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1月30日
SPACES OLİMPİYATLARI
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BAŞVURU ŞARTLARI
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OYLAMA DALLARI
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www.islamday.info
What is İslam?
German | English
Islam is an Arabic word which means Submission or to Submit to The Supreme Being, The Creator, whose proper name is ALLAH (Subhanahu wa ta'ala). The Oneness of ALLAH (Subhanahu wa ta'ala) is the basic principle of Islam, and is called Tawheed. Muslims are those who submit, totally, to The Creator, ALLAH (Subhanahu wa ta'ala). The guidance for Muslims comes from two primary sources, the Noble Quran, which
is the Divine Scripture of Islam, and the Hadith, which is the recorded deeds and teachings of Prophet Muhammad (salla ALLAHu alaihi wa sallam), the final Messenger of ALLAH (Subhanahu wa ta'ala). The Quran was revealed to Prophet Muhammad (salla ALLAHu alaihi wa sallam) over a period of 23 years, through the angel Jibreel (alaihis salaam), Gabriel. The Quran contains the words of ALLAH (Subhanahu wa ta'ala). Since its initial revelation, over 1400 years ago, the entire book has been committed to memory by many Muslims. It will continue to be memorized by many Muslims until the end of life on earth. The Prophet (salla ALLAHu alaihi wa sallam) practiced the guidance of the Quran to the point where he is said to have 'lived the Quran'. His actions and teachings, which helped explain the wisdom and guidance of the Quran, have also been recorded in what is referred to as the Hadith or the Sunnah of the Prophet (salla ALLAHu alaihi wa sallam). This too has been committed to memory by numerous Muslims. The science of recording and authenticating the Hadith is one of the most precise sciences known to man. Every Hadith must have an authentic chain of narrators which leads back to the Prophet (salla ALLAHu alaihi wa sallam). Muslims worship ALLAH (Subhanahu wa ta'ala), The Creator and Sustainer. As part of this worship, Muslims are required to believe in :
* The Oneness of the Creator
* The Creator's Angels
* All the Divine Scriptures, including the Books of Ibrahim (Abraham, alaihis salaam), the Torah revealed to Musa (Moses, alaihis salaam), the Injeel revealed to 'Issa (Jesus, alaihis salaam), the Scriptures of Dawoud (David, alaihis salaam) and all other Divine Scriptures.
* All the Prophets and Messengers (alaihim assalaam) from Adam (alaihis salaam) through Muhammad (salla ALLAHu alaihi wa sallam). These include Adam, Idris, Nuh (Noah), Hud, Salih, Ibrahim (Abraham), Isma'eel (Ishmael), Is-haaq (Isaac), Ya'qoub (Jacob), Lut (Lot), Yusuf (Joseph), Ayoub (Job), Thil-Kifl, Yunus (Jonah), Musa (Moses), Haroon (Aaron), Ilyas-sa' (Elisha), Ilyas (Elijah), Dawoud (David), Sulaiman (Solomon), Zakaria, Yahya (John), 'Issa (Jesus), alaihim assalaam, and Muhammad (salla ALLAHu alaihi wa sallam), as well as the over 124,000 others whose names have not been revealed.
* The Day of Judgement or Day of Reckoning, when all human beings will be evaluated based on their own deeds and will be rewarded a place in Paradise or a place in hellfire.
* The existence of Paradise and hellfire.
* Al-Qadar. Al-Qadar is the understanding that some facets of our lives have been pre-destined by ALLAH (Subhanahu wa ta'ala). These include the existence of all creatures, the length of a person's life span, and the amount of provision (or wealth) they will receive. Although ALLAH (Subhanahu wa ta'ala) has the Supreme authority, HE has granted man, HIS Vicegerent (deputy) use of a limited authority in exercising discretion and making choices. Since accountability presupposes authority, ALLAH (Subhanahu wa ta'ala) equipped man with all the necessary and appropriate faculties to understand and exercise judgement. ALLAH (Subhanahu wa ta'ala), out of HIS Mercy, revealed additional guidance through HIS chosen Prophets (alaihim assalaam) to explain the rewards and the consequences of his deeds. It is up to man to make or mar his own future.
Islam is based on 5 pillars:
Shahada
Salat
Siyam
Zakat
Hajj
These will be explored later. Some of the additional practices Muslims are required to observe are:
Modesty
Kindness to neighbors
Cleanliness
Justice
Close family ties
Facing the direction of the Ka'ba during Salat
Some of the practices which are forbidden to Muslims are:
Eating pork or pork by-products
Consuming alcoholic beverages
Incest
Riba, which is dealing with usury
It should be noted that a prohibition in Islam requires totally avoiding any association with the prohibited item. For example, the prohibition of alcohol means it is not allowed to drink it, transport it, buy it, sell it, manufacture it, grow the raw materials for producing it or in any way being involved with it.
The Muslim calendar is called the Hijra Calendar and is a lunar based calendar. It consists of 12 months, with each month beginning upon the sighting of the new moon. This results in months that are 29 or 30 days long. (No month can be more than 30 days long.) Hence the Hijra calendar seems to float or span through the Gregorian Calendar. The calendar gets its name from the Hijra (migration) of the Prophet(salla ALLAHu alaihi wa sallam) from Makkah to Madinah.
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Tawhid
German | English
Can actually be termed a type of ‘science’ that is based upon principles, rules and evidence. It has been actually categorized into specific divisions by Muslim scholars for the purpose of clarity and in-depth study. Tawheed is primarily understood through a careful reading of the Qu'ran and the Hadith. Additionally, the scholars of Islam also look to the understanding and implementation of what was found in the Qu'ran and the Sunnah among the closest and devoted companions of the Prophet . In other words, if any issue is unclear or in dispute they often look to the men and women who were closest to the sources to settle it.
This tradition and methodology is carried on until this day by all scholars of merit among Ahlus Sunnah wal Jamaa'ah or the People of the Sunnah and The Community. They constitute the main body of Muslims and are commonly known as the Sunni Muslims. The common connotation of this name is that it merely distinguishes this group from other sects known as Muslims such as the Shee’ah or Shiites, Ismailis (followers of the Agha Khan) and others. However, the name Ahlus-Sunnah more specifically denotes that they look to the authentic Sunnah of the Prophet and they are united upon their truth, agree to it and adhere to its commands and prohibitions and they do not split into sects based upon the whims of individuals.
Hadiths and the Qu'ran about Tawheed:
Surah 98.Al-Bayyina (The Clear Proof) , verse 5
And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the Religion Right and Straight.
Surah 39.Az-Zumar (The Troops), verse 14 and 15
Say: "It is Allah I serve, with my sincere (and exclusive) devotion: "Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss! Surah 6.Al-Anaam (Cattle), verse 162 and 169Say: "Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: No partner hath He: this am I commanded, and I am the first of those who bow to His will.
Surah 9.At-Tawba (Repentance), verse 109
Which then is best? - he that layeth his foundation on piety to Allah and His good pleasure? - or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. Surah 2. Al Baqarah (The Cow), verse 21 and 22O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth).
Surah 16.An-Nahl (The Bee)
For We assuredly sent amongst every People an apostle, (with the Command), "Serve Allah, and eschew Evil": of the People were some whom Allah guided, and some on whom error became inevitably (established). So travel through the earth, and see what was the end of those who denied (the Truth).
Surah 4.An-Nisa (Women), verse 36
Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loved not the arrogant, the vainglorious;-
Surah 6.Al-Anaam (Cattle), verse 151
Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.
Surah 31.Luqman (Luqman), verse 13Behold, Luqman said to his son by way of instruction: "O my son! join not in worship (others) with Allah: for false worship is indeed the highest wrong-doing."
Surah 2. Al Baqarah (The Cow), verse 132-133And this was the legacy that Abraham left to his sons, and so did Jacob; "Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam." Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: "What will ye worship after me?" They said: "We shall worship Thy Allah and the Allah of thy fathers, of Abraham, Isma’il and Isaac,- the one (True) Allah: To Him we bow (in Islam)."
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Hz Muhammad (S.A.V) |
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Few people in all of history ever have an influence so far reaching that the course of nations are changed. Muhammad is just such a person. For most of the world, Muhammad was an Arab who lived in the middle east in the 7th century and is the founder of Islam. For Muslims, Muhammad is the final prophet of Allah who supersedes all other prophets and who alone delivered the final and perfect word of God. Whichever your position, Muhammad is an important figure in human history.
Muhammad (full name is Muhammad Ibne Abdullah) was born in 570(?) in Mecca which is now located in Saudi Arabia. Mecca was then the cultural and religious center of Arabia. The area had no central government and was full semi-warring tribes with numerous, competing, polytheistic religions. At the heart of Mecca was the Ka'aba (cube in Arabic), a shrine about 60 feet, by 60 feet, by 60 feet, containing hundreds of idols, and known as the House of Allah. Allah was recognized as the supreme deity, but was worshipped along with other deities. The Ka'aba was believed to have been built by Abraham and his son Ishmael on the same spot as the first shrine to God built by Adam. On the eastern corner of the Ka'aba is the Black stone called in Arabic, Hajar al Aswad. The Black Stone is probably a meteorite.
Muhammad is born
Muhammad was born to his mother Amina, into the Quraish, the then ruling tribe of Mecca. Up to the age of eight, he was raised by his grandfather Abdul Muttalib because Abdallah, his father, died in Yathrib a few weeks before Muhammad was born. Amina, his mother, died when he was six. After the death of his grandfather, his uncle Abu Talib then assumed responsibility for raising Muhammad. Abu Talib was a businessman involved in trade so it is likely that Muhammad went with him on business trips and encountered both Jews, 280 miles to the north in Madina, and Christians also to the north and to the south in Nejran. History tells us that when he was 12 he accompanied his uncle on a trading caravan to Syria. His encounters with Jews and Christians seems to be reflected in the Qur'an in passages that refer to "The People of the Book" (3:64, 71, 187; 5:59). The term "People of the Book" is a reference to Jews and Christians who had received God's word through the prophets before Muhammad.
At 25 years old, Muhammad was hired to manage the business of a wealthy widow named Khadija who was 15 years older than he. He went to Syria and traded there successfully. Apparently this impressed Khadija. She ended up proposing to Muhammad later and in 595 they were married. They had two sons, who died in infancy, and four daughters: Zaynab, Ruqaiyah, Fatima and Umm Kulthum. Muhammad and Khakija were married for 25 years until Khadija died at the age of 65 during the month of Ramadan, well after the start of Islam.
Around 35 Muhammad assumed the habit of going outside of Mecca to Mt. Hira for meditation and contemplation. There was a cave there and he often went there for solitude. It was during one of these times of meditation that Muhammad said an angelic being appeared to him, calling him. This disturbed Muhammad (Qur'an 81:19-29) and he told his wife Khadija that he thought he had been visited by an evil Jinn. Jinn are supposed to be living beings like people, but not angels, who were created from fire and are invisible, yet dwell on the earth. A short time later, in the year 610 (believed to be the 26th of Ramadan), while in a cave on Mt. Hirah, Muhammad said that the angel Gabriel appeared to him and commanded him to recite (96:1-19). This recitation became the Qur'an. In these encounters with the angel Gabriel, sometimes he would see the angel, other times he would only hear him, and at others he only heard the sound of a bell through which the words of the angel came.
Muhammad could neither read nor write so he was instructed to memorize the words given to him by Gabriel. This complete recitation which Muhammad received over a 23 year period, ending in 632, the year of his death, is known as the Qur'an. Initially, Muhammad doubted that he was being called by Allah to be a prophet. Others, including his wife and a cousin, counseled him by saying that Allah would only be truthful to him and would not allow him to be deceived. Muhammad became convinced and even wrote in the Qur'an, "Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe," (2:97).
Islam takes root
It became the mission of Muhammad to proclaim the truth of Islam, given to him by Allah, through the angel Gabriel. Muhammad called the people of his area to repent from their idol worship, to do good, and to serve the one and true God, Allah. He taught that man is God's slave and it is his duty to submit to God and obey him. He said that the Day of Judgment was coming and that a man's works will be weighed on that day. Those whose good deeds out weigh their bad may, by Allah's grace, be saved and enter Paradise which is full of sensual pleasures. The unsaved go to hell. His first converts were his wife, Khadija, his cousin Ali, and his adopted son Zaid ibn Haritha. Soon afterwards, Abu Bakr also believed. In his first three years of proclaiming Islam, he had 40 converts.
Though his continued preaching brought only a few converts, it did bring much opposition. The ruling tribe, the Quraish, tried to get Muhammad to stop his preaching by appealing to his uncle, Abu Talib. But, Muhammad adamantly refused to stop proclaiming the message he had received. Because Abu Talib was very influential in the Quraish, Muhammad's life was protected and he was able to continue his preaching which angered many people. The Quraish began to persecute the Muslims by beating them and boycotting their businesses. During public prayers, Muhammad was accosted and mocked. His followers were likewise treated poorly. But, Muhammad remained steadfast.
Because of the persecution, the Muslims moved to Abyssinia, Ethiopia today, and were protected by the Christian ruler there. After a time, he returned to Madina and continued his preaching. More converts joined his ranks and more idolaters sought to defeat him. This is because the message of Islam was socio-political. Islam covers belief, society, behavior, ethics, etc. This monotheistic belief system threatened the lucrative business that grew around the pilgrimages to the Ka'aba that so many Arabs enjoyed. The ruling tribe, the Quraish, soon found that within their reign a small band of believers, a small "country" unto themselves, was rising up. The ruling party became more and more concerned and threatened by the Muslims and their pressure increased against Muhammad.
In the year 620 Muhammad lost his beloved uncle Abu Talib (who never became a Muslim) and his wife Khadija. "After a few months Muhammad sought comfort by marrying the widow of one of the believers named Sawdah. He also later married Ayisha, the seven-year old daughter of his friend Abu Bakr, who he took into his home three years later."1 According to Muslim historians, Muhammad has 12 wives when he died.
Hegira
622 is a significant date for Muslims. It is known as the year of the Hijra, or Migration from Mecca to Yathrib (which later became Medina) where they established their first real Islamic community. The Muslim calendar begins its history from July 16, 622 the first day of the lunar year in which the Hegira took place.
In Medina, he preached about Allah and monotheism and urged all people to return to the true faith of Abraham. At that time in Medina, he would pray facing Jerusalem, as did the Jews who were very populous in that city. He preached about repentance, one God, and forgiveness of sins. His first sermon in Medina was on a Friday. Therefore, Islamic congregational worship occurs on Fridays.
Gradually, however, the Jews began to disapprove of him and his movement. He confronted them and told them they had misread the Scriptures. This estranged the Jews in the region and finally one day while praying, he suddenly changed direction and faced Mecca. He said the Ka'aba, in Mecca, was the true place of worship since it was built by Abraham. To this day, all Muslims are to face Mecca when praying.
After two years in Medina, the Muslims were not fairing too well financially and that, combined with mild persecution, prompted a revelation to come to Muhammad permitting him to raid passing caravans. This he did and the Muslim financial problems were solved. Soon afterward, there was then a significant battle at Badr where Muhammad, with 350 men, defeated an army of 1,000 men. This boost gave confidence to the Muslims, encouraged more converts, and made the Quraish even more uneasy.
In the fifth year of the Hegira, the Quraish tried to destroy the Muslims but failed. By now the Muslims were too strong so the Quraish never again tried to defeat them. Muhammad then set his sights on Mecca. At one point in 628, Muhammad took 10,000 men and entered Mecca unchallenged. The leader of the Quraish converted to Islam.
From there, Muhammad's movement gained further momentum. In 631 two tribes joined Muhammad. They were the Hijaz and Najd. From this time on, many battles ensured. In 625 there was the Battle of Uhud. In 627, the Battle of the Trench. In 628 Muhammad signs a treaty with Quraish. There is the Battle of Hunsin. In 630 Muhammad had conquered Mecca and he destroys all the idols in Mecca.
In 632, Muhammad delivers his last sermon, later falls ill, and dies in the presence of his favorite wife, Aisha, and her father, Abu-Bakr. He was buried in Medina in his own house. His father in law, Abu-Bakr, becomes Caliph, the religious leader of Islam
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Proof of A Qur’aan
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It follows that since the Creator, Allah (swt) has created man, life and the universe, there must have been a purpose for the creation and a means, i.e. systems, by which to achieve it.
The obvious questions that proceed are:
How does man receive the purpose, rules and regulations, given by the Creator, by which he is to govern and understand his life?
In what form are these rules and regulations received by man?
Clearly, either man communicates with the Creator or that the Creator communicates with us to explain our existence. Man, however, is limited and unable to comprehend or perceive the unlimited and as such cannot communicate with the Creator. This obvious fact therefore, means that the communication had to come from the Creator.
Throughout history, there have been messengers and prophets, men sent from the Creator, bringing laws or revelation on how man should conduct his life. They were given miracles which proved to mankind that they were bringing revelation. A miracle is something which goes against the laws of nature. For example prophet Musa (Moses) had a stick which parted the Red Sea. Prophet Isa (Jesus) had the ability to cure the sick by just touching them.
But how do we know if these messengers existed? The miracles performed by the above prophets were only miracles for that specific period of time. But how do we know that they were not just legends or fables? They are not proof for us. So what miracle do we have right now to convince us and guide us through our lives?
There are many texts available today claiming divine status from God. But is the guidance contained in them in its original form and is it applicable to all situations at all times? Any text claiming to be divine must not contain contradictions, discrepancies or adulterations, since this would question the perfection of God and the validity of the text.
If we apply this acid test to these ‘divine texts’, we find that non except the Qur’an fulfill the above criteria. Many religions contain aspects of the same truth (since messengers have come to teach each nation) but this truth has been tampered with by man.
Muslims believe that the Qur’an is the Word of God. They believe it is complete, i.e. it provides answers for all of life’s affairs and it has kept its authenticity. i.e. nothing has been removed or added to it by any man since it was revealed, but as we could not believe in the Creator, God (Allah [swt]), until we became intellectually convinced, similarly the ‘divine’ message must be examined and proved. There needs to exist a rational proof for the validity of the text, not a blind emotional argument.
The Qur’an was revealed to Muhammad (saw - may be peace and blessings of Allah [swt] be upon him and his family). At the time it was revealed, the pagan Arabs were deeply into poetry. It was an indication of nobility in society. People used to go to the desert for days just to write poetry. The Arabic language has great fluidity and depth of expression, so it was held high in esteem by the Arabs.
So we need to consider the authorship of the Qur’an. The Qur’an can only the work of the following:
Non-Arab
Arab
Muhammad (saw)
The Creator, Allah (swt)
Firstly, it is important to point out here that the Qur’an was revealed in Arabic. Because of the high standard of the Arabic used by the Qur’an, indeed its very excellence and mastery of the language, it is not from a non-Arab. It is well known that, a non-Arab aged 16 called Jabr was charged with conspiring with Muhammad (saw) in writing the Qur’an, but Allah (swt) replied to these allegations:
"And we know well that they say: only a man teaches him. The speech of him at whom they falsely hint is notably foreign, while this is Arabic, pure and clear." [T.M.Q 16:103]
Now one would turn to the Arabs for the authorship of the Qur’an, having dismissed the theory that a non-Arab could have written it as being ridiculous. One of the disbelieving Arab poets of the time, Walid ibn Al-Mughira said after hearing the Qur’an, "None of you is more conversant than I with poetry, melodious hymns and songs, and by God never did I hear anything similar to which he says. It is so sweet and so graceful that it remains at the summit with nothing to surpass it."
People who disbelieved the divine authenticity were sent revelation challenging them to bring forth any similar writing:
"...They may say, ‘He forged it.’ Say, ‘Bring ye then ten surahs (chapters) forged, like unto it, and call (to your aid) whomsoever ye can other than God! If ye speak the truth.’ [T.M.Q 11:13]
And when the Arabs failed to meet this, they were challenged once more.
"And if ye are in doubt as to what we have revealed from time to time to our servant,
then produce a chapter like there unto call to your witnesses or helpers
(if there are any) besides God, if your doubts are true." [T.M.Q 2:23]
They tried to bring the like of the Qur’an but they failed. And this challenge has remained until this day for everyone, both Muslim and non-Muslim and both the Arab and the non-Arab. Clearly, it is not the speech of an Arab, let alone non-Arab.
The Qur’anic challenge is unique because the Creator, Allah (swt), pushes man to use his ability to undermine the authenticity of the Qur’an. Such a profound yet simple challenge. Imagine throughout the history of Islam, all her enemies needed to defeat this challenge to destroy the whole basis of Islam. Yet not one, non-Muslim Arab or non-Arab has been able to do this even though all the tools of the Arabic language are at their disposal.
It is also inconceivable that the Qur’an is the speech of Muhammad (saw). After all he is one of the Arabs. Also, whatever level of genius people may assign to him, he is still a human being and one of his tribe and nation. Since the Arabs failed to bring the like of the Qur’an, this equally applies to Muhammad (saw). He could not bring the like of it, thus it is not from him. It is important to point out that none of the Arabs, who despised Muhammad (saw), particularly at that time, that were the most acquainted with the styles of Arabic speech ever claimed that the Qur’an was Muhammad’s (saw) speech, or even similar to his speech. Moreover, it is clearly documented that Muhammad (saw) was illiterate i.e. he could not read not write. Infact illiteracy is a proof in itself.
Also the traditions (ahadith) of Muhammad (saw) are completely unlike the linguistic style of the Qur’an. This is the case even though Muhammad (saw) would utter the revealed Qur’anic verse and say the tradition at one sitting. How could a man maintain a completely different style for 23 years? Strangely, people could copy the style of his traditions but not that of the Qur’an! We have established that the Qur’an could not have originated from a non-Arab, Arab or Muhammad (saw). This leaves us with the only real source, the Creator, Allah (swt). He (swt) says:
"Do they not ponder about the Qur’an? If it had come from God they would surely have found therein much contradictions." [T.M.Q:82]
To this day Muslim and non-Muslim scholars have not been able to find any contradiction or mistake in the Qur’an. Moreover, if one was to compare letter by letter a copy of the Qur’an published today to one of the first copies of the Qur’an available then one would find that not a single letter has been omitted or added. Copies of the Qur’an dating back to the first century of Islam can be found in Istanbul and Tashkent.
Furthermore, the Meaning of the Qur’an has become a proof in that it foretold events, and explained issues which man had yet to discover. For example, the science of embryology is merely 30 years old. Certainly, 1400 years ago, where there were no microscopes, let alone ultrasound. Yet the Qur’an goes into depth about how life starts, the pairing of gametes, the dividing of cells, the forming of the three body layers, and the development of organs.
Thus it is clear that the basis of Islam, the Quran, could only have come from the one who created language in order to produce a book that surpasses the language of any human. And from the one who created science in order to put in the Quran knowledge that no human knew of, only until recently. Therefore, the Quran can only have come from the Creator, Allah (swt).
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Quran Listen
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Timings for the Five Daily Prayers |
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The timings show the limits for the prayer. The time is a cause mandating the obligation of the prayer and it is one of the prerequisites for the prayer.
The Prophet (SAW) delineated the timings of the five daily prayers in more than one hadith. Ibn Abbas (RA) narrated that the Prophet (SAW) said,
"(The angel) Gabriel led me in the prayers at the House (of Allah) on two (days)." Then he mentioned the timings of the prayers and he (SAW) then said, "Then Gabriel turned to me and said, 'O Muhammad, this is the timing of the prophets before you and your timings are between these two [extremes that he had shown the Prophet (SAW)].'" (Hasan Sahih Abu Dawud)
The five daily prayers are divided between the day and the night. If a person gets his portion of sleep such that he is rested and the morning time is approaching, the time for work and seriousness, the time of the Fajr prayer also comes. This is so that humans consciously realize that they are different from the remainder of the creation. She faces her day and her faith has been increased.
When midday comes, she stops again to ponder over her day with her Lord in the Thuhr Prayer and in order to correct her deeds of the beginning of the day. As mid-afternoon comes, she prays her prayer, facing with it the rest of her day. Then the Maghrib (Sunset) comes. In front of her is the night and the (Sunset and) Isha Prayers during it will carry her through the night, although it is the time of hidden acts, with light and guidance to the sound path. Furthermore, the prayer, in its varied times, is an opportunity to ponder over Allah's dominion and His perfection concerning everything that encompasses man in his night and day.
The Time of the Thuhr Prayer
The time of the Thuhr Prayer begins when the sun passes the meridian or its zenith. The ending of the time for Thuhr is when the shadow of something is equal to the thing's length in the afternoon.
The Time of the Asr Prayer
The beginning of the time for the Asr Prayer is when the shadow of something is equal to its length in the afternoon, as such is when the time for the Thuhr Prayer comes to an end. As for the ending of the time of the Asr Prayer, the choice time by which to pray it is when the shadow of something is twice its own length. However, if necessary, it may be prayed all the way up until (just before) the sun sets.
The Time of the Maghrib Prayer
The beginning of the time for the Maghrib Prayer is when the sun sets. Its final time is when the stars become numerous and form clusters with one another. However, its actual final time, although it is dislike to delay it until this time, is when the twilight is finished.
The Time of the Isha Prayer
Its earliest time is when the twilight has disappeared. Its ending time is when half of the night has passed.
The Time of the Fajr Prayer
Its earliest time is at the second (or true) dawn and its ending time is sunrise.
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Prof of A God (Allah)
Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay they have no firm belief." Quran [TMQ 52:35-36]
The Islamic Belief and subsequently the Islamic way of life has an intellectual basis. Therefore, Islam is neither a religion nor a set of values and rituals that arise from Blind Faith. Rather, Islam is an intellectual belief from which emanates a comprehensive system of life, be it for individuals or society. To understand the unique system that Islam offers necessitates the explanation of the Islamic belief i.e. the belief in God, Allah (swt) in Arabic, and the Word of God, the Qur’an. Arguments For & Against God Today if you mention God then you’ll
probably get a negative reaction. It has become a trend to get on with like and not to bother to ask the question whether there is a God or not. In fact this question was not even asked much in the days of old, when you simply had to believe in God or be persecuted. Therefore it is not surprising that people find it easy to believe that the existence of God is a myth, simply because they have never thought deeply about the .It is because people continued to believe in God blindly, i.e. Blind Faith, rather than use ration, that science and its attempted explanations of universal phenomena was hailed as the ‘new God’But let us deal with both arguments - for and against the existence of a Creator - from a rational perspective. A common argument by many Christians and some other religions is that God is the God of many abstract attributes such as Love, Peace, Mercy which indeed are admirable qualities for human beings to aspire to. This characterisation of God is based on an implicit assumption that God can be likened to human beings thus the attempt to understand God in a human framework. Accordingly, we find in some societies, such as early Greek, that individual gods were used to represent single human attributes, and in other cultures gods have the quality to reproduce.
The question this begs is whether the essence of an unlimited Creator is understandable through a limited, imperfect human mind when God lies beyond our perception? Rational thought would dictate that if God exists then knowledge of God’s attributes can only come from Itself. Therefore, famine in the world leading to the deaths of millions would not deny the Justice, Mercy or Love of God as the Governor and Controller of the universe. This is the failure of Christianity and indeed all religions as their belief becomes a matter of Blind Faith. Consequently, they allow themselves to be plagued by rational contradictions which inevitably lead to intellectual refutation.
With regard to the opposing view proposed by scientific theories to disprove the existence of God. Are these arguments valid? To understand the validity of any proposed argument the premise should be examined. Science is concerned with the methodology of processes in the physical world i.e. it deals with ‘how’ and not ‘why’. Thus scientists are not concerned with why gravity exists but how gravity influences bodies to shape the universe.
The scientific method is limited in that it can only deduce rules by repeated observation of physical phenomena. This question of the existence of God does not and cannot fall into the realm of scientific thought because science deals with the mechanisms of events and phenomena within the universe, i.e. the tangible and not the intangible. To test the hypothesis to apply scientific proof for or against God, one would effectively have said that God is ‘testable’. Therefore, logically one would conclude God to be within the universe since God must be physically tangible and contained within the universe. God must be limited and therefore cannot be God.
Thus scientists are falling into the same trap as the blind followers of religion, that is they are implicitly defining a role to God as the ‘one who makes things work’. Since scientists have explained how things work the question of God does not arise. Those who argue from this angle have falsely assumed an attribute/essence of God in the same way Christians say God has a son or is Love. To prove or disprove the existence of a Creator we need to go beyond the limitations of the scientific method and proceed rationally for it is only rational thought which has the ability to deal with an issue like this.
The Rational Thought
Man progresses as a result of his thoughts concerning everything around him. Thoughts are what distinguish man from other animals and without them man would be lost. Thought occurs when man receives information about something through his five senses. He then distinguishes it by linking it to previous information and experiences he has encountered. For example, a person comes across a plant. He knows that it is a plant due to his previous knowledge of what a plant looks like. But only when he links it with previous information on the various types of plants will he be able to tell if it is edible or poisonous.
Hence, just receiving information is not enough. It will only remain as information that we cannot appreciate or understand. However, the process of linking it to previous information and distinguishing the information is the process of thought and the key of understanding and progressing.
Consequently, when a man becomes convinced of the correctness of a thought, it becomes the concept which he carries, thus, affecting his behaviour. For example, if we carry the concept of dislike of someone, it will affect our behaviour towards that person. So we see that carrying false ideas has serious implications for a person and if such false ideas are carried widely it has serious implications for society
Thus the idea and question of God has serious implications because the answer obtained becomes the very basis by which we understand the creation and purpose of man, life and universe.
Therefore, the method used should not only be the rational thought but the comprehensive and agree with reality. Anything hypothetical or emotional should be rejected since their basis disagrees with ration and reality.
The Rational Proof of God
When we look around us at everything we can sense one factor is shared by these things, and that is that they are all limited. By limited we mean that they have restrictions, a starting point and an ending point, and they have definable attributes i.e. they are all finite.
Man is born and he dies. There is no-one alive who will not die. During his life span, he will grow to a certain height, weight and volume.
The universe is defined as all the celestial planets. All these objects have certain mass, shape, volume and so on. The life span of a star may be very long, but a point in time will come when it will cease to exist.
The universe is large, but still a finite space. No scientist could ever prove using hard facts that the universe has no bounds. In fact when we say that the universe arose from the Big Bang and expanding they inherently admit it is finite in size, otherwise it could not expand!
There is nothing in reality which is unlimited. No matter how hard we try, man is unable to find anything unlimited around him. All he can perceive is the finite and limited.
A further attribute of everything around us is that they are all needy and dependent in order to continue existing. They are not self-sustaining or independent. Man has needs. He has to satisfy in order to survive. He has organic needs. Man must eat and drink if he is to survive. If he does not he will die. We see the need and dependency in plants and animals. They depend on other parts of the food chain for their existence. The water cycle is dependent on the sun, which is dependent on the laws of the galaxies and of burning mass, and so on... Nothing man can perceive is self-subsistent. So things exist, but do not have the power of existence. They cannot control when they die or when other bodies die.
Thus what we see is that everything around us is limited and finite. Everything that is limited and finite is dependant and everything that is dependant is dependant upon something greater than itself.
Applying this to everything we see will bring us to a conclusion. If everything in the universe is dependant because it has not the power of being in existence on its own accord, and is also finite and limited, then what is everything dependant upon for its existence? Hence, two possibilities exist, that is either all finite and limited objects depend upon each other in an infinite chain of inter dependencies (infinite regression). Or there is a first cause a sole creator upon which everything depends. To explain this further we can understand this by way of analogy. Consider a set of dominoes for example, for the final domino to fall it is dependant upon the domino before it, and for that domino to fall over it is dependant upon the domino before it. Now imagine if there was an infinite number of dominoes…… would any of the dominoes fall over?
The answer is no, none of the dominoes would fall over. Now to view any aspect of the universe we would see that something is already in existence in essence the last domino has fallen over. Thus meaning that finite things are not dependant upon each other in an infinite chain. Therefore, there needs to be a first cause or a sole Creator upon which everything depends and itself being independent. Now, we have noted that everything that is finite and limited is also dependant, hence, for something to be independent it would need to be infinite and unlimited. This is whom we Muslim call Allah (swt) the sole Creator, self subsistent, and completely unique and different from creation. And
Allah (swt) says
"Declare, Allah is one and only,
Allah is self sufficient (needy of nothing but upon which everything depends),
Neither Allah begets nor was he begotten,
And there is nothing equal to or comparable unto Allah" Quran [TMQ 112]
The only rational and intellectual solution to the question of creation is that there is a Creator that has accounted for all that we see and perceive. Ration tells us that nothing can be created without a creator. Ultimately, there must be a Creator who is unlimited in every aspect.
Conclusion
Belief in Allah is not a superstition nor a mythology, but is a definite fact that is established upon the use of the mind and is felt within every person. Hence, looking at any planet in the universe, contemplating on any phase of life, or comprehending any aspect of man provides a conclusive evidence for the existence of a Creator, what Muslims call Allah (swt).
"Verily in the Creation of the heavens and the Earth and the alternation of the night and the day the are indeed signs for a people who depth and thinking" Quran [TMQ 3:190]
| thanks to my sister arzu who gave met his pic : http://spaces.msn.com/members/arzucetin/
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The Message
The Message German | English
Man zählt das 7. Jahrhundert. Die Stadt steckt voller Intrigen. Ihre mächtigen Führer befinden sich in einem erbitterten Kampf gegen einen Mann, der den uralten Götzenglauben und damit die unumschränkte Gewalt der Herrschenden untergräbt. Der 40jährige spätere Prophet verurteilt Unrecht, Trunksucht und Sklaverei und verkündet, es gebe nur einen einzigen Gott. Die Waffe gegen die Herrschenden zu erheben widerstrebt ihm zunächst. Doch in seinem Onkel Hamza, dem "Löwen der Wüste", hat er einen furchtlosen und tatkräftigen Verbündeten. Erst eine feige Hinterlist der Ungläubigen kann den Löwen der Wüste stoppen...
It is the 7th Century in Mecca, where powerful leaders are in conflict with Mohammad who dismiss their way of life and the injustice it produces. After seeing a vision of the Angel Gabriel, Mohammad calls the people of Mecca to cast aside the 300 idols of the Kaaba and worship only one God. Despite bitter opposition from the leaders of Mecca, Mohammad and his faithful followers meet secretly to listen to the revelations of the word of God. The leaders respond with persecution, forcing the Muslims to leave Mecca and take sanctuary in Medina.
After a revelation from God, Mohammad agrees to take arms against Mecca and battle until more and more people are converted to the emerging religion and ready to accept the prophet. Then the idols of Kaaba are destroyed and the holy place is dedicated to the worship of one God. Mohammad is the Prophet ... the Messenger of God.
The Message is an epic in the true sense of the word. It took six years to prepare and over one year to film.
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Al Asma al Husna
Allah,
er-Rahmân, er-Rahîm,
el-Melik, el-Kuddûs, es-Selâm,
el-Mü'min, el-Müheymin, el-Azîz, el-Cebbâr,
el-Mütekebbir, el-Hâlık, el-Bâri', el-Musavvir, el-Gaffâr,
el-Kahhâr, el-Vehhâb, er-Rezzâk, el-Fettâh, el-Alîm, el-Kâbıd,
el-Bâsıt, el-Hâfıd, er-Râfi, el-Muiz, el-Müzill, es-Semi', el-Basîr,
el-Hakem, el-Adl, el-Lâtîf, el-Habîr, el-Halîm, el-Azîm, el-Gafûr,
eş-Şekûr, el-Aliyy, el-Kebîr, el-Hafîz, el-Mukît, el-Hasîb, el-Celîl,
el-Kerîm, er-Rakîb, el-Mücîb, el-Vâsi', el-Hakîm, el-Vedûd, el-Mecîd,
el-Bâis, eş-Şehîd, el-Hakk, el-Vekîl, el-Kaviyy, el-Metîn, el-Veliyy,
el-Hamîd, el-Muhsî, el-Mübdî, el-Muîd, el-Muhyî, el-Mümît, el-Hayy,
el-Kayyûm, el-Vâcid, el-Mâcid, el-Vâhid, es-Samed, el-Kâdir, el-Muktedir,
el-Mukaddim, el-Muahhir, el-Evvel, el-Âhir, ez-Zâhir, el-Bâtın, el-Vâli,
el-Müteâlî, el-Berr, et-Tevvâb, el-Müntakim, el-Afüvv, er-Raûf,
Mâlikü'l-Mülk, Zü'l-Celâli ve'l-İkrâm, el-Muksit, el-Câmi',
el-Ganiyy, el-Muğni, el-Mâni', ed-Dârr, en-Nâfi',
en-Nûr, el-Hâdi, el-Bedî', el-Bâkî,
el-Vâris, er-Reşîd,
es-Sabûr.
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Allah
Allah, He who has the Godhood which is the power to create the entities.
Ar-Rahmaan
The Compassionate, The Beneficient, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Raheem
The Merciful, The One who has plenty of mercy for the believers.
Al-Malik
The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddoos
The Holy, The One who is pure from any imperfection and clear from children and adversaries.
As-Salaam
The Source of Peace, The One who is free from every imperfection.
Al-Mu'min
Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaimin
The Protector, The One who witnesses the saying and deeds of His creatures.
Al-^Azeez
The Mighty, The Strong, The Defeater who is not defeated.
Al-Jabbaar
The Compeller, The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir
The Majestic, The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaaliq
The Creator, The One who brings everything from non-existence to existence.
Al-Bari'
The Evolver, The Maker, The Creator who has the Power to turn the entities.
Al-Musawwir
The Fashioner, The One who forms His creatures in different pictures.
Al-Ghaffaar
The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again.
Al-Qahhaar
The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything.
Al-Wahhaab
The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
Al-Razzaaq
The Sustainer, The Provider.
Al-Fattaah
The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.
Al-^Aleem
The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qaabid
The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Baasit
The Expander, The Englarger, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Khaafid
The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Raafi^
The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Al-Mu^iz
The Honorer, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
Al-Muthil
The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
As-Samee^
The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Baseer
The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
Al-Hakam
The Judge, He is the Ruler and His judgment is His Word.
Al-^Adl
The Just, The One who is entitled to do what He does.
Al-Lateef
The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
Al-Khabeer
The Aware, The One who knows the truth of things.
Al-Haleem
The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them.
Al-^Azeem
The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafoor
The All-Forgiving, The Forgiving, The One who forgives a lot.
Ash-Shakoor
The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
Al-^Aliyy
The Most High, The Sublime, The One who is clear from the attributes of the creatures.
Al-Kabeer
The Most Great, The Great, The One who is greater than everything in status.
Al-Hafeez
The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
Al-Muqeet
The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power.
Al-Haseeb
The Reckoner, The One who gives the satisfaction.
Aj-Jaleel
The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
Al-Kareem
The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status.
Ar-Raqeeb
The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.
Al-Mujeeb
The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi^
The Vast, The All-Embracing, The Knowledgeable.
Al-Hakeem
The Wise, The Judge of Judges, The One who is correct in His doings.
Al-Wadood
The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.).
Al-Majeed
The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba^ith
The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shaheed
The Witness, The One who nothing is absent from Him.
Al-Haqq
The Truth, The True, The One who truly exists.
Al-Wakeel
The Trustee, The One who gives the satisfaction and is relied upon.
Al-Qawiyy
The Most Strong, The Strong, The One with the complete Power.
Al-Mateen
The Firm One, The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy
The Protecting Friend, The Supporter.
Al-Hameed
The Praiseworthy, The praised One who deserves to be praised.
Al-Muhsee
The Counter, The Reckoner, The One who the count of things are known to him.
Al-Mubdi'
The Originator, The One who started the human being. That is, He created him.
Al-Mu^eed
The Reproducer, The One who brings back the creatures after death.
Al-Muhyi
The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumeet
The Creator of Death, The Destroyer, The One who renders the living dead.
Al-Hayy
The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
Al-Qayyoom
The Self-Subsisting, The One who remains and does not end.
Al-Waajid
The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
Al-Waahid
The Unique, The One, The One without a partner.
Al-Ahad
The One.
As-Samad
The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
Al-Qaadir
The Able, The Capable, The One attributed with Power.
Al-Muqtadir
The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim
The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akh-khir
The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-'Awwal
The First, The One whose Existence is without a beginning.
Al-'Akhir
The Last, The One whose Existence is without an end.
Az-Zaahir
The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Baatin
The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Walee
The Governor, The One who owns things and manages them.
Al-Muta^ali
The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
Al-Barr
The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
At-Tawwaab
The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim
The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
Al-^Afuww
The Pardoner, The Forgiver, The One with wide forgiveness.
Ar-Ra'uf
The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
Malik Al-Mulk
The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalali wal-Ikram
The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
Al-Muqsit
The Equitable, The One who is Just in His judgment.
Aj-Jaami^
The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy
The Self-Sufficient, The One who does not need the creation.
Al-Mughni
The Enricher, The One who satisfies the necessities of the creatures.
Al-Maani^
The Preventer, The Withholder.
Ad-Daarr
The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi^
The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Noor
The Light, The One who guides.
Al-Haadi
The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi^
The Incomparable, The One who created the creation and formed it without any preceding example.
Al-Baaqi
The Everlasting, The One that the state of non-existence is impossible for Him.
Al-Waarith
The Supreme Inheritor, The Heir, The One whose Existence remains.
Ar-Rasheed
The Guide to the Right Path, The One who guides.
As-Saboor
The Patient, The One who does not quickly punish the sinners.
"...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11]
(Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir)
NOTE
I found many different versions of the 99 names. The above 99 are on a poster I have. Another list includes Al-Mu'tiy - The Bestower, The Giver and does not have Al-Ahad - The One. Another list did not have Al-Razzaaq -The Sustainer, The Provider but did have Al-Maajid The Noble, The One who is Majid.
Allah (subhanahu wa ta`ala)'s names are not limited to 99, which is a common misconception. There are a couple of evidences, one is the du`aa where one calls upon Allah by the names He (subhanahu wa ta`ala) has kept to Himself (obviously not taking these names since Allah has not revealed them to us); another is the fact that in the narrations of the famous ninety nine names hadith that do contain 99 names, the names are not consistent between narrations (for example, imam al-bayhaqi reports two versions of this hadith, with different 99 names in each). It is suggested by one commentator that the names were not explicitly stated by the rasul (sallallahu `alayhi wa sallam).
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FORTY HADITH QUDSI
INTRODUCTION:
The following is a collection of 40 Hadith Qudsi. But what is Hadith
Qudsi and how do they differ from other Hadith? The following discussion is
given in the introduction to the book titled "Forty Hadith Qudsi" published
by: Revival of Islamic Heritage Society, Islamic Translation Center, P.O.Box
38130, Aldahieh, Kuwait.
Hadith Qudsi are the sayings of the Prophet Muhammad
as revealed to him by the Almighty Allah.
Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of
Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not
to the Prophet but to the Almighty.
Among the many definitions given by the early scholars to Sacred Hadith
is that of as-Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon
At-Tarifat where he says: "A Sacred Hadith is, as to the meaning, from Allah
the Almighty; as to the wording, it is from the messenger of Allah . It
is that which Allah the Almighty has communicated to His Prophet through
revelation or in dream, and he, peace be upon him, has communicated it in his
own words. Thus Qur'an is superior to it because, besides being revealed, it
is His wording."
Hadith Collection:
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said:
When Allah decreed the Creation He pledged Himself by writing in His
book which is laid down with Him: My mercy prevails over my wrath.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah Almighty has said:
The son of Adam denied Me and he had no right to do so. And he reviled
Me and he had no right to do so. As for his denying Me, it is his
saying: He will not remake me as He made me at first (1) - and the initial
creation [of him] is no easier for Me than remaking him. As for his
reviling Me, it is his saying: Assah has taken to Himself a son, while
I am the One, the Everlasting Refuge. I begot not nor was I begotten,
and there is none comparable to Me.
(1) i.e., bring me back to life after death.
It was related by al-Bukhari (also by an-Nasa'i).
On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him),
who said:
The Messenger of Allah (may the blessings and peace of Allah be upon
him) led the morning prayer for us at al-Hudaybiyah following rainfall
during the night. When the Prophet (may the blessings and peace of
Allah be upon him) finished, he faced the people and said to them: Do
you know what your Lord has said? They said: Allah and his Messenger
know best. He said: This morning one of my servants became a believer
in Me and one a disbeliever. As for him who said: We have been given
rain by virtue of Allah and His mercy, that one is a believer in Me, a
disbeliever in the stars (2); and as for him who said: We have been given
rain by such-and-such a star, that one is a disbeliever in Me, a
believer in the stars.
(2) The pre-Islamic Arabs believed that rain was brought about by the movement
of stars. This Hadith draws attention to the fact that whatever be the direct
cause of such natural phenomena as rain, it is Allah the Almighty who is the
Disposer of all things.
It is related by al-Bukhari (also by Malik and an-Nasa'i).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that
the Messenger of Allah said: Allah said:
Sons of Adam inveigh against [the vicissitudes of] Time, and I am
Time, in My hand is the night and the day (1).
(1) As the Almighty is the Ordainer of all things, to inveigh aginst misfortunes
that are part of Time is tantamount to inveighing against Him.
It was related by al-Bukhari (also by Muslim).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that
the Messenger of Allah said: Allah (glorified and exalted be He) said:
I am so self-sufficient that I am in no need of having an associate.
Thus he who does an action for someone else's sake as well as Mine
will have that action renounced by Me to him whom he associated with
Me.
It was related by Muslim (also by Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I
heard the Messenger of Allah say:
The first of people against whom judgment will be pronounced on the
Day of Resurrection will be a man who died a martyr. He will be
brought and Allah will make known to him His favours and he will
recognize them. [ The Almighty] will say: And what did you do about
them? He will say: I fought for you until I died a martyr. He will
say: You have lied - you did but fight that it might be said [of you]:
He is courageous. And so it was said. Then he will be ordered to be
dragged along on his face until he is cast into Hell-fire. [Another]
will be a man who has studied [religious] knowledge and has taught it
and who used to recite the Quran.
He will be brought and Allah will
make known to his His favours and he will recognize them. [The
Almighty] will say: And what did you do about them? He will say: I
studied [religious] knowledge and I taught it and I recited the Quran
for Your sake. He will say: You have lied - you did but study
[religious] knowledge that it might be said [of you]: He is learned.
And you recited the Quran that it might be said [of you]: He is a
reciter. And so it was said. Then he will be ordered to be dragged
along on his face until he is cast into Hell-fire.
[Another] will be
a man whom Allah had made rich and to whom He had given all kinds of
wealth. He will be brought and Allah will make known to his His
favours and he will recognize them. [The Almighty] will say: And what
did you do about them? He will say: I left no path [untrodden] in
which You like money to be spent without spending in it for Your sake.
[of you]: He is open-handed. And so it was said. Then he will be
ordered to be dragged along on his face until he is cast into
Hell-fire.
It was related by Muslim (also by at-Tirmidhi and an-Nasa'i).
On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said:
I heard the messenger of Allah say:
Your Lord delights at a shepherd who, on the peak of a mountain crag,
gives the call to prayer and prays. Then Allah (glorified and exalted
be He) say: Look at this servant of Mine, he gives the call to prayer
and performs the prayers; he is in awe of Me. I have forgiven My
servant [his sins] and have admitted him to Paradise.
It was related by an-Nasa'i with a good chain of authorities.
On the authority of Abu Hurayrah (may Allah be pleased with him) from the
Prophet , who said:
A prayer performed by someone who has not recited the Essence of the
Quran (1) during it is deficient (and he repeated the word three times),
incomplete. Someone said to Abu Hurayrah: [Even though] we are behind
the imam? (2) He said: Recite it to yourself, for I have heard the
Prophet (may the blessings and peace of Allah be up on him) say: Allah
(mighty and sublime be He), had said: I have divided prayer between
Myself and My servant into two halves, and My servant shall have what
he has asked for. When the servant says: Al-hamdu lillahi rabbi
l-alamin (3), Allah (mighty and sublime be He) says: My servant has
praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and
sublime be He) says: My servant has extolled Me, and when he says:
Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on
one occasion He said: My servant has submitted to My power. And when
he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between
Me and My servant, and My servant shall have what he has asked for.
And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta
alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for
My servant, and My servant shall have what he has asked for.
(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an.
(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah.
(3) "Praise be to Allah, Lord of the Worlds."
(4) "The Merciful, the Compassionate".
(5) "Master of the Day of Judgement".
(6) "It is You we worship and it is You we ask for help".
(7) "Guide us to the straight path, the path of those upon whom You have
bestowed favors, not of those against whom You are angry, nor of those
who are astray".
It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i
and Ibn Majah).
On the authority of Abu Harayrah (may Allah be pleased with him) from the
Prophet , who said: Allah (mighty and sublime be He) says:
The fist of his actions for which a servant of Allah will be held
accountable on the Day of Resurrection will be his prayers. If they
are in order, then he will have prospered and succeeded: and if they
are wanting, then he will have failed and lost. If there is something
defective in his obligatory prayers, the Lord (glorified and exalted
be He) will say: See if My servant has any supererogatory prayers with
which may be completed that which was defective in his obligatory
prayers. Then the rest of his actions will be judged in like
fashion.
It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and
Ahmad).
On the authority of Abu Harayrah (may Allah be pleased with him) from the
Prophet , who said: Allah (mighty and sublime be He) says:
Fasting is Mine and it I who give reward for it. [A man] gives up his
sexual passion, his food and his drink for my sake. Fasting is like a
shield, and he who fasts has two joys: a joy whin he breaks his fast
and a joy when he meets his Lord. The change in the breath of the
mouth of him who fasts is better in Allah's estimation than the smell
of musk.
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i
and Ibn Majah).
On the authority of Abu Harayrah (may Allah be pleased with him) from the
Prophet , who said: Allah (mighty and sublime be He) said:
Spend (on charity), O son of Adam, and I shall spend on you.
It was related by al-Bukhari (also by Muslim).
On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who
said that the Messenger of Allah (may the blessings and peace of Allah be upon
him) said:
A man from among those who were before you was called to account.
Nothing in the way of good was found for him except that he used to
have dealings with people and, being well-to-do, he would order his
servants to let off the man in straitened circumstances [from repaying
his debt]. He (the Prophet p.b.u.h) said that Allah said: We are
worthier than you of that (of being so generous). Let him off.
It was related by Muslim (also by al-Bukhari and an-Nasa'i).
On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said:
I was with the Messenger of Allah (may the blessings and peace of
Allah be upon him) and there came to him two men: one of them was
complaining of penury (being very poor), while the other was
complaining of brigandry (robbery). The Messenger of Allah (may the
blessings and peace of Allah be upon him) said: As for brigandry, it
will be but a short time before a caravan will [be able to] go out of
Mecca without a guard. As for penury, the Hour (Day of Judgement)
will not arrive before one of you takes his charity around without
finding anyone to accept it from him. Then (1) one of you will surely
stand before Allah, there being no screed between Him and him, nor an
interpreter to translate for him. Then He will say to him: Did I not
bring you wealth? And he will say: Yes. Then He will say: Did I not
send to you a messenger? And he will say: Yes. And he will look to
his right and will see nothing but Hell-fire, then he will look to his
left and will see nothing but Hell-fire, so let each of you protect
himself against Hell-fire, be it with even half a date - and if he
finds it not, then with a kind word.
(1) i.e. at the time of the Hour.
It was related by al-Bukhari.
On the authority of Abu Harayrah (may Allah be pleased with him) from the
Prophet , who said:
Allah (glorified and exalted be He) has supernumerary angels who rove
about seeking out gatherings in which Allah's name is being invoked:
they sit with them and fold their wings round each other, fillin that
which is between them and between the lowest heaven. When [the people
in the gathering] depart, [the angels] ascend and rise up to heaven.
He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He)
asks them - [though] He is most knowing about them: From where have
you come? And they say: We have come from some servants of Yours on
Earth: they were glorifying You (Subhana llah), exalting you (Allahu
akbar), witnessing that there is no god but You (La ilaha illa llah),
praising You (Al-Hamdu lillah), and asking [favours] of You. He says:
And what do they ask of Me? They say: They ask of You Your Paradise.
He says: And have they seen My Paradise? They say: No, O Lord. He
says: And how would it be were they to have seen My Paradise! They
say: And they ask protection of You. He says: From what do they ask
protection of Me? They say: From Your Hell-fire, O Lord. He says:
And have they seen My Hell-fire? They say: NO. He says: And how
would it be were they to have seen My Hell-fire: They say: And they
ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He
says: I have forgiven them and I have bestowed upon them what they
have asked for,and I have granted them sanctuary from that from which
they asked protection. He (the Prophet p.b.u.h) said: They say: O
Lord, among then is So-and-so, a much sinning servant, who was merely
passing by and sat down with them. He (the Prophet p.b.u.h) said: And
He says: And to him [too] I have given forgiveness: he who sits with
such people shall not suffer.
It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Prophet said: Allah the Almighty said:
I am as My servant thinks I am (1). I am with him when he makes mention
of Me. If he makes mention of Me to himself, I make mention of him to
Myself; and if he makes mention of Me in an assembly, I make mention
of him in an assemble better than it. And if he draws near to Me an
arm's length, I draw near to him a fathom's length. And if he comes
to Me walking, I go to him at speed.
(1) Another possible rendering of the Arabic is: "I am as My servant expects
Me to be". The meaning is that forgiveness and acceptance of repentance by the
Almighty is subject to His servant truly believing that He is forgiving and
merciful. However, not to accompany such belief with right action would be to
mock the Almighty.
It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).
On the authority of son of Abbas (may Allah be pleased with them both), from
the Messenger of Allah , among the sayings he related from his Lord
(glorified and exalted be He) is that He said:
Allah has written down the good deeds and the bad ones. Then He
explained it [by saying that] he who has intended a good deed and has
not done it, Allah writes it down with Himself as a full good deed,
but if he has intended it and has done it, Allah writes it down with
Himself as from ten good deeds to seven hundred times, or many times
over. But if he has intended a bad deed and has not done it, Allah
writes it down with Himself as a full good deed, but if he has
intended it and has done it, Allah writes it down as one bad deed.
It was related by al-Bukhari and Muslim.
On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from
the Prophet is that among the sayings he relates from his Lord (may He
be glorified) is that He said:
O My servants, I have forbidden oppression for Myself and have made it
forbidden amongst you, so do not oppress one another. O My servants,
all of you are astray except for those I have guided, so seek guidance
of Me and I shall guide you, O My servants, all of you are hungry
except for those I have fed, so seek food of Me and I shall feed you.
O My servants, all of you are naked except for those I have clothed,
so seek clothing of Me and I shall clothe you. O My servants, you sin
by night and by day, and I forgive all sins, so seek forgiveness of Me
and I shall forgive you. O My servants, you will not attain harming
Me so as to harm Me, and will not attain benefitting Me so as to
benefit Me. O My servants, were the first of you and the last of you,
the human of you and the jinn of you to be as pious as the most pious
heart of any one man of you, that would not increase My kingdom in
anything. O My servants, were the first of you and the last of you,
the human of you and the jinn of you to be as wicked as the most
wicked heart of any one man of you, that would not decrease My kingdom
in anything. O My servants, were the first of you and the last of
you, the human of you and the jinn of you to rise up in one place and
make a request of Me, and were I to give everyone what he requested,
that would not decrease what I have, any more that a needle decreases
the sea if put into it. O My servants, it is but your deeds that I
reckon up for you and then recompense you for, so let him finds good
praise Allah and let him who finds other that blame no one but
himself.
It was related by Muslim (also by at-Tirmidhi and Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah (mighty and sublime be He)
will say on the Day of Resurrection:
O son of Adam, I fell ill and you visited Me not. He will say: O
Lord, and how should I visit You when You are the Lord of the worlds?
He will say: Did you not know that My servant So-and-so had fallen ill
and you visited him not? Did you not know that had you visited him
you would have found Me with him? O son of Adam, I asked you for food
and you fed Me not. He will say: O Lord, and how should I feed You
when You are the Lord of the worlds? He will say: Did you not know
that My servant So-and-so asked you for food and you fed him not? Did
you not know that had you fed him you would surely have found that
(the reward for doing so) with Me? O son of Adam, I asked you to give
Me to drink and you gave Me not to drink. He will say: O Lord, how
should I give You to drink whin You are the Lord of the worlds? He
will say: My servant So-and-so asked you to give him to drink and you
gave him not to drink. Had you given him to drink you would have
surely found that with Me.
It was related by Muslim.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah (mighty and sublime be He) said:
Pride is my cloak and greatness My robe, and he who competes with Me
in respect of either of them I shall cast into Hell-fire.
It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of
authority. This Hadith also appears in Muslim in another version.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said:
The gates of Paradise will be opened on Mondays and on Thursdays, and
every servant [of Allah] who associates nothing with Allah will be
forgiven, except for the man who has a grudge against his brother.
[About them] it will be said: Delay these two until they are
reconciled; delay these two until they are reconciled.
It was related by Muslim (also by Malik and Abu Dawud).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said that Allah the Almighty said:
There are three (1) whose adversary I shall be on the Day of Resurrection:
a man who has given his word by Me and has broken it; a man who has
sold a free man (2) and has consumed the price; and a man who has hired a
workman, has exacted his due in full from him and has not given him
his wage.
(1) i.e. types of men.
(2) i.e. a man who has made a slave of another and has sold him.
It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal).
On the authority of Abu Sa'id (may Allah be pleased with him), who said that
the Messenger of Allah said:
Let not any one of you belittle himself. They said: O Messenger of
Allah, how can any one of us belittle himself? He said: He finds a
matter concerning Allah about which he should say something, and he
does not say [it], so Allah (mighty and sublime be He) says to him on
the Day of Resurrection: What prevented you from saying something
about such-and-such and such-and-such? He say: [It was] out of fear
of people. Then He says: Rather it is I whom you should more properly
fear.
It was related by Ibn Majah with a sound chain of authorities.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah will say on the Day of
Resurrection:
Where are those who love one another through My glory? Today I shall
give them shade in My shade, it being a day when there is no shade but
My shade.
It was related by al-Bukhari (also by Malik).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said:
If Allah has loved a servant [of His] He calls Gabriel (on whom be
peace) and says: I love So-and-so, therefore love him. He (the
Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out
in heaven, saying: Allah loves So-and-so, therefore love him. And
the inhabitants of heaven love him. He (the Prophet pbuh) said: Then
acceptance is established for him on earth. And if Allah has abhorred
a servant [of His], He calls Gabriel and says: I abhor So-and-so,
therefore abhor him. So Gabriel abhors him. Then Gabriel calls out
to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor
him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is
established for him on earth.
It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah (mighty and sublime be He) said:
Whosoever shows enmity to someone devoted to Me, I shall be at war
with him. My servant draws not near to Me with anything more loved by
Me than the religious duties I have enjoined upon him, and My servant
continues to draw near to Me with supererogatory works so that I shall
love him. When I love him I am his hearing with which he hears, his
seeing with which he sees, his hand with which he strikes and his foot
with which he walks. Were he to ask [something] of Me, I would surely
give it to him, and were he to ask Me for refuge, I would surely grant
him it. I do not hesitate about anything as much as I hesitate about
[seizing] the soul of My faithful servant: he hates death and I hate
hurting him.
It was related by al-Bukhari.
On the authority of Abu Umamah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah (mighty and sublime be He) said:
Truly of those devoted to Me the one I most favour is a believer who
is of meagre means and much given to prayer, who has been particular
in the worship of his Lord and has obeyed Him inwardly (1), who was
obscure among people and not pointed our, and whose sustenance was
just sufficient to provide for him yet he bore this patiently. Then
the Prophet rapped his hand and said: Death will have come
early to him, his mourners will have been few, his estate scant.
(1) i.e. he has not been ostentatious in his obedience.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its
chain of authorities is sound.
On the authority of Masruq, who said:
We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard
those who have been killed in the cause of Allah as dead, rather are
they alive with their Lord, being provided for (Quran Chapter 3 Verse
169). He said: We asked about that and the Prophet said: Their
souls are in the insides of green birds having lanterns suspended from
the Throne, roaming freely in Paradise where they please, then taking
shelter in those lanterns. So their Lord cast a glance at them (1) and
said: Do you wish for anything? They said: What shall we wish for
when we roam freely in Paradise where we please? And thus did He do
to them three times. When they say that they would not be spared from
being asked [again], they said: O Lord, we would like for You to put
back our souls into our bodies so that we might fight for Your sake
once again. And when He saw that they were not in need of anything
they were let be.
(1) i.e. at those who had been killed in the cause of Allah.
It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah).
On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who
said that the Messenger of Allah said:
There was amongst those before you a man who had a wound. He was in
[such] anguish that he took a knife and made with it a cut in his
hand, and the blood did not cease to flow till he died. Allah the
Almighty said: My servant has himself forestalled Me; I have
forbidden him Paradise.
It was related by al-Bukhari.
On the authority of Abu Hurayrah (may Allah be pleased with him), who
said that the Messenger of Allah said: Allah (mighty and sublime be
He) says:
My faithful servant's reward from Me, if I have taken to Me his best
friend from amongst the inhabitants of the world and he has then borne
it patiently for My sake, shall be nothing less than Paradise.
It was related by al-Bukhari.
On the authority of Abu Hurayrah (may Allah be pleased with him), who
said that the Messenger of Allah said: Allah (mighty and sublime be
He) said:
If My servant likes to meet Me, I like to meet him; and if he dislikes
to meet Me, I dislike to meet him. Prophetic explanation of this
Sacred Hadith: He who likes to meet Allah, Allah likes to meet him;
and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah
(may Allah be pleased with her) said: O Prophet of Allah, is it
because of the dislike of death, for all of us dislike death? The
Prophet said: It is not so, but rather it is that when the
believer is given news of Allah's mercy, His approval and His
Paradise, he likes to meet Allah and Allah likes to meet him; but when
the unbeliever is given news of Allah's punishment and His
displeasure, he dislikes to meet Allah and Allah dislikes to meet
him.
It was related by al-Bukhari and Malik. The Prophetic version is related by
Muslim.
On the authority of Jundub (may Allah be pleased with him), who said that
the Messenger of Allah related:
A man said: By Allah, Allah will not forgive So-and-so. At this Allah
the Almighty said: Who is he who swears by Me that I will not forgive
So-and-so? Verily I have forgiven So-and-so and have nullified your
[own good] deeds (1) (or as he said [it]).
(1) A similar Hadith, which is given by Abu Dawud, indicates that the person
referred to was a goldly man whose previous good deeds were brought to nought
through presuming to declare that Allah would not forgive someone's bad deeds.
It was related by Muslim.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said that
the Messenger of Allah said:
A man sinned greatly against himself, and when death came to him he
charged his sons, saying: When I have died, burn me, then crush me and
scatter [my ashes] into the sea, for, by Allah, if my Lord takes
possession of me, He will punish me in a manner in which He has
punished no one [else]. So they did that to him. Then He said to
the earth: Produce what you have taken-and there he was! And He said
to him: What induced you to do what you did? He said: Being afraid
of You, O my Lord (or he said: Being frightened of You) and because of
that He forgave him.
It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him) that the
Prophet , from among the things he reports from his Lord (mighty and
sublime be He), is that he said:
A servant [of Allah's] committed a sin and said: O Allah, forgive me
my sin. And He (glorified and exalted be He) said: My servant has
committed a sin and has known that he has a Lord who forgives sins and
punishes for them. Then he sinned again and said: O Lord, forgive me
my sin. And He (glorified and exalted be He) said: My servant has
committed a sin and has known that he has a Lord who forgives sins and
punishes for them. Then he sinned again and said: O Lord, forgive me
my sin. And He (glorified and exalted be He) said: My servant has
committed a sin and has known that he has a Lord who forgives sins and
punishes for sins. Do what you wish, for I have forgiven you.
It was related by Muslim (also by al-Bukhari).
On the authority of Anas (may Allah be pleased with him), who said: I heard
the Messenger of Allah say: Allah the Almighty said:
O son of Adam, so long as you call upon Me and ask of Me, I shall
forgive you for what you have done, and I shall not mind. O son of
Adam, were your sins to reach the clouds of the sky and were you then
to ask forgiveness of Me, I would forgive you. O son of Adam, were
you to come to Me with sins nearly as great as the earth and were you
then to face Me, ascribing no partner to Me, I would bring you
forgiveness nearly as great at it.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of
authorities is sound.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said:
Our Lord (glorified and exalted be He) descends each night to the
earth's sky when there remains the final third of the night, and He
says: Who is saying a prayer to Me that I may answer it? Who is
asking something of Me that I may give it him? Who is asking
forgiveness of Me that I may forgive him?
It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud).
In a version by Muslim the Hadith ends with the words:
And thus He continues till
[the light of] dawn shines.
------------------
Hadith Qudsi 36:
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On the authority of Anas (may Allah be pleased with him) from the Prophet
, who said:
The believers will gather together on the Day of Resurrection and will
say: Should we not ask [someone] to intercede for us with our Lord?
So they will come to Adam and will say: You are the Father of mankind;
Allah created you with His hand He made His angels bow down to you and
He taught you the names of everything, so intercede for us with you
Lord so that He may give us relief form this place where we are. And
he will say: I am not in a position [to do that] - and he will mention
his wrongdoing and will feel ashamed and will say: Go to Noah, for he
is the first messenger that Allah sent to the inhabitants of the
earth. So they will come to him and he will say: I am not in a
position [to do that] - and he will mention his having requested
something of his Lord about which he had no [proper] knowledge (Quran
Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to
the Friend of the Merciful (Abraham). So they will come to him and he
will say: I am not in a position [to do that]. Go to Moses, a
servant to whom Allah talked and to whom He gave the Torah. So they
will come to him and he will say: I am not in a position [to do that]
- and he will mention the talking of a life other that for a life
(Quran Chapter 28 Verses 15-16), and he will fell ashamed in the sight
of his Lord and will say: Go to Jesus, Allah's servant and messenger,
Allah's word and spirit. So they will come to him and he will say: I
am not in a position [to do that]. Go to Muhammad (may the blessings
and peace of Allah be upon him), a servant to whom Allah has forgiven
all his wrongdoing, past and future. So they will come to me and I
shall set forth to ask permission to come to my Lord, and permission
will be given, and when I shall see my Lord I shall prostrate myself.
He will leave me thus for such time as it pleases Him, and then it
will be said [to me]: Raise your head. Ask and it will be granted.
Speak and it will be heard. Intercede and your intercession will be
accepted. So I shall raise my head and praise Him with a form of
praise that He will teach me. Then I shall intercede and HE will set
me a limit [as to the number of people], so I shall admit them into
Paradise. Then I shall return to Him, and when I shall see my Lord [I
shall bow down] as before. Then I shall intercede and He will set me
a limit [as to the number of people]. So I shall admit them into
Paradise. Then I shall return for a third time, then a fourth, and I
shall say: There remains in Hell-fire only those whom the Quran has
confined and who must be there for eternity. There shall come out of
Hell-fire he who has said: There is no god but Allah and who has in
his heart goodness weighing a barley-corn; then there shall come out
of Hell-fire he who has said: There is no god but Allah and who has in
his heart goodness weighing a grain of wheat; then there shall come
out of Hell-fire he who has said: There is no god but Allah and who
has in his heart goodness weighing an atom.
It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah).
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said: Allah said:
I have prepared for My righteous servants what no eye has seen and no
ear has heard, not has it occurred to human heart. Thus recite if you
wish (1): And no soul knows what joy for them (the inhabitants of
Paradise) has been kept hidden (Quran Chapter 32 Verse 17).
(1) The words "Thus recite if you wish" are those of Abu Harayrah.
It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said
that the Messenger of Allah said:
When Allah created Paradise and Hell-fire, He sent Gabriel to
Paradise, saying: Look at it and at what I have prepared therein for
its inhabitants. The Prophet said: So he came to it and looked
at it and at what Allah had prepared therein for its inhabitants. The
Prophet said: So he returned to Him and said: By your glory, no
one hears of it without entering it. So He ordered that it be
encompassed by forms of hardship, and He said: Return to it and look
at what I have prepared therein for its inhabitants. The Prophet
said: So he returned to it and found that it was encompassed by
forms of hardship (1). Then he returned to Him and said: By Your glory, I
fear that no one will enter it. He said: Go to Hell-fire and look at
it and what I have prepared therein for its inhabitants, and he fount
that it was in layers, one above the other. Then he returned to Him
and said: By Your glory, no one who hears of it will enter it. So He
ordered that it be encompassed by lusts. Then He said: Return to it.
And he returned to it and said: By Your glory, I am frightened that no
one will escape from entering it.
(1) The Arabic word used here is "makarih", the literal meaning of which is
"things that are disliked". In this context it refers to forms of religious
discipline that man usually finds onerous.
It was related by Tirmidhi, who said that it was a good and sound Hadith (also
by Abu Dawud and an-Nasa'i).
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who
said that the Messenger of Allah said:
Paradise and Hell-fire disputed together, and Hell-fire said: In me
are the mighty and the haughty. Paradise said: In me are the weak and
the poor. So Allah judged between them, [saying]: You are Paradise,
My mercy; through you I show mercy to those I wish. And you are
Hell-fire, My punishment; through you I punish those I wish, and it is
incumbent upon Me that each of you shall have its fill.
It was related by Muslim (also by al-Bukhari and at-Tirmidhi).
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who
said that the Messenger of Allah said:
Allah will say to the inhabitant of Paradise: O inhabitants of
Paradise! They will say: O our Lord, we present ourselves and are at
Your pleasure, and goodness rests in Your hands. Then He will say:
Are you contented? And they will say: And how should we not be
contented, O Lord, when You have given to us that which You have given
to no one else of Your creation? Then He will say: Would not like Me
to give you something better than that? And they will say: O Lord and
what thing is better than that? And He will say: I shall cause My
favour to descend upon you and thereafter shall never be displeased
with you.
It was related by al-Bukhari (also by Muslim and at-Tirmidhi).
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THE PRESERVATION OF PHARAOH'S BODY
German | English
Pharaoh regarded himself as a deity and responded with slanders and threats to Prophet Musa's (as) calls for him to believe in Allah. This arrogant attitude lasted until he was faced with the threat of death through drowning. The Qur'an relates that Pharaoh immediately turned to belief when faced with Allah's punishment:
We brought the tribe of Israel across the sea, and Pharaoh and his troops pursued them out of tyranny and enmity. Then, when he was on the point of drowning, he [Pharaoh] said: "I believe that there is no god but Him in Whom the tribe of Israel believes. I am one of the Muslims." (Qur'an, 10/90)
However, this last-minute conversion was not accepted, for it was not sincere. According to the Qur'an, Allah exclaimed:
"What, now! When previously you rebelled and were one of the corrupters? Today we will preserve your body so you can be a Sign for people who come after you. Surely many people are heedless of Our Signs." (Qur'an, 10:91-92)
The information that Pharaoh's corpse would serve as a sign for later generations may be regarded as an indication that his body would not decay. On display in the Royal Mummies Chamber of the Egyptian Museum in Cairo is a mummified body believed to be that of this tyrant. In all likelihood, Pharaoh's body floated to shore after being drowned, was found and mummified by the Egyptians, and then carried to a previously prepared burial chamber
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PRINCIPLES OF ISLAM
BASIC BELIEF
According to Islam you have to believe in Allah, the Angels of Allah (Malaikah), the Books of Allah (Kutubullah), the messengers of Allah, (Rusulullah), the Day of Judgement (Yawmuddin), the Supremacy of the Divine Will (Al-Qadâr ) and life after death (Akhirah).
Allah
Allah is the name of God. Some people ascribe false attributes to Allah. We Muslims have our knowledge of Allah through what He revealed in the Holy Qura’n or through Prophet Muhammad (e , Salalahu Alihi Wasallam. SAW, peace be upon him).
“Allah, there is no god save Him, the Alive, the Eternal, Neither slumber nor sleep overtakes Him. Into Him belongs what so ever is in the heavens and what so ever is in the earth. Who is he that intercedes with Him save by His leave? he knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save that He will. His Throne includes the hwavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous” (Qura’n. 2:255).
“All that is in the heavens and earth glorify Allah and He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth. He ordains life and death and has power over all things. He is the First and the Last and the Inward and the Outward. He has knowledge of all things” (Qura’n. 57:1-4).
“Everything will perish save His countenance. His is the command and unto Him you will be brought back”(Qura’n. 28:88).
“The Originator of the heavens and the earth, when He will a thing He only says unto it “BE” and it is (Qura’n. 2:117)
“And not an atom’s weight in the earth or in the heavens escapes your Lord’s knowledge; neither is there anything smaller than that or larger, but is recorded in a clear decree” (Qura’n. 10-61).
“He knows what you conceal and what you reveal and God knows well the (secrets) of (all) hearts. (Qura’n. 64:4).
“There is nothing like unto Him” (Qura’n. 42:11).
Angles of Allah
The angels have been created from light, they obey Allah, carryout His will and have no free will, Angel Gibril (Gabriel) for example brought revelations from Allah to Prophet Muhammad (SAW) and other prophets. Other angels record our deeds or carryout other functions.
Books of Allah
Allah revealed Books of guidance through his prophets. Muslims believe in all the Original Books of Allah mentioned in the Qura’n, the Tawrat (Turah of Moses), the Zabur (Psalma of David), the Injil (Gospel) and Suhuf Ibrahim (the Scrollsof Abraham). The Qura’n is the only book of Allah which exists unchanged in its original form. The other Books are not in their original languages and are distorted and mixed with human words. The Qura’n was recorded as soon as it was revealed and was memorised by heart by Muslims.
Messengers of Allah
Allah sent prophets and messengers to show people the right path there is no nation to which Allah did not send a prophet as mentioned the Qura’n (35:24). The name of 25 prophets are mentioned in the Qura’n . Example of these prophets are: Adam, Nuh, Ibrahim, Musa, Isa and Muhammad ( Peace be upon them ). All prophets and messengers preached Islam i.e. to surrender to the Will of Allah the One who has no partners. Muhammad (SAW) is the seal of prophets (Qura’n 33:40).
Al Qadar
Allah has given man a free will. He does not force man to obey or disobey. Allah, The fact Allah knows what we are going to do does not mean that we do not have free will, knows whether man will obey or disobey.
Akhirah
Life on earth is meant to be a preparation for the Akhirah (life after death) Life is meaningless if people of good actions are not rewarded and people of bad conduct are not punished at the Day of Judgement. Muslim believers will be rewarded for their good actions by admitting them to Janah (Paradise) Wrong-doers and unbelievers will be punished in Annar ( Hell Fire ).
PILLARS OF ISLAM
In Islam there are five basic duties which Muslims must perform. They are known as the five pillars of Islam (Arkanul Islam). These are: Shahadah, the establishment of prayer (Salah), the payment of Zakah (paying the poor due), the Hajj (pilgrimage to Makkah and Sawm Ramadan (fasting the month of Ramadan).
SHAHADA (The First Pillar of Islam)
لا إله إلا الله محمد رسول الله
“La llaha illal-lahu Muhammad resululah““There is no god but Allah and Muhammad is the messenger of Allah“
This declaration is called “Shahadah”.
- Shahadah means that there is only One Lord, Allah, the Creator, the Organizer, the Planner and the Sustainer of the Universe.
- Shahadah means that Allah has the most Beautiful Names and Qualities mentioned by the Qur’an or Prophet Muhammad (SAW). ALL names and qualities of Allah are taken without changing their meanings or neglecting them. We should keep in mind that ”Nothing is like unto Allah” (Qura’n 42:11). Therefore, it does not meet with Majesty of Allah to be confined with a time or a place and it is not accepted that Allah existed in any of His creation including Jesus Christ (peace be upon him).
- Shahadah means that Muhammad (SAW) is the messenger of Allah, Allah Says: “Muhammad is the messenger of Allah and the seal of the prophets” (Qura’n 33:40). “And whatever the messenger (Muhammad) gives you, take it and whatever he forbids you, abstain from it”. (Qura’n 59:1). “Say (O Muhammad) if you love Allah follow me Allah loves you” (Qura’n 3:31).
Therefore, whatever any one says may be taken or rejected as to whether his sayings are in accordance with the Book of Allah (the Qura’n) or with the tradition of prophet Muhammad (SAW) (Sayings and deeds).
In order to become a Muslim, you have to utter “Shahadah” by your tongue and your actions should confirm the meanings of Shahadah
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SALAH (The Second Pillar of Islam)
The second pillar of Islam is performing Salah (prayer). The Muslim is enjoined to perform five obligatory prayers every day to keep himself in relation with his Lord, to invoke and implore Him, and to refrain himself from committing lewdness or indecency. These prayers not only ensure psychological rest to the Muslim in this present life, but they also pave the way to him to gain eternal happiness in the hereafter.perform prayer, one should be clean, wearing clean clothes and perform prayer in a clean place.To The Muslim should always cleanse himself by pure water. He should remove all traces of stool, urine, or any other dirt. Before prayer the Muslim should perform Wudu (ablution).
Prayer is the pillar of religion. It succeeds in importance the Shahadah Therefore, it is not only a duty on the Muslim to observe performing prayers from his maturity up to his death, but he should also order his household to perform it. He should also order his children to start practicing it from the time when they are 7 years old so that they may be accustomed to perform it. Allah Says: " إن الصلاة كانت على المؤمنين كتابا موقوتا " النساء : من آية 103
“enjoined on the believers.” (Qur’an 4:103).Performing prayers at fixed times has been
The prophet (SAW) said: “The obligation which distinguishes betus and the unbelievers is prayer”. Therefore, whosoever resists prayer, becomes unbeliever. Prayer is a duty on the Muslim in all circumstances. Even if he is sick or frightened he should perform his daily prayers, standing, sitting or even lying.
The five obligatory daily prayers are the Morning Prayer (Fajr), the noon prayer (Zuhr), the afternoon prayer (Asr), the evening prayer (Maghrib) and the night prayer (Ishaa).
The time due to Morning Prayer begins at true dawn and extends until the sun rises. It should not be delayed beyond this span of time. The time for noon prayer starts from the Zawal (a little after the sun passes the meridian) and extends till one’s shadow becomes equal to its own length plus the length of its noon- time shadow. The time enjoined for afternoon prayer starts after the end of noon-prayer time and extends until the sun turns yellow. One must hasten to perform it while the sun is still bright. The time for Maghrib prayer begins soon after sunsets and lasts till the disappearance of the twilight. Its performance should not be delayed. The time for Ishaa prayer begins after the disappearance of the twilight and lasts till midnight. If a Muslim delays one of these five prayers, he commits a grievous sin. He should turn to Allah in repentance and refrain himself from recommitting it. The Qura’n warns those who delay their prayers from its fixed times"فويل للمصلين الذين هم عن صلاتهم ساهون "سورة الماعون الآية4-5
“Woe unto those who pray but delay their prayers from its stated fixed time” (Quran 107: 7-4).
Performance of Wudu (Ablution)
Wudu is the act of washing those parts of the body that are generally exposed. The water should be pure clean and fresh with no change in its colour, taste and smell. Wudu is done as follows:
- Make a full intention of performing the Wudu for offering prayer and recite.
"بسم الله الرحمن الرحيم"
“Bismillahir – rahmanir – rahim“, (in the Name of Allah, the Compassionate, the Most Merciful).
- Wash hands up to the wrists three times, passing the fingers in between each other.
- Rinse your mouth with water three times.
- Rinse the nostrils with water, sniffing up water and blowing it out.
- Wash the face from the forehead to the chin bone and from ear to ear three times.
- Wash the right arm followed by the left up to elbows three times.
- Brush up the whole head with wet hands.
- Pass the wet tips of the index fingers inside and the wet tips of the thumbs outside the ears.
- Wash the feet up to the ankles three times. The right foot is washed first and then the left, taking care to wash in between the toes.
The same Wudu may be used for several prayers. However, if a Muslim urinates, defecates, passes wind or loses his consciousness for any reason after Wudu he should re-perform it again before prayer.
If a Muslim is in a state of major impurity (discharged semen in erotic dreams, or practiced intercourse … etc), he should clean his body by taking a bath. Women also should carry out this cleansing bath to purify themselves after menstruation or childbirth. Allah has disburdened women and exempted them from performing prayer during menstruation and childbirth till blood stops (for a maximum of 40 days according to some scholars or 60 days according to others).
If a Muslim is in a desert area or on a journey and finds no water, or if he fears that using water will harm him (because of sickness), he is permitted to purify himself by using good clean earth or sand instead of water. This is called, Tayammum, (purification with earth). It is done in the following way: you intend by heart to perform it, then you strike the dust (or sand) with your hands and wipe your hands over your face, your right hand by your left hand and your left hand by your right hand. Purification with earth is also permissible to women after the period of menstruation or confinement if water is not available, or if its could harm them.
Adhan (call to prayer)
The person who gives the Adhan is called the mu’azzin (Caller).
While calling for prayer, he stands in the Minaret or in the courtyard of the mosque, facing the Qiblah and raises his hands to his ears and calls out.
الله اكبر (Allahu Akber) (Allah is the Greatest)
الله اكبر Allahu Akber) (Allah is the Greatest)
الله اكبر (Allahu Akber) (Allah is the Greates))
الله اكبر (Allahu Akber) (Allah is the Greatest)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
أشهد أن لا اله إلا الله (Ashhadu alla ilaha illallah) (I bear witness that there is no god but Allah)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
اشهد أن محمدا رسول الله (Ashhadu anna muhammader rasulllah) (Ibear witness that Muhammad is Allah’s messenger)
حي على الصلوة (Hayya ales salah) (Rush prayer)
حي على الصلوة (Hayya ales salah) (Rush prayer)
حي على الفلاح (Hayya alas falah) (Rush to success)
حي على الفلاح (Hayya alas falah) (Rush to success)
)الله اكبر Allahu Akber) (Allah is the Greatest)الله اكبر (Allahu Akber) (Allah is the Greatest)
لا اله إلا الله (la ilaha illallah) (here is no god but Allah)
During the Adhan for Fajr Salah, the following is added after Hayya alal falah:الصلوة خير من النوم(Assalatu khairun minan naum) (Salah is better than sleep)
Iqamah
Iqamah is another call to prayer said just before the actual start of Salah. The following is aid (in Arabic language):
- Allah is great twice.
- I bear witness that there is no god but Allah once.
- I bear witness that Muhammad is Allah’s Messenger once.
- Rush to prayer once.
- Rush to success once.
- The prayer has begun twice.
- Allah great twice.
- There is no god but Allah once.
- It is similar to Adhan except that after Hayya alal falah the following added: قد قامت الصلوة (Qad Qamatis salah) (the prayer has begu)
Performance of Salah
A prayer consists of either two, three or four Raka’at: A Raka’at is performed in the following way:
- Stand erect, facing the direction of Ka’aba in makkah, and make the Niyyat (the intention) in your mind of what prayer you are about to offer, preferably uttering t to yourself, Raise both hands up to the ears and say:
"الله اكبر "
“Allahu – Akbar”, (Allah is Great).
Bring them down or place the right hand upon the left below the chest and above the navel.
- Recite the Opening Chapter of the Holy ura’n (the Fatiha):
بسم الله الرحمن الرحيم . الحمد لله رب العالمين . الرحمن الرحيم . مالك يوم الدين . إياك نعبد وإياك نستعين . أهدنا الصراط المستقيم . صراط الذين أنعمت عليهم غير لمغضوب عليهم ولا الضالين . ( سورة الفاتحة .
Alhamdu lillahi rabbil aalameen, ar-ahmanir-rahim, maliki yawm-id-deen, iyyaka na’abudu wa iyyaka nasta,een; ihdinas-siratal mustaqeema sirat-alla-zina an,ammta alayhim ghairil magh-doobi alayhim a-lad-daaleen (ameen).
The meaning of this glorious sura can be translated as follows:
“In the name of Allah, the Compassionate, the Most-Merciful. Praise be to Allah, the Lord of the Worlds The Most–Merciful the Most Compassionate. The Master of the Day of Judgment: You Alone we worship, and you Alone we ask for help. Show us the straight way, the way of those whom you have blessed, who have not incurred your displeasure, nor gone astray.”
These verses of Quran, and all other verses, should be recited in Arabic language.
Then recite a passage from the Holy Qur’an. For this purpose any one of the small chapters may be selected as, for instance, the chapter termed, ‘The Unity,”
بسم الله الرحمن الرحيم
(( قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفوا أحد ))
Bismillahir rahmanir rahim
“Kul Huwallahu ahad, Allahus samad, lam Yalid wa lam yulad, wa lam yakun lahu kufuwan ahad”.
In the Name of Allah the Compassionate, the Most Merciful
“Say: He is Allah, the One, Allah, the eternally besought of all.
He begets not no is He begotten. And there is none comparable
Unto Him“.
- Say: “Allaho-Akbar” and bow down in Ruk’u and say thrice:
"سبحان ربي العظيم "
Subhan Rabbiyal-azeem (How gloriois my Lord the Great).
- Assume the standing position, letting the hands remain on the sides and say:
" سمع الله لمن حمده "
Sami’allahu liman hamidah
" ربنا ولك الحمد"
Rahana wa Lakal – hamd
(Allah has listened to him who has praised Him; Our Lord, praise be to you)
- Saying” Allahu-Akbar” and prostrate to perform the Saidah, saying thrice:
" سبحان ربي الأعلى"
Subhan Rabbiyal-a’la (All glory be to my Lord, the Most High)
- Raise yourself sitting for a which in a reverential posture, termed Jalsah and say once.
" اللهم اغفر لي و ارحمني"
Allahummaghfirli warhamni. (O Allah ! forgive me and have mercy upon me).
- Perform the second sajdah exactly in the same way as the first one. This finishes one Raka’at.
- Say “ Allahu Akbar, stand erct once again, repeat all that done in the perfomance of the first Raka’at.
- After the second Raka’at second Sajdan is over, say “Allahu-Akbar” and sit down in the reverential posture and recite.
التحيات لله و الصلوات و الطيبات السلام عليك أيها النبي ورحمة الله و بركاته. السلام علينا و علي عباد الله الصالحين . أشهد أن لا إله إلا الله و أشهد أن محمد عبده و رسوله
“At-tahiyyato lillahi wassalawato wat-taiyyibat. Assalamu alaika ayyuhannabiyyu wa rahmatullahi wa barakathu assalamu alaina wa’ala’ibadillah –is saliheen. Ash-hand alla ilaha illalah wa ashhadu anna Muhammadun abdubu wa rasooluh”.
All Worships and praises are for Allah’s peace be upon you, O prophet, his mercy and His blessings too. Peace be on us and on all righteous servants of Allah. I testify that there is no God save Allah and testify that Muhammad is His servant and messenger.
- If more than two Raka’at are to be performed, say “Allahu Akbar”, stand up again, and complete one two Raka’at as the case may be, sit down in the reverential posture which is also obviously adopted if the prayer consists of two Raka,at only. In that reverential posture, recite in addition to Tashahud, the Salawat
اللهم صل علي محمد وعلي آل محمد كما صليت علي إبراهيم وعبي آل إبراهيم وبارك علي محمد وعلي آل محمد كما باركت علي إبراهيم وعلي آل إبراهيم انك حميد مجيد
“Allahumma salli’ala Muhammadin wa’ala ali Mihammadin kama sallayta ala Ibrahim wa’ala ali Ibrahim, wa barik ala Mihammadin wa’ala ali Muhammadin kamma barakta ala Ibrahim wa’ala ali Ibrahim, innaka hamidun majeed”.
O, Allah have mercy on Muhammad and those related to Muhammad, just as You had mercy on Ibrahim and on those related to Ibrahim. O. Allah bestow Your blessings on Muhammad and on those related to Muhammad as You had bestowed it on Ibrahim and those related to Ibrahim. Surely, You are The Praisworthy, The Great.”
- Turn your face to the right and say السلام عليكم ورحمة الله Assalamu-alaykum wa rahmatullah (peace be upon you and the mercy of Allah). Then turn it to the let and repeat the same. Here the prayer is complete.
Morning prayer is two rak’ast. Zuhr, Asr and Isha prayers are four rak’ats while maghrib prayer is three rak’ats. All verses of the Qura’n and other verses should be recited in Arabic.
Al-Kawthar (108)
سورة الكوثر
بسم الله الرحمن الرحيم
أنا أعطيناك الكوثر * فصل لربك وأنحر * إن شانئك هو الأبتر *
Bimillàhir rahmànir
Nnà a’tainakal kawthar.
Fa salli lirabbika wanhar
Inna shàni’aka huwàl abtar.
Maning:
IN the name of Allah, The Compassionat the Most Merciful.
In deed we have given you the Kawther (Abundance or fountain);
So pray to your Lord and make sacrifice.
Surely your hater is the one cut off.
Al-Mà’un (107)
سورة الماعون
بسم الله الرحمن الرحيم
أرءيت الذي يكذب بالدين * فذلك الذي يدع اليتيم * ولا يحض علي طعام المسكين * فويل للمصلين * الذين هم عن صلاتهم ساهون* الذين هم يراءون * و يمنعون الماعون *
Bismilahir rahmanir rahim
Ara’ aital ladhi yukadhdhibu biddin.
Fadhàlikal ladhi yadu’ul yatim.
Wa làyahuddu ala ta amil miskin.
Fawailul lil mussallin.
Alladhina hum ‘an salàtihim sàhun .
Alladhina hum yurà wùn.
Wayamna ùnal mà ùn.
Meaning:
In the name of Allah, The Compassionate the Most merciful.
Have you seen him who denies religion?
It is he who harshly repels the orphan.
And does not urge others to feed the needy.
Woe to those who pray.
But are heedless of their prayers;
Who put on a show of piety
But refuse to give even the smallest help to others.
Quraish (106)
سورة قريش
بسم الله الرحمن الرحيم
لإيلف قريش *إلفهم رحلة الشتاء و الصيف * فليعبدوا رب هذا البيت * الذي أطعمهم من جوع و أمنهم من خوف *
Bismillàhir rahmànir rahim
Li ilfi Quraishin.
Ilàfihim rihlatashitài was saif.
Falya’budu rabba hàthàl bait.
Allathi at’amahum min ju’in,
Wa àmanhum min khawf.
Meaning:
In the name of Allah, The compassionate the Most Merciful.
For the tradition of Quraish:
Their tradition of travelling in winter and summer.
Let them worship the Lord of this house,
Who provides them with food lest they
Should go hungry, and with security
Lest they should live in fear.
Al-Fil (105)
سورة الفيل
بسم الله الرحمن الرحيم
ألم تر كيف فعل ربك بأصحاب الفيل * ألم يجعل كيدهم في تضليل * وأرسل عليهم طيراً أبابيل * ترميهم بحجارة من سجيل * فجعلهم كعصف مأكول *
Bismillàhir rahmànir rahim.
Alam tara kaifa fa’ala rabbuka bi ashàbil fil.
Alam yaj’al kaidahum fi tadlil.
Wa arsala àlaihim tairàn abàbil.
Armihim bihijàratin min sijjil.
Fa ja àlahum ka’asfin ma’kùl.
Meaning:
In the name of Allah, The Compassionate the Most Merciful.
Have you not seen how your Lord has
Dealt with the people of the elephant.
Did He not cause their treacherous plan to be futile.
And send against them flights of birds,
Which pelted them with stones of sand and clay?
Thus He made them like devoured dry leaves.
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Hajj (The Fifth Pillar of Islam)
German | English
 Pilgrimage (Hajj) is the fifth pillar of Islam. It is a duty for a Muslim to perform pilgrimage to the House of Allah once in lifetime, however it is permissible to him to do pilgrimage voluntarily more than once.
Pilgrimage has innumerable benefits:
- In fulfilling this service, man expresses his devotion to Allah, not only by performing rites which need physical effort, but he expresses also his deep spiritual devotion to Allah and spends of his money for His sake.
- Pilgrimage is an annual Muslim-congress, attended by Muslims from all over the world. Muslims in pilgrimage meet in one place, Makkah, dressed in one uniform, worshipping Allah, the One God, and performing the same rites during the fixed period of Hijj. There is on discrimination between them since all are Allah’s bondsmen. No white man has preference over a black man, neither the rich over the poor. In this way, Muslims are acquainted one to the other, cooperate one with the other, and they remember the day when they will be resurrected and gathered before Allah who will account them for their deeds. Thus they prepare themselves for the Hereafter and do their best to obey Allah, their Lord. The Kaaba is the Qibla of all Muslims. They direct their faces towards it when they perform their prayers. It should be well-Known that all the rites of pilgrimage, as circumambulating round the kaaba, attending Arafat, Muzdalafa, and staying for several for several days in Mina have one objective that is to worship Allah according to the method He commanded during the time He fixed. Worshipping is neither dedicated to the Kaaba nor to any of these other places which are no more than objects created by Allah and that can never bring benefit or cause harm to any one. Worshipping is dedicated to Allah alone, the Lord of everything, Who alone has the Absolute Sovereignty and Power. According to Muslim faith, all forms of worshipping are enjoined by Allah and should never be based on individual judgement or taste. Therefore, hadn’t Allah commanded people to perform pilgrimage to the Sacred House at Makkah, Muslims would have never performed it. Allah say in the Qur’an:
" ولله علي الناس حج البيت من استطاع إليه سبيلا ، ومن كفر فإن الله غني عم العالمين "
( آل عمران – آيه 97)
“And pilgrimage to the House is unto Allah for mankind, for him who can find a way thither. As for him who disbelieves, Allah is Independent of all creatures” (Qura’n 3:97).
Performing Umra (a lesser pilgrimage) once in lifetime is also a duty that a Muslim should fulfil either in Hajj time or in any other time.
It is not an indispensable duty for every Muslim to visit the Mosque of the prophet in Al-Madina in Hajj-time or in any other time, but this is an advisable deed and who performs it will be recompensed by Allah.
The Muslim leaving for Madina intends to visit the mosque of the prophet. When he arrives there, he prays in mosque and then visits the tomb of the prophet (SAW). The visitor salutes the prophet politely and leaves the place adopting by that the same manner that the companions of the prophet used to do. He should not ask the prophet or supplicate for any thing from him. In fact those who supplicate the prophet (SAW) for help or ask him for what they need, are committing idolatry and the prophet is innocent of their ill deeds.
After visiting the prophet’s mosque the pilgrim visitor also visits the tombs of Baqeih. He should ruin his noble pilgrimage .The prophet (saw) said: whatever flesh that comes grow out of illicit gains is rather doomed to Hell-fire. It also advisable for the pilgrimage to select a man of good faith to accompany him on the pilgrimage- journey. The pilgrim, whether travelling by car or train, assumes the Ih-ram as soon as he arrives at the miqqat (the station for Ihram), and the pilgrim by plane, assumes Ihram when he approaches the miqqat. According to prophetic traditions, there are five mawaqit (five stations for Ihram):
- Zul Hulaifa ( abyar ali): for pilgrims from madina.
- Al- Jahfa, place near, rabigh, for people coming from the direc-tions of Syria, egypt and maghrib.
- Qarn al- manazil, for peolep coming from najd, al-Taif and oth-er regions of that direction.
- Zat Irq, for people coming from Iraq.
- Yal, for people coming yemen.
These mawaqit are not only people coming from the above- mentioned regions, but for those who travel by these ways.
As for inhabitants of Makkah and those who live within the area bounded by these mawaqit, they assume their Ihram from their homes?
Manner of Ihram
It is advisable for the pilgrim to take a bath to cleanse and perfume himself before assuming Ihram clothes at the miqqat. The Ihram dress for the males consists of tow simple white seamless sheets, one to be wrapped round the lions, the other to cover the upper part of the body . the head should not be covered. Women have no special dressed in wide veiling and unalluring clothes. After assuming the Ihram, a women should neither veil her face with a seamed veil, nor use any seamed gloves to cover her hands.
The pilgrim, after assuming the Ihram dress, intends by heart to perform Umra and say:
"اللهم لبيك عمرة"
“Al lahum-ma labayka Omra“
“Hare ma I, O Allah at your Service intending to perform Umra“
In this way the pilgrim performs Hajj-Tamattu which is really excellent because the prophet (SAW) recommended his companions to perform this kind of Hajj. He have obliged them to abandon their Ihram clothes and make their visit to Kaaba an Umra, giving exception only to those who brought with them their “hady” (sacrifices), and carried on their Hajj by qiran, he same manner which the prophet himself adopted. The qarin (who performs Hajj by qiran) intends when he starts his pilgrimage rites by saying:
"اللهم لبيك عمرة وحج"
“AL Lahum-ma Labika Omratun wahajjan”
“Here am I, O Allah, I intend to perform Umra and Hajj”
Therefore he should not abandon his Ihram clothes and Ihram restrictions till he offers up his sacrifice on the feast-day (day of Ihram molation, 10th of zul-Hijah)
After assuming the Ihram
- It is forbidden for the Muslim to cohabitate with his wife, kiss, or touch her lustfully. During the Ihram period the pilgrim is also not allowed to marry or prose to a lady.
- It is also forbidden to the Muslim to remove or trim his hair from any part of the body.
- Similarly paring the nails of hands and toes is also forbidden.
- A man in Ihram should not cover his head, however, it is permissible for him to be shaded by an umbrella o sit in the shadow of a tent or a tree.
- During the Ihram one is not allowed to apply perfume to his body or garments and even to smell it.
- It is forbidden during the Ihram to kill animal of game or to help others to do so.
- The male pilgrim is not allowed to wear tailored clothes during the period of Ihram; instead of shoes he can use sandals. Women should not wear seamed veils on their faces or gloves on their hands.
As soon as the pilgrim arrives the Kaaba The Holy House of Allah, he circumambulates it seven rounds for the “Tawaf-Al Qodoum” (circumambulation of arrival). He starts the tawaf from near the black stone. That is his Umra tawaf; the pilgrim can invoke Allah by whatever prayers he likes. (1)After terminating the seven rounds of tawaf he moves to the station of Ibrahim, where or some where in the vicinity, he performs a two raka at prayer of the tawaf.
The pilgrim proceeds after that to the s’ay. He stars by mounting the eminence Al-Safa and faces the Qibla saying “Allahu Akbar, La Ilaha Ilallah”, and invokes Alah by whatever prayers he likes. Then, he walks to the eminence of Al-Marwa, mounts it, faces the Qibla, saying Allahu Akbar, invokes Allah, then reeturns to the eminence of Al-Safa, then repeats his walking from Safa to Marwa and vice versa till he terminates seven going and returning rounds.
The pilgrim who performs pilgrimage by tamattu, gets his hair shaven or trimmde after completing his Sa^y. For women, it is enough to trim a small part of their hair as long as a fingertip. In this way the pilgrim completes his Umra, discards his Ihram and is authorized to practise all the matters forbidden to him during Ihram duration.
If woman menstruates or gives birth or after Ihram, she becomes qarinah and performs Hajj by qiran. Therefore, she would intend to perform hajj and Umra combined in one Ihram. Menstruation and confinement do not forbid the woman from doing any of the acts of Hajj except circumambulating round the Holy House, which she should postpone until she becomes clean.
If she gets clean before people assume their Ihram, she takes a cleansing bath, join them when they assume their Ihram, and perform with them the rituals of Hajj. But if her cleanness from menses occurs at a later time, she combines Hajj and Umrra in one Ihram, performs all the rituals of Hajj, including staying in Mina, standing in Arafat, going to Muzdalifa, pelting, offering the sacrifice and trimming her hair on feast day. But she could not circumambulate the Holy House till she is clean. When she gets clean, she takes a cleansing bath and performs Circumambulating round the ka’ba and S’ay, hence, fulfilling both Hajj and Umra. This was the method adopted by the mother of believers, Aisha, according to the directions of the prophet (SAW). The prophet affirmed by his deeds and saying that the qarin combines Hajj and Umra and fulfils them both by performing one circumambulation and one S’ay. The prophet himself performed hajj in accordance with this manner and said “Umra is inserted in Hajj until the Doomsday”.
On the 8th day of Zul-Hijja, the pilgrims assume Ihram from their settlements in Makkah in the same manner they had done before at the miqqat. The pilgrim, whether be a man or a woman, in tends to perform Hajj by saying:
"اللهم لبيك حجا"
“ Allahuma labayka Hajjan”
“Here am I My Lord, I intend to perform Hajj“
The pilgrim refrains himself from practicing any of the actions forbidden during the Ihram period in the same way that it has been explained before. Then he proceeds with other pilgrims to Mina to pass the night there. The pilgrim should perform his prayers there in time. He is permitted to shorten his prayers but not to combine one of them with the other. On the morning of Arafa (9th Zul-Hijja), the pilgrims go to Namira mosque to perform in congregation the Zuhr (noon) and Asr (Afternoon) prayers combined together. By noon, they proceed to Arafat to stay there till sunset praying, supplicating Allah, and asking Him for forgiveness. The pilgrim can stand at any place in the valley of Afafat because the whole of Arafat is reserved for wuquf (standing). He should turn his face while praying and supplicating towards the Qibla and not towards the mount of Arafat. The pilgrim should be aware that climbing the mount is not a ritual service. The pilgrim should be aware that climbing the mount is not a ritual service, and that wiping oneself with its stones is a heretical deed.
After sunset, the pilgrims proceed to Muzdalafa where they perfrom Maghrib (evening) and Isha (night) prayers combined together, and shortening only Isha prayer. They spend the night there, and next day they perform the fajr (morning) prayer at dawn and leave to Mina before sunrise. When they arrive there, they pelt “Jamraat-AlAkaba “ by seven pebbles each one of which should not be larger than a chickpea. One should observe strictly the guidance and orders of the prophet to overcome the allurement of the Satan and avoid devious actions as pelting the “Jamra” by shoes and any other action which is not in accordance with the commandments of Allah or the traditions of the prophet.
After pelting Jamrat-Al-Aqaba, the pilgrim offers his sacrifice shaves or shortens his hair, but it is better to have it shaven rather than having it shortened. Women slightly trim off parts of their hair.
After that, the pilgrim can discard Ihram clothes and perform all the acts which were forbidden during the Ihram period except sexual intercourse. Then pilgrim heads to Makkah, performs Tawaf Al-Ifabha, and the Sa’y hence, he discards his Ihram completely and is allowed to perform all the acts that were forbidden during the Ihram period with no exception.
The pilgrim returns to Mina, to stay there for three successive days (the Feast Day and the following two days). He spends the nights of these days at Mina at noon he pelts the thrJamrats (on the 11th and 12th of Zul-Hijja). He starts by pelting Al-Jamratu Al-Sugrah (The small Jamra), then Al-Jamratu –al Wusta (The medium Jamra) and finally Jamrat Al-Akaba, Which he had pelted before on the morning of the Feast Day. Each one of these Jamrats is pelted by seven pebbles. The pilgrim has the choice after that, either to leave Mina on the 12th of Zul-Hijja or stay there till next day. It is better to stay till next day and perform pelting by noon. The final thing that a pilgrim should do, before leaving Makkah, is to perform “Tawaf Al-Wadaa” (Tawaf of Departure). However women menstruating or giving childbirth are allowed to leave Makkah without performing Tawaf Al Wadaa.
Offering the slaughter can be done also on the 11th, 12th or 13th of Zul-Hijja and Tawaf-al-ifada can also be postponed till the pilgrim leaves Mina, but it is better to perform the rituals in accordance with the order and times which are mentioned before
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ZAKAT (The Third Pillar of Islam)
German | English
ALLAH ordained every Muslim who possesses a certain amount a certain amount of property to pay annually of these possessions the Zakah to the poor, or to the other categories mentioned in the Quran. The minimum amount in the gold liable to payment of zakat is 20 miskals ( miskal is equal to 4 68 grams ) and the minimum amount of Silver is 200 dirhams ( dirham is equal to 3.12 grams ) or an equivalent some of current money to these amounts. There is also a minimum amount for goods of commerce liable to payment of zakat as for grains, its minimum amount is 300 saa’a (about 650 kg ) .the minimum amount for real estates prepared for sale should be estimated in accordance with its value but if the real estate is prepared for lease, the estimation is consid ered in accordance with its rent. The annual amount of Zakah fixed on money, gold, silver and goods of commerce is 2.5% As for cereals grins and fruits, the fixed amount of Zakah fixed on money, gold, silver and of 10% the crop is the yield of an easily irrigated land (i.e. a land irrigated by rivers springs or rain). On the other hand if the land is irrigated with difficulty by man mad means as pump or other lifting apparatus, the amounts of Zakah become only 5% Zakah of grains fruits and crops is due at the harvest time. In case if a land yields two or other harvests annually, one should pay the Zakah for each harvest independently the amount of Zakah due on camels, cows, and sheep is explained in books dealing with this subject. Zakah is enjoined by the Qura’n.
وما أومرو الا ليعبدو الله مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة
(سورة البينة : آية 5)
And they are ordered naught else than to serve Allah, in sincere devotion to pay the Zakah, that is the true religion. (Qura’n98:5)
In fact, the Zakah has a wonderful social role. It soothes the poor’s feelings, satisfies their needs, and strengthens the bonds of mutual love among poor and rich.
Zakah is not the only mean that Islam has used to maintain social solidarity and cooperation among Muslims, but Islam imposed also on the rich to support the poor at times of famines. Islam prohibits the Muslim form being sated with food while his neighbor is hungry. Islam enjoined also Zakat-al-fitr (fitrfeast-Due) on all Muslims and has made it a duty on every one of them to distribute a saa (a cubic measure) of elementary substances for himself and a similar saa for each one of those whom he supports, including his servants. The amount should be distributed among the poor, before the prayer of Feast day. Islam imposed also expiatory gifts on the Muslim who commits perjury (that is to feed ten poor or clothe them, or to fast thee days, if he is unable to feed or clothe the poor). The Muslim is commanded to perform his vows, and practice voluntary charity. Allah promised to give the best reward for those who spend their money for His sake. Their reward will not only be multiplied to ten folds, but to 700 folds, or even to a boundless number. On the authority of Abu Hurairah (May Allah be pleased with him), who said: The Holy Prophet (peace and blessings of Allah be upon him) said: “There will be seven persons sheltered under the shade of Allah on the Day of Judgement when there will be no other shade be-besides His shade. They are: a just ruler; a young man who passes his youth in worship and service of Allah – the Lord of Honor and Glory ; one whose heart is perpetually attached to the mosque; two such persons who love each other for the sake of Allah, they joined together for His sake and parted for His sake; a man who is invited for sin by a rich beautiful woman but declines, saying: I fear Allah; One who gives charity in a secret way without making a show, in a way that his left hand does not know what his right hand spent; and one who remembers Allah in solitude so that his eyes overflow ( fill with tears).
(Bukhari and Muslim)
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 German | English
The fourth pillar of Islam is to fast during the month of Ramadan, the ninth month of the Hijri calendar. Before the dawn of the first day of Ramadan, the Muslim in-tends to fast this month, and abstains every day from drinking, eating, or practicing sex till after the sun sets, He performs the fasting till the end of the month of Ramadan, fulfilling by that the commandment of Allah, and seeking His pleasure. Fasting has innumerable benefits. When man refrains himself from lusts, abstains from eating and drinking for the sake of Allah, he does this only for one purpose; this is to obey Allah, worship Him and fill his heart with God-fearing. Fasting has also innumerable hygienic, economic and social benefits which are perceived only be those who perform it with strong belief and sincere faith. The Quran states,
(( يل أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون))
إلى قوله تعالى:
شهر رمضان الذي أنزل فيه القران هدى للناس وبينات من الهدى والفرقان فمن شهد منكم الشهر فليصمه ومن كان مريضا أو على سفر فعدة من أيام أخر يريد الله بكم اليسر ولا يريد بكم العسر ولتكملوا لعدة ولتكبروا الله على ما هداكم ولعلكم تشكرن
(الآيات 183-15 سورة البقرة )
“O you who believe, fasting is prescribed for you as was prescribed for those before you, so that you may be God-fearing”… “The month of Ramadan, in which was revealed the Qur’an, a guidance for mankind, and clear proofs of guidance and the criterion (of right and wrong), whosoever of you is present, let him fast the month, and who is sick or on a journey let him fast the same number of other days. Allah desires for you ease; He desire not hardship for you. You should complete the period and you should magnify Allah for having guided you and you may be thankful.” (Qur’an 2: 183 – 185).
According to rules of the Qur’an and the prophetic traditions it is permissible for a sick Muslim, a Muslim travelling on a journey, a menstruating woman, or a confined woman not to fast, but to make up for what they missed. Foster-mothers and pregnant women are also permitted to break their fast if fasting will harm them or their babies, but they should compensate this fully by fasting other equal days. If man drinks or eats absent-mindedly which fasting, he should get out what is still in his mouth as soon as he remembers that he is fasting. In this case his fasting is not broken and he can continue his fasting.
Upper Part | 9月24日 
Upper Part
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