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Importance Of Giving Salaams

Offering Salaam Is An Islamic Duty
It has been narrated from Hazrat Ali May Allah be pleased with him that the Rasullah Peace & Blessings Be Upon Him said,

“Commonly in Islam there are six rights of a Muslim upon a Muslim:

  • when he meets him he should give him salaam;
  • when he invites him (to a meal) he should accept it;
  • when he sneezes he should bless him;
  • when he falls ill he should visit him;
  • when he dies he should accompany his funeral
  • and he should prefer for him that which he prefers for himself.“

Warning Upon Not Replying To The Salaam
It has been narrated by Abdur Rahmaan ibn Shayba; says the Holy Prophet Peace & Blessings Be Upon Him said, “A rider should give salaam to a walking person, a walking person should give salaam to a seated person, a small group should give salaam to a larger group, whoever then responds to salaam, it is for his benefit, and he who does not respond to salaam, is not from amongst us.”

Ibn Sunni has narrated this and also Imam Bukhari in his book Al Adabul Mufrad. On these bases, Allama Nawawi in his commentary on Sahih Muslim has said, “To commence salaam is Sunnah and to reply is Wajib.”

Similarly, Hafiz ibn Abdul Bar says, “It is a unanimous agreement of the Muslims that to commence Salaam is Sunnah and to reply is Wajib.”

The Virtue of Commencing Salaam
It has been narrated by Abu Umamah that the Holy Prophet Peace & Blessings Be Upon Him said, “Whoever commences Salaam is very close to Allah and His Messenger Muhammad (Peace & Blessings Be Upon Him)” Ibn Sunni narrated this.

In Imaam Ahmads’ narration, there is, “The closest to Allah, the most glorious and eminent one, from amongst all the people is the one who commences salaam.”

Similarly, Tabrani narrates from Abu Darda, who says that we asked the Holy Prophet Peace & Blessings Be Upon Him, “O Prophet of Allah, we meet each other, so who from amongst us should give salaam first?” The Holy Prophet Peace & Blessings Be Upon Him replied, “The one who is the most obedient to Allah from amongst you.“

Abu Musa al-Ashari The Master Of Horsemen

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 forces 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.

How Neat And Orderly Is Your Life?

Islam has stressed cleanliness. Being neat and tidy for the sake of Allah is worship. Sa’eed Muhammad Al-Deeb expounds on this important characteristic in his book Rules for the Muslim Home, an excerpt of which follows:

Prophet Muhammad (peace be upon him) said: “You are going to meet some brothers of yours, so reform your saddles, and be well dressed until you become a shining star in the sight of the other people because Allah dislikes vice and using viciousness.” (Abu Dawood)

Reforming the saddle in those days corresponds to a car today. Tidying clothes is included among those things which make a Muslim appear nice in the eyes of other people. This is a duty that Muslims should do inside and outside their homes.

Whoever enters a Muslim’s house should see it as pleasing. This will never happen unless one devotes great care to the neatness of the house and his own self. The wife should be an example to her husband and children. In fact, all members of the household should adapt to that, except for some casual occasions where one may look shabby.

(When we were small), we would see some of our teachers looking smart and neat whether we visited them in the day or night. Not only that, but we used to see their houses very well-organized. They were like soldiers alert in their jobs and duties.

Unfortunately, many people today live in shambles and neglect their houses. Whenever you visit them you find disorganized tables and shelves, and scattered clothes everywhere. So wherever you look, you see disorganization.

Furthermore, the wife sometimes stays wearing her nightgown after she wakes up and you see her children dirty and neglected. Indeed, all these things are against the morals of the Muslims.

The Messenger of Allah (peace be upon him) cleaned Osama (Bin Zaid) once when he was a child because he saw him dirty; Ayesha advised a woman to make herself look attractive for her husband; and Ibn Abbas ordered a man to look handsome in the eyes of his wife, the way she does for him.

A Muslim should be clean and neat whether inside or outside the house and this should be a habit. Here a few tips for an organized home:

–        Return things to their places after use.
–        Adapt yourself not to throw around your things.
–        Keep every room – guestroom, bedroom, library, or kitchen – tidy. Clean them often.
–        Remember to stack papers and arrange books correctly. Books and papers spread all over the table is such a common sight.
–        Wash, clean yourself, and change your clothes after you wake up.
–        Teach children how to be clean and neat throughout the day.

Scholars of Islam have stressed the importance of organizing oneself. Part of that organizing is having a proper sleeping schedule in place, especially for children.

Hell Can Speak And See

Whoever reads the descriptions of Hell in the Qur’an and hadiths will discover that it is a creation that can see, speak and complain. The Qur’an tells us that Hell will be able to see its people from afar when they are coming towards it, and it will start to utter terrifying cries that will indicate how much anger and hatred it feels towards these evildoers:
“When it [Hell] sees them from a far place, they will hear its raging and roaring“. (25:12)

Ibn Jareer reports that Ibn ‘Abbaas said:
“A man will be dragged towards Hell, which will shrink into itself. Allah (SWT) will say: “What is the matter with you?” It will say, “He is seeking refuge with you from me”. He will say, “Release My slave”. Another man will be dragged towards Hell and it will send out a gust of air like a mule snorting at a camel, then it will take in a gust of air and there will be no-one left except it will terrify him“. (Ibn Katheer quoted this report in an-Nihaayah, 2/21, and said that its isnaad is saheeh).

Imaam Ahmad and at-Tirmidhi report from Abu Salih from Abu Hurayrah (ra) that the Prophet (saw) said:
“On the Day of Resurrection, a neck will stretch forth from Hell; it will have two eyes to see, two ears to hear, and a tongue to speak. It will say, “I have been appointed to take care of three types of people: every arrogant tyrant, every person who called on some deity other than Allah (SWT) and those who made pictures” (at-Tirmidhi stated that this hadith was saheeh – at-Takhweef min an-Naar, p.179, See also Jaami’ al-Usool, 10/518, the editor said its isnaad is hasan).

Be Quick In Doing Good

Allah (SWT) says in Qur’an: ‘And be quick in the race for forgiveness from your Lord, And for a Garden whose width is that of The Heavens And The Earth, Prepared for the Righteous.’ (3:133)

‘Go in Competition for Good deeds.’ (2:138)

By viewing these ayats of the Qur’an we can see that Allah(SWT) has ordered Muslims to rush towards performing good deeds. To such an extent that one should ‘compete’ with others in its application.

It is not unlawful to compete in matters in Deen, yet today we have taken the opposite approach and are competing with each other in worldly matters, which by no means is lawful, in most instances to the disregard of all religious obligations.

RasulAllah (saw) said: ‘In the matter of worldly resources always look at those who are at a lower level than you. In matters relating to religion, keep the company of those who are superior to you, and at a higher level than you.’ (Tirmizi)

Only through Obedience to the commands of Allah(SWT) and the Sunnah of RasulAllah (saw) can one obtain ‘peace and prosperity’ in both worlds.

Imam Shafi(RA) used to say: ‘Peace & prosperity are one thing and the means of peace & prosperity are another.’ This is because these two qualities in the life of a Muslim are a gift itself from Allah(SWT).

Abu Hurairah(RA) relates that RasulAllah(SWT) said: ‘ Make haste to do good deeds before the arrival of 7 things, as after their arrival the opportunity to do good will not be available: poverty, affluence, illness, old age, death, Dajjal, Qiyamah.’

The meaning is one should not defer good deeds for tomorrow as there is no telling what tomorrow may hold. Allah(SWT) is the one who does as he wishes, who’s to say he will give guidance to us tomorrow for good deeds or Islam even?

Dear Brothers and Sisters let us continue with the good deeds we were carrying out in the month of Ramadan throughout the year so that we may become close to Allah (SWT).

Six fasts in the month of Shawwal.
It is commendable to keep six fasts in the month of Shawwal. RasulAllah(saw) has said: ‘Whoever completes fasts of Ramadan then adds to them the fast of six days in the month of Shawwal, it will carry the reward of fasting for the whole year.’

(Muslim) Note: these fasts can be kept consecutively or separately throughout the month of Shawwal. May Allah(SWT) guide us to carry out good deeds in abundance, May Allah(SWT) accept our actions and Duas, save us from his displeasure through his infinite Mercy in this world and the next. Aameen. Al-Kauthar.
Mufti Yusuf Danka Al-Kauthar

Do You Pray More When Other People Are Watching You?

Ar-Riyaa: The Hidden Shirk
Abu Saeed reported that the Messenger of Allah (peace be upon him) came to us while we were discussing Dajjal and said,
“Should I not inform you of that which I fear for you even more than the dangers of Dajjal? It is the hidden Shirk (Riya); A person stands to pray, and he beautifies his prayer because he sees the people looking at him.” (Sunan Ibn Majah vol. 2, #3389)

Riyaa is to perform acts that are pleasing to Allah with the intention of pleasing other than Allah.

The primary cause of Riya is a weakness in Iman (Faith).

When a person does not have strong faith in Allah, he will prefer the admiration of people over the pleasure of Allah.

There are three symptoms that are indicative of Riya, and it is essential that a believer avoid all of them.

1. The Love of Praise 
As mentioned in a hadeeth of the first three people being thrown into the hellfire; the scholar (who taught for fame), the martyr (who fought for fame), and the person who gave his money in charity (so people would say he is generous).

All three of these people desired the pleasure of people over the pleasure of Allah. The person who desires the praise of people must feel some pride in himself, for he feels himself worthy of being praised. There is a danger, therefore, of him becoming arrogant and boastful.

 2. Fear Of Criticism 
No one likes to be criticized.

The dislike of criticism regarding religious practices may be divided into two categories:

The first category is that of a person who neglects a commandment of Allah in order to avoid the criticism of his peers.

The second category is that of a person who obeys certain commandments of Islam, not for the sake of Allah, but because he fears people will look down on him and criticize him if he does not do it.

For example, a man may make his formal prayers in the mosque because he does not want people to criticize him for praying at home, or to think that he is not praying at all.

3. Greed for Peoples Possessions 
If a person covets what other people possess, whether it is rank, money, or power, then he will wish them to envy him similarly.

For example, if he is jealous of a position of a certain person in society, he will try by every possible means to attain the same position. Such desires lead people to spend their lives putting on a show for other people so that they will admire their rank, money, or power.

Ways to avoid Riyaa
1. Increasing knowledge of Islam
2. Dua (Supplication)
The Prophet (PBUH) taught the specific dua for riyaa:
“O Allah, we seek refuge in you from committing shirk knowingly, and ask your forgiveness for (the shirk that we may commit unknowingly) “.
3. Reflecting upon Heaven and Hell
4. Hiding ones good deeds
5. Reflection upon oneself shortcomings
6. Accompanying the pious
7. Knowledge of Riyaa

Fighting Falsehood

In the name of God, the Lord of Grace, the Ever Merciful
Ha. Mim. The revelation of this book is from God, the Almighty, the All-Knowing, who forgives sins, accepts repentance, is severe in retribution, and limitless in bounty. There is no deity other than Him. To Him is the ultimate return. (The Forgiving, Ghafir; 40: 1-3)

As we introduced this surah we said that it concentrates on the battle between truth and falsehood. We also mentioned that it may be divided into four parts. At the outset, the surah states that the whole universe submits to God and obeys Him. Only the unbelievers dispute God’s revelations, thus they separate themselves from the rest of the universe. Therefore, the Prophet should pay no attention to them, no matter how affluent and well-pleased they appear to be. They will inevitably face the same fate suffered by earlier communities of unbelievers. God smote them with stern punishment.

The second part begins with a reference to the fate suffered by some past communities. This serves as a prelude to the narration about certain events from Moses’ life history and specifically his encounter with Pharaoh, Haman and Korah or Qarun. These events, representing tyrants’ attitude to the message of truth, are only told in this surah. There is no reference to them anywhere else in the Qur’an.

They tell us of a believer from Pharaoh’s own household, who concealed the fact that he believed in Moses’ message. He tries first to protect Moses against Pharaoh’s attempt to kill him. He states the word of truth, putting it cautiously at first, then ultimately declaring it openly and clearly. In his argument with Pharaoh, this believer presents strong and clear evidence for the truth, warns Pharaoh and his people of the Day of Judgment, describes some images of the day in an inspirational way, and reminds them of their attitude and that of generations before them to Joseph and his message. The story is developed in such a way as to link it, eventually, to the life to come, and we see them all there, disputing among themselves as they suffer in hell. The dialogue occurs between the weak elements of society and their arrogant leaders, on the one side, and another takes place between them all and the angels in charge of hell, trying to find a way out when there is none. In the light of this last scene, the surah directs Prophet Muhammad to remain patient in adversity, to have full trust that God’s promise will come true, and to glorify and praise Him.