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Forged On The Fire Of Sacrifice

Significant lessons from the inspirational story of Ibrahim (alaihis-salam)- The Khalil of Allah Subhanuhu wa Ta’ala.

Sacrifice is a term truly understood by few and implemented by fewer. Have you ever reflected upon your actions, asking yourself:
“What have I sacrificed in the way of Allah?”
“What do I give in His Way and for His cause?”
For how many of us so effortlessly claim belief in Allah (Subhanuhu wa Ta’ala) and yet such weighty claims are never reflected upon the limbs? The true beloveds of Allah (Subhanuhu wa Ta’ala) are those ready to submit to the will of Allah (Subhanuhu wa Ta’ala), devote themselves to Him (Subhanuhu wa Ta’ala), and completely sacrifice from the essence of their souls, for an incomparable exchange of His (Subhanuhu wa Ta’ala) Pleasure and Love.

The Prophet Ibrahim (alaihis-salam) was brought up amongst people who worshiped idols, committing the greatest sin in the sight of Allah (Subhanuhu wa Ta’ala): shirk (associating partners with Allah (Subhanuhu wa Ta’ala). He hated this act of evil and thus acted in the way of Allah (Subhanuhu wa Ta’ala) to eradicate the idols, never once wavering:

“Indeed, Ibrahim was a model nation, devoutly obedient to Allah, of pure faith, and he was never of the polytheists”
(An Nahl:120).

The Prophet Ibrahim (alaihis-salam) had full yaqeen (certainty) that his Lord (Subhanuhu wa Ta’ala) would make way for him, as it was His (Subhanuhu wa Ta’ala) pleasure alone that he was seeking. As his words, limbs, and actions bore witness to his deep-rooted belief in The Creator (Subhanuhu wa Ta’ala), he acted with pure conviction:

“‘And by Allah, I shall surely outwit your idols after you have gone away.’ So he broke them into pieces, except the biggest of them, that they might return and see it” (Al Anbiya: 57-58).

The idol worshipers, angered by his actions took revenge, foolishly ignoring the fact that The One whom Ibrahim (alaihis-salam) was calling to, was in control of their very own actions.

“They said: ‘Burn him, and avenge your gods if you are going to do anything.”We said: ‘O fire! Be cool and safe for Ibrahim.’ Then they looked for a way to outwit him, so We made them the worst of losers” (Al Anbiya: 68-70).

They stood in complete amazement, bewildered by the unusual change of nature: fire, a component known to provide heat and burn that which touches it, was cool for the beloved friend of Allah (Subhanuhu wa Ta’ala).
The trials that befell Ibrahim (alaihis-salam) reaffirmed his true faith in his Lord (Subhanuhu wa Ta’ala) and prepared him for greater tests that were soon to follow. Sisters, our sacrifices in the way of Allah (Subhanuhu wa Ta’ala) should never weaken our faith but rather strengthen our belief, conviction, and love for our Lord (Subhanuhu wa Ta’ala). Though we seek protection from Al-Ibtillaa’ (Allah’s Tests), we readily prepare ourselves for them, so as to ensure that we respond in the best of manners to our Beloved’s (Subhanuhu wa Ta’ala) Decree, sacrificing only the best of what we possess.

When Ibrahim (alaihis-salam) had taken Hajar and baby Isma’il (alaihis-salam) to Makkah, leaving them with some dates and water, little did Hajar know what was to face her and her baby: The test of endurance and patience. Just imagine being left with your suckling infant, by your husband, family member or guardian in a deserted land with some dates and water. What would be going through your mind? Hajar followed Ibrahim (alaihis-salam) and asked several times Why are you going leave us in the valley where there is no living being or anything else?” When Ibrahim (alaihis-salam) gave no answer, Hajar realized there must be more to the situation so she enquired: “Has Allah commanded you to do so?” When Ibrahim (alaihis-salam) replied “yes”, sisters what was the beautiful response of the dear mother of Isma’il (alaihis-salam)? “He will then not leave us to be destroyed here.” Hajar had no idea why her husband had been commanded to perform such an action, but that did not matter, for the command came from Allah (Subhanuhu wa Ta’ala), her Lord, thus her unrelenting faith submitted to His commands, and not to that of her own desires.

After decades of preparing Ibrahim (alaihis-salam) through life experiences, trials, and tests, Allah (Subhanuhu wa Ta’ala) knew that His Khalil was now ready for one of the greatest tests that would befall him: The Sacrifice of something beloved – his son, Isma’il (alaihis-salam). After seeing in a dream the orders of Allah (Subhanuhu wa Ta’ala) to sacrifice his son, Ibrahim (alaihis-salam) proceeded to act swiftly upon his Lord’s command:

“So We gave him glad tidings of a boy, most forbearing. And when Isma’il reached the age of work with him, he said:
‘O my son! I have seen in a dream that I offer you in sacrifice, so tell me what is your view?’ He said: ‘O my father! Do as you are commanded, you will find me, if Allah so willed, one of the patient'” (As Saffat: 101-102).

Though this sacrifice meant losing his beloved son, Isma’il (alaihis-salam), Ibrahim (alaihis-salam) stood firm, convinced that this was for the best, for how could it not be when the order had come from Allah (Subhanuhu wa Ta’ala) The Only One worthy of sacrifices? Allah (Subhanuhu wa Ta’ala) does not require the act of sacrificing our blood, rather He (Subhanuhu wa Ta’ala) wishes to decipher which of us are true to our claims of belief. As a result of Ibrahim (alaihis-salam)’s and Isma’il’s (alaihis-salam) conviction and istaqaamah (steadfastness) in upholding the commands of Allah, they were praised and described as being forbearing, patient, and truthful in fulfilling promises.
In all that we experience, Allah (Subhanuhu wa Ta’ala) only wishes to reward His faithful servants with the best, after they have truly shown that they are worthy of receiving such an honourable gift. Ibrahim (alaihis-salam) succeeded in achieving this and thus (alaihis-salam) was rewarded with the greatest gift that any servant could receive in this dunya:

“And who can be better in religion than he who submits his whole self to the Will of Allah, and does good and follows the religion of Ibrahim, a man pure in faith. Allah took Ibrahim as a friend” (An Nisa: 125).

Through each and every one of His great tests, Prophet Ibrahim (alaihis-salam) stood firm with great resolve, never once doubting His Lord’s Decree. Ibrahim’s (alaihis-salam) istaqaamah (steadfastness) is an example that has left a legacy for all to marvel at and be reminded by. As I quietly sit here contemplating his life, trials, and sacrifices, I feel a great sense of love overwhelm my heart, as tears silently stream down my face. Though he (alaihis-salam) faced unimaginable trials, he uttered only what was pleasing to his Lord:

“Allah is sufficient for us, and how excellent a Protector He is” (Aal Imran:173).

Every single waking moment of our lives testifies to who we truly are, displaying public examples of what really exists in our hearts, whether pure or corrupt. The reality of our situation is that we’re either ready to accept, submit, and sacrifice or quite simply, not. When Allah (Subhanuhu wa Ta’ala) brings about a test, hardship, and difficulty, the one thought that should resonate in our mind is: this is a sign of my Lord’s love for me. For the fact that Allah (Subhanuhu wa Ta’ala) has chosen for you to be tested is an indication that He (Subhanuhu wa Ta’ala) has not left you to your own devices, thus is with you though you may feel alone. In reality, Prophet Ibrahim (alaihis-salam) was the only one worshipping Allah (Subhanuhu wa Ta’ala) as One God but Allah (Subhanuhu wa Ta’ala) was with him, guiding him, protecting him, and honoring him. He always remained firm upon three significant qualities: yaqeen (certainty); tawakkul (trust) and nusuk (sacrifice), all underpinned by beautifully polished hikmah (wisdom):
“Say: ‘Surely, my prayer and my sacrifice, my life and my death are all for Allah, the Lord of the worlds. He has no partner, and this is what I have been commanded, and I am the first of those who submit themselves” (Al An’am:162-163).

Ibrahim (alaihis-salam) chose one way: the only way in which to prove his belief and willingness to sacrifice from the very roots of his heart and soul, earning himself an honorable gift, comparable to none: becoming the beloved friend of Allah (Subhanuhu wa Ta’ala).

by Umm Thameenah 

The Thirteen Attributes Of Allah Every Accountable Person Must Know

(The Accountable is a person who is Pubescent, Sane, and Heard the call of Islam)

{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
Ayah means: Nothing is similar to Allah and He is attributed with Hearing and Sight

Praise be to Allah, and may Allah raise the rank of Prophet Muhammad and his Al and Companions, and protect his nation from that which he fears for it… Thereafter:

Allah, the Exalted, said
{وَمَن لَّمْ يُؤْمِن بِاللهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا}
which means: For those blasphemers who do not believe in Allah and His Messenger, We have prepared Hellfire.

It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His attributes, and what is impossible to be of His attributes. Also, it is obligatory to believe in the Messenger and to know what is befitting for him, what is permissible for him and the other prophets, what is necessary to be of their attributes, and what is impossible to be among their attributes. It is obligatory to declare these beliefs by the tongue by uttering The Testification of Faith (Two Shahadahs):

أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله
which means: I know, believe, and profess no one is God except Allah and Muhammad is the Messenger of Allah.

The one who does not believe in Allah and His Messenger is a blasphemer and shall enter Hell eternally. Before proceeding with this treatise let it be known that the judgments of the mind are three kinds:

· The intellectual necessity: This refers to what the mind does not conceive of its non-existence, i.e., non-existence does not apply to its self. Allah is the One Whose Existence is necessary because the mind does not accept His non-existence, i.e., non-existence does not apply to the Self of Allah.

· The intellectual impossibility: This refers to what the mind does not conceive its existence, i.e., that to which existence does not apply. The existence of a partner with Allah is an intellectual impossibility because existence does not apply to it, i.e., the mind does not conceive its existence.

· The intellectual possibility: This refers to what the mind conceives its existence at one time and its non-existence at another time. This universe and its contents–among what we can see and what we cannot see–is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe. For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls do not annihilate and some bodies do not decay in the soil.) This is why the human being’s existence is among the intellectual possibilities.

Allah, ta’ala, said
{وَللهِ الْمَثَلُ الأَعْلَىَ}
which means: Allah has attributes that do not resemble the attributes of others.

It is obligatory to believe the attributes of Allah are confirmed to Him. He who negates them is called an atheist. Hence, the one who does not believe in the Existence of Allah, i.e…, the one who negates Allah’s attribute of Existence is called an atheist.

The attributes of Allah that are obligatory to believe in are confirmed to Him. They are not the Self of Allah nor other than the Self of Allah. Rather, we say they are attributes with which Allah is attributed and they are religiously and intellectually obligatory for Him. Imam an-Nasafiyy said: “His attributes are not Him nor other than Him.”

The attributes of Allah that every pubescent and sane Muslim is obliged to know are called the attributes of the Self of Allah and Allah is not attributed with their opposites. They are thirteen attributes; the scholars established by consensus he who is ignorant of them is a committer of an enormous sin (fasiq).

These thirteen (13) attributes are: Existence (al-Wujud), Oneness (al-Wahdaniyyah), Eternity (al-Qidam), Everlastingness (al-Baqa’), Non-neediness of others (al-Qiyamu bin-Nafs), Non-resemblance to the creatures (al-mukhalafatu lil-hawadith), Power (al-Qudrah), Will (al-Iradah), Knowledge (al-^Ilm), Life (al-Hayah), Hearing (as-Sam^), Sight (al-Basar), and Speech (al-Kalam).

1– Existence (al-Wujud): It is obligatory to believe in the Existence of Allah. Allah said:
{أَفِي اللهِ شَكٌّ}
which means: [There is no doubt in the Existence of Allah.] Hence, it is obligatory to believe in the Existence of Allah. It is an eternal and everlasting attribute. Allah exists without a beginning, without an ending, and without a place.

2- Oneness (al-Wahdaniyyah): It is obligatory to believe Allah is One without a partner. Allah said:
{فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلاَّ اللهُ وَاسْتَغْفِرْ لِذَنبِكَ}
which means: [Know that no one is God except Allah.] Allah is One in His Self, Attributes, and Doings–hence Allah has no equal. So we say, for example: “Allah is the Creator and no one is a creator except Allah”. Allah is One but not as in numbers because numbers are created. Rather, He is One in that there is no partner with Him.

3- Eternity (al-Qidam): It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His attributes are also eternal. Nothing is eternal except Allah and His attributes.

4- Everlastingness (al-Baqa’): It is obligatory to believe Allah is everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. There is nothing everlasting in itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting–not in their selves–but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. Allah said:
{هُوَ الأَوَّلُ وَالآخِرُ }
which means: [Allah is the Eternal, without a beginning, and the Everlasting, without an ending.]

5- Non-neediness of others (al-Qiyamu bin-Nafs): Allah said:
{اللهُ الصَّمَدُ}
which means: [Allah is the Master Who is resorted to in one’s needs.] Allah does not need anything. He does not need one to give Him existence because He exists without a beginning. Also, He does not need one to specify Him with Knowledge, instead of ignorance, or other than that among His Attributes, because His attributes exist without a beginning.

6- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creatures–neither in His Self nor in His Attributes nor in His Doings. Allah said:
{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
which means: [Absolutely there is nothing like Him.] Imam Abu Hanifah said: “The Creator does not resemble His creatures.”

7- Power (al-Qudrah): It is obligatory to believe Allah is attributed with Power, which is defined as an eternal and everlasting attribute of Allah related to giving existence to and annihilating what is intellectually possible. Allah said:
{إِنَّ اللهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ}
which means: [Allah has the Power over everything.] That is, Allah’s Power relates to all things that are intellectually possible. Hence, the Power of Allah is not related to the intellectually necessary neither in creating nor annihilating, because annihilation does not apply to it in the first place. The power of Allah is not related to the intellectually impossible neither in creating nor annihilating because existence in the first place does not apply to that which is intellectually impossible. The fact that the power of Allah is not related to the intellectually necessary and the intellectually impossible is not powerlessness but rather indicates the perfection of Allah. Also, this fact conforms to the judgment of the mind: the intellectually impossible does not turn into an intellectual possibility, and the intellectually necessary does not turn into an intellectual possibility. The Power of Allah is related to the normal impossibilities. For example, although the existence of a sea of mercury is an intellectual possibility, it does not occur, and the Power of Allah is related to it.

8- Will (al-‘Iradah): It is obligatory to believe Allah is attributed with Will. It is defined as an eternal and everlasting attribute by which Allah specifies the creatures who are intellectual possibilities with some attributes among what is possible for them. An example is specifying a green colored board with green instead of other possible colors. There is no difference in that regard between good and evil, blasphemy and belief, winning and losing, and other opposites among what is intellectually possible.

9- Knowledge (al-^Ilm): It is obligatory to believe Allah is attributed with Knowledge. This is an eternal and everlasting attribute of His Self. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.

10- Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. Allah said:
{اللهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ}
which means: [There is no God but Allah, and He is attributed with Life, and His existence does not end.] Life is an eternal and everlasting attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul; however, the Life of Allah is His attribute.

11- Hearing (as-Sam^): It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting attribute of Allah with which Allah hears all things that are hearable. There is no difference between what is near to us and what is far from us because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening nor change because weakness and change are non-befitting to Allah. Allah said:
{وَهُوَ السَّمِيعُ البَصِير}
which means: [He is the One attributed with Hearing and Sight.]

12- Sight (al-Basar): It is obligatory to believe Allah is attributed with Sight. This is an eternal and everlasting attribute of Allah with which He sees all things that are seeable, without an instrument and without means. He sees the things that are far away from us and those that are near to us without any difference because Allah is not in a place. His attribute of Sight does not change or develop, because the One whose Self is eternal does not develop or change. Allah’s attributes are eternal and do not develop or change.

13- Speech (al-Kalam): It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur’an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word “Allah” it is an expression of the Self of Allah. Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur’an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur’an is also used to mean the eternal Kalam of the Self of Allah. Allah said:
{وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا}
which means: [Allah spoke to Musa with His eternal Kalam] i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter nor a sound.

Wudu (Ablution) Made Easy

O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles. (5:6).

Abu Hurairah (ra – may Allah be pleased with him) reported that the Messenger of Allah (saw – may the peace & blessings of Allah be upon him) said, “Allah does not accept the prayer without ablution.” (Muslim)

Following the prescribed sequence
Allah mentioned the obligations in a specific order. Al-Ma’idah 6 explains what is obligatory, and it falls under the generality of the Prophet’s (saw) statement, “Begin with what Allah began with.” The Prophet (saw) used to follow that sequence as one of ablution’s principles. There is no such report that the Prophet, upon whom be peace, ever departed from that sequence. Ablution is part of worship, and in matters of worship, there is no room for anything except doing what has been commanded.

NOTE: Repeating each washing three times (i.e. each limb)
This is a Sunnah that the Prophet, upon whom be peace. ‘Uthman (RA) reported that the Messenger of Allah (saw) would repeat each washing three times. (Related by Ahmad, Muslim and at-Tirmizhi.)

Beginning each action with the right side
Said ‘Aishah (ra), “The Messenger of Allah (saw) loved to begin with his right side while putting on his shoes, straightening his hair and cleaning (or purifying) himself.” (Related by al-Bukhari and Musilm.) Abu Hurairah reported that the Prophet said, “When you clothe or wash yourself, begin with your right side.” (Related by Ahmad, Abu Dawud, at-Tirmizhi, and an-Nasa’i.)

Rubbing the limbs with water
This means to rub the hands over the bodily parts with water. ‘Abdullah ibn Zaid (ra) reported that the Messenger of Allah (saw) was brought a pot of water which he used to perform ablution, and then rubbed his arms. (Related by Ibn Khuzaimah.) He also related that the Messenger of Allah (saw) performed ablution, and then rubbed his limbs. (Related by Abu Dawud at-Tayalisi, Ahmad, Ibn Hibban and Abu Ya’la.)

Running water through one’s fingers and toes
Ibn ‘Abbas (ra) said that when the Messenger of Allah (saw) performed ablution, he would run his fingers through his fingers and toes. (Related by “the five,” except Ahmad.) It is also related that it is preferable to remove jewelry, for example, rings, bracelets, and so on while performing ablution. Even though these reports are not accepted as fully authentic, one must follow them, for they fall under the general category of completing and perfecting the ablution.

Close sequence
Each bodily part must be washed right after the other in the prescribed sequence (without separating the washing of the different parts of acts not related to the ablution). This is the customary practice of the early and later generations of Muslims.

Economizing the use of water, even if one is in front of the sea
Abdullah ibn ‘Umar narrated that the Messenger of Allah passed by Sa’d while he was performing ablution and said, “What is this extravagance, Sa’d?” He said, “Is there extravagance in the use of water?” He said, “Yes, even if you are in a flowing river.” (Related by Ahmad and Ibn Majah with a weak chain.)

Extravagance is to use water without any benefit, like washing the parts more than three times. Ibn Shu’aib’s hadith, quoted earlier, illustrates the point in question. ‘Abdullah ibn Mughaffal narrated that he heard the Prophet say, “There will be people from my nation who will transgress in making supplications and in purifying themselves.” (Related by Ahmad, Abu Dawud and an-Nasa’i.)

Says al-Bukhari, “The scholars do not like one to use water beyond what the Prophet, upon whom be peace, used for ablution.”

Sequence of Wudu
1. Intention
This is the desire to do the action and to please Allah by following His command. It is purely an act of the heart, for the tongue (verbal pronouncement, and so on) has nothing to do with it.

2. Mentioning the name of Allah at the beginning
Saying: ‘Bismillah’.

3. Washing the hands three times at the beginning
This is based on the hadith of Aus ibn Aus al-Thaqafi (ra) who said, “I saw the Messenger of Allah (saw) make ablution, and he washed his hands three times.” (Related by Ahmad and an-Nasa’i.) The right hand should be washed first 3x, then the left hand. Care should be taken that the hands (including in between the fingers) are washed thoroughly up to and including the wrists, leaving no dry spots.

4. Rinsing the mouth three times
Laqit ibn Sabrah (ra) reported that the Prophet said, “When one performs ablution, he should rinse his mouth.” (Related by Abu Dawud and al-Baihaqi.)

5. Dental Hygiene (Optional)
Abu Hurairah (ra) reported that the Prophet, upon whom be peace, said, “Were it not to be a hardship on my community, I would have ordered them to use a miswak for every ablution.” (Related by Malik, ash-Shaf’i, al-Baihaqi and al-Hakim.)

6. Sniffing up and blowing out water three times
Abu Hurairah reported that the Prophet, upon whom be peace, said, “When one of you performs ablution, he should sniff water up his nostrils and then blow it out.” (Related by al-Bukhari, Muslim and Abu Dawud.)

The Sunnah is to put the water into the nostrils with the right hand and blow it out with the left. ‘Ali (ra) once called for water for ablution, rinsed his mouth, sniffed up water into his nostrils, and blew it out with his left hand. He did that three times and then said, “That is how the Prophet, upon whom be peace, would purify himself.” (Related by Ahmad and an-Nasa’i.)

6. Washing the face
This involves “pouring” or “running” water from the top of the forehead to the bottom of the chin, and from one ear to the other.

7. Running one’s fingers through his beard
‘Aishah (ra) reported that the Messenger of Allah (saw) would run his fingers through his beard. (Related by Ibn Majah and at-Tirmizhi)

Anas (ra) said that when the Messenger of Allah (saw) performed ablution, he would take a handful of water and put it under his jaws, and pass it through his beard. He said, “This is what my Lord, Allah, ordered me to do.” (Related by Abu Dawud, al-Baihaqi and al-Hakim.)

8. Washing the arms to the elbow
From the wrist up to, and including the elbow must be washed, for the Prophet, upon whom be peace, did so. Starting by washing the right arm 3x, then the left arm 3x.

9. Wiping the head
This means to wipe one’s head with his hand. It is not sufficient just to place the hand on the head or to touch the head with a wet finger.
Abdullah ibn Zaid (ra) reported that the Prophet, upon whom be peace, wiped his entire head with his hands. He started with the front of his head, then moved to the back, and then returned his hands to the front. (Related by “the group.”).

10. Wiping the ears
The Sunnah is to wipe the interior of the ears with the index fingers and the exterior portions with the thumbs. The water used to wipe the head is also used for the ears, as the ears are part of the head. Al-Miqdam ibn Ma’d Yakrih (ra) reported that the Prophet, upon whom be peace, wiped his head and his ears, the interior and exterior, while making ablution. He also put his finger inside his ear. (Related by Abu Dawud and at-Tahawi.)

While describing the ablution of the Prophet, upon whom be peace, Ibn ‘Umar said, “He wiped his head and ears with one wipe.” (Related by Ahmad and Abu Dawud.) In one narration it states, “He wiped the inner portion of his ears with his index finger, and the outer portion with his thumb.”

11. Washing the feet and heels
The right foot should be washed first 3x, then the left foot. Care should be taken that the feet (including in between the toes) are washed thoroughly, up to and including the ankles leaving no dry spots.

Ibn ‘Umar (ra) said, “The Prophet (saw) lagged behind us in one of our travels. He caught up with us after we had delayed the afternoon prayer. We started to make ablution and were wiping over our feet, when the Prophet said, ‘Woe to the heels, save them from the Hell-fire,’ repeating it two or three times.” (Related by al-Bukhari and Muslim.)

12. Supplication after ablution
‘Umar reported that the Prophet, upon whom be peace, said, “If one completes (and perfects) the ablution and then says, ‘I testify that there is no god except Allah, the One Who has no partner and that Muhammad is His slave and Messenger,” the eight gates of paradise will be opened for him, and he may enter any of them that he wishes.” (Related by Muslim.)

13. Praying two rak’ah after ablution
Abu Hurairah (ra) reported that the Messenger of Allah, upon whom be peace, said to Bilal, “O Bilal, tell me what good deed you have done in Islam that I hear the sound of your footsteps in Paradise?” Bilal said, “That after I purify myself during the day or night, I pray with that purification as much as Allah has destined for me.” (Related by al-Bukhari and Muslim.) ‘Uqbah ibn ‘Aamr related that the Messenger of Allah, upon whom be peace, said, “If one performs and perfects his ablution and prays two rak’ah with his heart and face (completely on his prayer), Paradise becomes his.” (Related by Muslim, Abu Dawud, Ibn Majah and Ibn Khuzaimah in his Sahih.) Khumran, the client of ‘Uthman, added, “I saw ‘Uthman call for water for ablution, pour it from the pot onto his right hand, and wash it three times. He then put his right hand into the container, rinsed his mouth and nose, and blew the water out. Then he washed his face three times, followed by his arms up to the elbows. Then he washed his feet three times and said, ‘I saw the Messenger of Allah, upon whom be peace, make ablution like this.’ And then he would say, ‘Whoever makes ablution like this and then prays two rak’ah without having any other concern on his mind, all his past sins will be forgiven.” (Related by al-Bukhari, Muslim, and others.)

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Tareekh Jamah Quran
Tareekh Jamah Quran
Tareekh Jamah Quran
Tareekh Jamah Quran
Tareekh Tadween Aur Jamah Quran by Hazrat Maulana Shah Muhammad Jamal Ur Rehman Sahib Miftahi

What Is The Merits Of Friday Over Other Days? And Why?

Praise be to Allah.

Friday has many distinguishing features and virtues that Allah has bestowed upon this day and not others.
It was narrated that Abu Hurayrah and Hudhayfah (may Allah be pleased with them) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah led those who came before us away from Friday. The Jews had Saturday, and the Christians had Sunday. Then Allah brought us and Allah guided us to Friday. So there is Friday, Saturday, and Sunday, and thus they will follow us on the Day of Resurrection. We are the last of the people of this world, but we will be the first on the Day of Resurrection, and we will be dealt with before all others.”
Narrated by Muslim, 856.

Al-Nawawi said: Al-Qaadi said: The apparent meaning is that it was obligatory for them to venerate Friday, but this was not stated clearly; the matter was left to their own reasoning. But they did not manage to work it out and Allah did not guide them to it. It was enjoined clearly upon this ummah and was not left to their own reasoning, thus they were blessed with it. It was narrated that Moosa enjoined Friday upon them and told them of its virtues, but they disputed with him and argued that Saturday was better, and it was said to him, “Let them be.” Al-Qaadi said: that if there had been a clear command, their arguing with him would not have been valid, rather it would have been said to him that they were going against the command. I say: it may be that that was clearly enjoined upon them, but they disputed whether it was something they had to adhere to or they could change it to another day; they decided to change it to another day, and they erred greatly thereby.

It comes as no surprise that Friday was specifically enjoined upon them, and they went against that.
Al-Hafiz said: How can it be otherwise when they are the ones who said “We hear, and we disobey”
It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of the creation will swoon. So send a great deal of blessings upon me, for your blessings will be shown to me.” They said, “O Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust” He said, “Allah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”

Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was admitted to Paradise, and on it, he was expelled therefrom.”

Narrated by Muslim, 1410.
This hadith includes some of the reasons why Friday is regarded as special.
Al-Nawawi said: Al-Qaadi Iyaad said: The apparent meaning is that these virtues do not mean that Friday is regarded as special because Adam was expelled on a Friday and the Hour will begin on a Friday. Rather, it is meant to explain what momentous events took place and will take place on this day, so that people will make the most of this day to do righteous deeds, so to attain the mercy of Allah and ward off His punishment. This is the view of al-Qaadi. Abu Bakr ibn al-Arabi said in his book al-Ahwadhi fi Sharh al-Tirmidhi: All of these events are good and add to the virtue of Friday. The expulsion of Adam from Paradise is the reason why his offspring and the Messengers, the Prophets, the righteous, and the awliya exist. He was not expelled from it as such, but rather it was for a purpose, then he will return to it. Concerning the Hour beginning on a Friday, the reason is so that the reward may be hastened for the Prophets, believers in truth, awliya, and others, and their honor and high status may be made manifest. This hadith points to the virtues of Friday and its high status in relation to the other days.

It was narrated that Abu Lubaabah ibn Abd al-Mundhir said: The Prophet (peace and blessings of Allah be upon him) said: “Friday is the master of days, and the greatest of them before Allah. It is greater before Allah than the day of al-Adha and the day of al-Fitr. It has five characteristics: on this day Allah created Adam, on it, He sent Adam down to the earth, on it Allah caused Adam to die, on it there is a time when a person does not ask Allah for anything, but He gives it to him, so long as he does not ask for anything haram, and on it the Hour will begin. There is no angel who is close to Allah, no heaven, no earth, no wind, no mountain, and no sea that does not fear Friday.”

Narrated by Ibn Maajah, 1084; classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami, no. 2279
Al-Sanadi said: “They fear Friday” which means they fear the onset of the Hour. This indicates that all created beings are aware of the days, and they know that the Day of Resurrection will come on a Friday.”

The virtues of this day include the following:
1 On it is Salaat al-Jumu’ah (Friday prayer), which is the best of prayer.
Allah says (interpretation of the meaning): “O you who believe (Muslims)! When the call is proclaimed for the Salah (prayer) on Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!”
[al-Jumu’ah 62:9]

Muslim (233) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The five daily prayers and from one Jumu’ah to the next is an expiation for whatever sins come in between them, so long as one does not commit a major sin.

2 Praying Fajr in the congregation on Fridays is the best prayer that the Muslims can pray during the week.
It was narrated that Ibn Umar said: The Messenger (peace and blessings of Allah be upon him) said: “The best prayer before Allah is Fajr prayer on Friday in the congregation.”

Narrated by al-Bayhaqi in Shu’ab al-Eemaan; classed as saheeh by al-Albaani in Saheeh al-Jaami, 1119
One of the special features of Fajr prayer on Friday is that it is Sunnah to recite Soorat al-Sajdah in the first rakah and Soorat al-Insaan in the second.

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) used to recite in Fajr prayer on Fridays Alif-Laam-Meem Tanzeel (Soorat al-Sajdah) in the first rakah and Hal ata alal-insaan heenun min al-dahr lam yakun shay’an madhkooran (Soorat al-Insaan) in the second.
Narrated by al-Bukhaari, 851; Muslim, 880.

Al-Haafz Ibn Hajar said: It was said that the reason why these two surahs are recited is that they mention the creation of Adam and what will happen on the Day of Resurrection because that will come to pass on a Friday.

3 Whoever dies during the day or night of Friday, Allah will protect him from the trial of the grave. It was narrated that Abd-Allah ibn Amr said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There is no Muslim who dies during the day of Friday or the night of Friday, but Allah will protect him from the trial of the grave.”
Narrated by al-Tirmidhi, 1074; classed as saheeh by al-Albaani in Ahkaam al-Janaa?iz, p. 49, 50
These are some of the virtues of Friday. We ask Allah to help us to please Him.
And Allah knows best.

Beautiful Verses From The Holy Quran On The creation Of The Earth And Its Beauty

The Earth is green and beautiful, and Allah has appointed you his stewards over it. The whole Earth has been created as a place of worship, pure and clean. Whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded. If a Muslim plants a tree or sows a field and humans and beasts and birds eat from it, all of it is love on his part.

1 – Surat Luqman: “Do you not see that Allah (SWT) has made what is in the heaven and Earth subservient to you and made complete to you His favors outwardly and inwardly?” [31:20]

2 – Surat Al-Teen: “We have indeed created man in the best of molds.” [95:4]

3 – Surat Al-Sajdah: “He Who created all things in the best way, and He began the creation of man from clay.” [32:7]

4 – Surat Aale Imran: “And to Allah belongs the dominion of the Heaven and Earth, and Allah is over all things. Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, are signs for those of understanding.” [189-90]

5 – Surat Al-Roum: “Devote thyself single-mindedly to the faith, and thus follow the nature designed by Allah, the nature according to which He has fashioned mankind; there is no altering the creation of Allah.” [30:30]

6 – Surat Al-An’am: “And there is no animal that walks upon the Earth nor a bird that flies with its two wings, but they are like yourselves; We have not neglected anything in the book, and then to their Lord shall they be gathered.” [6:38]

7 – Surat Luqman: “He created the heavens without pillars as you see them, and put mountains upon the Earth lest it might convulse with you, and He spread it with animals of all kinds; and We sent down water from the clouds, then caused to grow therein (vegetation) of every noble kind.” [31:10]

8 – Surat Qaf: “And the Earth, We spread it out and cast therein firmly set mountains, and We have made to grow therein of all beautiful kinds; to give sight and as a reminder to every servant who turns to Allah.” [50:7-8]

9 – Surat Al-Raad: “And it is He who spread the Earth and made in it firm mountains and rivers, and of all fruits, he has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.” [13:3]

10 – Surat Al-Raad: “It is He who shows you the lightning, causing fear and hope and who brings up the heavy cloud. And the thunder declares His glory and His praise, and the angels too for awe of Him, and He sends them thunderbolts and smites with them whom He pleases, yet they dispute concerning Allah, and He is mighty in prowess.” [13:13-14]

11 – Surat Al-Anbiyya: “Have those who disbelieved not considered that the heavens and the Earth were a joined entity, and we separated them and made from water every living thing? Then will they not believe?” [21:30]

12 – Surat Al-Anbiyya: “And We made the sky a protected ceiling, but they, from its signs, are turning away.” [21:32]

13 – Surat Al-Nahl: “He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect.” [16:11]

14 – Surat Al-Nahl: “And he has made subservient for you the night and the day and the sun and the moon, and the stars are made subservient by his commandment; most surely there are signs in this for a people who ponder.” [16:12]

15 – Surat Al-Nahl: “Eat of all the fruits and walk in the ways of your lord submissively. There comes forth from within it a beverage of many colors, in which there is healing for men; most surely there is a sign in this (life of bees) for a people who reflect.” [16:69]

16 – Surat Al-An’am: “And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees – of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe.” [6:99]

17 – Surat Ghaafir: “It is Allah Who has made for you the earth as a resting place, and the sky as a canopy, and has given you shape and made your shapes beautiful and has provided for you sustenance.” [40:64]

18 – Surat Al-Hijr: “And the Earth; we have spread it forth and made in it firm mountains and caused to grow in it every suitable thing.” [15:19]