#how to pray to allah

[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)

[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

[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!

[basicsofislam]

ISLAM 101: ETHICS: Part 3

How should the ethics of a Muslim man/woman be?

According to the information obtained from the Quran, every Muslim woman/man has the following characteristics – in summary:

- He believes in Allah and the Day of Judgment. He is careful about the seditions of the world and the tricks of Satan. He worships his Lord, fulfills His order and avoids His prohibitions. He surrenders to Allah fully. He repents a lot and asks his Lord for forgiveness due to his mistakes, negligence, and sins.  

- He is aware of his responsibility toward his family members. He seeks Allah’s consent in everything that he does. He orders what is good as much as he can and forbids what is evil.

- He is aware of his duties toward himself. He is aware that man consists of mind, spirit, and body and that each has a structure and needs peculiar to them. He is careful about the balance among them; he does not give one too much importance by ignoring the others. He regards the Book of Allah, the Sunnah of the Prophet and the lives of great personalities as a guide regarding the issue.

- He gives importance to his clothes without waste, extremism, and conceit. He shows the care that fits man, whom Allah made honorable, ordered His angels to prostrate and put what is in the skies and earth under his service, in his inner world.

- He treats his parents well and does them favors. He appreciates them. He tries not to be a disobedient child.  

- He becomes mature, loving and friendly toward his spouse; he tries to attain her consent; he tries to show respect to her, do her favors, keeps her secrets, helps her do favors act piously and do righteous deeds; he fills her with happiness and peace.  

- She is a very compassionate mother toward her children. She is aware of her responsibility for their education. She makes her children feel her love, compassion, and mercy toward them. When it is necessary, she warns her children and corrects their mistakes. Thus, she makes high ethics settle in their hearts; she tries to give them a good education by directing them to good and honorable works.

- He continues the bond of love between him and his relatives. He does his neighbor's favors and helps them. He takes care of them. He knows the rights of neighbors and observes them.

His relationship with his brothers and friends are based on “loving for Allah”. It is the loftiest and cleanest love in human life. For, it is a love that is free from all kinds of material interests and doubts. A relationship based on this principle takes its cleanliness and purity from the light of the Quran and the Sunnah.

Therefore, a Muslim is honest, sincere and tolerant in his relationships with his brothers. He does not break off his relationship with them; he does not hurt their feelings by arguing and quarreling with them. He does them favors whenever he can. He always welcomes them by smiling. His social relationships are at a very high level. He takes his socialness from the principles of his religion and the decrees about high ethics of the fiqh of mutual relationships.

In addition, every Muslim, man-woman, has the following characteristics:

- He has high ethics. He tells the truth to everybody and is honest.

- He does not trick, deceive or betray people. He does not perjure.

- He gives advice. He leads people to good deeds. He keep his promise. He is modest and chaste.

- He does not interfere in the things that do not interest him. He does not search for people’s private issues.

- He keeps away from showing off. He acts justly in all cases. He does not oppress. He acts justly toward the people that he does not like. He does not become happy for the bad things that happen to anybody.

- He does not have negative thoughts about others. He does not backbite or commit talebearing. He does not swear and utter bad words. He does not mock anybody.

- He is lenient and merciful toward people. He helps those who are in need. He is generous. He does not run anybody’s nose in it. He makes things easy, not difficult.  

- He does not act jealously. He avoids fictitious words and deeds. He is good-humored. He does not act arrogantly; he is humble. He is not engaged in useless things.

- He visits ill people. He cares about the problems of others. He prefers others to himself. He appreciates the favors done to him and thanks people.

- She adapts her customs and traditions to Islamic criteria. She shows respect to the elderly and virtuous people.  She does not try to resemble men.

- She calls to Allah. She calls people kindly and wisely. She stays together with righteous women.

- She is chaste and modest; she protects her awrah places. She protects not only her body, eyes, and ears but also her mind, heart, and intention from all kinds of haram deeds.

- She is patient and hopeful. She never abandons hope of Allah’s mercy.

- She is knowledgeable about religion and ilm. She learns what is useful and harmful for her and acts accordingly.

- She is solemn and respectful.

- She is natural; she appears as she is and she is as she appears.

He never falters and acts lazily in important and dangerous duties. He relies on Allah.

- He gives importance to bodily and spiritual cleanliness and acts accordingly.

- He is not a gambler, drunkard, trickster, fraud, cheater, sycophant and twister.

- He does not judge about something that he does not know.

- He never leaves the truth and justice anywhere even if it is against him.

- He never leaves justice related to his enemies; he does not obstruct justice due to his enmity toward them.

- He avoids extravagance and stinginess.

- He does not harm anybody with his hand or tongue.

- He helps others at times of both welfare and hardship.

- If he wants to commit a bad deed or wrong somebody, he remembers Allah at once, asks forgiveness from Him and repents.

- He accepts the truth no matter who tells it; he accepts and takes knowledge, skill, wisdom, and truth wherever he finds them; he does not act bigotedly about them.

- He is not lazy. He works for the world as if he will never die and gets ready for the hereafter as if he will die tomorrow; he fulfills his duties about both of them fully.

- He regards the love of Allah and the Prophet superior to everything. Love and fear of Allah cover all of his body.

- He avoids doubtful things by all means.

- His biggest aim is to try to be a real Muslim, to practice and make others practice the virtues that Islam determines and suggests, and to serve as a model to everybody.

Those are some examples from the personality of a Muslim, whom Islam forms with guidance, whose heart Islam forms with wisdom and whose prudence Islam enlightens.

[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)

[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

[risalei-nur]

The Words - The Tenth  Word - Part 74

All arguments contained in The Twenty-sixth Word (about Divine Decree and Destiny), which establish belief in Destiny, attest indirectly to the Resurrection, to the publishing in another world of our recorded deeds (in this world), and their weighing in the Supreme Balance. For the events in the existence of all things are impressed before our eyes and recorded, and the life history of every animate being is inscribed in its memory, its seed, and other tablet-like forms; the deeds of every being endowed with spirit, especially humanity, are registered on preserved tablets. So, such an all-embracing Determination, wise and purposive ordaining, detailed and minutely exact recording and inscribing can exist only to enable the giving of a permanent reward or punishment at the Supreme Judgment after a universal tribunal. Otherwise, such a comprehensive, meticulous recording and registering would have no purpose or meaning, and would be contrary to sense and real- ity. Moreover, if there were no Resurrection, all exactly established meanings inscribed by the Pen of Divine Destiny in the Book of the Universe would be annihilated. This would be tantamount to denying the universe’s existence.

In short, then, the five pillars of faith and their proofs point to and require, bear witness to and necessitate, the Resurrection and that the Realm of the Hereafter be opened out. Thus, the truth of the Resurrection has such vast and unshakable supports and proofs worthy of its sublimity, and about one-third of the Qur’an is devoted to it. The Qur’an makes it— next to belief in God—the bedrock of all of its truths, and constructs everything on this basis.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

Hazrat Abu Bakr is in the Rank of Muslims

Hazrat Abu Bakr had been one of our Holy Prophet’s (PBUH) closest friends for a very long time. They would get together and meet with one another in a very sincere fashion.

His most striking feature was that the ugly customs, bad manners, and lifestyle of the Age of Ignorance had not corrupted his disposition and that disbelief had not contaminated his mind, heart, and soul. He was a renowned merchant. The tribe’s leading figures always benefited from his ideas. He was the one who had solved the blood feuds of the Quraysh. Another one of his important characteristics was that he knew the ancestries, pedigrees, strengths, and flaws of the families of Quraysh very well.

Our Master (PBUH) had just begun to openly deliver his invitation. However, his cause had spread from ear to ear and it was heard by the leading figures of the Quraysh.

Hazrat Abu Bakr had just returned from his journey to Yemen. Abu Jahl, Ukba bin Abi Muayt, and some of the Quraysh’s leading figures went to his home to welcome him. Hazrat Abu Bakr asked, “What happened while I was away from Mecca? Is there any important news?”

They answered, “Oh Abu Bakr, there is a huge affair! Abu Talib’s orphan, Muhammad, has claimed to be a prophet. We deemed it suitable to wait until you returned from Yemen. Go to your friend and do whatever is necessary.”

Hazrat Abu Bakr immediately went to the home of the Master of the Universe (PBUH):  “Oh, Aba’l Qasim! Is it true that you claim to be a prophet, and that you have separated from the tribe, and have rejected and have reviled the religion of your forefathers?”

At first, our Holy Prophet (PBUH) smiled at the words of Abu Bakr, who he had been friends with since childhood. He said, “Oh Abu Bakr, I am Allah’s Messenger who has been sent to you and all humanity. I invite humanity to the one true God (Allah). You should testify as well.”

At one moment, lightning flashed in the realms of Abu Bakr’s mind and heart. He was hearing these words from the Muhammad the Trustworthy (PBUH), his friend whom he had known very well since childhood, the person whom he sincerely loved and respected, and the one from whose lips he never heard a word that contradicted truth. Without hesitating, he immediately embraced Islam and became a Muslim. 

Our Master (PBUH) considered Abu Bakr’s not showing any sign of hesitation in the face of this invitation as a huge virtue by saying:

“Everyone whom I invited to Islam, with the exception of Abu Bakr, paused, hesitated, or was astonished. However, when I explained Islam to him, he neither paused nor hesitated.” 

Our Holy Prophet (PBUH) was extremely happy that his esteemed friend had become a Muslim. In regards to this matter, our mother, Hazrat Aisha, related the following:

“No event has made our Holy Prophet (PBUH) happier than Hazrat Abu Bakr converting to Islam in the world.”

A dream that Hazrat Abu Bakr had seen beforehand at a much earlier point in time came true in the following way: In his dream, he saw that a moon had descended to Mecca. It then split into segments and spread to the homes in the city. Afterwards, he saw the reassembling of the pieces and the entering of the moon into its own home.

At that time, some scholars among the people of the book interpreted the dream. They said the awaited prophet would arise from Mecca very soon and that Abu Bakr would follow him and take his place among the fortunate. 

Hazrat Abu Bakr did not hesitate to openly disclose that he had become a Muslim.

His conversion to Islam caused a great echo among the Quraysh since he was an esteemed, reliable, sound individual who was always true to his word. His amiability and sweet nature had made him beloved to the tribe.

Hazrat Abu Bakr represented the first link on the chain of Muslim men that were free. Due to his conversion to Islam, this chain of faith slightly widened, the roads expanded further, and the fortunate that walked on the straightforward streets increased. Including Hazrat Bilal-Habashi, the following were the first representatives in the various classes to have become Muslims:

From the women, it was Hazrat Khadija,

From the children, it was Hazrat Ali,

From the free men, it was Hazrat Abu Bakr,

From the freed slaves it was Zayd bin Kharisa,

From the slaves it was Hazrat Bilal-Habashi (Radiyallahu Anhum).

[sahihmuslim]

The Book of Paradise, its Description, its Bounties and its Inhabitants Book 53, Hadith 5

Abu Huraira reported Allah's Messenger (ﷺ) said that Allah, the Exalted and Glorious, said:

I have prepared for My pious servants which the eye has seen not, and the ear has heard not and no human heart has ever perceived such bounties leaving aside those about which Allah has informed you. He then recited:" No soul knows what comfort has been hidden for thein".

The Book of Paradise, its Description, its Bounties and its Inhabitants Book 53, Hadith 5

[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.

[sunanannasai]

Sunan an Nasa’i: The Book of Zakah, Book 23, Hadith 2480

'Amr bin Shu 'aib said:

"A woman came to the Messenger of Allah with a daughter of hers, and on her daughter's arm were two bangles" - a similar report, in Mursal form.

[everyday-quote]

The world is the believer’s prison. The best action in prison is patience and control of one’s anger. The believer has no country in the world, His land will be there tomorrow in the Afterlife. 

Abdullah ibn Mubarak (rahimullah)

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated Abu Said Al-Khudri (Radi-Allahu 'anhu):

The Prophet (Sallallahu 'Alaihi Wa Sallam) said, 'Beware! Avoid sitting  on the roads." They (the people) said, "O Allah s Apostle! We can't help  sitting (on the roads) as these are (our places) here we have talks."  The Prophet (Sallallahu 'Alaihi Wa Sallam) said, ' lf you refuse but to  sit, then pay the road its right ' They said, "What is the right of the  road, O Allah's Apostle?" He said, 'Lowering your gaze, refraining from  harming others, returning greeting, and enjoining what is good, and  forbidding what is evil."

Bukhari Vol. 8 : No. 248

[asma-al-husna]

Allah’s name Al-‘Adheem— The Magnificent, The Supreme Glory, the Greatest — on eleven occasions in the Quran. He is the One whose might and grandeur are contained within Himself. All His actions are perfect, and only He deserves to be exalted by creation. Al-‘Adheem is the owner of all power, might, and strength. Everything besides Him is small and insignificant!

Enormous, Superior, and Above Imperfection

‘Adheem comes from the root ayn-Dhaa-meem, which points to four main meanings. The first is to be great, large, vast, huge, and enormous and also to be great in rank. The second main meaning is to be imposing, powerful, superior, and honoured, and the fourth is to be above any imperfection.

This root appears 128 times in the Quran in five derived forms. Examples of these forms are yu’adhim (honour), adheemun (great), and ‘idhaaman (bones).

Linguistically, ‘adheem is a superlative derived from the noun `idham, which encompasses greatness, magnanimity, and honour. Al-‘Adheem, is the One whose greatness can’t be grasped by sight; it’s beyond all limits, and no human intellect can ever absorb it.

Al-‘Adheem Himself says: He is the most High, the Greatest. [Quran, 2:255] . . . To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great. [Quran, 42:4] So exalt the name of your Lord, the Most Great. [Quran, 56:74]

The ‘adheem of creation and Al-‘Adheem

In the Arabic language the word ‘adheem is used to point out to different concepts of greatness, for example a punishment ‘adheem is a great punishment, or a man ‘adheem is a great man.

However, the magnificence of Allah Al-‘Adheem is beyond our imagination, even though we see part of His actions in the world we live in. Each attribute or action of any created being, even though it seems great, is insignificant looking at Al-‘Adheem. For example the knowledge of the most learned scholar cannot even be compared to the perfect knowledge of Al-‘Adheem, not in the slightest.

Your prayer with Al-‘Adheem

‘Adhm means bone; it refers to strength. Al-‘Adheem is the greatest and the strongest and He chose us to contemplate His greatness and strength each time we bow down and say ‘Subhaana Rabbiyal ‘Adheem’ in our prayer.

In His ultimate wisdom He chose this name of all His names to be repeated a minimum of three times in each prayer. We say it while we are bowing down, submitting to His greatness and strength. When we bow in rukoo’ we should focus all of our body and mind on how inferior we are in comparison with Al-‘Adheem. Bowing is admitting, testifying to the grandeur and the might of Allah ‘azza wa jall!

How Can You Live by This Name?

1. Fill up your scales of deeds by remembering Al-‘Adheem

Abu Hurairah, may Allah be pleased with him, reported: The Messenger of Allah salallahu ‘alayhi wa sallam said: ‘There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: Subhan-Allahi wa bihamdihi, Subhan-Allahil-‘Adheem [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection).’ [Al-Bukharee and Muslim] Make it a habit to say this any spare moment, while working, cooking, waiting, travelling, etcetera.

2. Ask Al-‘Adheem for help in all situations.

He is the owner of all strength; each hardship, challenge, or problem you face is insignificant compared to what He was able to create. Al-‘Adheem created the beautiful sky and the strong and huge mountains— don’t you think He will be able to solve all your problems? So ask Al-‘Adheem to help you in all situations and call on Him whenever you feel you need strength to carry on in life.

3. Fear no one but Al-‘Adheem.

O you who believe! Fear Allah as He should be feared, and do not die except in the state of Islam. [Quran, 3:102] Even the strongest man in this world is absolutely nothing compared to the greatness and strength of Al-‘Adheem, so fear no one and nothing except Him.

4. Make it a habit to recite ayatul kursi.

Allah ‘azza wa jall concludes ayatul kursi with His name Al-‘Adheem and it is called the greatest—‘adham— aya of the Quran and in it the most great (‘adham) name of Allah is mentioned. Make it a habit to recite it after each fard (obligatory) prayer and before sleeping.

`Ubayy bin Ka`b said that the Prophet asked him about the greatest ayah in the Book of Allah, and `Ubayy answered, Allah and His Messenger know better. When the Prophet repeated his question several times, `Ubayy said, ayatul-Kursi. The Prophet commented, Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul, this ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne. [Ahmad]

5. Increase your dhikr when you bow.

To feel your rukoo’ increase your adhkaar (rememberance) in it. A dhikr from the sunnah including this name is:

سُبْحَانَ ذِي الْجَبَرُوتِ، وَالْمَلَكُوتِ، وَالْكِبْرِيَاءِ، وَالْعَظَمَةِ

How perfect He is, The Possessor of total power, sovereignty, magnificence and grandeur [Abu Daawood, An-Nasaa’ee, Ahmad].

O Allah Al-‘Adheem, we know You are the magnificent and Your strength and greatness are beyond our comprehension. Make us glorify You and turn to You in hardship and ease, aid us to fear no one and nothing but You, guide us to be of the those who are always in a state of awarenss of Your might and grandeur, and make our scales heavy by remembering You and living by Your beautiful names, ameen!

[basicsofislam]

ISLAM 101: WORSHIPPING

ISLAM 101: WORSHIPPING: Part 1

ISLAM 101: WORSHIPPING: Part 2

ISLAM 101: WORSHIPPING: Part 3

ISLAM 101: WORSHIPPING: Part 4

ISLAM 101: WORSHIPPING: Part 5

ISLAM 101: WORSHIPPING: Part 6

ISLAM 101: WORSHIPPING: Part 7

ISLAM 101: WORSHIPPING: Part 8

ISLAM 101: WORSHIPPING: Part 9

[questionsonislam]

What does Islam say about al-Qaida? Does al-Qaida make jihad?

As it is known, Islam prohibits all kinds of deeds against civilians who do not take part in war. Our Prophet (pbuh) said,

I am the enemy of a person who maltreats a zimmi (non-Muslim living in an Islamic state).

The incident of September 11 cannot be regarded as jihad because it is an attempt that killed civilians and because it caused people in the world to use the word terror and Islam together. Some unbelievers wanted to present Islam as a religion of terror using that incident as a pretext and they partly succeeded it.

It is difficult to say that a person who causes these things struggles on behalf of Islam. We do not know what or whom they serve but it is not possible to associate those acts with Islam.