According to Abu Abbas that the Prophet (PBUH) said: No deeds during the year days are better than the deeds in the ten days of Dul Hajj. They said: Even Jihad in the way of Allah? The Prophet (PBUH) said: Even Jihad except a man goes for Jihad with his wealth and does not return back with any things. Narrated by Bukhary.
These are the days in which the fifth pillar of Islam, Hajj, falls and where delegates of Hajj come from different places to meet. Allah Almighty says in Sura Al Baqarah V:198: Then when you leave, Arafat, member Allah at the mash ar-il-Haram. And remember Him as He has guided you and verily, you were, before, of those who were astray.
And the best day among the 10 days of Dul Hajj is the day of Arafat. That is why the Prophet (PBUH) advises those who are not going for Hajj, to fast this day. According to Abu quatada that when the Prophet (PBUH) was asked about fasting the day of Arafat He said: It clears the sins of current and previous years. Narrated by Muslim. The Prophet (PBUH) also said: Verily, there is no day where the number of people whom Allah will be free from Hell fire, is higher than the day of Arafat. Narrated by Muslim.
According to Abu Abbas that the Prophet (PBUH) said: That Allah Almighty took the pledge from the children of Adam on the day of Arafat and said to them: Am I not your Lord? They said yes we testify, lest you should say on the Day of Judgment. ?Verily we have been unaware of this? narrated by Ahmed. This indicates as if all people recognize their lord on this day and such recognition remains with them unless it is damaged by bad environment.
These days are seasons for purifying our selves and rectifying our conditions therefore, Muslims should not miss such opportunities.
Abu Musa was in command of the Muslim army traversing the lands of the Sasanian Empire. At Isfahan, the people came to him and offered to pay the jizyah (in return for military protection) to make peace and avoid fighting.
However, they were not sincere in their offer and merely wanted an opportunity to..
mount a treacherous attack on the Muslims. Abu Musa however saw through their real intentions and he remained on the alert. Thus when the Isfahanis launched their attack, the Muslim leader was not caught off-guard, He engaged them in battle and before midday of the following day, he had won a decisive victory.
In the major campaigns against the powerful Sasanian Empire Abu Musa’s role was outstanding. In the great Battle of Tustar itself, he distinguished himself as a military commander.
The Persian commander, Hormuzan, had withdrawn his numerous forces to the strongly fortified city of Tustar. The Caliph Umar did not underestimate the strength of the enemy and he mobilized powerful and numerous force to confront Hormuzan. Among the Muslim forces were dedicated veterans like Ammar ibn Yasir, al-Baraa ibn Malik and his brother Anas, Majra’a al-Bakri and Salamah ibn Rajaa. Umar appointed Abu Musa as commander of the army.
So well fortified was Tustar that it was impossible to take it by storm. Several attempts were made to breach the walls but these proved unsuccessful. There followed a long and difficult siege which became even more testing and agonizing for the Muslims when, as we saw in the story of al-Baraa ibn Malik, the Persians began throwing down iron chains from the walls of the fortress at the ends of which were fastened red-hot iron hooks. Muslims were caught by these hooks and were pulled up either dead or in the agony of death.
Abu Musa realized that the increasingly unbearable impasse could only be broken by a resort to stratagem. Fortunately, at this time a Persian defected to the Muslim side and Abu Musa induced him to return behind the walls of the fortified city and use whatever artful means he could to open the city’s gates from within. With the Persian he sent a special force of hand-picked men. They succeeded well in their task, opened the gates and made way for Abu Musa’s army. Within hours the Persians were subdued.
Primary reference: “Al-A`mal al-Mudaa`afah” (Dar al-Watan, Riyadh)
By Sulaymaan ibn Saalih al-Kharaashi
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [18:110]
How great will be the regret of those who waste this opportunity?
1. Preserving the ties of kinship: ” Whoever wishes that his provision be increased and his age lengthened, let him maintain the ties of kinship.” [al-Bukhari and Muslim]
2. Performing many prayers in the two noble Harams (in Makkah and Madinah): “Prayer in this masjid of mine is superior to a thousand prayers elsewhere, except for Masjid al-Haram, and prayer in Masjid al-Haram is superior to one hundred thousand prayers elsewhere.” [Ahmad and ibn Majah]
3. Performing prayers in congregation. “Prayer in congregation is superior to praying individually twenty-seven times.” [Al-Bukhari and Muslim]
4. Praying `Isha and Fajr in congregation: “He who prays Isha’ in Jama’ah [congregation] is as if he has prayed for half the night. As to him who (also) prays Fajr in congregation, it is as if he has prayed all night.” [narrated by Malik and the wording is that of Muslim who also reported it]
5. Performing voluntary prayers at home. “Superiority of a man’s prayer in his home over his prayer when people see him is like the superiority of an obligatory prayer over a voluntary one.” [al-Bayhaqi, classed as Saheeh by al-Albani]
“The most superior prayer of a person is in his home, except for obligatory prayers.” [al-Bukhari and Muslim]
6. Observing some manners of the day of Jumu`ah. “Whoever ghassala (washes his head, and it is said: has intercourse with his wife so that it be a means to lower the gaze from the haram that day) on the day of Jumuah, then comes in the earliest time and before the first khutbah, walks and doesn’t ride, stays near the Imam, listens and does not speak – for each step [he makes] he has actions of one year, the reward of fasting and standing in prayer in it.” [Ahl as-Sunan]
7. Salat ul-Ishraq. “Whoever prays al-ghadaa (i.e. al fajr) in congregation, then sits remembering Allah until sunrise, then prays two units of prayer, has a complete reward of Hajj and `Umrah [The Prophet, sallallahu `alayhi wa sallam, repeated ‘complete’ three times for emphasizing].” [at-Tirmidhi, classed as Saheeh by al-Albani]
Islam came to aid the world and to make it a better place to live in. Be it countries, communities or individuals, this great religion provides them with clear guidance. Allah has guaranteed those who live by the rules laid down in the Qur’an and the traditions of the Prophet eternal paradise.
As Muslims we are commanded to perform righteous deeds and Allah says about those who perform righteous actions: “Verily, those who believe and do righteous good deeds, they are the best of creatures.” (Qur’an, 98:7)
Righteous actions will aid us in this world and in the hereafter. In the famous narration collected by Al-Bukhari and Muslim, the Prophet (peace be on him) said, “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.”
From this narration, it is understood that our good actions and their benefits will remain with us forever.
But we need to look at what constitutes a righteous action. How often people think they have performed a good action but in fact they have not. So what are the conditions that a Muslim must fulfill in order for the action to be righteous? This is shown in the statement of Allah:
“Say (O Muhammad, peace be upon him): I am only a man like you. It has been inspired to me that your God is One God. So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (Qur’an, 18:110)
For our deeds to be rewarded by Allah, we must first have the proper belief in Allah. We must worship Him alone and not associate anyone with Him. This is Tawheed, the foundation of Islam.
A Muslim woman’s main role is to care for her house and fulfill the responsibility placed on her shoulder by her Lord. This does not mean to oppose woman’s work; rather, the stress is on the fact that the main work of a woman is to work in her house. Her product is her children. It is a valuable work indeed.
Apart from her role as a wife, the Muslim woman has a very important role as a mother. The status and value attached to parents in the Muslim World is very high. The Qur’an emphasizes this in Surah Al-Israa’ 17:23-24 and Surah Luqman 31:14.
It is reported that a man came to the Prophet (peace be upon him) and asked : “Messenger of Allah, who is the most deserving of good care from me?” The Prophet replied: “Your mother (which he repeated three times)” then your father, then your nearest relatives in order”.
The Muslim mother has consequently a great feeling of security about the type of care and consideration she can expect from her children when she reaches old age. As the verse of the Qur’an quoted above indicates, thankfulness to parents is linked with thankfulness to Allah, and a failure in either of these respects is indeed a major failure in one’s religious duties. In both the Qur’an and Hadith, the principles of strong belief and good conduct are highly stressed, and good conduct begins at home with one’s closest relatives.
Listen to the best Teacher and Guide for humanity, Prophet Muhammad (peace be upon him) as he elevated women from their status as chattel to the dignity of being equal servants of Allah with men. Yet, their status in society was not conditioned upon entering man’s world. Their most important task is to take care of their homes and children. The Prophet (peace be upon him) says in this regard, addressing women : “Take care of your home for that is your Jihad.” (Musnad Ahmad). Jihad is the epitome of Islamic life. Declaring homemaking as Jihad for women is giving it the highest possible status in an Islamic society.
Not only is it an all-important task, only women are uniquely qualified to do it. It is not by accident that pregnancy and nursing are purely feminine tasks. Allah has given women the special talents and psychological makeup needed to take care of children. There is no substitute for mother’s milk or mother’s love. No one can extract a bottle of motherly compassion. Her patience, kindness, willingness to sacrifice her own comforts, and her natural affinity for children – and the children’s natural affinity for the mother – are the key to successful upbringing of children. A mother understands the children’s problem even when they cannot express it. She can uniquely sense their needs, both physical and emotional. She can satisfy some of these herself. For others, children need the father. But even he needs her insights in discharging his responsibilities in this area. No day-care center or nursery can make up for the absence of the mother and father.
Mothers are the silent workers who are indispensable for building character of the next generation. A believing mother who understands the crucial nature of her responsibility will imbue her children with faith and moral values, as much as she can. She will raise children with courage, honesty, truthfulness, patience and perseverance, love and kindness, faith and self-confidence. On the other hand, a society without mothers and homemakers will produce at-risk youth.
This role of a woman is like that of the archers in the battle of Uhud. It looked less important, but was the key to the fate of the entire army. If women hold on to their front, the entire army will succeed. If they leave it for “greater action” elsewhere, everyone will lose.
As it is kufr that will condemn a person to eternal Hell, the way to be saved from Hell is through eemaan and righteous deeds. So the Muslims pray to their Rabb with faith to save them from the Fire:
“Those who say, “Our Rabb! We have indeed believed, forgive us then, our sins and save us from the agony of the Fire“. (3:16)
“…Our Rabb! Not for naught have You created [all] this, glory to You! Give us salvation from the torment of the Fire. Our Rabb! Any whom You admit to the Fire, truly You cover with shame, and never will wrongdoers find any helpers. Our Rabb! We have heard the call of one calling [us] to faith: “Believe in your Rabb,” and we have believed. Our Rabb! Forgive us our sins and blot out from us our inequities, and take to Yourself our souls in the company of the righteous [al-Abraar]. Our Rabb! Grant us what You did promise unto us through Your Messengers and save us from shame on the Day of Judgement, for You never break Your Promise“. (3:191-194)
Many ahadith speak in detail about this matter and describe the deeds that will protect one from the Fire, for example, love of Allah (swt). In al-Haakim’s al-Mustadrak, and Ahmad’s al-Musnad, a report from Anas ibn Maalik (ra) states, “The Messenger of Allah (saw) said, “By Allah (swt), Allah will never thrown one whom He loves into the Fire” (sahih, See Sahih al-Jaami’ 6/104)
Fasting is also a source of protection from the Fire, as Ahmad reports in al-Musnad and al-Bayhaqi in Shu’ab al-Imaan, with a hasan isnaad from Jaabir ibn ‘Abdullaah: “The Prophet (saw) said, “Allah (swt) says, “Fasting is a shield with which one may protect oneself from the Fire“. (Sahih al-Jaami, 4/114)
In Shu’ab al-Imaan, al-Bayhaqi reports from ‘Uthmaan ibn Abil-Aas that the Prophet (saw) said, “Fasting is a shield from the punishment of Allah (swt)” It was reported by Ahmad, an-Nasaa’ee, Ibn Maajah and Ibn Khuzaymah and its isnaad is saheeh (Sahih al-Jaami’ 3/264).
If fasting is accomplished at the time of jihaad against the enemy, then that is a great victory, as it was reported from Abu Sa’eed al-Khudree that the Messenger of Allah (saw) said: “Whoever fasts for one day when he is engaged in jihaad for the sake of Allah, Allah will remove him [lit. his face] seventy years distance from the Fire“. (Ahmad, al-Bukhaari, Muslim, at-Tirmidhi and an-Nasaa’ee – Sahih al-Jaami’ 5/310)
Other means of salvation from the Fire are fear of Allah and jihaad for His sake:
“But for him who fears the standing before his Rabb, there will be two gardens [ie in Paradise]” (55:46)
at-Tirmidhi and an-Nasaa’ee reported from Abu Hurayrah (ra) that the Messenger of Allah(saw) said: “No one who weeps out of fear of Allah will enter Hell until the milk goes back into the breast [i.e. never] and a man will never have both the dust from fighting in the way of Allah (swt) and the smoke of Hell“. (Mishkaat al-Masaabeeh, 2/356, no. 3828, isnaad is sahih)
al-Bukhaari reports from Abu ‘Abs that the Messenger of Allah (saw) said, “No two feet that get dusty for the sake of Allah (swt) will never meet in the Fire of Hell“. (Mishkaat al-Masaabeeh, 2/349, no. 3794)
Muslim reports from Abu Hurayrah (ra) that the Messenger of Allah (saw) said, “A Kaafir and the one who kills him will never meet in the Fire of Hell.“ (Mishkaat al-Masaabeeh, 2/349, no. 3795)
We may also be shielded from the Fire by seeking protection with Allah from it:
“Those who say, “our Rabb! Avert from us the wrath of Hell, for its wrath is indeed an affliction grievous.” Evil indeed is it as an abode and as a place to rest in“. (25:64-65)
Ahmad, Ibn Maajah, Ibn Hibbaan, and al-Haakim report with a sahih isnaad from Anas, that the Messenger of Allah (saw) said, “No one asks Allah (swt)) for Paradise three times, but Paradise will say, “O Allah (swt) admit him to Paradise”. And no Muslim asks Allah for protection from Hell three times, but Hell will say, “O Allah save him from me“” (Sahih al-Jaami, 5/145, no.5506)
al-Bukhaari and Muslim report from Abu Hurayrah (ra) that when the Prophet (saw) was discussing the angels who seek out gatherings of dhikr he said, “Allah (swt) asks them and He knows best, “What are they seeking protection from?” They tell Him, “From the Fire”. He asks, “And have they seen it.” They say, “No, by Allah, O Rabb, They have not seen it.” He says, “How would it be if they had seen it?” They say, “They would be even more afraid and anxious to escape it”. He (swt) says, “Bear witness that I have forgiven them“”. (Sahih al-Jaami’, 2/233, no. 2169)