#how to pray muslim

[everyday-quote]

If you do good in secret, Allah will shower His good on you in public. 

Ibn Taymiyyah (rahimullah)

[not-so-superheroine]

Jesus is my older brother, not my dad.

other christians don't seem to feel the same?

am i missing something where he insists on such a thing except perhaps with actual little children?

[dreadfuldevotee]

I know not everyone has read the books or cares about what happens in the books and thats VALID. But it is important to me that ppl know how insane it sounds to say that Armand is lying about being muslim

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated 'Abdullah bin 'Amr (Radi-Allahu 'anhu):

A man asked the Prophet (Sallallahu 'Alaihi Wa Sallam), "What Islamic  traits are the best?" The Prophet (Sallallahu 'Alaihi Wa Sallam) said,  "Feeding the people, and greeting those whom you know and those whom you  do not know."

Bukhari Vol. 8 : No. 253

[basicsofislam]

BASICS OF ISLAM: Fasting: What are the spiritual benefits of fasting?.Part1

Every human being has a body and a soul.

Both the body and the soul have certain desires and they strive for domination over one another in order to fulfill their desires.

Lustful and carnal desires pertain to the body created from dry clay; in connection with this the Holy Qur’an declares:

“Verily We created man from potter’s clay, from mud molded into shape” [al-Hijr 15:26]

“Just ask their opinion: Are they the more difficult to create, or those (angels, the Heavens, and the Earth) whom We have created. Surely We have created you from sticky clay” [as- Saffat 37:11].

“He created humankind from dry clay like earthen vessels” [ar-Rahman 55:14].

The other aspect of human beings is the soul, which is a reminder of the wisdom in the creation of humanity and which guides them toward good and Godly deeds, helping them to contemplate and admire the spiritual worlds. The soul rejoices and relishes in great pleasures even when the body is crying out for a sip of water or a morsel of food.

Fasting helps human beings to understand the dark and heinous nature of certain deeds and avoid them.

When the dominance of the soul over the body weakens or when the body becomes dominant, then human beings become slaves to their carnal desires. They pay no heed to the intellect or to religious admonitions and spend all their energy trying to quench thirst and hunger for worldly delights. Their only concern is to find new ways of satisfying their carnal desires. They have to invent substances that increase the appetite, that aid digestion, or even act as stimulants.

“Such people are like a donkey or an ox even if they are at the peak of science, culture, and civilization.  They will commute between the dining room and the toilet all their life and will have no time for any principles or for the eternal life. All their faculties will die, except for those pertaining to lust, food, drink, and foolish entertainment.”

No depiction can be more precise or more elegant than that of the Qur’an:

“…as for those who disbelieve, they shall enjoy this world and eat as cattle eat; and the Fire shall be their abode” [Muhammad 47:12].

a. Fasting helps the believer to remember Allah

Every hour, even every second of the daily life of a person who fasts leads to the remembrance of Allah, reunion with the Almighty, and the blessings He has bestowed upon human beings. Fasting brings about this remembrance in two ways: It makes the believers long for eternal blessings by showing them that the worldly favors are transient.

The pleasure that the believers who fast enjoy when they break their fast and thus end a form of suffering also makes them remember Allah and the eternal blessings He has created for them in the Hereafter.

Although those who suffer from hunger and thirst from dawn until sunset apparently feel pain, the favors that await them in the other world soothe their sufferings. Moreover, they find pleasure in contemplating reunion with the Almighty Allah; it is for Him that believers abstain from food, drink, and other corporeal desires.

The Noble Messenger, peace and blessings be upon him, says:

“There are two pleasures for the fasting person, one at the time of breaking their fast, and the other at the time when they will meet their Lord.”

[asma-al-husna]

Allah calls Himself Al-Mutakabbir— The Supremely Great, The Perfection of Greatness— on one occasion in the Quran. He is the One who is supremely great. Al-Mutakabbir reveals His Greatness and power at every moment and in every incident!

The Supreme, The Possessor of All Rights, The Perfect Greatness

Mutakabbir comes from the root kaaf-baa-raa, which has three main meanings. The first main meaning is to be great in size, rank, or dignity, and the second to to be great in age and in learning. The third main meaning to have rights, privileges, and attributes that others don’t have.

This root appears 161 times in the Quran in 18 derived forms. Examples of these forms are kabura (“hard”), yastakbiroona (“arrogant”), akbaru (“(is)greater”), and al-kibari (“the old age”).

Linguistically, kibriya means greatness and sovereignty, and it encompasses the meanings of the perfection of one’s self and existence; nobody can be described as such except Allah. Allahu Akbar– Allah is the Greatest— comes from the same root, as well as the name of Allah, Al-Kabeer. Al-Mutakabbir is the One who possesses all greatness, who is above having any of the qualities of His creatures, who cannot be harmed by the oppressors among His creation, and whose greatness and pride are the utmost.

Al-Mutakabbir Himself says: He is Allah , other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him. [Quran, 59:23]

Allah Al-Mutakabbir versus the arrogant

Allah ‘azza wa jall describes people as mutakabbireen (arrogant) on multiple occasions in the Quran. They have arrogance in their hearts and actions towards Allah by disbelieving in His signs and they are arrogant to other people by looking down on them due to position, race, wealth, etc. The Prophet salallahu ‘alayhi wa sallam said: Allah is beautiful and loves beauty, arrogance is: rejecting the truth and looking down on people. [Muslim, At-Tirmidhee] Only Allah is al-Mutakabbir in a positive sense.

A lesson on how to battle pride

What is the opposite of kibr (arrogance)? It is humility, the adornment of a believer. Abu Hurayrah radiyallaahu ‘anhu narrated that the Prophet salallaahu ‘alayhi wa sallam said: . . . and no one will exercise humility for Allah’s sake, except that Allah will raise him up [Muslim] Urwah ibn Zubair radiyallaahu ‘anhu said: I saw Umar carrying a large leather water canteen on his shoulder. I said to him, ‘O Amir-ul-Mu’mineen, you shouldn’t be carrying that’. Umar replied by saying, A delegation came to Medina and I saw their obedience to me, and some ‘nakwah’ entered into my heart and I wanted to destroy it.

We all know of the strong personality of Umar radiyallaahu ‘anhu and yet when a small amount of pride (nakwah) entered into his heart, he hurried in an attempt to destroy it before it destroyed him.

How Can You Live by This Name?

1. Be great by being humble.

O you who believe, whoever of you should revert from his religion, Allah will bring forth a people He will love, and who will love Him, (who are) humble towards the believers, and powerful against the disbelievers . . . [Quran, 5:54] The greatest strength that you can attain is to have true reliance upon Allah ‘azza wa jall and to seek His support in hardship and ease. The highest level of greatness you can attain is to show humility (tawaada) to your Lord. Those who are well grounded in knowledge say: ‘We believe in it; it is all from our Lord.’ None will take heed except the people of understanding [Quran, 3:7]. Don’t only follow the ayaat or ahadeeth that suit you, but strive to apply the whole message to your daily life and dealings.

2. Respect others for the sake of Allah.

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. [Quran, 49:11] Your knowledge of others is only by perception. Don’t mock or insult others as they might have a higher position with Al-Mutakabbir than yourself! Respect others, even though they may possess less beauty, knowledge, wealth, fame, or status or have a different skin colour. The Prophet salallaahu ‘alayhi wa sallam said: Whoever possesses an atom’s weight of kibr will not enter into the paradise [Muslim]. Abu Bakr radiyallaahu ‘anhu said: Let not any Muslim belittle another Muslim, for the lowest of the Muslims is great in the Sight of Allah.

3. Battle arrogance.

Allah ‘azza wa jall is the only true king and you are His slave— let’s not forget this. It’s easy to fall into arrogance (takabbur), thinking you know better and transgressing the limits set by Allah al-Mutakabbir. So keep checking your heart for feelings of arrogance creeping in and deal with them straight away by reminding yourself of the greatness of Allah. Al-Hasan al-Basri said: I wonder at the son of Adam! He uses his hand to wash himself from his waste once or twice a day, yet he seeks to compete with the All-Mighty? Don’t get carried away with your wealth or achievements, know it is from Al-Mutakabbir and not from yourself. The way to avoid arrogance is to remember Allah as much as we can until it becomes a habit to instantly thank Him for any good that comes our way, so increase in saying alhamdulillah!

4. Be humble to increase your knowledge

Abdullah ibn Mu’tazz radiyallahu ‘anhu said: The humble student is the one who gets the most knowledge, just as the lowest places on earth collect the most water. So always be humble towards your teachers and invoke Allah for them.

5. Ask al-Mutakabbir.

Every day ask Allah al-Mutakabbir to save you and protect you from the evil of pride and arrogance.

O Allah, Al-Mutakabbir, we know that You are supremely Great. Guide our hearts and actions to humility towards You, our Deen and Your creation. Protect us from arrogance and assist us to ways to cure any arrogance that entered our hearts. Make us of those who are blessed to witness Your Grandeur in Paradise, ameen!

[risalei-nur]

The Words - The Twelfth  Word - Part 6

Consider the Qur’an in the light of these two comparisons. See its miraculousness and understand its holiness. The Qur’an declares: If all the trees on the earth were pens, and all the sea (were ink), with seven more seas added thereto, the words of God would not be exhausted in the writing (31:27).

The reason why the Qur’an holds the greatest rank among God’s infinite words is this: Having come from God’s Supreme Throne, originated in His Greatest Name, and issued from each Name’s most comprehensive rank,56 the Qur’an is God’s Word on account of God’s being the Lord of the Worlds, and His decree on account of His having the title of Deity of all creatures. It is a discourse in the Name of the Creator of the heavens and the earth; a speech and conversation in regard to His absolute Lordship; an eternal sermon on behalf of the All-Glorified One’s universal Sovereignty. It is also a register of the All-Merciful One’s favors from the viewpoint of His all-embracing Mercy; a collection of messages or communications that sometimes begin with ciphers in respect of His Divinity’s sublime majesty; and a a wisdom-infusing holy Scripture that, having descended from the Divine Greatest Name’s all-comprehensive realm, looks over and surveys the circle surrounded by His Supreme Throne.

[sahihmuslim]

The Book of Tribulations and Portents of the Last Hour, Book 54, Hadith 106

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a messenger of Allah.

The Book of Tribulations and Portents of the Last Hour, Book 54, Hadith 106

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh):  Farewell Hajj and the Death of the Prophet (pbuh)

Farewell Hajj

(10th Year of the Migration, the month of Dhul-Hijjah  / AD 632, March)

It was the 10th year of the Migration, the month of Dhul-Qada.

The Messenger of God made preparations for hajj. He also ordered the Muslims in Madinah to make preparations for hajj. In addition, he sent Madinah.

Upon this news, thousands of Muslims who wanted go to hajj started to flood into Madinah. Soon, Madinah was full of the light of Islam and luminous faces. Tents were set up around Madinah.

Muslims were experiencing a unique atmosphere of a festival and the Messenger of God was praising and thanking God Almighty in the peace and happiness of seeing the magnificent result of the great cause that he conveyed to people. 

Leaving Madinah

There were five days left for the end of the month of Dhul-Qada. It was Saturday.

The Messenger of God appointed Abu Duja­na as-Saidi as his deputy in  Madinah. He had a bath in his house. He wore some nice perfume and put on new clothes. He left his house toward noon and went to the mosque. He led the noon prayer.

The Prophet set off from Madinah with more than one hundred thousand Muslims who surrounded him like luminous circles and reached Dhul-Hulayfa. He spent the night there with his great congregation. 

The next day, he performed the noon prayer and entered ihram there. Then, he headed toward Makkah with his Companions, each of whom is a star of the humanity.

The Messenger of God was on his camel, Qasva. More than one hundred thousand Companions were like planets that did not lose their orbits around the spiritual sun. They uttered talbiyah: “Labbayk! “Labbayk! Allahumma labbayk! Lab­bay­ka la sharika laka Llabbayk! Innal hamda wan’ni­ma­ta la­ka wa’l-mulka la sharika laka.” (Here I am, O God, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner.)

It was as if the earth was like a single mouth and repeating the same “talbiyah” with hundreds of thousands of tongues. The earth and the sky were virtually sharing the joy and the excitement of the Messenger of God and his Companions. 

Arriving in Makkah

It was Monday, the fourth of the month of Dhul-Hijjah, early in the morning.

The Messenger of God entered Makkah from the upper part of the city called Thaniyyatu’u-Kada with more than one hundred thousand Muslims. When he saw the magnificent Kaaba, the Prophet prayed as follows: “O my Lord! Increase the magnificence, honor and grandeur of this magnificent Kaaba.

Then, the Prophet reached Baytullah. He made istilam toHajaru’l-Aswad and started to circumambulate the Kaaba from that corner. During the first three laps of the circumambulation, he took short steps and jerked his shoulders, walking fast and pompously; he walked slowly during the remaining four laps of the circumambulation.   

After completing the circumambulation by walking around the Kaaba seven times, he went to the Station of Ib­rahim. He performed a prayer of two rak’ahs there. Then, he made istilam to Hajaru’l-Aswad again. Meanwhile, he said to Hazrat Umar, “O Umar! You are strong. Do not shoulder others in order to touch Hajaru’l-Aswad. Do not disturb people especially weak ones. If there are not many people around, touch it. If it is very crowded, greet and kiss it from a distance with your hands; utter, ‘La ilaha illalah and Allahu akbar’.”

The Prophet Performs Sa’y

The Messenger of God went up to Safa Hill after that. He praised and thanked God Almighty there. Then, he came down and performed sa’y between Safa and Marwa seven times.

Going to Mina

After staying in Makkah on Sunday, Monday, Tuesday and Wednesday, the Messenger of God went to Mina on Thursday. He performed the noon, afternoon, evening and night prayers there in congregation. He spent the night there. On Friday, the ninth of Dhul-Hijjah, he set off from Minah after performing the morning prayer and headed toward Arafat. 

The earth and the sky were resounding with the talbiyahs uttered by the Companions.

[worstloki]

negative connotations to Arabic phrase ‘God is Great’ incorrect. average praying Muslim does takbir (says Allahu Akbar) a minimum 95 times a day and should have been counted.

[questionsonislam]

Why does Allah need our worship?

The answer to this question is given in the verse: Worship your Lord, Who created you and those who came before you, that ye may guard (against evil).

There is an outcome of worship: Attaining the degree of guarding (taqwa). Man attains the degree of taqwa, that is, he attains the degree of fearing of Allah, abstaining from his prohibitions, keeping away from what He has forbidden. It means, the benefits of worship pertain to man.

People, who do not attain this degree, spend their lives in sins, disobedience, polytheism and ingratitude. They lead men to go to Hell.

Then, the degree of taqwa, is the position of abstaining from Hell and from every kind of evil that leads to it. Abstaining from Hell leads man to Paradise. It is we who are in the need of Paradise and who will benefit from the boundless bounties there. Then, how can we ask such a question!?

Surah al-Ikhlas teaches us that Allah is the Eternally Besought One. Eternally Besought One means Everything needs Him, but He needs nothing.

In the uterus, feet have been attached to us so that we can walk here. Stomach has been attached to us so that we can be nourished by nutrients. Eyes have been attached to us so that we can see things. It is we who are in need of all of these things. Why should Allah need to bestow on us such bounties!? If we fulfill our duty of giving thanks to Allah through worship, we will go to the land of the thankful ones, Paradise. There, it is again we who will taste the physical and spiritual bounties in such an ultimate degree that the bounties of this world will be in the degree of a shadow in comparison to the bounties there.

Then, in both worlds, we are needy and we are the consumers. Why should Allah need to grant us the bounties of Paradise? Why is such a question asked?!

Another aspect of the issue:

In The Signs of Miraculousness (İşarat-ül İcaz), the following is expressed: What expands that exalted spirit of man is worship. What develops his aptitudes is worship. What broadens his ideas and takes them under arrangement is worship

Every sound mind accepts without any doubt that the expansion and progression of mans spirit is for man himself. Thus, man will be able to benefit more from Paradise that he will attain in the future. Paradise is similar to this world in one aspect. Trees, animals and also men have come to this world. They all benefit from here; but each of them benefit according to its disposition and abilities. That is, just coming to the world is not enough. The way to benefit completely from this world is to be able to enter it with exalted abilities and faculties. The benefits of each person from this world are not the same. The believing servants will enter Paradise by the favor of Allah, but their benefiting degrees from the bounties there will be in comparison with their worship and sincerity.

Worship also has a curative aspect besides its progressive aspect:

Man can avoid from every kinds of evils from makrooh (abominable) acts that turn the stomach, to haram (illicit) acts that poison only through worship. How can a person protecting his heart, spirit and all his faculties from mistakes and wrongs by such a divine treatment ask such a question about worship!?

God Almighty has no need of your worship, nor indeed of anything else. It is you who needs to worship, for in truth you are sick If someone who is ill responds to a compassionate doctor who insists on his taking medicines that are beneficial for his condition by saying: What need do you have of it that you are insisting in this way?, You can understand how absurd it would be. ( Flashes) (Lemalar)

[everyday-quote]

 My God how gentle you are with me in spite of my great ignorance and how merciful You are with me in spite of my ugly deeds.

Ibn Ataallah (rahimullah)

[jami-attirmidhi]

JAMI'at-TIRMIDHI: The Book on Vows and Oaths: Hadith 1943

Narrated 'Uqbah bin 'Amir:

"I said: 'O Messenger of Allah! My sister vowed that she would walk to the House barefoot and without Khimar (covering).' The Prophet (ﷺ) said: 'Verily Allah will not do anything with the misery of your sister. She should ride, and cover, and fast three days.'"

Reference : Jami` at-Tirmidhi 1544

In-book reference : Book 20, Hadith 23

English translation : Vol. 3, Book 20, Hadith 1544

[tawakkull]

SPIRITUALITY IN ISLAM: PART 28: SABR (PATIENCE) 

Sabr literally means enduring, bearing, and resisting pain; suffering and difficulty; and dealing calmly with problems. In more general terms it means patience, which is one of the most important actions of the heart mentioned in the Qur'an. Because of its importance, patience is regarded as half of one’s religious life (the other half is thankfulness).

The Qur'an orders patience in many verses, such as: Seek help in patience and prayer (2:45) and: Endure, vie with each other in endurance (3:199), and prohibits haste in verses like: Show not haste concerning them (the unbelievers) (46:35) and: When you meet in battle those who do not believe, turn not your backs to them (8:15). In many Qur'anic verses, God praises the patient, declares that He loves them, or mentions the ranks He has bestowed on them: The patient and steadfast, and the truthful and loyal (3:16); God loves the patient (3:145); and Surely God is with the patient (2:153).

The Qur'an mentions many other aspects of patience. For example: If you endure patiently, this is indeed better for those who are patient (16:126) advises patience as a preferable way in dealing with unbelievers while communicating God’s Message to them. We will certainly bestow on those who are patient their reward according to the best of what they used to do (16:96) consoles the patient with the best of rewards to be given in the Hereafter. If you have patience and guard yourselves against evil and disobedience, God will send to your aid five thousand angels having distinguishing marks, if they [your enemies] suddenly attack you (3:124) promises the believers Divine aid in return for patience.

How meaningful is the following saying of the master of humanity concerning patience and thankfulness:

How remarkable a believer’s affair is, for it is always to his advantage, and such a condition is only for a believer. If something good happens to him he thanks God, which is to his advantage; if something bad happens to him he endures it, which is also to his advantage.

The characteristics of patience can be grouped into five categories: enduring difficulties associated with being a true servant of God or steadfastness in performing regular acts of worship; resisting temptations of the carnal self and Satan to commit sins; enduring heavenly or earthly calamities, which includes resignation to Divine decrees; being steadfast in following the right path and not allowing worldly attractions to cause deviation; and showing no haste in realizing hopes or plans that require a certain length of time to achieve.

With respect to its degrees, patience can be divided into six categories: showing patience for the sake of God; showing patience and attributing it to God (being convinced that God enables one to show patience); enduring patiently whatever comes from God, knowing that He acts from His Wisdom; being resigned to whatever happens in the way of God; showing patience by not disclosing the mysteries of one’s achieved spiritual station and to preserve one’s nearness to God; and resolving to fulfill one’s mission of communicating God’s Message to people despite one’s deepest desire to die and meet with God.

There are other definitions of patience as well. For example, preserving one’s manners in the face of misfortune; being steadfast when confronted with events, and showing no sign of being deterred; never giving in to one’s carnal desires and the impulses of one’s temperament; accepting the commandments of the Qur'an and the Sunna as a sort of invitation to Paradise; and sacrificing all possessions, including one’s soul and beloved ones, for the sake of the True, Beloved One.

Those Qur'anic interpreters who were interested in the text’s secret or esoteric meanings have made the following commentaries on the verse: Endure, vie with each other in endurance, and continue your relation with God (3:199):

Be steadfast in performing your religious duties, endure whatever displeasing thing happens to you, and maintain your love of God and desire to meet with Him. Or, be steadfast in fulfilling all your responsibilities for the sake of God and to please Him, and endure the difficulty of always being aware of His constant supervision of you and feeling His omnipresence. Or, be steadfast in following the Straight Path without any deviation, even when Divine bounties pour out onto you. Resolve to endure all difficulties and hardships, and maintain your connection or adherence to God whatever happens to you.

Another approach to patience is to attribute to God Almighty whatever is in the universe and happens therein and, while giving thanks for what appears pleasing, being resigned to what appears displeasing. When a believer unburdens himself or herself to God while trying to overcome a misfortune or hardship, a responsibility that is very hard to fulfill, or sins that might be committed, this must not be considered a complaint against God. Rather, it is a believer’s way of asking Him for help and seeking refuge in Him. In no way can such an action be considered a complaint or a protest against God or Divine Destiny. In reality, and according to one’s intention, such an act may even be regarded as a supplication and an entreaty, as putting one’s trust in Him or as submitting to Him.

The cry of Prophet Job, upon him be peace, to God: Truly distress (disease, tribulation) has seized me. But You are the Most Compassionate of the Compassionate (21:83) and the groaning of Prophet Jacob, upon him be peace: I only complain of my anguish and my sorrow unto God (12:86) are supplications or entreaties for God’s pity and compassion. God Almighty praised Job, upon him be peace, for being an excellent servant distinguished with patience and supplications: We found him patient; how excellent a servant! Truly he was ever turning (to God) with supplications (38:44).

One of the most distinguishing characteristics of Prophets and saints is their embodiment of patience in all of its manifold forms and degrees, and that without deviating from their utmost devotion to God, they do their best to communicate God’s Message to people and bear all misfortune and difficulty arising there from. The glory of humanity, upon him be peace and blessings, who is a mercy for the whole of creation, declared: Among mankind, those who are stricken with the most terrible of misfortunes are the Prophets, and then follow others according to their degree of faith.

Patience is an essential characteristic of those believers who are the most advanced in belief, spirituality, nearness to God, and who guide others to the truth. It is, moreover, the source of power for those advancing toward this final point. Since the most advanced people experience the most misfortune, they are perfect embodiments of patience, which is the price they pay for the rank bestowed on them. Others who have been destined to advance to that final point cross the distances traveled by others through different and frequent acts of worship, by enduring whatever happens to them. Of these, God’s Messenger, upon him be peace and blessings, says:

If God Almighty has destined a servant of His to a rank or position which he cannot reach through his religious actions, He causes him to suffer from his own self and family, and equips him with patience to endure all his sufferings. He elevates him through patience to the rank to which he has destined him.

Thus the suffering to be endured, the difficulty in fulfilling one’s responsibilities, and the pressure of sin contain potential mercy, mercy that is attracted by one’s patience. One subjected to such affliction should not unburden himself or herself to anybody else. How beautifully Fuduli says:

You say you are a lover, then do not complain of the affliction of love;

By complaining, do not make others informed of your affliction.

Travelers on the path to God should know how to burn and boil with love or be consumed with affliction, but never complain to others of such love and affliction. Even if crushed by difficulty or responsibility as heavy as mountains, they should not complain to others.

Rumi summarizes such a degree of patience as follows:

In order to be sustenance for man, a source of strength for his knees, a “light” for his eyes, and a substance for the maintenance of his life, a grain of wheat must be buried in the bosom of the earth, germinate under it, and grow to emerge into the air. It must come into the air after a fierce struggle with the earth, and then be sown and threshed, and ground in a mill. After that, it must be kneaded, baked in an oven, and, finally, chewed by teeth, sent into the stomach, and digested.

To attain true humanity, each individual must be “sieved” or “distilled” many times to discover his or her true essence. Otherwise, the ability to develop one’s potential to its fullest, to be truly human, is not possible:

It is expected of God’s servant to suffer, And of an aloe wood to burn.

Patience is an essential and most important dimension of servanthood to God, and is crowned with resignation, the highest spiritual rank in the sight of God, to whatever God has destined.

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated Abu Huraira (Radi-Allahu 'anhum):

Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "When it is the  last third of the night, our Lord, the Blessed, the Superior, descends  every night to the heaven of the world and says, 'Is there anyone who  invokes Me (demands anything from Me), that I may respond to his  invocation; Is there anyone who asks Me for something that I may give  (it to) him; Is there anyone who asks My forgiveness that I may forgive  him?' "

Bukhari Vol. 8 : No. 333

[basicsofislam]

BASICS OF ISLAM: Fasting: On Fasting&Self-control.Part1

Ramadan is the 9th month of the Islamic lunar calendar. It is a special month of the year for over one billion Muslims throughout the world. 

It is sometimes referred to as the “Sultan of the 11 months.” During this month healthy adult Muslims fast, from the break of dawn until sunset. Fasting requires abstinence from eating, drinking, and intercourse during the daylight hours; that is, about an hour and a half before sunrise until sunset. An early breakfast is recommended in the prophetic tradition, taken before dawn. At the end of the day the fast is broken with a meal called the iftar. It is the prophetic tradition to break the fast with a date, olive or some water.

Ramadan is a time of intensive worship and devotion to God, of reading the Qur’an and reflecting on its teachings, of comprehensive thanksgiving, giving to charity, practicing self-control and kindness, of training oneself to be a better person spiritually and improving relationships with others.

Fasting is not that difficult

To non-Muslims fasting in Ramadan may appear to be a time of hardship and deprivation, but that is not the experience of Muslims. There are at least five ameliorating factors that make fasting much easier than it appears.

These are :

the magic of intention

the community spirit

the ability of the human body to adapt

social/cultural cooperation

divine help

The initial intention significantly reduces the perceived difficulty. Once one commits to fasting, it becomes much more doable and feasible. Knowing and seeing that fellow believers are fasting with you and sharing the early breakfast or the dinner with them strengthens the community spirit. Thirdly, the human body is amazingly adaptable. Within the first few days of fasting the body adapts to the new schedule and one does not feel hunger as one normally would. In communities where Muslims are a majority or a significant minority, there is assistance or cooperation offered to the fasters, such as flexible holidays and working hours. Finally, for any worshipper, there is divine help which eases the task once the worshipper has committed to doing it.

Over 500 million Muslims, from age 9 to 90 fast every year. Fasting does not prevent them from conducting their mundane work or business as usual. As a pillar of the religious life in Islam, fasting is probably the most practiced form of worship. Muslims think of Ramadan as a kind of tune-up for their spiritual lives.

The four dimensions of Ramadan

As the third “pillar,” or religious duty in Islam, fasting has many dimensions:

the behavioral dimension

the religious dimension

the social dimension

the spiritual dimension

The first is the obvious behavioral dimension. Fasting in Ramadan is a means of learning self-control. Due to a lack of preoccupation with the satisfaction of bodily appetites during the daylight hours when fasting, the spirit gains a measure of ascendancy. The soul is freed of the chains placed by carnal desires. Fasting provides a break in the cycle of rigid habits or overindulgence.

During fasting, not only the stomach, but also the tongue, eyes, ears, other limbs, and the heart and mind are equally obligated to be restrained. Just as we control our physical appetites, we also must control our negative emotions and actions. The Messenger of Islam, Muhammad, peace be upon him, expressed that fasting is not only restraining from food and drink, but that it also means refraining from impious acts. He said that if a person does not control their senses and behavior, then God does not require that person to refrain from eating. He added that if someone verbally abuses you, acts ignorantly towards you, or even hurts you, you should respond by only saying, “I am fasting; I am indeed fasting.”

According to the masters of Sufism, the spiritual dimension of Islam, not only one’s organs, but also one’s thoughts and feelings need to be tightly controlled during this month.