a Muslim society. Among other things, it says: “And there must be a barrier keep­ing you from doing any injustice to them, from depriving them of the protection provided by God, and from flaunting the commitments of God and His Messenger concerning them.

Because we have been told that the Holy Prophet said, "Whosoever does injustice to a protected non- Muslim, then I will be his enemy (on the Day of Judgement)," In a letter which Imam 'Ali wrote for his governor in Egypt, he says, "Sensitive your heart to mercy for the subjects, and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, for they are of two kinds; either your brother in faith or like you in Creation." {Nahju 'l-Balagha, letter 53).

The Muslim History

Unfortunately, the events after the First World War to the present time have created an atmosphere in the Western world where Islam is branded as a religion of terror and where Muslims are generally labelled as terrorists. History books, especially by the Orientalists, like to present the picture of the Muslims as holding the Qur'an in one hand and the sword in another—thus implying that wherever the Muslims went, they gave only two choices to the conquered people: Islam or death.

However, more serious historians would challenge this distorted pic­ture of Muslims. There is no deny­ing that Muslims in Middle East and Asia conquered lands of other peo­ples but they did not impose their religion over them. There is a clear distinction, in history, between, "the expansion of Muslim states" and "the expansion of Islam" as a reli­gion.

For example, Muslims ruled India for many centuries, but majori­ty of its citizens always remained non-Muslims. India came under Muslim rule by force, but Islam pen­etrated among the people of India by propagation and example of the Sufis. This is a fact which has been clearly elaborated by the famous journalist-writer of India, Khuswant Singh, in the first volume of his The History of Sikhs.

Time does not allow me to go into this discussion more than this, but let me say one thing about the issue of tolerance towards minorities and freedom of practicing religion; if we were to compare the attitude of the Muslim rulers towards the minori­ties living under their rule during the nineteenth century—with the atti­tude of the Europeans and the Americans towards their minorities, I dare to say that the record of the Muslims would be much better.

I think it would be sufficient to quote Roderic H- Davison, a prominent Western historian of the Ottoman Empire. On the issue of tolerance towards the minorities, Davison writes1:

"It might in fact have been argued that the Turks were less oppressive of their subject people than were Prussians of the Poles, the English of the Irish, or the Americans of the Negroes - There is evidence to show that in this period {late 19th centu­ry}, there was emigration from inde­pendent Greece into the Ottoman Empire, since some Greeks found the Ottoman government s more indulgent master {than their own Greek government}".

• 1.Reform of the Ottoman Empire 1856-1876, New Jersey, Princeton University Press, 1963, p. 116.
• -al-islam.org

Learning Faith First

An acquaintance of mine became religious at a mature age, but he had never had sufficient religious education. He got some ideas from the people around him who were preoccupied with specific issues. He wrote me a letter lamenting all the bad things he saw around him, like people wearing their robes below their ankles, shaving their beards, listening to music, and smoking. His identification with his religious ideals was praiseworthy, and his heart was in the right place. Islam addresses particular as well as universal values. At the same time, he needed to pay more attention to matters of faith, developing the love of Allah in his heart and mind, placing his hopes in Him and fearing Him. This should have been his primary concern. He needed to commune with his Lord. His worries for the Muslims should have been for their weakness of faith, materialism, bad manners, spiritual coldness, and their overall lack of God-consciousness. 

The Companions used to learn faith before learning the Qur’an. Ibn `Umar said: “We learned faith. Then afterwards we learned the Qur’an, and it increased our faith. As for you people, you learn the Qur’an and then you learn faith.” 

Likewise, Jundub b. `Abd Allah said: “We were with the Prophet (peace be upon him) when we were very young, and we learned faith before we learned the Qur’an. Then we learned the Qur’an and it increased us in faith.” [Sunan Ibn Mājah] 

What this means is that people need to start with an essential understanding. For instance, they need to have a deep and heartfelt knowledge of Allah’s names and attributes before delving into controversial matters of theology. It is not necessary for all people to be acquainted with thorny issues and sectarian disputes. Those are the concerns of academics and specialists. 

We see that Ibn `Umar criticised the people of his time for learning the Qur’an before learning faith. Imagine what he would think of those who learn a little bit of the Qur’an and then never bother to make any real effort to learn faith? 

Get to know Allah, through his words, his signs, and his actions, in a way that inspires love. This love is the most important and effective constituent of our devotion to Allah and the primary motivation of our worship. After this is our hope in Allah and our fear of Him. If we were to compare our worship to a bird, our love for Allah would be its head that leads it forward, and our hope and fear would be the two wings that keep it airborne. 

You need to know your Lord, how merciful, generous, and beneficent He is, and you recognise His favours and bountiful gifts upon you, and when you appreciate at the same time His wrath and the punishment He has in store for those who are evil and recalcitrant. When you have this knowledge, you will be balanced in your understanding of Islamic legal issues and other matters. You will give everything its due measure. You will pay attention to both the outward and inward aspects of your religion. You will judge yourself before judging others. 

“Faith comes first” is the motto upon which we should build our religious education and our Islamic propagation efforts. Afterwards, we can address Islamic legal issues on that basis and we will avoid the equally troublesome problems of excessiveness and neglect. 

Some societies are religious and Islamic values permeate the culture. This does not mean, however, that most of the people are truly religious and sincere, so that we can devote less of our efforts on cultivating faith in the people’s hearts. Genuine faith is what makes people return to their Lord, in humility and devotion and in hope and fear. It is this faith that makes us long for what He promises, fear His punishment, and respect His commands and prohibitions, even if our knowledge of those commands and prohibitions is not very deep. The fact that there is faith in the importance of obeying Allah’s commands is what prepares people to live accordingly. 

Allah talks about those: “who are upon clear proof from their Lord and recite it as a witness from Him.” [Sūrah Hūd: 17] 

Ibn Taymiyah says that the “clear proof” refers to faith and the “witness” that they recite from is the Qur’an. 

Likewise, Allah says: “light upon light” [Sūrah al-Nūr: 35] Ibn Taymiyah explains that the first light is the light of faith and the second is the Qur’an. 

The Pious Predecessors used to take great care to teach their children a certain the latter portion of the Qur’an they referred to as themufassal section, beginning with Sūrah Qāf. `Umar said: “Whoever is engaged in teaching the Qur’an should teach the mufassal, because it is the easiest.” Almost all of the chapters in the mufassal section of the Qur’an were revealed in Mecca and they focus on matters of belief and the strengthening of faith. 

Many young people who are religious are distracted from the true essence of their faith by their preoccupation with minor issues, just like they are distracted from rectifying themselves by their preoccupation with the faults of others. Instead of monitoring their inner selves, they monitor the outward behaviour of the people around them and then pronounce judgements against them as if they were judges presiding over a criminal court. 

When you know Allah and then you hear a hadīth threatening the deprivation of His mercy for those who commit an act that is not actually sinful or that the Companions themselves differed about, you should not hesitate to respond with the knowledge grounded in your faith in Allah’s mercy, compassion, generosity, and immense favour on us. This is decisive and takes precedence over a report that has weakness in its chain of transmission or may have some defect in its narration. 

Even in the cases where the hadīth is judged to be authentic, it may be that its context is incompletely conveyed or that we are missing some aspect of its meaning. It may be a hadīth addressing the violation of essential moral principles which points out the particular activity as an example of an outward manifestations of that moral deficiency which was common at the time of the Companions. Another possibility is that the threat applies to those who commit the act with an evil intent, like a desire to defraud someone or to gain access to something else which is licentious or sinful. 

Study circles and formal lessons are the occasions where the verses and hadīth relating to legal rulings are analysed in meticulous detail. In some parts of the wolrd, these topics are taught to children and follow them through their primary and secondary education. This is especially true in religious societies like Saudi Arabia, where Islamic Law is a school subject. These legal questions become a focus of discussion, debate, and ultimately dissention among the students as they reach their late high school and college years. This leads a lot of students to declare that they wish to be a muftī or a legal scholar, often due to the prestige and perceived influence such positions have in their society. 

But where are the lessons that instil in us and our children the love of Allah? 

Where are the study circles that focus on putting our hopes in Him and beseeching Him in humility? 

Where are the lessons that focus on the Prophet and learning about his life example which can inspire us to love him and emulate his impeccable character? 

Where are we to learn how to conduct ourselves with good manners – the very thing that Prophet Muhammad (peace be upon him) said he was sent to perfect? 

There are two kinds of mental skills that we need to develop. The first is to understand how to prioritize. We need to put first things first. In this way we will not neglect the essential principles nor any question great or small that ultimately derives from them. The second skill we need is understand how to give everything its just due. Nothing should be exaggerated in importance nor trivialised. 

O Allah! Make us among the people You wish to do good for by blessing us to understand our religion. Make our knowledge a proof for us and not against us. Indeed you are the most merciful of all who show mercy.-islamtoday.net

The Tremendous Rewards of Hajj

By Dr. Norlain Dindang Mababaya (missionislam.com)


Introduction 

Hajj (the Pilgrimage to Makkah) is the fifth pillar of Islam. The Prophet (s.a.w., sallallahu' alayhi wa sallam meaning: may the peace and blessings of Allah be upon him) said:

“Islam has been built upon five things: declaring that there is no god but Allah and that Muhammad is the messenger of Allah; the establishment of salaah (five compulsory daily prayers; the payment of zakaah (obligatory charity); the Hajj (pilgrimage to the House of Allah, if one is able); and sawm of Ramadan (fasting in the month of Ramadan).” (Bukhari 1/ 7)

This final pillar of Islam is obligatory, at least once in a lifetime, upon all sane Muslims, who reach the age of puberty, and are physically and financially able to make the journey. Allah the Almighty tells us in His Book:

“... And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj, then he is a disbeliever of Allah), then Allah stands not in need of any of the ‘Alâmin (mankind and jinn).” (Qur’an 3:97)

Forgiveness of Sins

When we perform the Hajj rites properly we attain tremendous rewards. One of which is Allah’s forgiveness of all our past sins. This means our eternal happiness and success in Paradise. In the following authentic Ahâdîth we learn the following very inspiring teachings from the Prophet (s.a.w.):

“He who came to this House (the Ka’bah) (with the intention in performing Hajj) without speaking or committing indecencies, would return (free from sin) as on the day his mother bore him.” (Muslim, 2/3129)

“From one ‘Umrah to another is expiation for what is between them and Hajj Mabrûr has no reward except Paradise.” (Bukhari and Muslim)

By Hajj Mabrûr it means the Hajj accepted by Allah for being performed perfectly according to the Prophet’s Sunnah with legally earned money avoiding sinful and evil deeds during Hajj.

Paradise 

From the above Ahadith we learn that the everlasting reward for Hajj is Paradise, a life that is full of peace, happiness and prosperity. This is because in Hajj mabrur, we perform nothing but deeds of righteousness – deeds that deserve Allah’s Reward of Paradise to all righteous Muslims men and women. Our Creator makes this clear to us when He says:

“But those who believe and do deeds of righteousness. We shall soon admit them to Gardens, with rivers flowing beneath, to dwell therein forever. Allâh’s promise is the truth, and whose word can be truer than Allâh’s?” (Qur’an 4:122)

“Whoever works righteousness man or woman, and has Faith, verily, to him We will give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions.” (Qur’an 16: 97)

Acceptance of Supplications 

Another tremendous reward for performing Hajj is the acceptance of our supplications. If we ask for Allah’s forgiveness, He the Most Forgiving responds to our prayer as narrated in the following Hadith:

Abu Hurayrah (r.a., radhiallahu anhu, meaning: may Allah be pleased with him) narrated that the Prophet (s.a.w.) said, “Those who perform the Hajj and those who perform the umrah are people who have come to visit Allah. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” (Tirmidhi 2536 and Ibn Majah)

Well-Balanced Life

Since our Rabb listens to the supplications of those who come to perform Hajj, let us ask enormous blessings from Allah. The best supplication is to ask for success both in this world and in the hereafter or a well-balanced life. We can do this especially when we are doing our tawaf (circumambulation of the Ka’bah) when we are between the Yamani corner and the black stone based on the following Ahâdîth:

‘Abdullah bin As-Sa’ib narrated: “I heard Allah’s Messenger (s.a.w.) say between the two corners, ‘O Allah, bring us a blessing in this world and a blessing in the next and guard us from punishment of Hell.’” (Abu Dawud 1887)

Abu Hurairah narrated that the Prophet (s.a.w.) said, “Seventy angels have been put in charge of it (i.e. the Yamani corner), so if anyone says, 'O Allah, I ask You for pardon and well being in this world and the next. Our Rabb, bring us a blessing in this world and a blessing in the next, and guard us from the punishment of Hell’, they will say ‘Ameen.’” (Tirmidhi 2590 and Ibn Majah)

Let us not confine our supplications for our success in this world alone but most of all the eternal world. To ask Allah the Most Merciful of the eternal place in Firdaus is an excellent guidance from the Prophet (s.a.w.). He has encouraged his Companions to ask for the highest place in Paradise, which is the Firdaus. We read in the following authentic Hâdîth:

Abu Hurairah narrated that the Prophet (s.a.w.) said, “Whoever believes in Allah and His Messenger, offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah’s cause or stays in the land where he was born.” They (the companions of the Prophet (s.a.w.) said, “O Allah’s Messenger! Should we not inform the people of that?” He (s.a.w.) said, “There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth. So if you ask Allah for anything, ask Him for the Firdaus, for it is the last part of Paradise and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise.” (Bukhari 9/519)

Serves as Jihad for Women

For us women, performance of Hajj serves as the opportunity for us to do the best deed that deserves Allah’s supreme reward. It raises our level to be among the Mujahideen (those who fight in Allah’s cause):

‘Aishah (r.a., radhiallahu anhu, meaning: may Allah be pleased with her) narrated that she said, “O Allah's Messenger! We consider Jihad as the best deed. Should we not fight in Allah's cause?” He said, “The best Jihad (for women) is Hajj-mabrur (i.e. Hajj which is done according to the Prophet's tradition and is accepted by Allah).” (Bukhari Vol. 4, Hadith 43)

‘Abdullah Bin Mas’ud (r.a.) narrated: “I asked the Prophet (s.a.w.), which deed is the dearest to Allah?” He (s.a.w.) replied, “To offer salaat (the prayers) at their early fixed times.” I asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To be good and dutiful to your parents.” I again asked, “What is the next (in goodness)?” He (s.a.w.) replied, “To participate in jihad (religious fighting) in Allah’s Cause.” (Bukhari 1/ 505)

Bin Habashi (r.a.) narrated that the Prophet (s.a.w.) was asked which actions were most excellent and replied, “Faith which contains no doubt, jihad which contains no unfaithfulness regarding spoil, and a pilgrimage which is accepted.” He was asked which prayer was most excellent and replied, “Standing long in devotion.” (Tirmidhi 3833 and Nasa'i)

Economic Benefits

Aside from the above eternal benefits, by performing Hajj we also enjoy worldly benefits. Furthermore, Hajj increases our economic well-being. Performance of Hajj does not prevent us to do legal business. Those who engage in buying and selling can do it after the performance of prayers and Hajj rituals. Our Rabb (Cherisher and Sustainer) says:

“It is no crime in you if you seek of the bounty of your Rabb (during pilgrimage). Then when you pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you even though before this you went astray.” (Qur’an, 2:198)

“But seek the wealth which Allah has bestowed on you, the Home of the Hereafter, nor forget your portion in this World. But do good, as Allah has been good to you, and seek not (occasions for) mischief in the land; for Allah loves not those who do mischief.” (Qur’an, 28:77)

“And when the prayer is finished, then may you disperse through the land, and seek of the Bounty of Allah: and remember Allah frequently that you may prosper.” (Qur’an, 62:10)


Right Conduct

Hajj, therefore gives, us opportunity to enjoy a well-balanced life. We also attain success in this world by developing our personality for Hajj trains us Muslims to develop right conduct. Allah the Exalted has enjoined upon us to take right conduct as the best provision in our Hajj journey:

“For Hajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good you do, (be sure) Allah knows it and take a provision (with you) for the journey, but the best of provisions is right conduct. So fear Me, o you that are wise.” (Qur’an 2:197)

Muslims who go to Hajj are expected to observe discipline, patience, kindness, tolerance and above all, peace. They ought to observe peace not only among themselves but also with animals and other living creatures including insects. This means that they are expected to control anger. Controlling anger is a virtue which we Muslims are supposed to develop even if we are not on pilgrimage as the Prophet (s.a.w.) taught us in the following authentic Ahâdîth:

Abu Hurayra (r.a.) narrated that a man said to the Prophet (s.a.w.) “Advise me!” The Prophet (s.a.w.) said, “Do not be angry and furious.” The man asked (the same) again and again, and the Prophet (s.a.w.) said in each case, “Do not be angry and furious.” (Bukhari 8/ 137)

Abu Huraira (r.a.) narrated Allah’s Messenger (s.a.w.) said, “The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger.” (Bukhari 8/ 135 and Muslim 4/6311-6314)

Increases Iman (Faith)

Furthermore performance of Hajj increases our Iman (Faith). It makes us realize Allah's justice and equal treatment of all people who believe in Him. Muslims from different parts of the world, irrespective of race and socio-economic status in life wear the same prescribed simple clothing, utter the same supplications and perform the same religious rituals during Hajj for the same purpose of pleasing the Creator. Muslims who go to Hajj experience the largest congregation of different nations, which no other peoples from other religions have ever experienced. When we see people from different countries doing all the rituals of Hajj for Allah’s pleasure, we witness the universality of Islam. Indeed, Islam is for all mankind and that Allah Alone is the God of all mankind.

When we join the world’s largest annual congregation, which is Hajj, we actually improve our socio-cultural perspectives. Hajj gives opportunity for us to travel and meet our fellow Muslims from various countries to know and help one another. This shows the universal brotherhood of all Muslims; and hence the universality of Islam. Islam teaches us to promote brotherhood and righteousness among ourselves:

“O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Qur’an 49: 13)

It is not righteousness that you turn your faces toward East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing. (Qur’an 2:177)

"...Help one another in righteousness and piety but help not one another in sin and rancor. Fear Allah or Allah is strict in punishment." (Qur’an 5:2)

Physical Fitness

In addition, Hajj trains us to be physically strong – a treat that the Prophet (s.a.w.) strongly encourages when he said that “a strong Muslim is better than a weak Muslim.” The seven times circumambulation around the Ka’bah, the walking and running (back and forth) from Safa to Marwa, the travel from Makkah Haram mosque to Mina, Arafat, Musdalifah, the throwing of stones, and of course the daily prayers, all these give us opportunities to be physically strong. We have to be strong, to prepare ourselves to carryout the task of fighting Satan and his allies and those who follow their footsteps. Allah reminds us that Satan is (dreadful) evil (4:38). He makes it clear that Satan is our enemy, an enemy avowed (57:60) who deceives (8:48) and suggests vanity (22:52-53). Satan descends on every lying, wicked person (26:221-222). He commands us to do what is evil and shameful (2:168-169). He only invites his adherents, that they may become companions of the Blazing Fire. Therefore, we have to treat him as our enemy (35: 6).

We have to be strong so that we can worship Allah to the best of our abilities in the best manner so we earn His tremendous Rewards. We have to be strong in enjoining the right and forbidding the wrong so that we will be among those who in the sight of Allah are the best among mankind:

“You (Muslims) are the best of peoples, evolved for mankind. You enjoin what is right, forbid what is wrong, and believe in Allah...” (Qur’an, 3:110)

Mental and Spiritual Consciousness

Coupled with physical strength is for us to be mentally alert and spiritually conscious because as Muslims we are obliged to dedicate everything to Allah. For every thing that we do we have to have the pure intention of dedicating it to Allah the Almighty:

“And they have been commanded no more than this: to worship Allâh, offering Him sincere devotion, being True (in Faith); establish regular prayer; and to give Zakat. And that is the Religion Right and Straight.” (Qur'an, 98:5)

“Say: ' Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allâh, the Rabb (Only Cherisher and Sustainer) of the Worlds.'” (Qur'an, 6:162)

‘Umar ibn Al-Khattab (r.a.) said: I heard Allâh’s Messenger (s.a.w.) saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended....” (Bukhâri, 1/1 and Muslim 3/ 4692)

For our Hajj to be accepted we must first and foremost purify our intention to do it for the pleasure of Allah. This we should do sincerely so that we will be among those who will return to our respective homes, Insha Allah, free from all sins as if we are newly born:

Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “Whoever performs Hajj for Allah's pleasure and does not have sexual relations with his wife, and does not do evil or sins then he will return (after Hajj free from all sins) as if he were born anew.” (Bukhari Vol. 2, Hadith 596 and Vol 3, Hadith 345)

Patience

Another positive attribute that we develop in the performance of Hajj is patience. We develop patience not only in the performance of the various Hajj rituals but also in remembering how Prophet Ibrahim and his family sacrificed in building the Ka’bah, the first Holy House of Allah. How many among us women are patient enough to follow Hajar (the Prophet Ibrahim's wife) and allow our husbands to leave us alone with our baby in a barren land, with no food, no water and no people around? How much patience and endurance can we afford for the sake of pleasing our Rabb? Just how many of us could pass the test that Prophet Ibrahim had when Allah the Almighty commanded him to sacrifice his own son? In the case of his son, Prophet Ismael, can anyone among us follow his courage and submission to be sacrificed in order to build the Ka’bah?

Indeed, Allah will test us Muslims, either by our children or by our wealth. We should know that as believers, Allah will try our Iman (faith). Allah may test us as to which of us is best in deed (67:2). The closer we are to Him, the more He will try us, just as He did to all His prophets and messengers. For those who are not living in a comfortable life let the life of the Prophet (s.a.w.) be a lesson for us. The following is just one of the many narrations how he lived in a destitute life but shows how patient he was:

Ibn Abbas (r.a.) narrated that according to 'Umar bin Al-Khattab (r.a.)… “Underneath his (Prophet’s) head there was a leather pillow stuffed with palm fibers, and leaves of a saut tree were piled at his feet, and above his head hung a few water skins. On seeing the marks of the mat imprinted on his side, I wept. He said, 'Why are you weeping?’ I replied, 'O Allah’s Messenger! Caesar and Khosrau are leading the life (i.e. luxurious life) while you, Allah’s Messenger though you are, is living in destitute.’ The Prophet (s.a.w.) then replied, 'Won’t you be satisfied that they enjoy this world and we the Hereafter?’” (Bukhari 6/435)

In our Hajj journey and in the performance of all the prescribed Hajj rituals, we may feel very uncomfortable for any reason. But let not any temporary difficulties in life hinder our devotion to Allah, especially during the Day of ‘Arafât on the 9th of Dhul-Hijjah when we ought to make more supplications to Allah for His forgiveness, blessings and mercy. We should be patient because Allah commands us to patiently persevere (2:153). We should remember that Allah shall test us:

“Be sure We shall test you with something of fear and hunger some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere.” (2:155)

Abu Hurairah (r.a.) narrated that the Prophet (s.a.w.) said, “A Muslim male or female, remains subject to trials (in this world); in respect of self, children and property till he or she faces Allah the Exalted (on the Day of Judgment) in a state in which all his or her sins have been remitted.” (Tirmidhi 49)

Do Da’wah according to the Qur’an and the Sunnah

Finally, but not the least, Hajj reminds us of the final great assembly on the Day of Judgment when we will be resurrected from death wherein our wealth, our parents, children, relatives and friends can be of no help to us if we do not observe righteousness. The thing that can best help us is our right conduct. Righteousness is the requirement for Hajj mabrur as Allah, to reiterate, tells us that “the best of provisions is right conduct” (Qur’an 2:197). By performing Hajj mabrur, insha Allah, we will be able to manage our wealth in the halal (lawful way) and spend charity out of it for the pleasure of our Rabb (Cherisher and Sustainer). We will be able to enjoin righteousness to our children who will continuously pray to Allah for our forgiveness and eternal success. We can ask Allah to bestow us authentic knowledge of Islam and be able to do Da’wah (or invite people to Islam) according to the Qur’an and the Sunnah. We must remember that doing Da'wah is the very Sunnah of the Prophet (s.a.w.) . In this way we can impart Islamic knowledge to our relatives, friends, neighbors and the society and thus be among those who receive Allah’s enormous rewards:

“And he who brings the Truth and he who confirms (and supports) it — such are the men who do right. They shall have all that they wish for, with their Rabb (Only Cherisher and Sustainer). Such is the reward of those who do good: so that Allah will remit from them (even) the worst in their deeds and give them their reward according to the best of what they have done.” (Qur’an 39:33-35)

Admonition to Perform Hajj

For those of us who have not been to Hajj to fulfill the fifth pillar of Islam, time has come to think of the enormous and eternal blessings that Allah gives to those who perform it with right conduct. Do not delay performing Hajj when you have enough money to cover the expenses of the round trip journey to Makkah. Do not delay while you are still young and strong enough to perform the Hajj rituals. Do not wait until you become poor and too old or weak to perform the blessed rituals. Hasten to complete your Islam by the performance of Hajj for death may just come to cut your plans and hopes in life. Indeed, death is certain but as to when it will strike us, we never know; so the best thing is to prepare for it. For your salvation, take admonition from the following authentic hâdîth:

Abu Umamah (r.a.) narrated that Allah's Messenger (s.a.w.) said: “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home, and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” (Tirmidhi, Hadith 2535 and Darimi)

Conclusion

Performance of Hajj, therefore, is not only a duty that gives us enormous benefits in this worldly life but also a must for our salvation to attain supreme success in the eternal world hereafter. With this fifth pillar of Islam, Allah the Most Merciful has perfected His favor to us when He revealed the following:

“...This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” (Qur’an 5:3)

Allah the Exalted revealed the above very inspiring Ayah (verse) to His Messenger (s.a.w.) during his pilgrimage. It was on the Day of Arafat. Verily, Islam is Allah’s chosen religion. He perfected it for the guidance of all humanity. Any sensible person who believes in the rationality of the Oneness of God and the merits of righteousness, will find Islam as the sole answer to his quest for salvation and eternal happiness or supreme success in the life Hereafter. Glory be to Allah the Almighty for making Hajj a pillar of Islam that brings tremendous rewards to those who perform it sincerely with devotion and right conduct, following the Sunnah of Allah’s Messenger (s.a.w).