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Du’a And Humbleness Before Allah, The Almighty

Du’a has a grand status in Islam. It is the foundation for all worship. It is the greatest obedience and most beneficial way to draw close to Allah.

The Qur’an begins and ends with a Du’a. Allah says in the Qur’an: ((And your Lord says, “Call upon Me; I will respond to you.” Indeed, those who disdain My worship will enter Hell [rendered] contemptible.)) (40:60). There is also a well-known Hadith that “Du’a is (a form) of worship.” (Jama’i Tirmidhi)

My dear brothers and sisters in Islam, Du’a is an act of humility and a great need of the Son of Adam from cradle to grave.

When one’s Iman in the Names and Attributes of Allah increases, his need of Him increases and he calls on to Him in all circumstances. Du’a is the greatest blessing and most exceptional guidance.

Allah says in the Qur’an: ((So We responded to him, and We gave to him (Yahya), and amended for him his wife.

Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.)) (21:90)

Allah loves those who call on Him. He loves to see them expressing their wants, even though He is not in need of their worship and obedience.

The reality of Du’a and Qadr (Pre-decree)

Allah, the Almighty averts pre-decree through Du’a. There is a deep connection between faith in Allah and faith in Pre-decree, good and evil.

The first and the last beliefs work like a thermometer. What is meant by this analogy is that the greater the body temperature the greater the rise in mercury. Greater the heart’s understanding of the Names and Attributes of Allah, greater will be the acceptance of Qadr which will eventually lead to the contentment of the heart and dependence on Allah only.

Allah’s Messenger (peace be upon him) said: “Nothing averts the decree except supplication and nothing but piety prolongs life.” (Tirmidhi) In another Hadith, it is mentioned “Caution will not benefit against predestination, but Du’a benefits (matters) that have occurred and those that are (yet) to occur, And indeed, Du’a meets with a calamity, and fights it until the day of Judgment.” (Narrated by Hakim).

The Greatest Statement Ever

MILLIONS of Muslims around the world pronounce this statement on a regular basis. It is heard in the call to prayer, in our daily lives, in sermons, read in books, fought and died for, and the basis of our religion. It differentiates believers from non-believers and is the key to enter into paradise. All the Messengers and Prophets came to propagate and teach it in order to take people from darkness to light. Above all, it is the reason Allah created us for. Allah says in the Qur’an:

“And I (Allâh) created not the jinns and humans except they should worship Me (Alone)…” (Qur’an, 51:56)

The testimony of faith, the Kalimtul-Haqq, the Kalimatul-Ikhlas – Laa ilaaha illa Allah – comprises the greatest statement ever. It means ‘None has the right to be worshipped except Allah’. However, as we all utter these beautiful words on a daily basis we should ask a few questions:

Do we understand it and fulfill its obligations?

Are we aware of its conditions?

Just utterance alone without understanding its meaning is something that may not stop us from associating partners with Allah; something that is the essence of this great statement. Allah says in the Qur’an,

“Worship Allâh and join none with Him in worship…” (Qur’an, 4:36)

Allah, our Creator, and Sustainer has commanded us to worship Him alone, without any partners.

We may think we are, but without knowledge of this statement can we really knowingly stop ourselves from the gravest of sins?

“Verily, Allâh forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allâh in worship, he has indeed invented a tremendous sin.” (Qur’an, 4: 48)

The statement has two pillars:

1-NEGATION
None has the right to be worshipped

To negate anything and everything that is worshipped besides Allah

2-AFFIRMATION
Except Allah

To affirm that Allah and only Allah has the right to be worshipped

 

Conditions of Worship:
Must be sincerely for the sake of Allah alone

Must be in accordance with the Sunnah of the Prophet (peace be upon him)

Types of worship in the Qur’an and Sunnah:

Supplication (Du’a), Fear (Khawf), Hope (Rajaa), Reliance (Tawakkul), Longing (Raghbah) and Dreading (Rahbah), Submissiveness (Khushoo’), Awe (Khashyah), Repentance (Inaabah), Seeking Assitance (Isti’aanah), Seeking Refuge (Iti’aadhah), Asking for Help (Istighaathah), Offering Sacrifices (Dhabah), Making Oaths (Nadhar) and all other types of worship that Allah commanded – all of these belong to Allah alone.If any act of worship is directed to other than Allah, then Shirk has occurred.

Conditions of the Laa ilaha illAllah are seven:

Conditions Results

  1. Knowledge expels ignorance
  2. Certainty expels doubt
  3. Sincerity expels shirk
  4. Truthfulness expels hypocrisy
  5. Love expels hate
  6. Submissive compliance expels deviation
  7. Acceptance expels rejection

References: Aqeedah of Tawheed, by Sheikh Saleh Al-Fawzaan and The Three Fundamental Principles, by Sheikh Muhammad Ibn Abdul Wahhab Virtues of Laa ilaaha illAllah

Haafidh Ibn Rajab mentions many virtues of this statement in his essay entitled Kalimatul-Ikhlaas ( p. 54 -66)

  • It is the price to pay for the Gardens of Paradise
  • His whose last words are none has the right to be worshipped except Allah will enter Paradise
  • It is a salvation from the Hellfire
  • It necessitates being forgiven
  • It is the best of all good actions
  • It wipes away sins
  • It renews the faith in the heart
  • It outweighs the record of sins on the scales
  • It is the best of what the Prophets have said
  • It is the best form of remembrance, the best of actions, and the one that is multiplied the most in reward
  • It is a protection against the devil
  • All eight gates of Paradise will be opened to its testifier and he may enter from any gate he chooses

With all this in mind, it is imperative that we all learn its pillars and conditions so that we can say it with full meaning and understanding preventing us from falling into associating partners with Allah.

Indeed Allah has forbidden for Hell the person who says ‘There is nothing that has the right to be worshipped but Allah’, seeking thereby the Face of Allah.

(Bukhari and Muslim)

Dua To Keep Our Hearts Steadfast

While many of us remember to supplicate to Allah for guidance, knowledge, and Paradise, there is one important thing that we forget to include in our prayers. In a narration that many of us are familiar with, the Prophet (peace be upon him) said: “Unquestionably, in the body, there is a lump of flesh; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt, and behold, it is the heart.” (Al-Bukhari and Muslim)

Countless scholars of Islam have dedicated books upon books to reformation and purification of the heart because it is the key to success or destruction. Just as doctors today tell us that having a healthy heart is the key to having a healthy body, the Prophet (peace be upon him) conveys to us that having a good heart is the key to righteousness.

Anas narrated that asking for a firm and obedient heart was one of the constant supplications of the Prophet (peace be upon him); and one narration from Umm Salamah states that the Du’a he made the most was: “Allahumma ya Muqallib Al-Quloob thabbit qalbi ‘alaa Deenik,” which means, “O Turner of the hearts, make my heart firm upon Your Religion.”

There is, however, another authentic Du’a narrated in Sahih Muslim that isn’t as well-known: “Allahumma Musarrif Al-Quloobi Sarrif Quloobana ‘Ala Ta’atika,” which means, “O Allah, Turner of the hearts, direct our hearts to Your obedience.”

Selected words analysis
Musarrif/Sarrif: Both these words come from the same root, which has many meanings such as, to turn, to divert, to turn from another direction, to avert, and to change. The meaning of this word in this Du’a is to turn or direct. How is this word different from “Muqallib Al-Quloob?” There are a few linguistic differences, but the essence of both supplications is the same. Qallaba, just like Sarrafa, means to change and turn the direction of something.

The linguistic difference is that Qallaba points more to constant moving and turning about, while Sarrafa points to changing of the direction. When we make this Du’a, we are asking Allah to Sarrif (turn and direct) our hearts to His Obedience, while in the other Du’a, we are asking Allah to Thabbit, i.e. make our hearts firm on Islam, and not Qallib because the heart is constantly changing about and turning directions.

Quloob: Quloob is plural of Qalb which means the heart. Qalb is the general word for heart. It comes from the root which means something that turns around and about and upside down, as mentioned above. It is the nature of hearts that they are constantly changing.

Ta’atika: Ta’ah means to obey and to submit. The beauty of this word is that it not only means to submit one’s self, it specifically means to submit willingly, voluntarily, and on one’s own free will. We are asking Allah to direct our hearts to willingly submit and obey Him.

Points of benefit
Supplications regarding the heart are found both in the Qur’an and Sunnah. In the Qur’an, the believers supplicate, “Our Lord, let not our hearts deviate after You have guided us.” (Qur’an, 3:8) Also in Surah Hashr, “And (there is a share for) those who came after them, saying, “Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts (any) resentment toward those who have believed.” (Qur’an, 59:10) Both of these Du’as are seeking refuge in Allah from corrupted hearts. The first Du’a seeks refuge from deviation after guidance, and the second from evil and ill-feelings towards fellow Muslims.

• The Prophet (peace be upon him) constantly made Du’a for a righteous and good heart. We learn from this the status of the heart and that we too should supplicate as much as we can for an obedient and a heart standing firm upon Islam.

• The nature of the heart is to constantly change, and asking Allah to direct our hearts to His Obedience shows that we are constantly falling short in our obedience to Him. By this Du’a, we ask Allah to keep turning our hearts back to His Obedience as we are prone to falter.

• Scholars like Imam Ibn Qayyim and Ibn Uthaymeen state that the intelligence and the understanding of a human lie in the heart, and not necessarily the brain. Their evidence for this statement is the verse, “So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the chests.” (Qur’an, 22:46) Sheikh Ibn Uthaymeen says the brain is like a secretary who processes information, but it is the heart that decides to do good or evil based on that information.

• The heart is the foundation. We must purify our hearts from associating partners with Allah, from Bid’ah, from ill feelings against our fellow Muslims, and other evil deeds in our character and our theology. The Muslim should focus on the reformation of his heart as well as the accumulation of good deeds. The heart is the source of good deeds. It will be tested on the Day of Judgment. Allah says, “Knows he not that when the contents of the graves are brought out and poured forth (all mankind is resurrected). And that which is in the breasts (of men) shall be made known. Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted with them (as to their deeds), (and will reward them for their deeds). (Qur’an, 100:9-11).”

• In another Hadith, the Prophet (peace be upon him) pointed to his heart and said three times, “Taqwa (consciousness and fear of Allah) is here.” (Musnad Ahmad) This Hadith shows us that when the heart fears Allah, then the limbs will follow, just as the first Hadith narrated that, “If it is sound (the heart), the whole body is sound.”

• This Du’a is a constant reminder for us that we are not in control of our guidance. It is crucial for us to make Du’a for our hearts on a regular basis because we do not know what the condition of our hearts will be tomorrow. The hearts of the children of Adam are between the two fingers of Allah, He turns them to any (direction) He likes. So, who else can we turn to than Musarrif Al-Quloob to keep our hearts towards the direction of His obedience?

Reality And Obligation In Ramadan

During this Ramadhan do not let the sweetness of our deeds vanish into the night, leaving only emptiness. When one contemplates the texts on fasting, its wisdom, and goals in Shariah, and looks at the reality of the Muslim communities, one realizes a wide gap between reality and our obligations.

Remember that Ramadhan is a bounty that Allah blessed His servants with, to strengthen their faith, and increase their piety (Taqwa). Allah said: “O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become pious.” (Al-Baqarah 2:183).

This article is an attempt to present the essential causes of this gap and to some remedies. the primary reason for the gap is ignorance about the goals of fasting and the wisdom behind it. Many Muslims ignore the purpose and wisdom of fasting. Fasting is done merely to conform to the social environment without contemplation. If one is not aware of the divine wisdom of Shariah and its fruits in this world and in the hereafter, one will not apply it in the right way.

Goals of Fasting
Achieving Taqwa: is one of the most important wisdom of fasting. Fasting brings on Taqwa as it lessens the desire of the stomach and mutes the sexual appetite. Whoever fasts frequently would overcome these two desires more easily. This deters against committing abominations and sins and assist in controlling life leading to Taqwa.

Strengthening willpower and acquiring patience: The Prophet sallallahu alayhe wa sallam called Ramadhan
the month of patience as it increases one’s will power to control his desire and the selfishness of his soul. This training allows him to be strong in following Allah’s commands. The most important being to carry the Message and propel it forward. The person trains himself to be patient in obeying Allah by stopping at the limits set by Allah both by way of action and abstention. Allah said: “These are the limits set by Allah, so approach them not.” (Al-Baqarah 2:187)

Fasting is pure worship: The fact that he is abstaining from food and drink both in public and in secret shows his honest faith and strong love of Allah, and his knowledge and feeling that Allah is all-knowing of everything. For this reason, Allah has made the reward for fasting greater than for any other type of worship.

Allah said in the hadith Qudsi: “Every deed of the son of Adam will be multiplied [in rewards], the good deed by ten of its like, up to seven hundred, up to whatever Allah wills, except fasting, it is for Me and I will reward it. He abandons his desire and his food for My sake..”
(Related by Muslim)

ibn al-Qayyim said: “…And people may see that a person is not eating in front of them, but the fact that he is really abandoning his food and his desire for the sake of God is a thing that nobody can find out about, and that is the essence of fasting.” (Zaad al-Ma’ad 2/29).

Relieving Muslims from life’s distractions: Eating, drinking and socializing all distract a person and weaken ties with Allah. It is by the Mercy of Allah that Muslims are ordered to fast so as not to be bothered by the intrusion of these activities. Nor by the thought about them nor the anticipation for them when devoting themselves to all types of worship Either reading the Qur’an, offering additional prayer, or making I’tikaf. For this reason, the Prophet Sallallahu Alayhi Wa Sallam said: “Fasting is a shield and a secure fortress against Hellfire”
(Related by Ahmad).

Discovering Allah’s Blessings: A person experiences the hardship of the poor. He should then be thankful to Allah Who has blessed him with His bounty while others are deprived. This should make him more sympathetic and willing to share this bounty. The poor rediscovers that fasting helps a person be more devoted to worship. More able to concentrate and meditate. He should then be able of this devotion all year long, a blessing he should thank Allah for.

Acquiring strength and endurance: It has been discovered that depriving the body of food for a period of time helps its defense and endurance mechanism. This in turn this protects the body from certain diseases.

Praying Inside The Ka’bah

Offering prayer inside the Ka’bah is a Sunnah act of the Prophet (peace be upon him). It is recommended to do so if possible in our present time.
However, if one is unable to do it, the Haj is valid.

It is recommended to perform prayer inside the Ka’bah if one is able to do it without inflicting hardship on himself or others. It is reported that the Prophet (peace be upon him) did so and said, “I fear that I have placed difficulty on my Ummah.”

When A’ishah asked the Prophet (peace be upon him) about offering prayer inside the Ka’bah, he said, “Pray in Al-Hijr, for it is a part of it.”

These texts indicate that such an act is a deed that fetches great reward. However, a Muslim should not harm others in order to get in there.

Upon entering the Ka’bah, a Muslim is recommended to pray two rak’ahs and say “Allah-o-Akbar” and make as much dua (supplication) as he can, for by doing so he is following the guidance of the Prophet (peace be upon him).

Breaking The Fast (Iftaar)

1. When does the Fasting person Break his Fast?
Allah, the Most High, says: “…then complete your Sawm (fast) till the nightfall…”[2]

Allah’s Messenger (peace be upon him) explained this to mean the approach of the night, the passing away of the daylight, and the disappearance of the sun below the horizon.[3]

Narrated Umar bin Al-Khattab (may Allaah be pleased with him): Allah’s Apostle (peace be upon him) said, “When night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break his fast.”[4]

Narrated Amr ibn Maimoon al – Awdee (may Allaah be pleased with him): The Companions of Muhammad (peace be upon him) were the earliest of people in beginning the Iftaar and the lastest in taking Suhoor.[5]

2. Hastening to Break the Fast
A Muslim should break the fast as soon as the sun sets and do not be bothered by the bright redness remaining upon the horizon. In this, he would be following the Sunnah of your Messenger (peace be upon him) and differing from the Jews and Christians since they delay breaking the fast until the stars start to appear.[6]

2.1 Hastening to Break the Fast brings about good.
Narrated Sahl bin Sad (may Allaah be pleased with him): Allah’s Apostle said, “The people will remain on the right path as long as they hasten the breaking of the fast.”[7]

Narrated Aboo Hurayrah (may Allaah be pleased with him): The Prophet (peace be upon him) said, “The Deen will not cease to be uppermost as long as the people hasten to break the fast since the Jews and Christians delay it.”[8]

2.2 Breaking the Fast before praying the Maghrib prayer
Narrated Anas (may Allaah be pleased with him): “The Prophet (peace be upon him) used to break his fast with fresh dates before Salaat al-Maghrib. If fresh dates were not available, he would eat dried dates and if dried dates were not available, he would break his fast by drinking a little water.”[9]

2.3 A Warning to Those who Break the Fast Before the Time of Iftaar
Although we should hasten to break the fast, breaking the fasting before the correct time is sinful. Even though only a part of the following hadith is relevant here, I thought I would add the full hadeeth so that we can reflect on some of the horrors of some of our actions.

Narrated Aboo Umaamah al – Baahilee (may Allaah be pleased with him): Allah’s Messenger (peace be upon him) said, “While I was sleeping, two men (angels) came to me, held my upper arms and took me to a rough mountain. They said,” Climb.” I said,” I cannot climb it.” They said, ” We will make it easy for you.”

He (peace be upon him) continued: “We moved on until I saw some people who were suspended by their Achilles’ tendons, their cheeks cut and gushing blood. I asked, “Who are those?” The replied, “Those are the ones who break their fast when it is not permissible.” 10]

3. With what should one break his fast?
Narrated Anas (may Allaah be pleased with him): “The Prophet (peace be upon him) used to break his fast with fresh dates before Salaat al-Maghrib. If fresh dates were not available, he would eat dried dates and if dried dates were not available, he would break his fast by drinking a little water.”[11]

Giving something sweet to an empty stomach leads to its acceptance and that the body takes benefit from it, especially a healthy body which will be strengthened by it. As for water, then the body becomes somewhat dehydrated through fasting and so if it is moistened with water then it can take completed benefit from the food. And know that the dates and water contain various blessings and specially qualities which have an effect upon the hearts and in purifying them, which will be known only to those who follow (the Sunnah).[12]

Consider how far our practice is from that of our Prophet (peace be upon him)! In our fast-breaking menu, there are all kinds of fruits and additional items. These items are fried or cooked with a lot of herbs and spices. This may result in causing an upset stomach, which may eventually result in ill health. Instead, we have to adopt a more moderate and comfortable way of breaking our fast by which a rich reward in the Hereafter and a physical advantage in this world will also be achieved.[13]

4. Times of Responding to the Supplication
Those believers who strive and control themselves, abstaining from those things restricted, such as food, drink, and sexual desire, all day long, to obtain the pleasure of Allah, will definitely have a special status with Allah. This responding to his invocation when breaking his fast is more likely to occur.[14] So seize this opportunity and call upon Allah being sure that it will be answered, and know that Allah does not respond to a heedless and inattentive heart. Call upon Him with supplications for anything good, and hopefully, you will attain the good of this like and the Hereafter.[15]

Narrated Abdullah ibn Amr ibn al – Aas (may Allaah be pleased with him): Allah’s Messenger (peace be upon him) said, “Indeed there is for the fasting person when he breaks his fast, a supplication which is not rejected.”[16]

5. What should a person say when breaking the fast?
There is a well-known invocation related in the hadith in this respect:

“Allaahumma laka sumtu wa – ala Rizqika Aftartu”

(O Allaah! For You I have observed fasting and with Your provisions do I break my fasting)

However, this hadeeth is NOT AUTHENTIC.[17] This shows you that you should not trust everything you find on things like Islamic calendars. As much as we hope that the people printing these would do some research on what they put, it seems like they are more concerned with advertising products than anything else! And to make things worse, some people turn a blind eye to the truth and ignorantly follow the unauthentic hadith over the authentic!

The authentic hadith is as follows:

“Dhahaba adh – dhamau wab – tallatil – urooqa wa thabatal – ajru in shaa Allaah”

(The thirst has gone, the arteries are moist, and the reward is set, Allaah willing)[18]

6. Providing food for the fasting person to break his fast.
The Prophet (peace be upon him) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.”[19]

The rich reward of helping others break their fast can be achieved to one’s best ability and is not required for people to overburden themselves in this regard.[20]

And It is Only Allah Who grants success. May Allah Exalt the mention of His slave and Messenger Muhammad (peace be upon him), and render him, his household and companion safe from Evil.

Compiled by Imran Ayub[1]

References:

× Fasting In Ramadaan by Sheikh Saleem al – Hilaalee and ‘Alee ‘Abdul Hameed, al – Hidaayah Publishers, 1999

× Islamic Studies Book 3, by Dr. Abu Ameenah Bilal Philips, IIPH publishers, 2005

× Ramadaan: Rules and Related Issues, by Hafiz Salah – ud – Din Yusuf, Darussalam publishers, 199

× The Fragile Vessels – Rights and Obligations between the Spouses in Islam, by Muhammad Mustafaa al – Jibaaly, al – Kitaab and as-Sunnah Publishing, 2005

[1] From, ‘Fasting in Ramadaan’, p. 56 – 67 and ‘Ramadaan: Rules and Related Issues’, p. 12 – 15

[2] The Noble Qur’an, Soorah Al-Baqarah 2:187

[3] ‘Fasting in Ramadaan’, p. 56

[4] (Agreed Upon); Saheeh Bukhaari, Volume 3, Book 31, Number 175; Saheeh Muslim, Book 006, Number 2421

[5] ‘Abdur – Razzaq, al – Musannaf, Number 7591; Declared Saheehvby Hafidh Ibn Hajaar in al – Fath, 4/199; and al – Haithumee in Majma’ uz – Zawaaid, 3/154; as quoted in ‘Fasting in Ramadaan’, p. 56

[6] ‘Fasting in Ramadaan’, p. 57

[7] (Agreed Upon); Saheeh Bukhaari, Volume 3, Book 31, Number 178; Saheeh Muslim, Book 006, Number 2417; Sunan Aboo Daawood, Vol. 2, Number 2346

[8] Sunan Aboo Daawood, 2/305; Ibn Hibaan; Its Isnaad is Hasan; as quoted in ‘Fasting in Ramadan’, p. 58

[9] Sunan at – Tirmithee, 3/70; Sunan Aboo Daawood, 2/306; Ahmad, 3/163; Saheeh Ibn Khuzaymah, 3/277, 278; through two chains from Anas, and its isnaad is Saheeh; as quoted in ‘Fasting in Ramadaan’, p. 61; Classed Saheeh by Sheikh al – Albaanee in al-Irwa’, Number 922; as quoted in ‘Ramadaan: Rules and Related Issues’, p. 13

[10] Saheeh Ibn Khuzaymah, Number 1986; Ibn Hibbaan and others. Verified to be Saheeh by Sheikh al – Albaanee in Saheeh ut – Targheeb, Number 991; as quoted in ‘Fasting in Ramadaan’, p. 91 – 92

[11] Sunan at – Tirmithee, 3/70; Sunan Aboo Daawood, 2/306; Ahmad, 3/163; Saheeh Ibn Khuzaymah, 3/277, 278; through two chains from Anas, and its isnaad is Saheeh; as quoted in ‘Fasting in Ramadaan’, p. 61; Classed Saheeh by Sheikh al – Albaanee in al-Irwa’, Number 922; as quoted in ‘Ramadaan: Rules and Related Issues’, p. 13

[12] ‘Fasting in Ramadaan’, p. 61

[13] ‘Ramadaan: Rules and Related Issues’, p. 13

[14] ‘Ramadaan: Rules and Related Issues’, p. 13 – 14

[15] ‘Fasting in Ramadaan’, p. 61

[16] Sunan Ibn Maajah, 1/557; al – Haakim, 1/422; Ibn as – Sunnee, Number 128; at – Tayaalisee, Number 299; through two chains of narration from him and al – Boosairee said: 2/81: This isnaad is Saheeh, its narrators are reliable; as quoted in ‘Fasting in Ramadaan’, p. 61. Classed Saheeh by Sheikh al – Albaanee in Saheeh Sunan ibn Maajah, Number 1432; as quoted in ‘Ramadaan: Rules and Related Issues’, p. 14

[17] It is rated as Da’eef by Sheikh al – Albaanee in Irwaa al – Ghaleel, Vol. 4, Number 919; as quoted in ‘Islamic Studies Book 3’, p. 198

[18] Sunan Aboo Daawood, Vol. 2, Number 2350; al – Baihaqee, 4/239; al – Hakakim, 1/422; Ibn Sunnee, an – Nasaa’ee in Amalul – Yawm, 269; Daraqutnee, who declared its isnaad to be Hasan, and it is as he said (as quoted in ‘Fasting in Ramadaan’, p. 62); Graded Hasan by Sheikh al – Albaanee in Saheeh Sunan Aboo Daawood, Vol. 2, Number 2066 (as quoted in ‘Islamic Studies Book 3’, p. 198) and in Irwaa al – Ghaleel, Number 920 (as quoted in ‘Ramadaan: Rules and Related Issues’, p. 15).

[19] Sunan at – Tirmithee, Number 804; Ahmad, 5/192; Sunan Ibn Maajah, Number 1746; ibn Hibbaan, Number 895; Imam Tirmithee declared it Saheeh and it is as he said; as quoted ‘Fasting in Ramadaan’, p. 62.

[20] ‘Ramadaan: Rules and Related Issues’, p. 15

Medical Advantages Of Sajda (Prostration)

Sajda(Prostration) is a unique position or stance in the regular prayers, which a Muslim is supposed to offer at least five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for people yet it is being increasingly recognized that it has plenty of medical advantages for the human body.

Here it is worth mentioning that Holy Prophet Muhammed (peace be upon him) has mentioned in a hadith in Ibn Maja:’That prayer is a cure for many diseases’. The position of Sajda in which the forehead touches the ground is exclusively associated with the Muslim form of prayer. It is the climax of a Muslim’s prayer and as mentioned in a Hadith a Muslim is nearest to Allah in this position.

The messenger of Allah (pbuh) said: “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication’ (in this state)” In a Hadith narrated by Anas bin Malik (R.A.) Holy Prophet (peace be upon him) advised Muslims to perform Rukuu (bowing) and Sajda(prostration) properly.

In another Hadith he (peace be upon him) advised to perform Sajda(Prostration) and Bowing calmly and to get up only when the body has come to ease. Hence the first positive effect upon a person who prostrates or does Sajda(Prostration) is that he comes nearest to Allah and hence in that condition he can supplicate.

Psychological advantage:
This is a great psychological advantage and it gives relief to the person concerned as life is full of worries and in this position he gets at least a transient refuge from the agonizing problems.

When a person goes to the position of Sajda(Prostration), his whole body is in active motion. This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his forehead on the ground while his hands are placed at the sides. This brings most of the body muscles if not all in active motion and serves to give them some exercise. The hands are then specifically stretched out and thence the forearm as well as arm muscles are supposed to bear the weight in the Sajda(Prostration) position. It gives good exercise to the muscles of the upper limb. The Prophet (peace be upon him) in a hadith advised not to put the forearms flatly on the ground but to keep them elevated above the ground and this is better for the forearm and arm muscles.

Sajda(Prostration) is a unique position as this is the only position in which brain (or head) becomes lower than the heart and hence for the first time, the blood gushes towards the brain with full force whereas in all other positions (even when lying) brain is above the heart when it has to work against gravity to send blood to the brain. In the position of Sajda(Prostration) due to the increased blood supply, the brain receives more nourishment and it has a good effect upon memory, vision, hearing, concentration, psyche and all other cognitive abilities.

People who offer their prayers regularly have more will power and can cope with the difficulties of life in a much better manner.

They have less incidence of headaches, psychological problems and other defects of cognitive function. In the unique position of Sajda(Prostration) the neck muscles get the best exercise. They have to bear the load when the forehead lies at the ground hence the neck muscles become stronger. One can note the tense pressure at the neck muscles in the position of Sajda(Prostration) especially the active motion of the neck and the facial muscles when the head is being lifted. (e.g. one inch above the ground) and it will be noticed that they are in a very active motion.

More strong cervical muscles mean the cervical vertebra will be better protected. The strength of cervical muscles is important as the headrests upon cervical vertebra supported by cervical musculature. In fact, head performs rotator movements over the cervical vertebra. In any accident cervical neck examination is especially important to the physicians because of its extraordinary importance. It is uncommon that a person who offers his prayers regularly will get the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong due to the 34 sajdas(Prostrations) offered daily in five prayers.

The unique position of Sajda(Prostration) also has positive effects upon the back muscles as while going into Sajda and getting up from it the back muscle contract actively and they become stronger. Probably it is because of this reason that a person who is regular in prayers will (rarely) get backache.

Finally, it must be reminded that (even though) prayer is not meant to be an exercise, there are a lot of medical advantages associated with it. Still, the best blessing is the peace of mind, which a person derives by the accomplishment of his duty to Allah by fulfilling an obligation.

Dr. Muhammad Karim Beebani, Saudi Gazette

Cultivating The Love Of Allah

A heart filled with the love of Allah is a heart that finds peace and tranquility. Allah says: “Indeed, by the remembrance of Allah do the hearts find contentment.” [Surah al-Ra`d: 28]

Allah promises those who believe and work righteousness that he will give them a life of goodness. He says: “Whoever works righteousness, man or woman, and has faith, verily to him we will give him a life that is good and pure.” [Surah al-Nahl: 97]

This life which is good and pure is by way of the radiance of one’s spirit, the coolness of one’s eyes, and the happiness of one’s heart towards Allah. Religion faith provides solace to the soul’s pain. It is the physician that cures our tears and our emotional wounds.

From our love for Allah stems our love for His Messengers, His Prophets, and His angels, Our love for Allah makes us love His righteous servants among our fellows. We want to be with those who love Him, associate with them, and adopt their good ways and manners.

From our love for Allah stems a desire to exhibit goodness to all of Creation. This desire manifests itself in our good words, our good deeds, our supplications, and our help. This in itself is a reason for happiness and contentment. Those who go forth to help others and fulfill their needs are the people with the most happiness and fulfillment in their lives.

The love for Allah comes by way of keeping His Book as a dear companion by reading it, contemplating its meanings, and acting upon its teachings. Such companionship of the Qur’an means that the reader is always with it. Whenever he completes one chapter, he moves on to another. He never finishes reading the Qur’an except with the intention of starting again.

A person’s love for Allah is expressed through his love for prayer since this is the way the soul can travel to its Lord. It brings rest to the spirit. The Prophet (peace be upon him) said to Bilal: “Call the prayer, so that we may find rest in it.” [Sunan Abi Dawud (4985)]

Prayer safeguards us from sin and wrongdoing. Allah says: “Establish prayer, for prayer restrains from shameful and false deeds.” [Surah al-`Ankabut: 45]

We show our love to Allah by constantly seeking His forgiveness and by constantly striving to draw nearer to Him. A Muslim never despairs of Allah’s mercy and he never sees his sins to be greater than Allah’s forgiveness. Indeed, Allah forgives all sins.

Allah says: “No one despairs of Allah’s mercy except those who have no faith.” [Surah Yusuf: 87]

Allah says: “And who despairs of the mercy of Allah except those who are astray?” [Surah al-Hijr: 56]

Our penitence includes our repeatedly seeking Allah’s forgiveness with the prescribed wording for doing so while keeping the meaning of what we are saying clear in our minds. We must recognize and acknowledge our shortcomings before Allah. We should feel acutely how much we need Him and how much we must rely on Him at every moment of our lives.

We show our love for Allah by being aware of the numerous blessings He has bestowed upon us, despite all our sins and shortcomings.

A worshipper of Allah should never forget supplication. It is a door that is always open and never closed. Allah says: “Call upon Me. I will answer you.” [Surah Ghafir: 60]

Allah says: “If My servants asks you about Me, for indeed I am near. I answer the supplication of the supplicant when he calls upon Me.” [Surah al-Baqarah: 186]

We must beseech our Lord in humility at every possible occasion and express our need of Him. Our hearts should be tied to Allah. We should wake up and pray to Him during the last third of the night, which is a special and most precious time for our worship. We should beseech Allah during the last hour of the afternoon on Friday and between the two calls of every prayer.

We should be careful that all of our sustenance is lawful and good. We should uphold our ties of kinship and honor our parents. We should respect the honor and wealth of our fellow human beings and never transgress against them.

We should receive in our hearts the glad assurance of the good that is bestowed by the One who when He wills something, just says “Be!” and it is.

Three Kinds Of Dua

Prayer or supplication (Dua) is the essence of worship or servanthood to God. What rises to God from the whole creations is prayer. It has kinds and degrees:

1. The first kind is the prayer of all organisms, plant, animal and human, through the natural disposition of their bodies and their functioning in line with their duties in creation. This kind of prayer is always accepted.

2. The second kind is that which is uttered by all organisms, plant, animal, and human, in the tongue of vital needs. God meets these needs just on time, with the exception that plants, and the animals relatively weaker and less intelligent (as compared to others, such as wolves and foxes), are nourished more easily than the others. The more powerful and intelligent and more self-subsisting a creature is, the greater hardship it suffers to get nourishment.

3. The third kind of prayer is that which is done by human beings. This falls into two categories:
i. The first category is the active prayer. It means complying with the laws that God has set for life. For example, a farmer’s ploughing the soil is knocking on the door of Divine providence. A patient’s going to the doctor is appealing to God for cure. This kind of prayer is usually accepted.

ii. The second category is the verbal prayer that we do. This kind of prayer is also answered. But answering is different from accepting. God answers all the prayers done sincerely. However, He answers sometimes by giving whatever is asked for, sometimes by giving what is better, sometimes by postponing giving to the afterlife, and sometimes by not giving at all, since it will not turn out in favor of the one who prays. The way that God answers prayer depends on His wisdom.