Zikr-e-Elahi Say Ilaj by Ibtisam Elahi Zaheer
What Holy Quran Says About Associating Allah In Worship
And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any authority. (So) which of the two parties has more right to be in security? If you but know.” [6:81]
They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tauraat (Torah) and the Injeel (Gospel)) to worship none but One Ilaah (God – Allah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” [9:31]
And they worship besides Allah things that hurt them not, nor profit them, and they say: “These are our intercessors with Allah.” Say: “Do you inform Allah of what He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him! [10:18]
Say (O Muhammad): “I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” [18:110]
And (remember) when We showed Ibrahim (Abraham) the site of the (Sacred) House (the Ka’bah at Makkah) (saying): “Associate not anything (in worship) with Me, [La ilaha ill-Allah (none has the right to be worshipped but Allah Islamic Monotheism], and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allah), and make prostration (in prayer, etc.);” [22:26]
And let them not turn you (O Muhammad ) away from (preaching) the Ayat (revelations and verses) of Allah after they have been sent down to you, and invite (men) to (belief in) your Lord [i.e: in the Oneness (Tauhid) of Allah (1) Oneness of the Lordship of Allah; (2) Oneness of the worship of Allah; (3) Oneness of the Names and Qualities of Allah], and be not of the mushrikun (those who associate partners with Allah, e.g. polytheists, pagans, idolaters, those who disbelieve in the Oneness of Allah and deny the Prophethood of Messenger Muhammad). [28:87]
Allah is He Who created you, then provided food for you, then will cause you to die, then (again) He will give you life (on the Day of Resurrection). Is there any of your (socalled) partners (of Allah) that do anything of that? Glory be to Him! And Exalted be He above all that (evil) they associate (with Him). [30:40]
He is Allah than Whom there is La ilaha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. [59:23]
Fatwas On Laylatul-Qadar
The signs of Laylatul-Qadar
Q: What are the signs of Laylatul-Qadar (the night of power)?
A: From amongst the signs of Laylatul-Qadar is that it is a calm night and the believer’s heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.
Shakyh Ibn al-‘Uthaymeen
Fataawa Ramadhaan – Volume 2, Page 852, Fatwa No. 841;
Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen – Volume 1, Page 563
Specifying the 27th of Ramadhaan as Laylatul-Qadar
Q: Some of the Muslims have taken the 27th night of Ramadhaan as Laylatul-Qadar. Is there any basis for this specification and is there any evidence for this?
A: Yes, there is a basis for this specification and that is that the night of the 27th of Ramadhaan is mentioned in the hadeeth, in Saheeh Muslim, on the authority of ‘Ubayy Ibn Ka’b (radhi-yallaahu ‘anhu).
However, the overwhelming opinion of the people of knowledge, from the forty or more opinions, is that Laylatul-Qadar is in the last ten nights. Because of this, it is befitting for (each) person to exert (himself in worship) during all the nights such that he does not deny himself the excellence of them and the reward (to be gained) in them.
Allah (Subhaanahu wa Ta’aala) says: “We sent it (this Quran) down on a blessed night [(i.e. Laylatul-Qadar) in the month of Ramadan]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”, [Soorah ad-Dukhkhaan, Aayah 3]
And He (Subhaanahu wa Ta’aala) also said: “Verily! We sent it (this Quran) down on the night of al-Qadar. And what will make you know what the night of al-Qadar is? The night of al-Qadar is better than a thousand months (i.e. worshipping Allah on that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Rooh (Jibreel) by Allah’s Permission with all Decrees. Peace! (all that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn”, [Soorah al-Qadar, Aayaat 1-5]
Shaykh Ibn ‘Uthaymeen
Fataawa Ramadhaan – Volume 2, Page 852, Fatwa No.842
al-Fataawa libni-‘Uthaymeen – Kitaab ad-Da’wah – Volume 1, Pages 204-205
Distinguishing a particular night with worship
Q: Some people seek Laylatul-Qadar so they are active by offering their prayers and other forms of worship whilst they do not do likewise on other nights in Ramadhan, so is this in accordance with that which is correct?
A: No! It is not in accordance with that which is correct, for certainly Laylatul-Qadar changes. So it could be on the night of the twenty-seventh, and it could be on any other night as has been indicated in many ahaadeeth. It has been confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) said: ((In that particular year Laylatul-Qadar was revealed on the night of the twenty-first)). Therefore it is not befitting for a person to specify his stand (in prayer) on a particular night or distinguish a night on which he yearns to be Laylatul-Qadar (likewise). (Rather) striving in all of the last ten nights is from the guidance of the Prophet (sal-Allaahu `alayhe wa sallam), since when the last ten nights arrived he would tighten his waist belt and awaken his family and used to spend them all awake (in worship). So that which is befitting for the prudent believer is to strive in all of the last ten nights such that the reward does not pass him by.
Shaykh Ibn al-Uthaymeen
Fataawa Ramadhaan – Volume 2, Page 855, Fatwa No.844;
Fiqh al-Ibaadaat libni ‘Uthaymeen – Page 207
Fasting Is Prescribed For You
[2. Surah Al-Baqarah: Ayah 183] O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).
[2. Surah Al-Baqarah: Ayah 184] For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.
[2. Surah Al-Baqarah: Ayah 185] Whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
[2. Surah Al-Baqarah: Ayah 186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
[2. Surah Al-Baqarah: Ayah 43] And keep up prayer and pay the poor-rate and bow down with those who bow down
Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
Whenever Allah sent a Nabee (Prophet), he provided various signs that proved that the Nabee was authentic in his claim. These signs took the forms of various unusual and wonderful feats being performed by the Nabee by the Will, Power, and Command of Allah. These signs are called mu’jizaat (miracles).
The miracles of the Prophets alayhimus salaam were of such unique nature that no one else was able to perform them, no matter how hard he tried, and he was thus rendered reluctant and helpless and had to admit that the Nabee in question is a Divine Messenger. The word mu’jizah literally means “that which renders powerless or helpless”, and a miracle of a Nabee is called mu’jizah because the feat performed by him cannot be emulated by anyone, and disbelievers are therefore left helpless.
Mu’jizaat of Muhammad (sallallahu alayhi wasallam)
The miracles of the previous Prophets alayhimus salaam were mainly of a practical nature and were limited to their lifetime only. The miracles of our Nabee sallallahu alayhi wasallam on the other hand were practical in nature as well as intellectual and some of them exist up to this day, well after his demise. Because Rasulullah sallallahu alayhi wasallam is superior amongst all the Prophets alayhimus salaam, similarly his miracles are also not only greater in number but are more superior.
One of the greatest and very well-known miracles of Rasulullah sallallahu alayhi wasallam is his ascension to the heavens and beyond, known as Me’raj (ascension). This journey apart from being a miracle is a conglomeration of miracles and has been recorded in the Qur’an as well as various books of Hadeeth.
Me’raj in Hadeeth
Haafiz Ibne Katheer rahmatullahi alayh has recorded the incident of Me’raj from twenty-five Sahaabah radhiyallahu anhum (Tafseer Ibne Katheer Vol. 3 Page 3)
The well-known muhaddith, Allaamah Zurqaani rahmatullahi alayh states that the incident of Me’raj is narrated by forty-five Sahaabah radhiyallahu anhum comprising of the Ansaar and the Muhaajireen.
One may ask as to how the Ansaar narrated this incident whilst it took place in Makkah before migration. The answer is that this event was so important and well-known amongst the Muslims that the Ansaar requested its details directly from Rasulullah sallallahu alayhi wasallam as is evident from a Hadeeth reported by Shaddaad Ibne Aws radhiyallahu anhu. He reports: We said, “O Messenger of Allah! How were you taken for a journey by night?” (Tirmizi)
The words “We said” also indicate that the conversation of Me’raj used to take place in the midst of a large gathering. Another Ansaari, Maalik Ibne Sa’sa’ah radhiyallahu anhu narrates the story of Me’raj in the following words:
“The Nabee sallallahu alayhi wasallam related to them ” (Bukhaari)
It is clear that the incident of Me’raj was well-known amongst the Sahaabah radhiyallahu anhum and is narrated in authentic Ahaadeeth.
Me’raj-Physical or Spiritual
The Me’raj of Rasulullah sallallahu alayhi wasallam was physical i.e. with body and soul. He ascended the seven heavens and proceeded beyond that to the Sidratul Muntahaa and further physically. In the mind of a mu’min (true believer), a doubt concerning the possibility of a physical ascent to the heavens does not occur. For a believer, this is a fact that requires no logical reasoning. What doubt can there be concerning Allah’s power to do as he wishes?
Nowadays with the advancement of modern technology, man is orbiting satellites and landing on the moon. If a man has advanced so much, is it not possible for the Creator of man to carry His Beloved Prophet sallallahu alayhi wasallam physically with body and soul into the heavens and back within a very limited part of the night? Of course, it is possible!
Me’raj was Physical
1. Glorified be He who carried His servant by night (Qur’an 17: 1)
This verse from the Qur’an describes the initial stages of the miraculous journey of our Beloved Nabee sallallahu alayhi wasallam. One can clearly ascertain from the words of this verse that the Me’raj was physical:
a. Allah ta’aalaa initiates the verse with the word ‘sub’haan’ which means glorified be He Whose Self is pure from all defects and frailties and is above all kinds of weakness and helplessness. He is not dependent upon any means and He is not bound by any physical laws. Those things which look extremely strange to our imagination and that our imperfect wisdom thinks as quite impossible are not a bit difficult before the Power and Will of Allah. Thus, from the very outset, the event of Me’raj has been described as extraordinary and the word sub’haan belies the misconception that the event was only a dream.
b. The journey of Rasulullah sallallahu alayhi wasallam is further expressed by the verb asraa which is used for a journey of body and soul in the state of consciousness by night. This same verb is used elsewhere in the Qur’an too. In Soorah Hood and Hijr, the instruction given to Prophet Loot alayhis salaam by the angles is: So take away your people in a part of the night (11: 81, 15:65). Similarly, Prophet Moosa alayhis salaam is ordered by Allah, Take away my slaves by night (44:23, 20:77). In both cases, the Prophets are ordered to take their people physically with body and soul and not spiritually in dream.
c. The word abd (servant) is used to mean either the body only or body and soul together. It is not used to mean soul only.
2. Another verse of the Qur’an regarding Me’raj is We appointed the vision which we showed thee as an ordeal for mankind (17:60) The word ru’yaa (vision) is used for two meanings: dream or vision/view/ sight. The commentators of the Qur’an have given examples from Arabic poetry where ru’yaa is used to mean vision/seeing and not dream. Imaam Bukhaari has narrated from Abdullah Ibne Abbaas radhiyallahu anhuma the meaning of the word ru’yaa in this verse with the following words: “It (the ru’yaa) was an actual eyewitness (account) which was shown to Rasulullah sallallahu alayhi wasallam the night he was taken on a journey (through the heavens)”. (Bukhaari Vol. 6 page 204)
3. It is an accepted fact that when one relates a story or an event but does not say that it was a dream, it is naturally taken as an incident of consciousness. The verse of the Qur’an describing the miraculous journey and the Ahaadeeth do not mention or indicate that it was a dream. Hence this incident will be considered physical in the state of awakening.
4. When the kuffaar (disbelievers) of Makkah heard the details of the incident of Me’raj, they rejected it. They jeered at the Muslims, made fun of Rasulullah sallallahu alayhi wasallam and called him a liar. They asked him to describe the masjid in Jerusalem, which he had never seen before. Had it been only a dream they would neither have mocked him nor asked for any evidence. Similarly, there was no reason for their rejection as people often dream of strange things. It is apparent that they were asking for further details knowing that the journey was physical. Rasulullah sallallahu alayhi wasallam too did not say that it was only a dream. Instead, he substantiated his physical journey with another miracle which is reported by Bukhaari and Muslim from Jaabir Ibne Abdullah radhiyallahu anhu that Rasulullah sallallahu alayhi wasallam said, “When the disbelievers of Makkah rejected my night journey to Baytul Maqdis and made queries about the details of Baytul Maqdis, I stood in the Hateem and Allah ta’aalaa opened the veils (between myself and) Baytul Maqdis. I was looking at it and informing them of the details they were asking for.
5. The incident of Me’raj has been listed amongst the miracles of Nabee sallallahu alayhi wasallam. What is so extraordinary about traveling such long distances in a mere dream?
This is sufficient to prove beyond a shadow of a doubt that Rasulullah sallallahu alayhi wasallam travelled from Makkah to Masjidul Aqsa and then ascended the heavens physically with body and soul in the state of awakening within a very limited part of the night.
Shaykh Muhammad Saleem Dhorat
Riyadul Jannah – Volume:3 Issue:2
Start With The Qur’an
The Prophet (peace and blessings be upon him) said in a hadith recorded in Al-Bukhari, related by `Uthman ibn `Affan: “Khayrukum (the best of you) is the one who ta`allam(learns) the Qur’an and teaches it.”
The word ta`allam is in a form that means takalluf (effort/exertion), meaning that the person struggled to learn the Qur’an, that their learning the Qur’an required effort and difficulty.
khayrukum means the best of the Muslims. This shows that the success, honor, respect, and glory of this ummah is with the book of Allah Almighty. That’s why I encourage our brothers and sisters who become Muslim, after learning prayer and other basics of Islam, they should focus on the Qur’an.
Find someone who can teach you the Qur’an. I meet Muslim brothers who tell me all the bad things about a particular scholar. I ask the brother if he can read Surat Al-Fatihah. I find that he cannot even read the Qur’an properly, but he was able to speak about a scholar of Islam.
What kind of Islam is this? When the Companions of the Prophet became Muslims, the first thing they concentrated on was Qur’an and how to pray..
Alhamdullilah (praise be to Allah), I thank my teacher in Oklahoma. He was a large man from Senegal. When I became Muslim he grabbed me and said, “Listen, learn the Qur’an and learn Arabic. Don’t waste your time with groups.” I remember he told me some stories about Senegal that I want to share with you.
First, he said: “In my town in Senegal (St. Louis, which is next to Mauritania) if someone amongst the people of knowledge wants to get married he must first memorize the Qur’an, pray Taraweeh with the Qur’an and also memorize the theMu’wattah of Imam Malik.” Of course, this is difficult for us today – we have difficulty memorizing the 40 Hadith of Imam Nawawi, but this criterion shows us the level of their study.
Then, my teacher told me that he finished learning the 10 major qira’h (recitations) of the Qur’an and he learned that from his sister. He said, “My father considered the Qur’an to be a simple pre-requisite that had to be done, and so he didn’t teach it to me. My father was busy teaching Usul Al-fiqh (philosophy of Islamic Law), Lughah (language), Hadith (traditions of the Prophet ), etc.
My father told me that for the examination to get the real ijaazah (certification) we would be given empty notebooks. Then we had to write from Surat Al-Fatihah to Surat An-Nas in two weeks. Every day you had to write a certain amount of Qur’an, which would then be given to the Sheikh. They read what you write and if you make even one mistake, you don’t get an Ijaazah. Just one mistake. I asked my teacher, “Where is the book in which you wrote the Qur’an?” He said, “No, we don’t keep it. It is a gift for our Sheikh.”
The third story he told me is about his grandfather who was the Mufti of Senegal. He said one day a group of youth came to his grandfather and told him they wanted to study the philosophy of Islamic Law. He said, “No.” They asked, “Why?” He asked them, “How much Qur’an have you memorized?” They replied, “We’ve memorized twelve Ajzaa’ (parts).” He said, “Start with Qur’an. Forget Usul Al-fiqh.”
The Qur’an is very important, and we should not neglect it. If you have the time and the resources of people available to teach you, then you will be asked by Allah Almighty why you didn’t study and make an effort to learn. One of my teachers, Sheikh Muhammed Al-Mahdi in Egypt, started to teach five subjects every day after Fajr. I stopped going to this class of his, and one day he came to me and said, “I’m going to bear witness against you on the Day of Judgment that you didn’t come to class.” Then, I started to come to class!
How many of us want to be the chosen people of Allah Almighty? The Prophet said,
“The people of the Qur’an are the people of Allah Almighty and His chosen people.”
By Suhaib Webb
Beauty Of Qur’an In Selecting Precise Words For Parents
A beautiful function of the Arabic language is Uslub Al-Taghlib i.e. when two different things are mentioned together frequently and associated with one another, one of the two mentioned entities takes on its dual form to represent both entities.
One of the words literally takes over the other. A linguistic reason is usually the determining factor in deciding which word will dominate. Some popular examples of this occurrence are:
Qamraan: literally means two moons, but is representative of both the sun and moon.
Umraan: literally means two Umars, but is representative of Abu Bakr and Umar (may Allah be pleased with them)
Hasnaan: literally means two Hasans, but represents both Hasan and Hussain (may Allah be pleased with them)
Now we come to the two instances of this in the Qur’an, Waalidaan, and Abwaan. Both these words mean parents, however, they’re different in their origins. The word Waalidaan comes from the root word Wulida, which means ‘to give birth’. So this is actually representative of the mother. The father is called Waalid figuratively.
Abwaan is a dual form of the word Abb, which means father. So by extension, both mother and father are referred to as Abwaan.
Both of these words have been used in the Qur’an for parents. The real lesson is where and how?
All the verses that speak about good treatment, kindness, and making dua for the parents mention the word Waalidaan, showing a preference for the mother.
As narrated in the famous Hadith, a man came to the Prophet (peace be upon him) and asked, “Who is most deserving of my good companionship?” The Prophet (peace be upon him) replied, “Your mother.”
The man then asked, “Who is next?” The Prophet (peace be upon him) replied, “Your mother.”
The man further inquired, “Who is next?” The Prophet (peace be upon him) once again said, “Your mother.”
The man asked for the fourth time, “Who is next?” The Prophet (peace be upon him) said, “Your father.”
So, when mentioning the good treatment of the parents, the Qur’an uses the word for ‘parents’ which is indicative of the mother over the father.
When mentioning the distribution of inheritance, the word Abwaan, which is indicative of the father, is used, due to the father’s share being greater than the mother’s.
This is a small example of the beauty and precision of the Qur’an. May Allah grant us the ability to study and benefit from the Qur’an. It is also a strong reminder of the rights that our mothers have on us.
Our mothers care so much for us, but we tend to forget everything they have – and continue to – done for us. May Allah bless all mothers and guide us to treat them with the kindness, and respect they deserve.
Surah Al-Qamar Kay Fazail
Surah Al-Qamar Kay Fazail
Who Are Believers According To Quran
[9. Surah At-Tawba: Ayah 112] “They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers.”
[23. Surah Al-Muminun: Ayah 1-11] “Successful indeed are the believers, Who are humble in their prayers, And who keep aloof from what is vain, And who are givers of poor-rate, And who guard their private parts, Except before their mates or those whom their right hands possess, for they surely are not blamable, But whoever seeks to go beyond that, these are they that exceed the limits; And those who are keepers of their trusts and their covenant, And those who keep a guard on their prayers; These are they who are the heirs, Who shall inherit the Paradise; they shall abide therein.”
[42. Surah Ash-Shura: Ayah 36-38] “So whatever thing you are given, that is only a provision of this world’s life, and what is with Allah is better and more lasting for those who believe and rely on their Lord. And those who. shun the great sins and indecencies, and whenever they are angry they forgive. And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them. ”
[24. Surah An-Nur: Ayah 30-31] “Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.”
Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.
Surah An-Najm Kay Fazail