Fasting-in-the-Month-of-Ramadhan

Allah says in the Qur’an:” O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint.” (Al-Baqarah:183)

The holy month of Ramadhan is a blessed month. Muslims all over the world should welcome the arrival of Ramadhan with cheer and happiness for it carries blessings, forgiveness and mercy.

Fasting is observed for one month every year. During this fast man abstains from food and water from sunrise to sunset in obedience to the command of Allah.

This act is performed in order to reduce man’s materialism and increase his spirituality, so that he may be able to lead a truly spiritual life in this world. In the process, he spends more time in the worship of Allah.

Fasting awakens in man the feeling of gratefulness. The temporary deprivation of food and water stresses for him the importance of these things as divine blessings.Then when he partakes of food and water after having experienced hunger and thirst, he can feel how truly precious is the food and water provided to him abundantly by Allah. This experience increases manifold his feelings of gratitude to Allah.

Fasting produces moral discipline within man. By restricting the basic things he desires, the devotee is trained to lead a life of self-restraint and not of permissiveness.

By having a curb put on his various desires for one month at a time man is trained to lead a life of self-restraint for the whole year, making no attempt to exceed the limits set by Allah.

What man does by fasting is engage himself more and more in the remembrance and worship of Allah, and in the recitation of the Qur’an. Thus fasting serves as a strategy to increase the efficacy of worship. In this way Allah accepts our worship in its heightened form.

Fasting is, in short, a training course. Its purpose is to place man on a special spiritual plane for one month so that he may be better able to lead the life of a true devotee of Allah and a true lover of humanity.

May Allah (S.W.T.) accept our fasting and all of our good deeds, amin. 

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how-to-save-oneself-from-the-hell-fire

The only way to be saved from hell is through iman (faith) and righteous deeds. So the Muslims pray to their Lord with faith to save them from the Fire. Allah said:” Those who say, Our Lord! We have indeed believed. Forgive us, then, our sins and save us from the agony of the Fire.”

Many hadiths speak in details about this matter and describe the deeds that will protect one from the Fire, for example, love of Allah. The Prophet (saw) said:” By Allah, Allah will never throw one who loves Him and whom He loves into the Fire.”

Fasting is also a source of protection from the Fire, as reported from Jabir ibn Abdillah, the Prophet (saw) said:” Allah, the Exalted, says:’ Fasting is a shield with which one may protect oneself from the Fire.’” Al-Bayhaqi reports from Uthman ibn Abi al-Ash that the Prophet (saw) said:” Fasting is a shield from the punishment of Allah.”

If fasting is accomplished at the time of jihad against the enemy, then that is a great victory, as it is reported from Abu Sa’eed al-Khudri that the Prophet (saw) said:” Whoever fasts for one day when he is engaged in jihad for the sake of Allah, Allah will remove him ‘seventy years’ distance from the Fire.” (Bukhari and Muslim)

Other means of salvation from the Fire are fear of Allah, and jihad for His sake. Allah (swt) said:” But for him who fears the standing before his Lord, there will be two gardens in Paradise.” (Qur’an 55: 46). The Prophet (saw) said:” No one who weeps out of fear of Allah will enter Hell until the milk goes back into the breast, and a man will never have both the dust from fighting in the way of Allah and the smoke of Hell.” Bukhari reports from Abu Abs that the Prophet (saw) said:” No two feet that get dusty for the sake of Allah will ever be touched by the Fire.”

We may also be shielded from the Fire by seeking protection with Allah from it. Allah said in the Qur’an:” Those who say:” Our Lord! Avert from us the wrath of Hell, for its wrath is indeed an affiliation grievous. Evil indeed is it as an abode and as a place to rest in.” (Qur’an 25: 65-66)

Ahmad, Ibn Majah, Ibn Hibban, and Al-Hakim report, with a saheeh isnaad from Anas, that the Messenger of Allah said:” No one asks Allah for Paradise three times, but Paradise will say: O Allah, admit him to Paradise.’ And no Muslim asks Allah for protection from Hell three times, but Hell will say: O Allah, save him from me.”

Bukhari and Muslim report from Abu Hurairah that when the Prophet (saw) was discussing the angels who seek out gatherings of dhikr, he said:” Allah asks them and He knows best:’ What are they seeking protection from?’ They tell him, ’ From the Fire.” He asks, ’ And have they seen it?’ They say:’ No, by Allah, O Lord, they have not seen it? They say:” They would be even more afraid and anxious to escape it.’ He says:’ Bear witness that I have forgiven them.’”

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https://iuhk.org/index.php/publication/articles/10-publication/articles/183-how-to-save-oneself-from-the-hell-fire

“Read in the name of your Lord Who created. He created man from a clot. Read and your Lord is the Most Honorable. Who taught by the pen. Taught man what he knew not.”

Islam has given great importance to the process of seeking knowledge. If we look at the first five verses revealed from the Holy Qur’an, we can see that the word “اقـــــرأ” (read) is repeated two times, the word "قـــــلــــم" (pen) is mentioned once and the word "عــــلَّـم" (teach) is repeated twice.

Let us have a look at the following verses in Surah Al-‘Alaq. “Read in the name of your Lord Who created.  He created man from a clot. Read and your Lord is the Most Honorable. Who taught by the pen. Taught man what he knew not.” (Qur’an 96:1-5 )

Islam makes it a religious duty upon Muslims to seek knowledge. Seeking knowledge with the intention of benefiting oneself and the people is rewarded like performing additional prayers or fasting. The Prophet (PBUH) said: “Seeking Knowledge is an obligation on every Muslim.” (Ahmed)

Whoever seeks knowledge and help other people to learn will get unaccountable rewards from Allah (SWT). Allah (SWT) will grant him high ranks in this world and the Hereafter.  "Allah will exalt those who believe among you, and those who have been granted knowledge to high ranks." (Qur’an 58:11)

Knowledge is more important than wealth and property. No wonder, knowledge is among the important things which Allah (SWT) directed Prophet Muhammad (PBUH) to pray that he will be granted more of it. Allah (SWT) says in the Holy Qur’an: "And say: My Lord, increase me in knowledge."   (Qur’an 20:114)

Having knowledge should not be a reason for being arrogant. In fact, having more knowledge about ourselves and the world make us feel more humble before the greatness of the creation of Allah (SWT). “It is only those who have knowledge among His servants that fear Allah." (Qur’an 35:28)

We ask Allah (SWT) all the time for Paradise. Seeking knowledge is one of the things that will surely lead us to Paradise. The Prophet (PBUH) said: “Whoever follows a path in pursuit of knowledge, Allah makes his way easy to paradise.” (Bukhari)

Teaching others is one of the good deeds that will get us great rewards even after death. Whoever leaves behind beneficial knowledge will get rewards as long as people are still getting benefits from his knowledge. Prophet Muhammad (PBUH) said: “When a man dies all his deeds comes to an end except for three: an ongoing charity, beneficial knowledge and a righteous son who prays for him.” (Bukhari)

It is an irony that while Islam recommends Muslims to seek for knowledge, the Muslim countries are categorized among the developing countries in the world. In many Muslim countries, the percentage of illiteracy is 20 % to 30%. Scientific research and education get a small portion of the yearly budgets in many Muslim Countries.

However, this was not the case during the long history of the Muslim world. Muslim countries were once the most advanced countries on earth. The Islamic civilization was the greatest civilization in the whole world in the Middle Ages and is considered one of the main bases of the modern civilization.

While the medieval centuries are well-known in the Western world as the Dark Ages, they were shining with knowledge and glory in the Muslim world. Public libraries, public hospitals and universities were located in different cities in the Muslim World. Baghdad, Damascus, Cairo and Grenada were the centers of learning in the whole world.

There were many Muslim scientists who had great achievements in different branches of science.  For example, Ibn Sina (Avicenna) (980-1037) was a great physician and philosopher. Among his most famous works is The Book of Healing, a vast philosophical and scientific encyclopeadia.  His book The Canon of Medicine, was used as a standard medical text at many universities in Europe until the seventeenth century.

 Ibn Rushd (Averroes) (1126-1198) stands out as a towering figure in the history of Arab-Islamic thought. He influenced scholarship in both the Islamic world and Europe for centuries, and is best known in the West for his commentaries on Aristotle's philosophy. Many of his books were used in European universities until the nineteenth century.

Al-Khwārizmī (Algoritmi) (780-850) is a Muslim mathematician and astronomer. He wrote mathematical books that collected and arranged the discoveries of earlier mathematicians. Some words reflect the importance of Al-Khwarizmi's contributions to mathematics. "Algebra" is derived from al-jabr, one of the two operations he used to solve quadratic equations.

Al-Farabi (Alpharabius) (870–950) is Muslim philosopher and one of the preeminent thinkers of Islam in the Middle Ages. He was regarded as the greatest philosophical authority after Aristotle. As a philosopher and scientist, he acquired great proficiency in various branches of learning and is reported to have been an expert in different languages.

We hope that the Muslim World will be able to restore the glory of the Islamic civilization. The Muslim countries are obliged to achieve more progress and have an advanced place among the countries shaping the modern civilization. Indeed, Muslims should regard achieving progress in different fields of science as a religious obligation and a human responsibility.

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Speech on Prophet Muhammad (s.a.w.s.) (and message of Islam)

There have been many biographies written and speeches given on Prophet Muhammad (s.a.w.s.) that have provided a glimpse of his life, the role that he played as a Messenger of God, and the message that he brought for mankind. However, the speech delivered by Ja‘far bin Abi Talib to the Christian king of Abyssinia (Ethiopia) in the 7^th century to date is referenced as one of the most succinct and eloquent speeches that captured the moments of that era, and expressed the message of Islam concisely and clearly.
The speech was delivered in the fifth year of Muhammad’s Prophethood. As we recall from the early days of Islam when Muslims were tortured, persecuted, and humiliated in many ways, a few Muslims emigrated to take refuge in Abyssinia (Ethiopia) that was ruled by Ashamah Negus (also known as al-Najashi), a Christian king. The prophet had known him as a fair ruler and thus had permitted the followers of Islam to take refuge in his kingdom.
Makkah’s Quraish, who at the time were amongst the foremost in persecuting the new Muslims could not tolerate the Muslims living peacefully in the Christian kingdom. Hence, they made a last ditch effort to get those Muslims extradited to Makkah and sent two of their strongest envoys to demand their extradition. Those envoys were Amr bin Al-As and Abdullah bin Abi Rabia (the two embraced Islam a few years later). The two envoys took valuable gifts for the king and his clergy in the hopes of convincing the king to return the new Muslims. The pagan envoys demanded the Muslims’ extradition on grounds that they had abandoned the religion of their forefathers, and their leader (Mohammad) was preaching a religion different from theirs and from that of the king.
On hearing the claims against Muslims that the envoys had presented, the Christian king summoned the Muslims to his court. The Muslims selected Jafar bin Abi Talib to speak on their behalf. With silence in the court, Jafar bin Abi Talib stood up and addressed the king in the following words:
“O king! we were plunged in the depth of ignorance and barbarism; we adored idols, we lived in unchastity, we ate the dead bodies, and we spoke abominations, we disregarded every feeling of humanity, and the duties of hospitality and neighborhood were neglected; we knew no law but that of the strong, when Allah raised among us a man, of whose birth, truthfulness, honesty, and purity we were aware; and he called to the Oneness of Allah , and taught us not to associate anything with Him. He forbade us the worship of idols; and he enjoined us to speak the truth, to be faithful to our trusts, to be merciful and to regard the rights of the neighbors and kith and kin; he forbade us to speak evil of women, or to eat the substance of orphans; he ordered us to fly from the vices, and to abstain from evil; to offer prayers, to render alms, and to observe fast. We have believed in him, we have accepted his teachings and his injunctions to worship Allah, and not to associate anything with Him, and we have allowed what He has allowed, and prohibited what He has prohibited. For this reason, our people have risen against us, have persecuted us in order to make us forsake the worship of Allah and return to the worship of idols and other abominations. They have tortured and injured us, until finding no safety among them; we have come to your country, and hope you will protect us from oppression.” [Reference: Ar-Raheeq Al-Makhtum]
It is quite obvious from the speech that it has stood the test of time and delivers the message of Islam today just as effectively as it did more than 1400 years ago. The eloquence of the speech leaves no doubt regarding the strength of the faith and clarity of the new Muslims’ understanding of Islam and the message brought by Allah’s messenger. This speech also serves as a reminder not just for us Muslims but also for those who are still struggling to get the message that Muhammad (peace be upon him) brought for mankind.
The question for Muslims today is whether they are living that message? Share your thoughts below.
In the mean time, let’s gets the message to whoever we can

The Quran on Prophet Muhammad (s)

Prophet Muhammad (S) was the last messenger of Allah. History shows that he was known to be truthful and trustworthy even before he received the divine inspiration and became the Messenger of Allah. His actions, decisions, relaying the Divine Revelation, method of inviting people to the straight path and implementing injunctions received from Allah, the Most Wise, are evidence of his absolute honesty, piety and spirituality.
As Muslims, our belief in Islam is not complete until we obey Allah and His Prophet (s). Allah commands us to do so in the same verse in the Quran:

“And obey Allah and the messenger (Muhammad (S))… (Quran, Surah Al-Maeda:92)
Allah also told us about the excellence of the prophet’s (s) character in the following verse:

“And Verily. for you (Muhammad (S)) are on an exalted (standard of) character” (Quran, Surah Al-Qalam:4).
However, we are also not to elevate the prophet (s) to a level beyond the standard that Allah set for him and we are not to overstep the mark with regard to what the Quran states about the message and humanity of the Prophet (peace and blessings of Allah be upon him). For example, it is not permissible to describe the prophet (s) (as many mistakenly do) as being noor (light) or as casting no shadow, or to say that he was created from light. Rather this is a kind of exaggeration which the Prophet (peace and blessings of Allah be upon him) forbade when he said:
“Do not exaggerate about me as was exaggerated about ‘Eesa ibn Maryam. Say: the slave of Allah and His Messenger.” (Narrated by al-Bukhaari, 6830.)
The following paragraphs highlight some of the Quranic verses where Allah clarifies the role of the prophet (s).

The Prophet was sent as a mercy to all mankind

We have only sent you as a mercy to the worlds (Surah Al-Anbiya, Verse 107)

The Prophet was sent as a messenger and a warner

“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad SAW) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allah is Able to do all things. (Quran, Surah Al-Maida:19)”

Only Allah knows the unseen and decides how much to reveal to His messengers

• “(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen).”   
• Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him. Quran (Surah Al-Jinn:27)”

The Prophet (s) did not have the power to guide anyone – He was only a messenger

Allah says in the Quran:

“Indeed, (O Muhammad), you do not guide whom you like, but Allah guides whom He wills. (Quran, Surah Qasas, Verse 56)”

The prophet’s words were a reminder for all mankind

• And verily, those who disbelieve would almost make you slip with their eyes through hatred when they hear the Reminder (the Quran), and they say: “Verily, he (Muhammad SAW) is a madman!”
• But it is nothing else than a Reminder to all the Alameen (mankind, jinns and all that exists). (Quran, Surah Al-Qalam:51-52)”

The Prophet (s) never forged any of Allah’s message

• And if he (Muhammad SAW) had forged a false saying concerning Us (Allah),   
• We surely should have seized him by his right hand (or with power and might),   
• And then certainly should have cut off his life artery (Aorta),   
• And none of you could withhold Us from (punishing) him. (Quran, Surah Al-Haqqah:44-47)

Allah also states that it is not up to the Prophet (s) to change Allah’s words in this verse.

“And when Our Clear Verses are recited unto them, those who hope not for their meeting with Us, say: Bring us a Quran other than this, or change it.”Say (O Muhammad SAW): “It is not for me to change it on my own accord; I only follow that which is revealed unto me. Verily, I fear if I were to disobey my Lord, the torment of the Great Day (i.e. the Day of Resurrection). (Quran, Surah Yunus:15).

The Prophet (s) did not claim to know anything more than what Allah had taught him

This is made clear when Allah says in the Quran,

“Say (O Muhammad SAW): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration. Say: Are the blind and the one who sees equal? Will you not then take thought? (Quran, Surah Al An’aam, 50)”

The Prophet (s) had no power to pardon anyone

“Not for you (O Muhammad (S), but for Allah) is the decision; whether He turns in mercy to (pardons) them or punishes them…” (Quran, Surah Aal-e-Imran:128).

Allah’s direct command to the prophet (s) about conveying Allah’s message

In fact, we see the Quran’s (Allah’s) stern message when reminding the prophet (s) of his responsibilities. Allah says in the Quran:

“O Messenger (Muhammad SAW)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not the people who disbelieve” (Quran, Surah Al-Maeda:67).

The Prophet (s) was Allah’s last messenger

Obedience of Allah, is what the Prophet exemplified. His (S) character epitomized Quranic teachings. His faith in Allah was pure and absolute. Through his manner of living and fulfilling the obligations of Islam he illustrated Quranic teachings. In all, this he was following the instructions received from his Maker, Allah the Supreme, Who says in the Quran:

“Muhammad (S) is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever All Aware of everything. (Quran, Surah Al-Ahzab:40)”

Sending Blessings on our Prophet Muhammad (SAW)

One of the matters which we Muslims overlook or not implement it as much in our lives is to get in the habit of sending blessings on our prophet Muhammad (SallaAllahWasallam). This matter is of so much importance that in Quran Allah declares doing so Himself along with the angels and then instructs the Muslims to do the same.
In Quran, Allah says:

“Allah sends His Salaah (Graces, Blessings, Mercy) on the Prophet (Muhammad), and also His angels (Angels ask Allah to bless and forgive him). O you who believe! send your Salah on (ask Allaah to bless) him (Muhammad), and greet him with the Islamic way of greeting (salutation, i.e. As?Salaamu ‘Alaykum)” [Quran: al-Ahzaab 33:56]

Sending blessings on the prophet is so vital that in one of the hadeeth, acceptance of our Dua is made dependant on it. According to a hadith by ‘Umar ibn al-Khattaab (may Allah be pleased with him) who said:

Dua is suspended between heaven and earth and none of it is taken up until you send blessings upon your Prophet (peace and blessings of Allah be upon him).” (Classed as hasan by al-Albaani in Saheeh al-Tirmidhi).

Another hadith takes this topic further in that it advises believers to include as much blessings on the Prophet (SAW) part of our dua. It was narrated (in part of the hadith) that Ubayy ibn Ka’b said:

I said: O Messenger of Allah, I send blessings upon you a great deal; how much of my prayer (dua) should be for you? He said: “Whatever you wish.”
I said: One quarter? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Half? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Two thirds? He said: “Whatever you wish, and if you do more it is better for you.”
I said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of and your sins will be forgiven.” Narrated by al-Tirmidhi (2457); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

About the above hadith, Ibn al-Qayyim (may Allah have mercy on him) said in Jala’ al-Afhaam (79): Our Shaykh Abu ‘Abbaas (i.e., Ibn Taymiyah) was asked about the meaning of this hadeeth. He said: Ubayy ibn Ka’b had a dua that he used to say for himself, and he asked the Prophet (peace and blessings of Allah be upon him) whether he should make one-quarter of it sending blessings on him, and he said … because whoever sends blessings on the Prophet, Allah will send blessings on him tenfold, and if Allah sends blessings on a person He will take care of his concerns and forgive him his sins.
In another hadith by Al-Tirmidhi (484) narrated from ‘Abd-Allah ibn Mas’ood that the Messenger of Allah (peace and blessings of Allah be upon him) said:

The closest of people to me on the Day of Resurrection will be those who send the most blessings on me.” [Classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb.]

In summary, we should send our salutations to the prophet (SAW) whenever possible or whenever we hear his name mentioned. Let’s remember that Allah Himself does that along with the angels too

Letter of Prophet Muhammad to Negus (Najashi) Calling him to Islam

Late in the six year A.H., on his return from Hudaibiyah, the Prophet Muhammad , decided to send messages to the kings beyond Arabia calling them to Islam. In order to authenticate the credentials of his envoys, a silver seal was made in which were graven the words: “Muhammad the Messenger of Allâh” [Sahih Al-Bukhari 2/872,873]
The following letter was sent to Negus (Najashi)

“In the Name of Allah, the Most Beneficent, the Most Merciful.
From Muhammad the Messenger of Allah to Negus, king of Abyssinia (Ethiopia).
Peace be upon him who follows true guidance. Salutations:
I entertain Allah’s praise, there is no god but He, the Sovereign, the Holy, the Source of peace, the Giver of peace, the Guardian of faith, the Preserver of safety. I bear witness that Jesus, the son of Mary, is the spirit of Allah and His Word which He cast into Mary, the virgin, the good, the pure, so that she conceived Jesus. Allah created him from His spirit and His breathing as He created Adam by His Hand. I call you to Allah Alone with no associate and to His obedience and to follow me and to believe in that which came to me, for I am the Messenger of Allah. I invite you and your men to Allah, the Glorious, the All-Mighty. I hereby bear witness that I have communicated my message and advice. I invite you to listen and accept my advice.
Peace be upon him who follows true guidance.”

When ‘Amr bin Omaiyah Ad-Damari communicated the prophet’s letter to Negus (Najashi), the latter took the parchment and placed it on his eye, descended to the floor, confessed his faith in Islam and wrote the following reply to the Prophet :

“In the Name of Allah, the Most Beneficent, the Most Merciful.
From Negus Ashama to Muhammad, the Messenger of Allah.
Peace be upon you, O Messenger of Allah! and mercy and blessing from Allah beside Whom there is no god. I have received your letter in which you have mentioned about Jesus and by the Lord of heaven and earth, Jesus is not more than what you say. We fully acknowledge that with which you have been sent to us and we have entertained your cousin and his companions. I bear witness that you are the Messenger of Allah, true and confirming (those who have gone before you), I pledge to you through your cousin and surrender myself through him to the Lord of the worlds.”

Source: [Za'd Al-Ma'ad 3/60, 61] by Ibn Al-Qayyim
According to Sahih Muslim, the Prophet [s.a.w.s.] had asked Najashi to send Ja‘far and his companions, the emigrants to Abyssinia (Ethiopia), back home. They came back to see the Prophet [s.a.w.s.] in Khaibar. Najashi later died in Rajab 9 A.H. shortly after the battle of Tabuk. The Prophet announced his death and observed prayer in absentia for him. Another king succeeded Negus to the throne and another letter was sent to him by the Prophet (s.a.w.s.) but whether or not he embraced Islam is still a question not answered yet. [Sahih Muslim 2/99]