The Importance of Reciting Surah Ya-Sin
SURAH Ya-Sin, the 36th Surah of the Qur’an , is undoubtedly one of the most important Surahs. Often referred to as the heart of the Qur’an, it deals with important concepts and beliefs of Islam. It speaks of divine signs in the universe and nature, and the phenomena of death, resurrection, and final reckoning. Because of its vivid descriptions of these and other matters, its reading is highly recommended, even more than other Surahs of the Qur’an, at certain times and in certain circumstances.
As stated in a report by Abu Ya`la on the authority of Abu Hurairah (may Allah be pleased with him), the Prophet (peace be upon him) said , “Whoever reads Ya-Sin at night (before retiring to bed) will be waking up while being forgiven of his or her sins.”
In another report by Imam Ahmad on the authority of Ma`qal Bin Yasar, the Prophet (peace be upon him) said, “Read it (Ya-Sin) on those among you who are nearing death.”
In light of the above and similar reports, scholars have said that one of the salient characteristics of Surah Ya-Sin is that its reading helps ease hardships and difficulties; its recital by the bedside of those in the throes of death is hoped to be a source of descent of Allah’s mercy and blessings upon them, thus eventually aiding in the easy release of the soul from body.
Imam Ahmad (may Allah have mercy on him) said, “Great scholars and teachers used to say that reading Ya-Sin will help ease the difficulties that a dying person experiences.”
And finally, Al-Hafiz Al-Bazzar reports on the authority of Ibn Abbas that the Prophet (peace be upon him) said, “I wish that it (Ya-Sin) is fully retained in the heart of every member of my Ummah (community).”
In conclusion, Ya-Sin is undoubtedly one of the great Surahs of the Qur’an; its reading is considered to be highly beneficial and spiritually rewarding. It is important to memorize the entire Surah; it is also important to read it as often as one can, and more especially, while attending those who are nearing death.
May Allah, the most Exalted and Glorious, fill our hearts with the love of the Glorious Qur’an. May the Infinitely Merciful One make the Qur’an the spring of our hearts, a soothing balm and healer of all our spiritual ailments and worries, our guide and light in our earthly life, and a companion and source of comfort for us in our graves, and finally our escort to Paradise, the eternal realm of bliss that Allah has promised His righteous servants.
Prophet Never Allowed Double Standard
The Prophet, peace be upon him, always sought what is best. Many people try to put on a good show in public, saying only what is correct and what people would acknowledge as the right thing. We always speak of what is “politically correct”, referring to the need to say only what is socially acceptable. Thus, when a job is advertised, the advertisement must not include anything that may be perceived to be discriminatory. For example, the employers cannot say in the advertisement, “We are looking for a young man who has such and such qualifications.” The word “young” is taken as discriminating against old people and the word “man” discriminates against women. If the advertisement is to be published in a newspaper, the paper will reject it because it encourages discrimination. The employers will need to remove anything that suggests special preference. However, nothing can stop the employers choosing a young man for the post they have advertised. There are many other situations where certain values and standards must appear to be observed, and people make sure of doing so, yet they go ahead and do whatever they prefer.
The Prophet’s household never allowed such double standard. The Prophet never accepted anything wrong in his homes, not even in very private matters. He realized that if he kept quiet when something wrong was done in his home, the fact that he did not speak out against it meant that it is acceptable from the Islamic point of view. Indeed, his wives, daughters and servants reported many cases of what was done in his or their homes in his full knowledge. Although the Prophet did not say anything about them, scholars accepted these as perfectly permissible. Had they not been so, the Prophet would have indicated that. Scholars established the rule that says: “The lack of a statement concerning something that needs to be clarified is itself a clarification.” In other words, not saying anything for or against it means that it is acceptable. The Prophet realized this and was, therefore, keen to speak out against anything that was contrary to Islamic teachings or values. He made sure that nothing of the sort was done in his home by any member of his household. He would speak out against it, resorting to what is most suitable in every case.
He may give a kindly advice or he may reproach a person in strong terms, depending on the seriousness of the matter in hand. His aim was to make his home an image of the Qur’anic Verse that says in reference to it and its members: “God only wants to remove all that is loathsome from you, you members of the (Prophet’s) household, and to purify you fully.” (33: 33). This Qur’anic Verse gave every member of the Prophet’s household, including his wives, daughters, grandchildren and indeed his in-laws a very clear motive to try to live up to these two ideals: removing every loathsome thing, physical or mental, and seeking purity in its widest sense. The lives of his wives, even long after he departed this life was a clear example of the working of such a motive. They always aspired for what was best.
By: Adil Salahi
The Levels of Paradise
(i) Evidence that Paradise has various levels and its inhabitants will be in different categories
Paradise consists of levels, some of which are above others, and its people will be of differing levels and categories according to their position in Paradise. Allah (swt) says:
“Whoever wishes for the quick passing [transitory enjoyment of this world] we readily grant him what We will for whom We like. Then afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, [-far away from Allah’s Mercy]. And whoever desires the Hereafter and strives for it, with the necessary effort due to it, [ i.e. righteous deeds of obedience to Allah] while he is a believer [in tawheed] then such are the ones whose striving shall be appreciated, thanked and rewarded [by Allah]. To each – these as well as those – We bestow from the bounties of your Rabb. And the bounties of your Rabb can never be forbidden” [17:18-20]
Allah (swt) explains how He gives more of His bounty in this world or the next, as He (swt) wills, and His Bounty is not withheld [forbidden] from either the righteous or the sinful. Then He (swt) says:
“See how We prefer one above another [in this world] and verily, the Hereafter will be greater in degrees and greater in preference.” [17:21]
Allah (swt) explains that the differences between people in the Hereafter will be greater than the differences between them in this life, and the difference between the levels or ranks of the Hereafter is greater than the differences here in this life. Allah (swt) also differentiates between His Prophets as He does between the rest of His believing slaves. Allah (swt) says:
“Those Messengers! We preferred some to others; to some of them Allah spoke [directly]; others He raised to degrees of [honour]; and to ‘Eesa the son of Maryam, We gave clear proofs and evidence, and supported him with Ruh al-Quddus [Jibreel]…” [2:253]
and “…And indeed We have preferred some of the Prophets above others..” [17:55]
Muslim reports from Abu Hurayrah (ra) that the Prophet (saw) said “A strong believer is better and more beloved to Allah (swt) than a weak one although both are good…” and al-Bukhaari and Muslim report from Abu Hurayrah and ‘Amr ibn al-Aas that the Prophet (saw) said, “If a judge seeks to form an independent judgement [ijtihaad] and is correct, he will have two rewards; if he seeks to form an independent judgement and is wrong, he will have one reward.”
Zuban Ki Tabah Kariyan
Remembering The Inevitable
“Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things).” (Qur’an, 31:34)
What thoughts cross our minds on a daily basis? Thoughts about our families, jobs, what the latest fashions are, money that is owed to us, problems we are facing, but who thinks about the one thing that is guaranteed? We all continue with our everyday jobs and responsibilities, however, when was the last time we stopped to really contemplate about death? I mean people are dying every day and will continue to die, but just how much impact does it have on our lives?
As Muslims we believe that the present life is a trial for the next realm of existence. We all know people who have died and mourned them, whilst simultaneously, life continues. Death is a reality and it is the only thing that we can be sure about – there is no escaping it and no delaying it. When our appointed time draws near, the angel of death will come to take back to Allah what is rightfully His. And no one is exempted from this. Allah said:
“Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing).” (Qur’an, 3:185)
The prophets died and experienced the pangs of death, something that we all will face. The questioning in the grave, the squeezing of the grave and the punishment of the grave are all awaiting us. These actions are real and we need to protect ourselves so that our time in the grave is made easier.
Three questions will be asked in the grave that seem easy to answer now, but do not be fooled, as our souls will be the ones answering and it will depend upon how we have lived in this life. How much do we remember Allah? How many times do we finish reciting the Qur’an? Are we really fulfilling the obligations to our kith and kin? Do we backbite our brothers and sisters, which Allah has compared with eating the flesh of a dead brother?
These are all important questions that we need to ask. If we find that our response to these is not in accord with what is expected, then we need to make a change now. It will be too late for a change after death.
Throughout this life, when we sleep, our souls depart from our bodies and enter an unknown world.
“It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.” (Qur’an, 39:42)
Knowing that, are we thankful to Allah for returning our souls to our bodies?
The Angel of Death never misses the appointed time, it will be their duly to take the soul. If the soul is that of a believer who spent the life in doing good deeds and avoiding sins, it comes out with ease, and angels give good news of the awaiting reward.
If the soul is that of some who did not believe and spent the life in sins and disobedience, it, having realized the reality, tries best to hide, but is forcefully pulled out in agony and pain.
Allah said in the Qur’an:
“Verily, those who say: “Our Lord is Allah (Alone),” and then they stand firm , on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!” (Qur’an, 41:30)
After death, nothing will help us except three things that have been mentioned in a famous Hadith of Sahih Muslim: “If a human dies, then his good deeds stop except for three: a Sadaqa Jariah (continuous charity), a beneficial knowledge, or a righteous child who prays for him.”
Some things we, the living, can do for those who have passed away are: Making Du’a for them, seeking Allah’s forgiveness for them, give charity on their behalf, and do Haj or Umrah for them.
Abdullah Bin Umar’s advice is a good reminder to end this article with: “If you live until the evening, then do not expect to live until the following morning. And if you live until the morning, then do not expect to see the evening. Take from your health for your sickness and from your life for your death.” (Al-Bukhari)
Allah The Creator Of All
In the name of God, the Merciful, the Beneficent
God’s judgment has come; so do not seek to hurry it on. Limitless He is in His glory and sublimely exalted above anything people may associate with Him. He sends down angels with this divine inspiration, (bestowed) by His will on any of His servants He may wish: “Warn (mankind) that there is no deity but Me: so fear Me.” He has created the heavens and the Earth with truth; sublimely exalted above anything people may associate with Him. He creates man out of a drop of sperm; yet this same man is openly contentious. (The Bee, An-Nahl: 16: 1-4)
The nonbelievers in Makkah used to ask the Prophet (peace be upon him) to hasten their punishment in this life, or to hasten the punishment God has in store for them in the life to come. As time passed with no punishment being inflicted, they would urge the Prophet more and more to hasten it, showing that they could not care less. They thought that Muhammad (peace be upon him) was warning them against something that would never happen. His only aim, as they imagined, was to get them to believe what he said and accept his faith. They could not understand God’s wisdom in giving them time. Nor could they appreciate His grace. They would not reflect on the signs He has placed everywhere in the universe around them. Nor would they reflect on His revelations in the Qur’an, which address people’s minds and hearts. That is a much more effective address than punishment and suffering. It is more worthy of man whom God has honored when He gave him a mind and feeling to study and reflect, as well as an independent will and free choice.
The opening of the surah is very decisive: “God’s judgment has come.” It implies that the command has been given, and that God’s will has been made. That is sufficient for the judgment to come to pass at the time appointed for it by God Himself. “So do not seek to hurry it on.” The laws God has set operate in accordance with His will. They cannot be hurried on, nor can they be postponed to satisfy people’s wishes. The statement here tells us that God’s judgment, to resurrect people or to inflict His punishment, has been made. It will come to pass at the time God has determined. There shall be no hurrying or delay.
The decisive nature of this statement is highly effective, even in the case of those who try to put a careless face. Moreover, it expresses the truth. Whatever God wills is bound to take place. The fact that He has made a judgment means that it is carried out, and that it becomes part of the reality. Hence, there is no overstating of the facts or deviating from them.
Their beliefs, associating partners with God, and all the false concepts that they formulate on this basis, are far removed from the true nature of God: “Limitless He is in His glory and sublimely exalted above anything people may associate with Him.” Beliefs that ascribe divinity to anyone other than God are all without foundation. They are only the result of degenerate and disgraceful thinking.
God, who does not abandon mankind to their erring beliefs and baseless concepts, sends down from on high what gives them life and saves them: “He sends down angels with this divine inspiration, (bestowed) by His will on any of His servants He may wish.” This is God’s greatest favor and blessing. He does not only send down water from the sky to make the earth quicken and to give physical life, as the surah will soon mention. He also sends down the angels with His divine inspiration. The Arabic expression uses the word rooh, which also means “spirit,” for inspiration. This adds connotations of life within people’s souls, consciences and feelings, and within society so as to preserve it from corruption. That is the first thing that God sends down to people from on high, and it is His most important blessing and bounty. God’s purest creation, the angels, are sent down to His chosen servants, the Prophets, giving them a message that is summed up in these words: “Warn (mankind) that there is no deity but Me: so fear Me.”
How To Concentrate In Your Prayers
1. Repeat what the mu’adhin (person who calls prayers) says.
2. Make dua between adhan and Iqamah.
3. Make fresh wudu for Salah.
4. Use msiwak before Salah.
5. Dress in fine clothes for Salah.
6. Move through Salah with tranquility.
7. Pray as if you will die after this Salah.
8. Think about the verses and dhikr you are reciting in Salah.
9. Repeat verses for added contemplation.
10. Memorize and use new passages of Quran.
11. Pause at the end of each ayah.
12. Recite in a beautiful voice.
13. Maintain eyesight on your prostration location.
14. Recite dhikr after prayer, patiently.
15. Don’t look around in prayer.
16. Suppress your yawning during prayer.
17. Don’t stick to the same prayer place in the Masjid.
18. Arrive early for Salah.
Azeez o Aqarib Ke Huqooq
Children Needs Kind Treatment
Children were always certain of kind treatment by the Prophet (peace be upon him). Whenever he saw a child, he received him/her with a smile and said some pleasant words, even when the Prophet was preoccupied with something very serious. Anas ibn Malik, who served the Prophet throughout his 10-year stay in Madinah, said: “I never saw anyone who was more kind to children than God’s Messenger.” (Related by Muslim.) He did not differentiate between boys and girls; he was very kind to all, teaching his companions that kindness to children must be an essential characteristic of every Muslim. We should put this in its proper perspective; his was a society characterized by its rough attitude in all situations, and particularly harsh in its treatment of girls and women. Some Bedouins visiting Madinah saw him kissing one of his grandchildren. One of them asked: “Do you kiss your young ones; by God we never do that.” The Prophet said: “What can I do for you if God has removed compassion from your heart?” This was a pointed answer, telling those rough people that their attitude was wrong and it should better be changed. Compassion is a virtue that we should nurture, and its primary aspect is to be kind to young children.
Whenever the Prophet returned to Madinah after being away on an expedition or travel, he was met by children who went out to give him a welcome. Abdullah ibn Jaafar, whose father was a cousin of the Prophet, said that on one such occasion, he was the first taken to the Prophet: “He took me up and placed me in front of him as he was on his mount. Then one of Fatimah’s two sons was brought to him and he placed him behind him. Thus all three of us entered Madinah on one mount.” (Related by Muslim.)
The Prophet was leading the Muslim army on its way to Khaybar when he passed by the living quarters of the Ghifar tribe. He noticed a girl who was walking fast alongside the army. Realizing that she wanted to give any help to the soldiers, the Prophet took her behind him on his mount. When they stopped for rest and he dismounted, he noticed that she looked very shy. He realized that she has just had her period. It was her first time, so he taught her how to clean herself and her clothes. She stayed with the army until after the battle. The Prophet gave her a necklace from the booty. She wore that necklace without ever taking it off. She grew up to achieve fame and was to be known as Layla Al-Ghifariyyah.
Whenever a child was with the Prophet, he would teach that child something simple, short and very effective. Abdullah ibn Abbas was a young boy when he once rode behind the Prophet on his mount. The Prophet said that he wanted to teach him some very useful words. These were: “Be careful with what God has given you, and He will take care of you. Remain within the limits God has set and you will always find Him before you. Get to know God in times of ease, and He will know you in times of hardship. Learn that what you have missed would have never been yours, and what you have got you would have never missed. Learn also that victory is assured with perseverance, a way out is certain to come after a time of stress, and that hardship is followed by ease.” (Related by Al-Bukahri.)
When we consider these words we realize that they were simple enough to be understood by a 10-year old, yet they can be fundamental in shaping a young man’s attitude to life in general. A young child can easily learn the Prophet’s words by heart, yet they will be of benefit to him throughout his life. Not only so, but the child in this case reported these words so that we can all learn them and bring our attitude to life events in line with them. Yet the Prophet’s teaching of children could be much simpler. Abdullah ibn Busr Al-Mazini reported that when he was a young child, his mother sent him with a bunch of grapes to give to the Prophet. On the way, he ate some grapes. “When I gave it to the Prophet, he held my ear and said: ‘You little cheat!'” Thus the lesson of delivering something intact was given to the young child in a very gentle way.
His companions realized that whatever prayer the Prophet said, God would answer in the broadest and fullest way. Therefore, when children were born, they were often brought to the Prophet to bless them. He would welcome them and do more than their parents hoped for. The whole Muslim community were delighted when Asma’ bint Abu Bakr gave birth to her son, Abdullah, the first child to be born to the Muslim community in Madinah after the Prophet and the Makkan Muslims migrated there. “She took her newborn to the Prophet. He took the child, put him on his lap, took a date and rubbed the child’s jaws with it before praying for him and blessing him.” (Related by Al-Bukhari and Muslim.)
In some societies, particularly the Arabian society at the time, when adults met, children were told to keep away. The Prophet’s attitude was different; he welcomed children and attended to them. His companions in Madinah were farmers. They often brought him the early ripe fruit, hoping for a prayer of blessing. “Whenever he was brought such fruit, he would pray: ‘Our Lord, bless our city, our fruit and measures, and make each blessing goes with another.’ He would then give the fruit to the youngest child present.” (Related by Muslim and Al-Tirmidhi). On one occasion he was talking to a group of adults and dates were served to them, when some children came in. He took a bunch of dates and gave it to the children. This was in total contrast to what any Arab host would have done. Had his children come in when he was entertaining guests, an Arab would have told them off and ordered them out.
In all this the Prophet set an example, not only for people in his generation, but for all future generations. Hence, you find that Muslim parents are always likely to take good care of their children, and to be compassionate to all young people. This ensures that family relations remain strong and families remain closely knit. This is a great blessing that has yielded great benefits to Muslim families in all societies, across countless generations.