Are You A Muslim Who Steals?
Some Muslims today often display an admirable zeal in applying some parts of Islam that may not even be obligatory while they take on a complacent, self-satisfied attitude with respect to the essentials of the Religion. In one particular area, this results in stealing.
The Prophet (peace be upon him) said: “The worst thief among men is the one who steals from his prayer.” When his companions asked, “O Messenger of Allah, how does he steal from his prayer?”, he replied, “He does not complete its Ruku’ (bowing) and Sujood (prostration).” (Ahmad and Al-Hakim)
In a related report, the Prophet (peace be upon him), observing a man not completing his Ruku’ properly, and pecking in his Sujood, warned that if the man were to die in that state, he would die on a faith other than Islam.
In any mosque, one can observe Muslims pecking, bobbing down and quickly back up in Ruku’ and Sujood. Some of us move so impatiently through our prostrations that one is left wondering how it was humanly possible for an individual to have said “Subhana Rabbi Al-A’laa” the minimum three times! And even if this was accomplished, what was its significance? Can we really reflect on our relationship with the Creator if we move through our prayer so quickly? Have we understood and pondered about what was said during any part of our Salah?
Allah says, “Successful indeed are the believers. Those who offer their prayers with humility and attentiveness (khushoo’).” (Qur’an, 23:1-2)
If we rush through our Ruku’ and Sujood but spend long hours in idle talk or even in meetings regarding some activity we usually have, then what have we achieved?
The Prophet (peace be upon him) said, “The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is defective, then the rest of his deeds will be defective.” (Al-Tabarani, authenticated by Al-Albani)
If our prayer is no more than a no-impact, mildly aerobic workout, is it any wonder that the rest of our deeds, individual and collective, are often ineffective? Ruku’ and Sujood are symptomatic of the problems we have with our Salah as a whole.
The important thing to keep in mind is that each and every one of us, scholar or student, experienced Imam or newcomer to Islam, man or woman, can and should improve our prayer from the day we learn it to the day we die. So the next time we prepare to bow down, let’s make sure we don’t get caught stealing.
– by Adil Salahi
Prophet Muhammad: A Choice For The Prophet’s Wives
At one point the Prophet’s wives made a joint request asking him to provide them with a better standard of living. It was not an unreasonable request, since it came after the Muslim state had enjoyed victories over its enemies and its fortunes were getting much better. It was the sort of request any woman who had lived through years of poverty with her husband would make when they enjoyed better times. Yet the Prophet (peace be upon him) did not care for any material comfort. He wanted his household to remain an example for all Muslims, in all generations. Therefore, he did not look favorably at this request.
His closest companions, Abu Bakr and Umar, were allowed into his home after they had heard of the problem. They were the fathers of two of the Prophet’s wives.
They found the Prophet silent, looking distressed. Abu Bakr sought to relax the somber atmosphere. He said: “Messenger of God! If you could only see my wife when she asked me for more money to spend. I pierced my finger into her neck.”
The Prophet smiled and said: “You see them all around me asking for more money.” Abu Bakr went up to his daughter, Ayesha, and Umar went up to his daughter, Hafsah, piercing them in the neck. They said to them: “How come you ask the Prophet to give you what he does not have?” Both of them said: “We will never again ask the Prophet for what he does not have.”
The Prophet was upset by the whole episode. He wanted his household to be totally free of the material concerns of worldly life. He wanted his own family to aspire only for what is with God. He, therefore, decided to stay away from all his wives for a whole month. He then received revelations requiring him to give his wife a choice.
When the month was over, he mentioned the choice to everyone of his wives, starting with Ayesha. The choice is outlined in the following Qur’anic verses: “Prophet! Say to your wives: ‘If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good.’” (33: 28-29)
Before he read them the two Qur’anic verses, the Prophet told each one that she needed not make her choice straightaway. She should consult her parents or her guardian. Every single one of them said to him: “I need not consult anyone concerning my status with you. I certainly choose God and His messenger, hoping for success in the life to come.” They assured him that they desired nothing in preference to life with him.
It should be mentioned that as Ayesha made her choice, being the first asked, she requested the Prophet not to make her choice known to any of his other wives, should they ask him about her choice. She felt that if any of them was unsure, she should not be helped by learning of Ayesha’s choice.
The Prophet, however, declined her request, telling her that his mission was to teach people every good thing for them. Therefore, if any would ask him about her choice, he was certain to inform them of it. They could then follow her example, if they so wished. However, in the event, none needed that sort of help.
They all recognized that their status as wives of the Prophet and mothers of all believers was so precious that they would not change it for anything in this world.
Sunnat-O-Nawafil Ki Fazeelat
Allah Makes Religion Easy For The Believers
[ALLAH’S Quran – 18:88] “But as for him who believes and does righteous deeds – he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfil.”
The Prophet (Peace Be Upon Him ) has said:
[Bukhari, Volume #7, Hadith #38] “The Prophet Muhammad (peace be upon him) once asked a companion: “(Is it true) that you fast all day and stand in prayer all night?” The companion replied that the report was indeed true. The Prophet then said: “Do not do that! Observe the fast sometimes and also leave (it) at other times; stand up for prayer at night and also sleep at night. Your body has a right over you, your eyes have a right over you and your wife has a right over you.”
[Bukhari, Book #2, Hadith #38] “Narrated Abu Huraira: The Prophet said, “religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the nights.”
(See Fath-ul-Bari, Page 102, Vol 1).
[Bukhari, Book #21, Hadith #251] “Narrated ‘Aisha: A woman from the tribe of Bani Asad was sitting with me and Allah’s Apostle (p.b.u.h) came to my house and said, “who is this?” I said, “(She is) So and so. She does not sleep at night because she is engaged in prayer.” The Prophet said disapprovingly: Do (good) deeds which is within your capacity as Allah never gets tired of giving rewards till you get tired of doing good deeds.”
Maltreating Orphans: A Heinous sin
In Islam, a Muslim is encouraged to look after and take care of children who have no parents and to treat them justly. To ill-treat them or to treat them unjustly is one of the worst kinds of oppression that is totally prohibited in Islam.
Mistreatment or abuse of orphans is undoubtedly one of the gravest sins in the Qur’an.
1. Allah orders us to excel in rendering honorable treatment towards orphans; therefore, any failure or complacency on our part in this regard is reckoned as a most heinous offense and sin: Allah says, ( Nay, you do not treat the orphan honorably and generously!) (Al-Fajr 89: 17). In other words, by such an action we stand to incur Allah’s wrath. Elsewhere in the Qur’an, Allah explicitly warns us against inflicting any kind of harm or abuse on an orphan: ( As for the orphan do not oppress him (rather, pay him his due of kindness and loving care).) (Ad-Duha 93: 9).
2. Once someone complained to the Prophet (peace and blessings be upon him) that he often experienced hardness in his heart; the Prophet (peace and blessings be upon him) told that the remedy was to act kindly and gently towards orphans. He also said, “The best house is the one where orphans are cared for and treated most honorably and kindly.” By the same logic, the worst house is the one where orphans are abused or mistreated. He further warned those who abuse orphans, “O Allah! You be the witness that I consider any violation of the rights of orphan and woman as an enormity entailing serious consequences!” He also gave glad tidings to those who excel in their kindness towards the orphans, “I and the one who cares for the orphans excellently will be as close in Paradise as these two fingers of mine!”
3. When the Prophet saw one of his Companions who was new to Islam treating his servant roughly, the Prophet said, “They are your brothers whom Allah has entrusted you to your care; so be careful how you treat them. Remember, Allah has power over both of you!” What would the Prophet have told your friend who is abusing a helpless orphan! I cannot even imagine what would be his reaction!
4. The foremost sin in the Qur’an and the Sunnah, second only to shirk (associating partners with Allah), is zhulm (oppression, injustice). The Qur’an and the Sunnah are replete with texts that describe zhulm in all forms as the most abominable of all sins, entailing swift punishment from Allah. There is, however, no form of zhulm that can top the abuse of orphans, since they are the most helpless and vulnerable. Allah says, ( And for the unjust there is no helper (who shall save them against the wrath and punishment of Allah).” (Al-Hajj: 71); also, “(O Prophet) warn them of the near day when hearts will leap up to the throats and choke them; when the unjust will have no friend, nor any intercessor who will be listened to.) (Ghafir 40: 18)
5. Finally, your friend may do well by reflecting on the following authentic hadith:
“The Prophet (peace and blessings be upon him) once asked (his Companions): “Do you know the bankrupt person?” He repeated the question three times; the Companions replied, “The bankrupt person among us is the one who has no money.” The Prophet (peace and blessings be upon him) then said, “But the bankrupt person of my community is one who appears on the Day of Resurrection with lots of prayers, fasts and charities, but he has abused someone, slandered another, devoured someone’s wealth (unlawfully), shed another’s blood, and has beaten still another; so Allah will take rewards of his good deeds and give them to those who had been victimized by him; if all of his good deeds were exhausted before their dues were paid, their sins will be taken and imposed on him, and consequently, he will be thrown into the fire-pit!” (Reported by Muslim).
Tahajjud Kay Fazail
Do Not Curse The Time
Do not curse the time. Abu Hurairah (ra) reported that the Messenger of Allah (swt) said:
Allah Azza Wa-Jall said: The son of Adam offends Me when he curses the time, for I am the time: the matter is in My Hand 1
And this is from the narration of Ahmad:
Do not curse the time, for indeed Allah Azza Wa-jall said, I am the time: the days and the nights are Mine – I renew them and cause them to decay (i.e., to end); and I bring kings after kings. 2
When people would be afflicted with a calamity during pre – Islamic times – the times of ignorance – it was customary for them to curse the time; some people from this Nation – and they are few – are guilty of the same ignorance. The reason why it is prohibited to curse the time is because it involves cursing the Creator of the time, for He (swt) is the one who makes time pass. Cursing time is prohibited, then, so that one does not, as a direct consequence, curse his Creator – and we seek protection from Allah (swt)
Question : Is it permissible to say, This is a treacherous time, or. What a failure is the time wherein I saw you, or other similar phrases?
Answer : Ibn Uthaimeen – may Allah (swt) have mercy on him – said that such phrases can be said in two different ways :
1) One says such phrases with the intention of cursing time, and that is Haram, for whatsoever occurs in time is from Allah (swt) Therefore, when one curses time, he is in fact cursing Allah (swt) – and we seek refuge in Allah (swt) And that is why Allah (swt) said in a Qudsee Hadeeth:
The son of Adam offends Me when he curses the time for I am the time: the matter is in My Hand – I make the night alter into day.
2) One says such phrases with the intention of imparting information, of expressing the situation of a certain point in time or of a certain era. An example of this is in the following verse, wherein Allah (swt) related from Loot (as)
He said: This is a distressful day. (Quran 11:77)
Everyone says at some time of another, This is a difficult day, or, Such and such happened today, and there is no sin upon people for doing so.
But when one says, This is a treacherous time, then that is a form of cursing that is certainly not permissible. In regards to the phrase, What a failure is the time wherein I saw you, if one intends, What a failure I was, or something similar, then there is nothing wrong with what he said; but if his intention is to curse the actual day or time, then he is cursing time, which is forbidden.
1) Related by Bukhaaree (4826), Muslim (2246), Ahmad (7204), Abu Daawood (5274), and Maalik (1846)
2) Related by Ahmad (10061). Commenting on this narration, Ibn Hajar sid, Its chain is authentic
Alamat-e-Qayamat
Supererogatory Acts During Tawaf
It is Sunnah for a pilgrim to perform the following acts while performing Tawaf of Ka’bah.
1) Facing the Black Stone.
2) Al-‘Idtiba (Uncovering one’s shoulder).
3) Ramal or jogging.
4) Touching the Yemeni Corner.
5) Offering two rak’ahs after Tawaf
Facing the Black Stone
A pilgrim should start his Tawaf facing the Black Stone saying Takbeer (Allah-o-Akbar), and Tahlil (La ilaha illallah), and raising one’s hands as they are raised in prayer, and if possible touching it with both hands and kissing it lightly, or placing one’s cheek on it. Otherwise, one may touch it with one’s hand, kiss the hand, or touch it with something, and then kiss it, or if even that is not possible, one may just point to it with a stick, etc. as is mentioned in some of the Ahadith referred to below.
Ibn Umar said: “Allah’s Messenger (peace be upon him) faced the Black Stone, touched it, and then placed his lips on it and wept for a long time.” Likewise, Umar also wept for a long time. The Prophet (peace be upon him) said: ‘O Umar, this is the place where one should shed tears.'” (Reported by Al-Hakim)
Al-‘Idtiba (Uncovering one’s shoulder)
It is reported by Ibn Abbas that the Prophet (peace be upon him) and his companions stated their intention to perform Umrah from Al-Ji’ranah by wearing the two-piece ihram but left their right shoulders uncovered, bringing their ihram up from under their right armpits while covering the left shoulder. (Reported by Ahmad and Abu Daw’ud)
Majority of scholars hold a similar view and claim that doing so is helpful in Ramal (jogging) while making Tawaf. Malik is of the opinion, however, that doing so is not recommended, for it is not a known (practice), nor did he see anyone doing so. There is a consensus of opinion that it is undesirable to do so during the Tawaf prayer (Salatul Tawaf).
Ramal or Jogging
Ramal means walking quickly and vigorously while moving one’s shoulders and taking small steps, giving a sense of strength and energy. Ibn Umar reported that Allah’s Messenger (peace be upon him) jogged from the Black Stone around the Ka’bah and back to the Black Stone again three times, and then walked the remaining four rounds. (Muslim and Ahmad)
If a person does not jog during the first three rounds, then he is not required to make it up in the last four rounds. Ramal and idtiba’ are prescribed for men only while making Tawaf for Umrah. When a pilgrim performs Haj, Tawaf is always followed by Sa’i (walking between Safa and Marwah hills).
Women are not obliged to jog or uncover their right shoulders, because they must cover themselves properly. Ibn Umar said: “Women are not obliged to jog around the Ka`bah nor while making Sa`i between Safa and Marwah.” (Reported by Al-Baihaqi)
Touching the Yemeni Corner
This is based on the statement of Ibn Umar in which he said: “I never saw the Prophet (peace be upon him) touching any other parts of the Ka’bah except the two corners: the Black Stone and the Yemeni Corner.” And he added, “No matter how hard and difficult the circumstances, I have never failed to touch these two corners — the Yemeni Corner and the Black Stone — ever since I saw the Prophet (peace be upon him) doing so.” (Reported by Al-Bukhari and Muslim)
Offering Two Rak’ahs after Tawaf
It is Sunnah to offer two rak’ahs after completing the Tawaf at the Station of Ibrahim (peace be upon him), or at any other place in the Sacred Mosque, regardless of whether it is a supererogatory Tawaf or an obligatory one (as in Haj or Umrah).
Jabir reported: “When the Prophet (peace be upon him) came to Makkah, he circumambulated the Ka’bah seven times, then went to the Station of Ibrahim and recited the verse: “… And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer…” (2:125). He prayed behind it, and then went to the Black Stone and kissed it.” (Reported by At-Tirmidhi)
In these two rak’ahs, it is sunnah to recite Surah Al-Kafirun in the first rak’ah, and Surah Al-Ikhlas in the second, after reciting Al-Fatihah. (Reported by Muslim and others)
These two rak’ahs may be offered at any time of the day or night including the prohibited times.