[ALLAH’S Quran – 27:62] “Who responds to the oppressed when he calls out to Him, and relieves his suffering and who will make you inheritors of the earth? Then, is there a god besides God? How little you pay heed!”
The Prophet (Peace Be Upon Him) has said:
[Bukhari, Book #43, Hadith #628] “Narrated Ibn ‘Abbas: The Prophet sent Mu’adh to Yemen and said, “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.”
[Muslim, Book #001, Hadith #0027] “It is reported on the authority of Ibn ‘Abbas that Mu’adh said: The Messenger of Allah sent me (as a governor of Yemen) and (at the time of departure) instructed me thus:……………………………..Beware of the supplication of the oppressed for there is no barrier between him and Allah.”
There has since been persistent effort to break the barriers of strangeness among peoples and bring about fraternal bonds among religions, races, cultures, ethnicities and civilizations. Based on the premises of unity of God and faith, Islam has invited peoples of all hues and creeds to congregate together to usher in a better tomorrow for everyone. In this spirit of peace and justice, fraternity and affinity, and spirituality and amicability, Islam once again stands ready to remedy the maladies in which the contemporary world is badly entrenched.
The balanced growth of the total human personality can be achieved through the process of education. For Muslims, according to the Holy Qur’an, Prophet Muhammad (peace be upon him) is the ideal model, (Uswatul hasana). One way of teaching this concept has been to try to live in that sublime image. Believers get accustomed to this norm by emulating the best virtues. The Holy Qur’an and the revered Sunnah thus provide Muslims with a compendium and source of moral truth, which has a definitive and interpretable dimension. Education, teaching and preaching thus furnish one with applicable principles useful in individual and collective life.
In defining a believer, the Noble Prophet (peace be upon him) said that in general he trusts in God, and in particular he adheres to a religion. Elaborating further, he explained that the believer is one with whom people’s lives, belongings, properties and monies are safe. With his gracious conduct, he would provide due protection and care to those who come into his contact and would not cause any harm to them.
Human values came from the first man and do not belong to Islam alone. Even a little child has an innate sense of right and wrong, an innate love for truth and mistrust for falsity, and repulsion to cruelty and hatred. This consciousness of justice and love for veracity cannot be a product of the physical self. Justice, truth, righteousness, honesty, love, beauty, mercy and compassion are in essence transcendent values. In every religion, civilization, culture and society, there are appreciable attributes. Islam completes them and therefore, by due recognition of others, it contributes and improves over them.
The Islamic approach to world peace is through the belief and establishment of the unity of all human beings. Another is through acknowledging all the Prophets of Allah and heeding their teachings, which boil down to the same message, i.e., the unity of the Almighty and faith in His injunctions. There are the two fundamental dimensions of Islam, i.e. moral excellence and global peace. In theory as well as in practice, Islam is the religion of tolerance, justice and coexistence. It does not compel people into its folds, as there is no compulsion in religion. Muslims treat others at equal footing and do not discriminate against them because of their color, creed, origin, status, race or language. But they also expect others to reciprocate likewise, as a matter of spiritual congeniality.
One should carefully note the ethics of peace, justice, cooperation, and tolerance in Islam. These aspects of harmony, in their various manifestations are alone what Islam desires on the face of the Earth. It harbors no ill will towards anybody and has no ulterior motives against anyone.
It does not approve of aggression, offense, violence and arrogance; but at the same time it wants to secure itself. “Anyone taking your land, persecuting you, killing your fellow Muslims, killing human beings generally, in that case, you have to act, defend the oppressed, the weak and the innocent.”
Similarly, when anyone is interfering in their way of life and their sovereignty, forcing injustices on them, Muslims have to fight for their cause. In Islam, the ethics of war prohibit the killing of civilians, women, children, priests and animals. It also interdicts torture, mutilation, cruelty, maltreatment or other inhuman perpetrations. Cutting trees, ruining property, destroying crops and food, poisoning water, or other scorched-earth measures are shunned. In fact, many current humanitarian provisions ought to be improved in the light of Islamic proprieties.
Like any other religion, Islam can be and should be judged only by its principles and the conduct of those who are the embodiments of them. Those who have gone astray represent neither the religion of Islam nor the community of the faithful. Peace and solidarity should be the goal of every religion, so that justice and harmony may be brought back among nations and the planet may bloom with the flowers of amicability and fraternity.
Let people forget their petty differences, revert to the essence of religion and rediscover the interrelationship between the spiritual, moral, intellectual, emotional and physical aspects of human existence.
All the religious communities have to work jointly and unitedly for the promotion of human solidarity and world tranquility. It is possible for persons belongings to different religions and cultures to come together on common grounds to formulate an amicable paradigm to coexist as a global community, adhering to the norm of “unity with diversity.” Instead of working against one another, they should pool their resources for the advancement of mutual causes towards a better future.
Institutionally, for the suppression of disruptive forces and enhancement of enshrined goals, a world council on ethico-moral values may be established with appropriate organizational and operative criteria. In the sublime interest of humanity, such efforts ought to be continued with genuine sincerity and vigor.
[Quran 2:201 ] “And among them are those who pray, “Our Lord, grant us in the world what is good, and in the Hereafter what is good, and protect us from the punishment of the Fire.”
The Prophet (Peace Be Upon Him) has said:
[Bukhari, Book #75, Hadith #398] Narrated Anas: The most frequent invocation of The Prophet was: “O Allah! Give to us in the world that which is good and in the Hereafter that which is good, and save us from the torment of the fire.”
[Muslim, Book #035, Hadith #6501] “Anas reported that Allah’s Messenger (may peace be upon him) visited a person from amongst the Muslims in order to inquire (about his health) who had grown feeble like the chicken. Allah’s Messenger (may peace be upon him) said: Did you supplicate for anything or beg of Him about that? He said: Yes. I used to utter (these words): Impose punishment upon me earlier in this world, what Thou art going to impose upon me in the Hereafter. Thereupon Allah’s Messenger (may peace be upon him) said: Hallowed be Allah, you have neither the power nor forbearance to take upon yourself (the burden of His Punishment). Why did you not say this: O Allah, grant us good in the world and good in the Hereafter, and save us from the torment of fire. He (the Holy Prophet) made this supplication (for him) and he was all right.
[Muslim, Book #035, Hadith #6506] “Qatada asked Anas which Supplication Allah’s Apostle (may peace be upon him) frequently made. He said: The supplication that he (the Holy Prophet made very frequently is this:” O Allah, grant us the good in this world and the good in the Hereafter and save us from the torment of Hell-fire.” He (Qatada) said that whenever Anas had to supplicate he made this very supplication, and whenever he (intended) to make another supplication he (inserted) this very supplication in that.
[Tafsir ] Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said: (But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.) meaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned.
Sa`id bin Jubayr said that Ibn `Abbas said, “Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.’ They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them: (But of mankind there are some who say: “Our Lord! Give us (Your bounties) in this world!” and for such there will be no portion in the Hereafter.)
The believers who came after them used to say: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)
Next, Allah revealed: (For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.)
Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said: And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”)
The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favours in the Hereafter.
As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters.
Al-Qasim bin `Abdur-Rahman said, “Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire.”
This is why the Sunnah encourages reciting this Du`a’ (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: (O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.)
Imam Ahmad reported that Anas said, “Allah’s Messenger visited a Muslim man who had become as weak as a sick small bird. Allah’s Messenger said to him, `Were you asking or supplicating to Allah about something’ He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.’ Allah’s Messenger said: All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!) The man began reciting this Du`a and he was cured.” Muslim also recorded it.
Your riches and your children may be but a trial, but in the Presence of Allah is the highest reward. (Quran 64:15)
What does it mean for a Muslim woman to have a daughter? What does it mean to have a Muslim mother? What duties do they have toward one another?
What does Islam say about the special relationship between mothers and daughters who are Believers?
In Islam, the female child is a gift to her mother because she has certain duties toward her. Likewise the mother has certain responsibilities to her daughter that can make treasure her mother. Let’s examine some of these points.
- Always remember what your parents, especially your mother, did for you all your life.
- Recognize the wisdom of age and experience, and even when you disagree, be respectful and humble to her.
- You must NOT obey your mother if she tells you to disobey Allah SWT or to break any of his commands.
- Use the art of negotiation – Use honey instead of vinegar. For example: “Mom, I cleaned my room and folded the clothes would you mind taking me to the mall?” Do something to please your mom and then make a polite request.
- Though we don’t like to think about it, daughters must be prepared to take care of their mothers when they become feeble and from old age just as their mothers cared for them when they were infants. Sons may offer financial support, but they are not likely to deal with the bed pans, the bathing, and the dressing. These will be the daughter’s duties.
- After she returns to Allah (SWT), if she did not have a chance to, you can make Hajj for her, pay zakat and sadaqah in her behalf, make up her fasts, and pray for her soul. Narrated Abdullah Ibn Abas : “A woman made a voyage and vowed that she would fast one month if Allah made her reach her destination with peace and security. Allah made her reach her destination with security but she died before she could fast. He daughter or sister (narrator was not sure) came to Rasulullah (SAAWS) and he commanded her to fast on her behalf .(Sunnan Abu-Dawood).”
Mothers Treatment Of Daughters
- Assume good intentions of your daughter. Try to excuse temporary thoughtlessness. Hadith advise us to make 70 excuses for the harm others do to us, and then blame ourselves for perhaps misunderstanding.
- Remember the big picture. Despite the small problems or disagreements, your daughter is basically good. Consider the fact that in the U.S. many girls who are her peers (both Muslim and non-Muslim) are sexually promiscuous, abusing drugs and alcohol, involved in criminal, gangrelated activities, getting pregnant, or being arrested. Ma Sha’Allah, if you look at the big picture, you will see that your daughter is really admirable.
- Learn how to discuss with her so that her challenges will not upset you. Learn to listen with your heart and stop interrupting her with khutbahs! She must feel free to talk to you at anytime about whatever may be troubling her. She must not feel that you will condemn her or that your love for her will be diminished if you find out that she is less than perfect and has made some mistakes. If you cannot be there for her, she will have to confide in negative peers who will mislead her.
- Search for solutions. Look for ways to make a compromise instead of insisting that she is completely wrong. Look for halal alternatives rather than simply saying that everything she wants to do is haram. For example, if she wants to go swimming at the beach, don’t just tell her “No, that’s haram!” You can instead help her arrange a swimming party for Muslim girls and women at an enclosed pool with female lifeguards, where everyone will dress modestly and share in the expense of renting the pool.
- Remember to cherish her. She is going to get married and move away before you know it. Do you really want to spend these few years you have together in your home arguing and embroiled in tension? If you expect her to someday want to bring your grandchildren to visit you, then you need to let her see how loving you really are, not how harsh. You are her ally more than her father because you are her only parent who can share with her an understanding of what it is to be a woman — from training bras to cramps, to butterflies in her stomach on her wedding day. Only you will fully understand and offer her a mothers unconditional love.
- Muslim women are expected to sacrifice for their daughters two hundred percent. When she is older, society, because of its sexism is going to give your daughter so many difficulties, and even, her husband may sometimes break her heart. She needs to be able to rely on you.It is narrated by the Prophet’s wife, ‘A’isha (RAA), that a woman entered her house with two of her daughters. She asked for charity but ‘A’isha could not find anything but a date, which she gave to her. The woman divided it between her two daughters and did not eat any herself. Then she got up and left. When the Prophet (SAAWS) came to the house, ‘A’isha told him about what had happened and he declared that when the woman will be brought to account (on the Day of Judgment) about her two daughters they will act as a screen for her from the fires of Hell.
Things You Must Never Say To Your Daughter
- “If you do that again, I’m going to kill you!” “I’m going to break your neck!” Don’t threaten physical harm. Threats only cause fear if you carry them out, and reduce your credibility if you do not.
- “Why can’t you be more like him/her?” Never compare your child to anyone else. She is Allah’s unique creation.
- “I told you so. You Should have listened to me.” Don’t rub salt in a wound. She’s already aware that she was wrong.
- “You are perfect!” “That’s the most beautiful artwork I’ve ever seen! You are the most beautiful girl in the world!” Praise breed arrogance and boastfulness. Instead, recognize her accomplishments but give credit to Allah who created her and gave her talents and abilities, by saying “Ma Sha’Allah”, and “Alhamdulillah.”
- “I heard that you did something bad, so I know you did it. You always cause trouble.” Don’t believe rumors. Always give your child a chance to explain her side. Suratul Hujurat tells us to ascertain the truth of any rumor coming to us.
- “You make me sick.” “I wish you were never born!” Suratul Hujurat says avoid sarcasm, suspicion, name-calling.
- “Oh!, you don’t mean that.” “it could always be worse.” “Hey, it’s really no big deal; why are you getting so upset?.” If something is upsetting your daughter, offer comfort, but do never try to make it seem insignificant. Her feelings are valid, and her emotional pain is real for her. Let her vent; then help her discover the lessons and solutions.
ONE of the most important lessons of the journey of Al-Israa’ and Al-Mi’raj (Night Journey and Ascension) is that it highlights the high status that Al-Aqsa Mosque has in the Muslim Ummah. It was to Al-Aqsa Mosque that the Night Journey of the Prophet (peace be upon him) was made and it was from it that the Prophet’s ascension to the Heavens took place.
The journey of Al-Israa’ was a sign that the leadership of the world would pass on to the Muslim Ummah. Such leadership was based on mercy and justice, not on oppression and aggression.
Another significant lesson of Al-Israa’ and Al-Mi’raj is knowing the importance of prayer; it is through prayer that one can directly communicate with his Almighty Lord.
Al-Israa’ was a land-to-land journey that Allah Almighty caused His Prophet (peace be upon him) to make from Makkah to Jerusalem, that is, from Almighty Allah’s Sacred House to Al-Aqsa Mosque.
Mind that Allah Almighty had blessed Al-Aqsa Mosque and its neighborhood and referred to it even before the Prophet’s Mosque was built, as the Prophet’s Mosque was established after his immigration to Madina.
Mind also that when prayer was ordained on the Muslims, Al-Aqsa Mosque was the Qiblah to which they were to turn during prayer. They would turn their faces in prayer toward it for three years in Makkah, and for 16 months in Madina before the Qiblah was changed to Allah’s Sacred House.
Besides, Al-Aqsa Mosque is one of the three mosques to which Muslims are to dedicate time for visiting; the other two mosques are the Sacred Mosque in Makkah and the Prophet’s Mosque in Madina. Allah Almighty wanted to establish and emphasize the significance and sacredness of Al-Aqsa Mosque in Muslims’ hearts so that they do not cede it for anything. They are to hold it as sacred as both Allah’s Sacred House and His Prophet’s Mosque.
That was why the Muslims [when they were strong] were zealous to keep Al-Aqsa Mosque under their rule and protection.
Hence, Muslims must realize the importance of Jerusalem in their history and the significance of Al-Aqsa Mosque in their religion and life.
Allah Almighty wills that we remember the importance of Al-Aqsa Mosque when we celebrate the anniversary of Israa’ and Mi’raj.
This is to remind us of the gravity of the circumstances in which Al-Aqsa Mosque is in this age. We must not give up our responsibility in defending Al-Aqsa Mosque and Jerusalem. This is a sacred issue to fight for. Brothers and sisters, we should not, under any circumstances, give up our duty in that regard.
We must believe that Allah Almighty is with us and that He will grant us victory and make Islam prevail, as He, Most High, always supports the true believers.
The second most important lesson that we are to learn from Israa’ and Mi’raj is concerning prayer (Salah). It is known that prayer was ordained on that great night.
It is because of the great importance of prayer that Allah Almighty ordained it in Heaven. Allah sent for His Messenger (pbuh) to mankind and caused him to go on a night journey and ascend to Heaven and the Lote Tree to inform him (peace be upon him) of the command of prayer.
Mind that all other commandments were decreed on the earth. This indicates how important prayer is in Islam. It symbolizes ascension to Heaven; it is the Muslim’s spiritual ascension to Heaven. Thus, prayer is the gift that the Prophet (pbuh) brought with him from that journey for all Muslims so that they can worship Allah Almighty through it.
Prayer therefore has much to do with Al-Aqsa Mosque. Al-Aqsa Mosque was the first Qiblah in Islam. If it is true that Israa’ took place in the tenth year of the Prophet’s mission, this would mean that the Muslims’ Qiblah in prayer was toward Al-Aqsa Mosque for three years before the Hijrah to Madina and 16 months after it.
The Jews spread rumors that the Muslims’ prayer [to the first Qiblah] was invalid and so would not be rewarded. Allah Almighty refuted their claims as He, most High, says: (And We appointed the Qiblah, which you formerly observed only that We might know him who follows the Messenger from him who turns on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah’s purpose that your faith should be in vain, for Allah is full of pity, Merciful toward mankind.)
To sum up, prayer is the spiritual means through which Muslims can ascend to their Lord. If the Prophet (pbuh) ascended to Heaven (once), we, brothers and sisters, could spiritually ascend to that as much as we can through prayer.
Allah Almighty says in a Qudsi (divine) Hadith : “I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says, ‘Praise be to Allah, the Lord of the universe,’ Allah the Most High says, ‘My servant has praised Me.’ And when he (the servant) says, ‘The Most Compassionate, the Merciful,’ Allah the Most High says, ‘My servant has lauded Me.’ And when he (the servant) says, ‘Master of the Day of judgment,’ He Almighty remarks, ‘My servant has glorified Me.’ And when he (the worshiper) says, ‘Thee do we worship and of Thee do we ask help,’ He Almighty says, ‘This is between Me and My servant, and My servant will receive what he asks for.’ Then, when he (the worshiper) says, ‘Guide us to the straight path, the path of those to whom You have been Gracious not of those who have incurred Your displeasure, nor of those who have gone astray,’ He (Allah Almighty) says, ‘This is for My servant, and My servant will receive what he asks for.'”