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Importance Of Friday In Islam

Friday is the sixth day of the Islamic week. The literal meaning of Friday is congregation. In Islam, this day is given more importance than any other day of the week. Every Friday, the prayer of jummah is offered, and special time is taken for this prayer.

Imams of all masjids deliver khutbah on a special topic every Friday. Muslims practiced this practice even before Muhammad s.a.w.w migrated from Makkah to Madinah, but in low numbers (reference ibn-e Majah 1082).

From various ahadith, it is proven that Muhammad s.a.w.w used to celebrate this day, and he declared jummah as weekly eid for Muslims. He s.a.w.w used to wear clean and new (washed) clothes, used to take bath, wear fragrance, wear surmah for this day specially.

Prophet Muhammad s.a.w.w described the virtues of Jummah prayer in the following hadith with these words: ” When the Friday comes, at every door of the Masjid there stands Angels who write down (the names of) those who come First, then who comes next. When the Imam sits down, the records are closed, and they come to listen to the reminder, i.e. the Khutba….” Muslim 1984.

From the history, it is proven that jummah was the most important day for the previous nations as well. It is still considered a blessed day in many religions, for example, Hinduism. Thus, Friday is considered a special and important day right from the very beginning of humanity.

“Narrated Abu Huraira: Allah’s Apostle (p.b.u.h) said, “Any person who takes a bath on Friday like the bath of Janaba and then goes for the prayer (in the first hour i.e. early), it is as if he had sacrificed a camel (in Allah’s cause); and whoever goes in the second hour it is as if he had sacrificed a cow; and whoever goes in the third hour, then it is as if he had sacrificed a horned ram; and if one goes in the fourth hour, then it is as if he had sacrificed a hen; and whoever goes in the fifth hour then it is as if he had offered an egg. When the Imam comes out (i.e. starts delivering the Khutba), the angels present themselves to listen to the Khutba.” Bukhari,2:425, Muslim,2:582 (Book of Friday Prayer)

The Children Of The Mushrikeen

The Messenger of Allah (saw) was asked about the children of the Mushrikeen, and he said, “Allah who created them knows best what they would have done”. [on the authority of Ibn ‘Abbaas, Saheeh al-Bukhaari, Kitaab al-Janaa’iz, Baab ma qilaa fi awlaad al-Mushrikeen, Fath al-Baari, 3/246]

Abu Hurayrah (ra) reported that the Prophet (saw) said, “Every child is born in a state of fitrah [the natural state of man] and his parents make him a Jew or a Christian, or a Magian, just as an animal produces a perfect baby animal: do you find it mutilated?” [Saheeh al-Bukhaari, Kitaab al-Janaa’iz, Baab ma qilaa fi awlaad al-Mushrikeen, Fath al-Baari, 3/246]

As Ibn Hajar said, “al-Bukhaari may Allah have mercy on him, indicating that he was refraining from giving an opinion on the children of the mushrikeen.

Later in his Saheeh, in the tafseer of Surat ar-Rum, he indicates that he favored the suggestion that they are in Paradise. He also organized the hadith in this chapter in such a way that shows this was his favored opinion. He starts with a hadith that indicates that we cannot say one way or the other, then quotes a hadith that indicates that they are in Paradise, and follows that with a hadith that clearly states that this is the case:

“As for the children around him, they are the children of mankind.” In another version, “As for the two children around him, every child is born in a state of fitrah.” Some of the Muslims asked, “Even the children of the Mushrikeen?” He said, “Even the children of the mushrikeen”

Ibn Hajar said, “This is supported by the hadith of Anas reported by Abu Ya’la, in which the Prophet (saw) said, “I asked my Rabb for the laheen [those who play or those who are unaware] of the children of mankind, that they would not be punished, and that was granted to me.” [its isnaad is hasan] Laheen was explained as meaning children, because of the hadith of ibn ‘Abbaas narrated by al-Bazzar. Ahmad reported from al-Khansaa bint Mu’aawiyah ibn Suraym from her paternal aunt who said, “I said, “O Messenger of Allah, who is in Paradise?” He said, “Prophets are in Paradise, martyrs are in Paradise and newborn babies are in Paradise”. Its isnaad is hasan. [Fath al-Baari, 3/246]

They also took as evidence the hadith, “The children of the mushrikeen are servants of the people of Paradise” [Ibn Mandah in al-Ma’rifah, Abu Na’eem in al-Hilyah, Abu Ya’la in al-Musnad and al-Albaani deemed it saheeh by the sum of its isnaad, Silsilat al-Hadith as-Saheehah, 3/452, no. 1468]

The idea that they are in Paradise is the opinion of some scholars, such as favored by Abul-Faraj Ibn al-Jawzee [Majmu’ Fataawa, 24/382, 4/303] an-Nawawi said of this opinion, “This is the correct position favored by those who study the words of Allah, “… And We never punish until We have sent a Messenger [to give warning]” [17:15]” [Fath al-Baari, 3/247]

al-Qurtubee also considered this the most likely t be corrected, reconciling the apparently conflicting reports by saying that the Prophet (saw) initially said they would be in Hell with their parents, then he refrained from passing any judgment and said “Allah knows best what they would have done”, then it was revealed to him that no one would be punished for the sins of another [17:15] so he stated that they would be in Paradise [at-Tadhkirah, p.515]. The trouble with this way of reconciliation, as Ibn Hajar said, is that this is not a matter that can be subjected to study and examination. It is a matter of al-Ghayb, which can only be known through revelation. And Allah knows best.

Some scholars, such as Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq, say that they are subject to the will of Allah. It was also transmitted by al-Bayhaqee in al-I’tiqaad from ash-Shaaf’iee. Ibn ‘Abdul-Barr said “This might be the opinion of Maalik, although there is no written evidence for that” [Majmu’ Fatawah, 4/281-404, 24/372] and Abul-Hasan al-Ash’ari attributed this opinion to Ahlus-Sunnah wal-Jama’ah, [Majmu’ Fatawah, 24/372].

This is also the favored view of Ibn Taymiyyah, who suggested that they will be tested on the day of Resurrection – “The correct view is what was said concerning them, Allah knows best what they would have done”. We cannot say of any particular individual that he will be in Paradise or Hell. Several hadiths state that on the Day of Resurrection, they will be tested in the arena of judgment: they will be given commands and prohibitions and those who obey will enter Paradise, whilst those who disobey will be sent to Hell.” He attributed this to Imaam Ahmad and Abul-Hasan al-Ash’ari, who attributed it to Ahlus-Sunnah [Majmu’ Fataawa, 24/372, 4/303, 4/281].

Ibn Hajar also stated that they would be tested in the Hereafter by being shown the Fire: whoever enters it will find it cool and safe, but whoever refuses to enter it will be punished. Ahadeeth to this effect was reported by al-Bazzar from Anas and Abu Sa’eed and by at-Tabaraani from Mu’aadh ibn Jabal. It has been proven through saheeh asaanid that the insane and those who lived between the time of Jesus (as) and Muhammad (saw) will also be tested in the Hereafter. al-Bayhaqee stated in al-I’tiqaad that this is the correct opinion. [Fath al-Baari 3/246].

The soundness of this opinion is indicated by the clear, unambiguous aayaat of the Qur’an, which tells the story of the righteous slave whom Musa (as) traveled to meet at the junction of the two seas. Explaining the reason why he killed the boy, he said, “And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief” [18:80].

Muslim reports from Ibn ‘Abbaas (ra) “The Messenger of Allah (saw) said, concerning the boy was killed by al-Khidr, “He was decreed from the beginning to be a kaafir and if he had been left, he would have oppressed his parents with his rebellion and disbelief.” Commenting on this hadith, Ibn Taymiyyah said “It means that Allah decreed it in Umm al-Kitaab [the Register Book in Jannah] i.e. it was written that he would be a kaafir and if he had lived he would have been a kaafir indeed.”

al-Qurtubee said, in at-Tadhkirah [p.514]: “What makes this idea [that they will be tested in the Hereafter] weak is the fact that the Hereafter is not the place of testing; it is the place of recompense – the reward of punishment. al-Hulaymee said, “This hadith is not proven to be sound, and it contradicts the basic beliefs of the Muslims because the Hereafter is not the place of testing. Everyone will inevitably know about Allah, and there is no test when a thing is inevitable.”

This is incorrect and was refuted by Shaykh al-Islaam Ibn Taymiyyah, who said, “Responsibility only ceases when one enters the abode of recompense, which is either Paradise or Hell. In the arena of judgment, they will be tested just as they are tested in al-Barzakh. The individual will be asked, “Who is your Rabb? What is your deen? Who is your Prophet?” Allah (swt) says, “[Remember] the Day when the Shin shall be laid bare, and they shall be called to prostrate to Allah, but they [hypocrites] will not be able to do so” [68:42]…” [Majmu’ Fataawa, 24/ 372]

Testing will only cease when a person enters Paradise or Hell. al-Qurtubee’s suggestion that everyone will inevitably know Allah on that Day is correct, but the testing will take the form of orders and prohibitions, as is reported in a number of texts. Allah (swt) will test them by ordering them to enter the Fire: whoever obeys will be blessed, whilst whoever disobeys will be doomed.

Five before Five

In the name of Allah, the Most Merciful, the Most Compassionate
All praise be to Allah, and may peace and blessings be upon the most noble of the Prophets and Messengers

The Prophet (Peace Be Upon Him) said:
“Take benefit of five before five:
your youth before your old age,
your health before your sickness,
your wealth before your poverty,
your free time before your preoccupation,
and your life before your death.”
(Hakim)

Youth before old age
One of the things that most people take for granted is their youth. When people are young, they are full of energy and are capable of doing so many things for the sake of Allah Ta’ala, but often, we see that this energy is wasted in one way or another.

When people lose their youth, they inevitably find it harder to do those deeds and acts of worship that they found somewhat easier to do at a younger age. With old age, people find it harder to keep fard (obligatory) fasts, they may not be able to perform wudhu properly or to pray properly, and they may not have the energy to recite the Qur’an very often.

It is common to hear young people claim that they will start ‘practicing’ Islam when they get older. We should always be mindful of the fact that ‘older’ may never come around for us. We have no guarantee that we will even be alive tomorrow, let alone be alive to see our pensions or our grandchildren. And even if we are blessed with a long life, how can we be sure that we have the health – physical and mental – to practice Islam? On top of all this, we should remember that people do not just magically become ‘good’ overnight; often, we find that bad habits are hard to shift – what if we can’t get rid of our bad habits when we get old?

Health before sickness
As with our youth, we often take our health for granted. We are advised to take advantage of our good health before we are overcome with illness or disability. What we often don’t realize is that our health is a blessing from Allah Ta’ala. When we are in good health, we take it for granted and don’t always appreciate what we have. It is only when we fall ill that we realize what a great thing we had and how we let it go to waste by not doing as much ‘ibadah (worship) as we know we could – and should – have done.

Wealth before poverty
Wealth is another blessing granted to us by Allah. Wealth in this context does not necessarily mean that we have large amounts of savings or that we can afford a huge house, a top-of-the-range car, and a state-of-the-art media system. The simpler things such as a roof over our heads, clothes on our backs and food in our fridges make us amongst the world’s wealthiest people – a fact that we, more often than not, seem to overlook, particularly when we see people that have a lot more worldly possessions than we do. There are millions of people in the world today who don’t even have a drop of clean water to drink, and they don’t know where their next meal will come from. These are the people that we need to be helping with our wealth. Even a small donation can go a long way.

We should give as much as we can in the way of Allah, and we are assured of the rewards for doing so by Allah:
‘The likeness of those who spend their money for Allah’s sake, is as the likeness of a grain (of corn), it grows seven ears, every single ear has a hundred grains, and Allah multiplies (increases the reward) for whom He wills, and Allah is All-Sufficient for His creatures needs, All Knower’. (Al-Baqarah: 261)

Free time before preoccupation
Islam always encourages us to make the most of our time and to spend as much of it as possible in the way of Allah. We should utilize the time we have available to do as much good as we can because before we know it, this time will have passed. As mentioned above, we should use the time we have in our youth to do as much in the way of Allah as possible, because as time passes, as well as having to contend with old age and all that entails, we will inevitably have a lot more things to worry about, like jobs, homes and families – things that most of us at this present moment aren’t necessarily worried about. If we think that finding the time to practice Islam is difficult now, what will we do when life really starts to pick up the pace? There is nothing wrong with getting married and having a family, but we should appreciate the relative freedom that we have now and spend as much of it as we can on good deeds.

The concept of time is so important in Islam that Allah swears by it in the Qur’an: ‘By Time. Verily Man is in loss, except such as have faith and do good deeds, and in the mutual teaching of truth, of patience and constancy.’ (Surah Al-‘Asr)

In line with the above aayaat (verses), we have to discipline ourselves by giving value to the importance of time. We should be prompt in doing good deeds, which will increase our faith and subsequently enable us to gain Allah’s pleasure and mercy.

Life before death
The last thing that we have been advised to take advantage of is our life before our death. Every night, when we go to sleep, we enter a state where our soul leaves us. When we wake up, it is only because Allah has blessed us by returning our souls and granting us the opportunity to worship Him for at least one more day. Upon waking up in the morning, the Prophet (Peace Be Upon Him) used to say (and we are also encouraged to do the same): ‘Praise be to Allah who gave me life after death, and to Him is the final return.’ (Bukhari)

Often, we do not fully appreciate how great a blessing it is to be given another chance. We become relaxed about death, and we don’t fully comprehend or appreciate that at some point – and only Allah Ta’ala knows when – our life will be taken away from us for good, leaving no second chance, no opportunity to make up for the wrongs we have done, and no turning back time. We must not forget what a mercy life is. We should savor every moment and use it to our best advantage. This means pleasing Allah in order to achieve our ultimate goal – Jannah.

I’ll end with a final hadith that I feel sums up the importance of all these issues:
‘A man shall be asked concerning five things on the Day of Resurrection: concerning his life, how he spent it; concerning his youth, how he grew old; concerning his wealth, how he acquired it and how he spent it; and what he did with the knowledge he had.’ (Tirmidhi)

I pray that Allah Ta’ala grant us the tawfiq to make the most of all that He has blessed us with, and that He accepts all our efforts InSha Allah.

Remembrance Of Allah According To Quran And Hadith

Allah, the Exalted, says: “And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.” (7:205)

“And declare the perfectness of your Rubb before the rising of the sun, and before its setting.” (20:130)

“And declare the perfectness of your Rubb and praise Him in the Ashi (i.e., the time period after midday till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon).” (40:55)

“In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honored), in them His Name is mentioned in the mornings and the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allah (with heart and tongue).” (24:36,37)

“Verily, We made the mountains to declare the Perfectness of Allah with him [Dawud (David)] in the `Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday).” (38:18)

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He who recites in the morning and in the evening the statement: `Subhan-Allahi wa bihamdihi (Allah is free from imperfection and I begin with praising Him)’ one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.” [Muslim].

Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), “O Mother of the Believers! Which supplication did the Messenger of Allah (PBUH) make frequently when he was in your house?” She said: “He (PBUH) supplicated frequently: Ya muqallib (O Controller of the hearts, make my heart steadfast in Your religion).” [At-Tirmidhi].
Commentary: Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allah. Many turns occur in a person’s life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for people who are faced with such a situation. They should recite this prayer very frequently. In fact, they should make its recitation a permanent feature.

Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (PBUH)
was: “Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).” [Al-Bukhari and Muslim].

In the narration of Muslim, it is added that whenever Anas supplicated, he used to beseech Allah with this Dua.
Commentary: It is desirable to recite this Dua which is mentioned in the Qur’an (2:201) and which comprehends all that is good, both in this life and the Hereafter. The Prophet (PBUH) made it a habit to recite this Dua, and the Companions were eager to follow him in all his words and actions.

source : Book of Riyadus-Saliheen

Excellence Of Leading An Ascetic Life, And Virtues Of Simple Life

Allah, the Exalted, says: “And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Rubb for rewards and better in respect of hope.” (Qur’an 18:45,46)

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Jannah with flowing rivers) with Him.” (Qur’an 3:14).

“O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah.” (Qur’an 35:5).

“And this life of the world is only amusement and play! Verily, the home of the Hereafter is the real life if they but knew”. (Quran 29:64).

Al-Mustaurad bin Shaddad (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “This
world (i.e., its pleasures and duration) in comparison with the Hereafter is (similar to the amount of water) one gets when he puts his finger in the sea. Let him then see what it returns with”. [Muslim].
Commentary: This Hadith shows the value of the Hereafter and its blessings compared to the worldly life. The proportion between the two is that the former is like an ocean, while the latter is like the proportion of water left on one’s finger when dipped in the sea!.

Jabir bin `Abdullah (May allah be pleased with him) reported: Messenger of Allah (PBUH) was passing through the bazaar with his Companions on his both sides, when he saw a dead skinny lamb. He held its ear and said, “Who of you would like to have it for a dirham”. They replied, “We do not like to get it for nothing, and what shall we do with it?”. Then he (PBUH) asked, “Would you like to have it for nothing?”. They replied, “Had it been alive, it would have been defective because it is skinny; but when dead it is of no use”. Messenger of Allah (PBUH) said, “Truly, the world is more contemptible to Allah than this (the dead lamb) is to you”. [Muslim].
Commentary: This Hadith also shows the futility of this world, for which one struggles so madly throughout his life. It is also an indication that the Prophet (PBUH) used to seize the right opportunities to guide and teach his followers.

Abu Hurairah (may Allah be pleased with him) reported: the Messenger of Allah (PBUH) said, “Look at those who are inferior to you and do not look at those who are superior to you, for this will keep you from belittling Allah’s Favor to you.” [Al-Bukhari and Muslim].

This is the wording in Sahih Muslim. The narration in Al-Bukhari is: Messenger of Allah (PBUH) said: “When one of you looks at someone who is superior to him in property and appearance, he should look at someone who is inferior to him”.
Commentary: By looking at the worldly goods and riches of others, a person gradually becomes unthankful for the blessings that Allah has bestowed on him. The best remedy for this “disease” is that which has been prescribed by the Messenger of Allah (PBUH) in this Hadith. The remedy is that one should look at the people who have fewer worldly goods and riches than one’s own. If a person has a small house of his own that can protect him from the harshness of weather, then he does not need to see enviously towards sky-high buildings and palatial houses of others. He should look at the homeless people who spend their nights on footpaths and live in huts that leak in rain like sieves and are swept away by a wave of flood water, etc. But from a religious angle, one should see towards those who are more fearful of Allah and observe their Salat meticulously so that one becomes more fond of obedience of Allah, has a greater fear of Him, and devotes more time to prayer and devotion. This dispensation is also given in other Ahadith.

Abdullah bin Umar (May Allah be pleased with them) reported: the Messenger of Allah (PBUH) took hold of my shoulders and said, “Be in the world like a stranger or a wayfarer”.

Ibn Umar (May Allah be pleased with them) used to say: “When you survive till the evening, do not expect to live until the morning; and when you survive until the morning, do not expect to live until the evening; (do good deeds) when you are in good health before you fall sick, and (do good deeds) as long as you are alive before death strikes”. [Al-Bukhari].
Commentary: A person who will consider this world as a temporary stage, will certainly not like that his clothes be entangled in thorny bushes of this world. The greatest fault of man is that he does not understand this status of the world. In spite of the fact that he is not sure of a moment’s life here, he occupies himself in amassing goods and riches which would last for a hundred years.

Ka`b bin Iyad (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “Verily, there is a Fitnah (trial) for every nation and the trial for my nation (or Ummah) is wealth.” [At-Tirmidhi].
Commentary: The word “Fitnah” means trial. Anything with which a person is tried is a Fitnah for him. For this reason, children and property have been regarded Fitnah for mankind in the Noble Qur’an. This Hadith strongly urges the Muslim Ummah to exercise moderation in their love for worldly goods and riches, otherwise, all these things, which are Gifts of Allah, can become a source of woeful torture for them.

Abdullah bin Masud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) slept on a straw mat and got up with the marks left by it on his body. Ibn Masud (May Allah be pleased with him) said, “O Messenger of Allah! Would that you make us spread out a soft bedding for you.” He (PBUH) replied, “What have I to do with the world? I am like a rider who had sat under a tree for its shade, then went away and left it.” [At-Tirmidhi].
Commentary: Besides mentioning the piety of the Prophet (PBUH), this Hadith tells in a very eloquent manner the
reality of this world by means of an example.

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The poor will enter Jannah five hundred years before the rich.” [At-Tirmidhi].
Commentary: Al-Fuqara’ (the poor) means those Fuqara’ who are perfect in Faith. Such people will go to Jannah five hundred years before the rich because the latter will have to account for their wealth, from where they had got it and how they had spent it, while the former will not be answerable for any such thing.

Source: Book Of Riyadus-Saliheen